AN EXPOSITION OF Ecclesiastes, OR, The Preacher.  The Inspiration of the Almighty giveth Understanding; Job 32. 8. The things of God knoweth no Man, but the Spirit of God, by which he reveal's them; 1 Cor. 2. 10, 11. The Spiritual Man discerns all things; v. 15. If I pleased Men, I should not be the Servant of Christ; Gal. 1. 10. 
LONDON, Printed in the Year, 1680. Sold by Samuel Lee, at the Feathers in Lombardstreet, near Popes-head Alley.   

  

CHAP. I.  

Vers. I. The words of the Preacher, the Son of David, King of Jerusalem.  
THIS Book (written by King Solomon, about the fourtieth year of his Reign, and last of his Life, Anno 〈◊〉, 3030) is called, in Greek, Ecclesiastes; in Hebrew, Choheleth; both signifying, a caller unto (or a gatherer together of) Men, to declare to them the words of God's Wisdom, relating to their everlasting blessedness. This is the proper work of the infallible Spirit of Christ, in himself and Saints, Pro. 1. 20-23. and 8. 1, 9 This living Creature-Word and Wisdom of God, is called the Beginning, in and by which, God created the Heaven and the earth, Gen. 1. 1. The purely divine Form of God, did (by way of emanation or generation, not properly creation) produce that Supreme Creature-form of him, in personal Union with itself, from everlasting, as itself tells us, Prov. 8. 22, 23. This became his fitted Hand, by which, to Create the World, as also to mediate between mere creaturality in Angels and Men, when made, and the single infinite Divinity. This fountain Creature-Spirit, is, by Divine Authority, called God, and asserted to be the immediate Creator of all things, John 1. 1,- 3. Col. 1. 15, 16. Yea, the Man Christ, as the polished Shaft in this hand of God (ready to be sent forth in due time) is said to be him by whom God made the Worlds (Heb. 1 -- 3.) Natural and Spiritual, by a first and second Creation. He gave an Immortality of Being, not of Life, to Angels and Men, by the First: but true Life and Immortality are brought to light, and set up in them, only, in and by the Second. The First was a mortal Law-life; the Second is an everlasting Gospel-Life, 2 Tim. 1. 10. Whoever fall short of Christ's Gospel-life (as all do, that finally refuse to part with their fading Law-life, by a holy obedient death of their own Spirit and Nature) fall short also of the glory of God, never come to see and enjoy the divine glory, as Coheirs, with Christ, of God. This living, creating, preaching Word and Creature-Wisdom of God, is the supreme receiver, and infallible declarer of the whole counsel of the divine Mind, relating to Angels and Men. The words of this living Word, will prosper in the thing, whereto sent, the Eternal Life or Death of the obedient 〈◊〉, or wilful rejecters thereof, Isa. 55. 11. 2 Cor. 2. 15, 16. God effectually makes obedient submitters to, and receivers of it. Wicked Men and Angels make themselves wilful haters, final refusers, and incorrigible enemies thereof, Host 13. 9 In this supreme Creature-being, the original Creature-Book and living Word of God, did all things consist, or stand up together, in a Radical existence, before brought forth in their actual subsistencies, by Creation. In this Book were all our Members written, when, as yet, there was none of them. Our substance was not hid from God, but seen by him, together with all we shall ever come to be, or do; and all, he will do with us, to all eternity, Psal. 139. 15, 16. Seen and known to him were all the works of his hands, and all the works of those works, Men and Angels, towards him, before their actual Production or personal Individuation: Yea, before their said radical Existence. There are no Futurities to His infinite Understanding. All things, past, present, and to come, were ever present to him. The Supreme Creature-Spirit, Word, and Wisdom of God, is called Man, as also are Angels, both good and bad. The man Gabriel, that appeared to Daniel, Zachary and Mary, (Dan. 9 21. Luk. 1. 19 & vers. 26, 27.) was this Creature-Spirit in the Mediator. Good Angels, also, have been frequently represented as, and called Men, Gen. 18. 2. and other Scriptures. Evil Angels also, are called Men of sin, Sons of Perdition, in and with their Luciferian Head, 2 Thes. 2. 3. By the communicated Spiritual Light of the Man Christ, to Angels and Men, can either of them, under and with him, become true seers of God, in his divine and creature-glories, so as to be true Preachers, and rightly qualified Declarers of his divine and spiritual Things or Truths. Such a Seer of God was Solomon the Preacher and Writer of this Book. And in the same Light, in which a Seer of the things of God, was he enabled, infallibly to see and declare the Vanity of all first-creation Life and Goodness, and the never-fading Glories and excellencies of the Second. In the all-penetrating Spirit of true Prophecy, did he see the deep things of God's divinity, and the natural and spiritual things of the first and second Creation, what each amounted to. So could 〈◊〉, with other awakened spiritual Saints, infallibly prophecy or foretell what will become of any Men or Angels to Eternity (as found rebelliously fixing in their first-creation Life and State of Vanity, or obediently surrendering it for the second) in Eternal Life or Death. In this true spirit of Prophecy, did Solomon (with his Father David, and other Saints) find out and set in order many right words, words of Truth, given from one Shepherd, Eccl. 12. 10, 11. The spirit of the Lord, the rock of Israel, spoke to and by David. His Word, says he, was in my tongue, 2 Sam. 23. 2, 3. Such words only as the Holy Ghost teacheth, words of God's wisdom, show the way of salvation, and of scaping damnation. Such words only show those glorious things, God hath, in everlasting love, provided for Saints; and the dreadful amazing things, he hath, in everlasting wrath, prepared for incorrigible sinners; neither of which, can the Eye, Ear, Heart, or Understanding of natural Man or Angel, take any right measure or notice of. Man and Angel, in the utmost wisdom of their own nature, are bounded with first-creation vanities, for Object; of which number, its very self is; and they, therein. When viewed in the infallible Light, and weighed in the just Balance of God's new-creation Sanctuary-Spirit, they'll all be found lighter than vanity. t. The Son of David, King of Jerusalem. So, a Type of the Man Christ (as Son of the great and originally unchangeable Creature-spirit of the Mediator) the true King of his New-Jerusalem Saints; set up, by God, on his holy Hill of Zion, Psal. 2. 6. John 5. 22. 27. Act. 17. 31, etc.   

Vers. II. Vanity of vanities, saith the Preacher; Vanity of vanities; all is vanity.  
The doubling of the words, Vanity of vanities, is emphatical, more strongly asserting this irrefragable Truth, That vain are all things in the first-creation world, or natural state of Men and Angels. This says the Preacher, Solomon, as turning from his own Wisdom or Understanding, and owning the Holy Ghost (or New-creature, Gospel-spirit of Christ) in him, the sole dictating Author of this Book. Vanity of Vanities, in the Hebrew manner of expressing, signifies most vain, in the superlative degree? Man, at his best estate, (and so, Angel, at his best, before the Fall of either) were altogether Vanity, (Psal. 39 5.) and since the Fall, are they worse, lighter than Vanity itself, less than nothing, Psal. 62. 9 Isa. 40. 17. Neither of them had, at first, any durable Life, Wisdom, 〈◊〉, Glory, nothing but what was mortal, perishable, and vanishing. All was but a fading Flower of the first-creation Field, or World. The utmost growth, beauty, flourish and fruitfulness of the corruptible seed of God's lefthand planting in them by a first-creation, is no more or better. And all their best desires, births, fruits, thoughts or actions therein, are vanity; can never exceed the fading nature and title of the root, whence they spring; the fleshly Tree of good and evil, on which they grow. All visible things, Glory, Riches, Power, (together with the literal Sun, that produces and renders the rest, visible) are but Vanity of vanities, shadows of shadows, to wit, of the intellectual 〈◊〉 Sun, the first-covenant Spirit, with all the inward mystical riches, 〈◊〉, wisdom, righteousness, glories and excellencies produced thereby, in the natural first-creation state of Man or Angel, at best. The most excellent births, fruits, performances, or works of Righteousness, brought forth and done, but under the impregnating and fructifying influence of the first-covenant Spirit, and so, of Christ therein, as a fleshly Bridegroom to them; all these still, are but Vanity, or vanishing shadows of spiritual, heavenly, eternal, substantial things or truths, durable riches, everlasting life, food and clothing; the glory that excels and remains for ever, in the New-creation state of Man or Angel. All's but the Life and Image of the earthly, in the Spirit of Nature; not of the heavenly, in the new-creature Spirit of Grace. The life, wisdom, form of godliness, righteousness of Man or Angel, in their own nature, as at first created, were real, but not true, in a Scripture-sense. All are but shadows of the everlasting Life, power of Godliness, wisdom and righteousness of God, in the New-creation, or Second Covenant. Holy flesh; cleansed, righteous nature (and so, the common or general Salvation all men are capable, since the Fall, of being restored into, by the Redeemer) is but a shadow of true holiness, special, everlasting salvation, in God's holy New-creature spirit of Grace and Truth. True godliness; the mystery, the power of godliness; true or everlasting Life, Salvation, and blessedness; the Life, Wisdom, and Righteousness of God, in his New-covenant spirit of Grace, none of these true things were possessed by any Angel or Man, in the Primitive unstained purity of their 〈◊〉, by the first-creation. All these true things of God were represented to them all, in the Tree of true Life, by way of Object, as what God had in reserve, to bestow upon them, by a new-creation; on their obedient surrender and parting with that mortal Life and State, they received by the first. God calls what he gave them, by the first-creation, their own; their life, wisdom, righteousness, etc. What he offers them by a new-creation, he calls his own; his life, wisdom, righteousness, etc. All men, that Satan can bring to savour only the natural things of Man or Angel, and never at all, the spiritual, new-creature things of Christ and God (Mat. 16. 23.) are fixed with him in unchangeable enmity to God. The New-creature Life and things, God calls his own, are transcendently superior to Man's own, as the Litteral Heavens are above the Earth. The duplication of this Hebrew superlative, the double Outcry or Proclamation, here, implies the absolute certainty and great importance of the assertion, as also that Solomon would have the thing here proclaimed, understood as the sum or compend of this whole Book, which he explains by degrees, in the various parts thereof. What he, indistinctly, and as in a transport, cries out of as Vanity of vanities, he begins to lodge and fix his meaning in, saying, All is vanity. And this (All) yet, as somewhat indistinct, is (after) limited within its due bounds, yet allowed its full extent and circumference, over and over, in this first Chapter. All things under heaven, under the sun, all earthly, mortal life and goodness, received by Man or Angel, in their first-creation; all below what is heavenly, spiritual, and everlasting, in and by the second, are vanity, or vanishing, perishing things, however good in their kind; and useful in their place. This fixes and completes this leading Proposition and Foundation of the ensuing Discourse. All visible things under the literal Sun (depending on its influence, as a concurring second Cause of their Production and Preservation, and rendered visible by its light) and then, all the invisible things of Man and Angel, all the Life, Wisdom, Righteousness, Excellencies, Glories, and all the Desires, Thoughts and Operations of their invisible, immortal spirits, under the mystical first-creation Sun, or first-covenant spirit of nature in the Mediator, all these things are comprehended under the title, Vanity. All their counsels, studies, purposes and contrivances for true happiness, within the compass, and in the single activity of that natural state, or life, life and all, all is Vanity. Vanity is written out upon Tree and Fruit, Root and Branch, Principle and Operations, throughout, in that state of both. The infallible new-creature spirit of true Prophecy, declares this, concerning all the goodness, life or 〈◊〉, found in the old, natural, first-creation state of Angel and Man. This Spirit, in Christ and awakened spiritual Saints, can prophecy or certainly foretell, what will become of any man (as finally rejecting or complying with its reproofs of Death on his own spirit of Nature, and instructions of Life, in God's Spirit of Grace) in Eternal Life or Death. This New-creature spirit of Life and true Prophecy, is below the infinite Divinity, but transcendently above all natural, first-creation Life and Things, in Man or Angel. Paul, in all the Light, Wisdom, and Righteousness of his restored naturals (Phil. 3. 4, 6.) Was exceedingly mad against Christ's Gospel Truths and Saints, Acts 26. 11. What work then is Man (though wise, strong, and honourable in Christ, (1 Cor. 4. 10.) as to 〈◊〉- covenant attainments) like to make of it at Gospel, or showing the true way of Salvation? God knows all the Thoughts of man, in his highest wisdom, to be 〈◊〉, 1 Cor. 3. 20. All purely divine things, the deep things of God; and all spiritual, heavenly, new-creation things, lie clear out of the reach of all single natural understanding of man or angel, 1 Cor. 2. 9-14. Their vain wisdom has nothing but Vanity, for its immediately discernible Object. If we extend this, all is Vanity, beyond the sphere of natural, to divine or spiritual creature-things, we blaspheme. If we narrow or confine its significancy to mere visible outward naturals, and call the upper sort of Vanities (the invisible excellencies of natural Man or Angel) Spiritual, we blaspheme also, by thrusting them into the room, and giving them the Title of the New-creation things of God. Flesh and Spirit, natural and Spiritual, in Scripture, are the distinguishing characters of all natural first-creation life and things thereof, in Angel or Man; and of the things of God, in the second. To reckon, with the young man, the Corinthians, and Laodiceans, that when full, rich, wise, strong, and honourable, in the restored first-covenant Law-life of our own nature, we need nothing (Rev. 3. 17.) as to Eternal Life, we shall find ourselves so far mistaken, that indeed we want every thing, and must part with all we have, for that every thing. Neither Uncircumcision, nor Circumcision, corrupt nor righteous Nature, holy or unholy flesh and blood, signifies any thing, as to eternal Life, or our entering the Kingdom of God, but that we be New creatures; have spiritual, new-creation Life, about us. If true Righteousness and Salvation were to be found or had in the Law-Life, or first-covenant, first-creation state, no need of Gospel, or a new-covenant Life by the Second, Heb. 8. 7.  
If the natural life of Angel and Man, set up in both, by the first-creation, had been immortal, unchangeable, eternal, every one of them had infallibly been saved. And, if but mortal, and no more excellent life and things had been prepared by God, to bestow upon them, by a new and second-creation of them, not one of them could ever have been saved. All had infallibly perished, for ever. None will now so perish, but such as finally refuse to part with and lose their fading life and things, in the first creation, for God's everlasting creature-life, wisdom, righteousness, and glory, in the second. Miss but the true extent and bounds of the word all, in this saying, all is vaniry, and we miss all, as to the main scope and design of this Book. That all visible, outward things are vanishing shadows, the common light of reason, in heathens, can declare. But, the reputed orthodox wisdom of man, in the glory of a restored first-covenant righteous life, is the Arch-heretick in the main point, when peremptorily asserting the invisible natural excellencies he is possessed of, to be spiritual. For so, he perfectly excludes the true spiritual things of Christ and God, and shuts up the kingdom of Heaven (Mat. 23. 13.) excludes all the truths or things thereof, out of his doctrine. Then, the whole counsel of God, about the salvation of man is counted foolishness and madness, by him. Where will man be, when God is Judge himself? The Heavens will declare his Righteousness (Psal. 50. 6.) not Man's, to be that which qualifies any for entrance into his Kingdom. A most dismal conclusion, will the self-confident Disputers of this World, against God, and all his things, in the next, come to. When their Consciences are opened, all their mouths will be stopped. They'll have nothing to say. All Words of Man's wisdom about the things of God, are most false and Heretical. They assert those to be the things of God, which are not; and utterly deny those that are. All Man's Doctrines, Reasons or Arguments, Uses, Motives, etc. amount to but the persuasive words of his foolish wisdom, to establish his hearers in a direct contrariety to God's. All's but the gingling confused noise of tinkling Cymbals, giving no certain sound, as to what is pleasing to God, or wherein to resist the Devil. They labour to keep off any the least word of a true tendency this way. This work are multitudes of blind leaders and their followers at, sporting themselves in their own deceive, as to the grand concern of both. Any word, towards the opening the Kingdom of Heaven, they reckon the arrantest Heresy in the World. All this, from want of a right owning the distinction of first creation vanities and shadows (in the full extent and comprehensiveness of this, All is vanity) from spiritual, new-creation Substances and Truths. All that is natural is Vanity, and so, the subject on which the Cross, or spiritual Sword of Christ, falls; it must die, in every Angel and Man, as brought upon them in love or wrath, whether on obedient Saints, or incorrigible sinners. Job was amazed to see his restored humane Excellencies, smitten by the Cross. And his three mistaking Friends were amazed to find his Spirit, as to all the natural wisdom, restored life and excellencies thereof, lie a bleeding under the friendly death-wounds of Christ's spiritual Sword. To 〈◊〉 Jobs Body, Children, and outward concerns only, all that was struck at, by the Cross, is to miss the principal scope and intent of that Book. So, to miss the full extent of the All that is vanity, here, is to miss the main design of this. All that so state Job's Case, miss the main design of God's Love, which was thereby accomplished upon him, for his Salvation; and the main design of the Devil's wrath, for his final destruction, which was not accomplished, nor could be. A parallel mistake of this leading word, here, All is Vanity, will gravel the utmost wisdom of the most soaring, 〈◊〉 undertaker, in the wisdom of man, to interpret this Book. He will never border upon, or come near the design of it, which is, to undeceive men in their pursuit after true happiness, which all implicitly desire, but millions unalterably hate that Life, wherein it does consist. Man gad's abroad, to change his way, in a vast heap of perishing vanities, first-creation desireables, delights of the sons of men; and wholly misses all those substantial new-creation things or truths which are the delights of the Sons of God. Thus does Man labour for, and seek after true happiness, under a perfect and absolute impossibility, of ever 〈◊〉 it. Man, in all possible variety of condition, within the compass of his first-creation make 〈◊〉 never gets out of, or surmounts the sphere of Vanity. Vanity 〈◊〉 writ upon all he is, hath, can think, speak, or do, therein. Root and Branch, Tree and Fruit, Principles and Performances; all is Vanity Why, then   

Vers. III. What profit hath a man of all his labour which he taketh under the Sun?  
What remains to a man, after dead, of all his labour in this world? read's the Chaldee. Nothing. How dies the Wise man? As the fool: the righteous? as the wicked; both perish, for ever. The highest righteousness of man gives him no Title to the Kingdom of God. And where then must he be? Nothing of his fading, mystical, inward Riches or Glory, as well as outward, shall descend after him, or remain with him; Psal. 49. 17. Praised he was of men (vers. 18.) and liked himself passing well, as truly blessed, but will find he never had the praise and approbation-Seal of God (as truly good in his sight) or any thing conducible to true blessedness. Man blesses the covetous heapers up of inward or outward perishing Riches, whom the Lord abhorreth (Psal. 10. 3.) as they, him, and his true. What profit then can man expect of all his labour under the Sun, in but a first-covenant Life and Righteousness? Nothing below the Holy Ghost, or new-creature constant, right, steady Spirit (Psal. 51. 10.) and principle of everlasting righteousness, signifies any thing, as to his true salvation. When he reckons he has all, he has nothing of durable life, riches, food, or clothing, but is wretched, miserable, poor, blind and naked. The wisdom of self-confident man, misses the design and principal intendment of God, in the whole Scripture. To preach up the righteousness of man, in the first-covenant-law, is good, in its kind. But, to assert this, to be an everlasting Gospel-life, or state of true salvation, is the highest evil; the very doctrine, Satan preached to Eve. Ye shall not die at all; the Life ye have in the first-creation (that's but natural) is eternal. This is Man's and Satan's accursed other Gospel, handed to men, with great confidence, in the words of their twisted humane and Serpentine wisdom's. To establish and warrant men in their own righteousness, holy flesh, for salvation, is the very doctrine of devils. 'Tis a setting up of Man and Angel, in their spirit of Nature, against God's Spirit of Grace and Truth. All, that finally persist in this Doctrine and way, in stead of the Saints everlasting rest, will 〈◊〉 the Lake of fire and brimstone, prepared for the Devil and his Angels. Enmity to God and his Gospel-Spirit, is inseparable from the restored first-covenant life of the Law, in man; yea, gets strength, courage, credit, and great authority, by the coming of the command, or fresh setting up that lost life, in him, by the Redeemer; as Paul found; Rom. 7. While then men are heaping up riches, and reckon they are doing well to themselves, there, so as to despise the riches of God's goodness, they are treasuring up to themselves wrath against the day of wrath. Their, motheaten, cankered, rusty, corruptible Riches, mystical as well as literal, will testify against them, in God's day, for trusting in them in their day, on earth, against all his faithful warnings, to the contrary, Jam. 5. 13.   

Vers. IU. One generation passeth away, and another generation cometh: but the earth abideth for ever.  
Eternity and Immutability are the requisite Adjuncts of that, wherein man's true felicity consists. He must look for it in things Eternal, or never find it. And these are not seen by natural understanding, 2 Cor. 4. 18. The literal sense of these words, is evident to the common understanding, and universal experience of mankind. The spiritual, is a mystery to the highest wisdom of the most enlightened, righteous party of men, in but their own single spirit of nature, short of spiritual light. Man, therein, esteems and values only the cleansed 〈◊〉, rich and fruitful mystical House or Land of his own Nature, as that which will continue for ever: So, desires it may be called by his own Name. This is the inward thought of the wise, rich, and full first-covenant Saint, in his holy 〈◊〉, the sandy-foundationed building, though he see such holy, wise men perish, as well as brutish fools, in the corrupt life of nature, Psal. 49. 10. 11. Man's calling his Lands, or outward possessions, by his own Name, is the literal shadow of this mystical folly. Yet, 〈◊〉 posterity approve 〈◊〉 sayings (vers. 13.) steer the same course, do the same things, and so, generation after generation, go to the same 〈◊〉 of 〈◊〉 and death, where they never see Light, vers. 19 Through the unsuspected wiles of the old Serpent, are new raw stagers 〈◊〉, one after another, in the fame 〈◊〉. They reject the voice and instructions of true Wisdom, as the greatest folly. They say to true Seers, see not, prophecy not unto us right things. They hate the Lord's Prophets, as Ahab, Micajah; embrace Satan's, with their smooth words of deceit, Isa. 30. 9, 10. Thus one generation of visible Saints, in holy flesh, after another, passes away into the same dismal end, eternal death, as found, from first to last, a serpentine generation of vipers, fixed in enmity to God's holy spirit. They say they are true spiritual Jews; but Christ says, they are of the synagogue of satan. Rev. 3. 9 This generation passes away, and, yet passes not away (Mat. 24. 3, 4.) though always passing. How So? Why, new comers into this world, still keep up the old Trade, the same spirit, Principles and Persuasions, all along Satan's reign, from the beginning to the ending thereof. A fresh supply of new Teachers and Hearers, carry on Satan's work, to their own eternal ruin. t. But the Earth abideth for ever; That is, Man's and Angel's immortal Spirits, in the earthy, leaky, first-creation make thereof. All of them, that refuse to have that first-creation building taken down (in order to become new Bottles or Vessels, by Christ's new-creation workmanship, fitted to hold the new-wine, or Spirit of his Kingdom) do, through the immortality of their beings, become the subjects of God's unchangeable wrath, for their unchangeable enmity to him, by which they have made themselves Vessels of dishonour and everlasting contempt. This is such recompense of their error, as is meet, even the vengeance of Eternal Fire, (Rom. 1. 27. Judas 7.) on mystical, more than literal Sodom, Mat. 11. 24. All that yield up all, received in the first-creation, to be filled and clothed with the everlasting life and righteousness of the second, become Vessels of honour, glory, immortality, and eternal Life.   

Vers. V. The Sun also ariseth, and the Sun goeth down, and hasteth to (or panteth aster) his place, where he arose.  
The literal Sun, that has a causal influence on all the visible parts of this World, is vanity. 'Tis restless in its motion and revolution, direct and periodical. And this, yet, is but a shadow of the invisible first-creation Sun, the first-covenant-spirit of the Law, under which Men and Angels were created, and Christ himself, in our flesh, was made, Gal. 4. 4. Under and by the causal influence of this, in Christ's Person, as a fleshly-bridegroom, to first-covenant Saints, in holy flesh, are all such righteous fruits and works brought forth and done, as have been found in a restored enlightened sort of Professors and People, since the fall; or, in Man and Angels, before the Fall. This mystical first-creation Sun, is yet but a shadow, or figure of the sevenfold (and seventy times sevenfold) brighter spiritual, intellectual, new-creation Sun of everlasting righteousness, the Holy Ghost or new-covenant, new-creature spirit, in Christ's person, of which all new-creatures are born, and under the cherishing influence thereof, enabled to bring forth fruits unto God, in a newness of Life. All, thus brought under this Law of the spirit of Life, are made new Bottles, Vessels of honour, and eternal Life; and no other. This is the Sun, Mal. 4. 2. Through this most glorious creature-Sun, in the Mediator, as the 〈◊〉 Chrystaline Medium, or transparent Sea of Glass (Rev. 4. 6.) does the infinite glory of the divine Sun shine forth for ever, with safety (in a modifying mixture and allay) on blessed Saints and Angels, which, in its single infinite brightness, would overset and consume them, Heb. 12. 29. Only the original creature-sun or spirit that's in personal union with the infinite divinity, can behold and enjoy the divine Sun or Spirit, in its immediate brightness. This supreme creature-vail on it, is the absolutely necessary means of unvailing it, or letting it down, with safety, to all meer-created beings, Angels or Men, in their highest spiritual capacities and understandings. On this account, and in this sense, will Christ be a Mediator between God and them, to all Eternity. The literal and mystical Sun of the first-creation, will set, and come to a final period. Then will all the flowers of that field, literal or mystical, whither, fade away, and come to nothing, as to all the perishing beauty and goodliness thereof. But, the Word of God (the new-creation Gospel-Sun of righteousness) will abide for ever, upon all the blessed Inhabitants of the true Mount Zion, Isa. 40. 6-8. 1 Pet. 1. 23-25. On the first sin of Man, against God, and his Creature-Sun of everlasting Righteousness, did Christ withdraw the mystical first-creation Sun; causing it to go down, set or disappear to all mankind; taking from them what they had, and so leaving them in darkness and death, dead in trespasses and sins. Then, as Redeemer, does Christ cause this Sun to rise upon them again, for the fresh enlightening of every man that comes into the world, more or less (Joh. 1. 9) with rational, first-covenant light, against which if they sin, it accuses; if they obey it, it excuses them, Rom. 2. 15. This is the Light, or Law of rational nature, in all men. By this Light, are men showed the way for a returning towards the righteous life, they were, at first, created in; which is called, a making strait (in the desert of their barren, fallen state) a high way for their God (Isa. 40. 3.) a setting their first-creation House or State, in order, again. But, this done, and Man growing up into a fruitful, flourishing posture herein (the ruling intellectual powers, and ruled sensual, each performing their duty, in rightly commanding and obeying) still, still, this very mystical Sun, or first-covenant-spirit (under the quickening, enlivening and fructifying influence whereof, all this is done) will, according to its orderly appointed motions and revolutions, with the literal Sun, be withdrawn again, go down, set, and disappear from them. Christ, as a fleshly-Bridegroom or Husband to them, will depart and leave them, so as never to shine upon them, more, there. All then, that do not timely, and obediently surrender and part with all the life, fruitfulness, and comforts, they have found under his influence, as the first-covenant Sun of Righteousness (in order to receive from him that newness of life, in which to be married to him as risen from the dead, and bring forth fruits unto God Rom. 7. 14. under the influence of his new-covenant-spirit) will be found (on the setting of the former mystical Sun) in a total darkness and death; a Night-state, in which no man can work righteousness, more, for ever.   

Vers. VI The Wind goeth towards the South, and turneth about unto the North; it whirleth about continually; and the wind returneth again, according to his circuits.  
Here's another teaching, instructing similitude, fetched from the literal wind. Christ, in his first and second covenant spirits (not unfitly represented by the North and Southwind) does powerfully breath and blow upon the spirits of men, in the actual distributions of the one, and convincing discoveries of the other. This mystical wind of Christ's twofold creature-spirit, is, in the workings and motions thereof on men, compared to (and fitly figured out by) literal winds, which manifest themselves in their powerful effects, however unseen in their true cause and nature. Christ himself uses this similitude Joh. 3. 8.   

Vers. VII. All the rivers run into the Sea; yet the Sea is not full: unto the place from whence the rivers come, thither they return again.  
The literal Sea is a figure of man's immortal spirit, the fathomless depths of which, are such, that it is impossible it should ever be filled, with all the streams of comfort that can flow into it, from all variety of visible or invisible things and excellencies, in the whole first-creation World, Satan's permitted dominion, the sphere and bound of his activity and walk. All these things, highest, lowest, and intermediate, from the tallest Cedar to the meanest Shrub in the whole lump of this world's perishing, transient vanities, are resembled, here, by gliding rivers. Satan has the most glittering excellencies, of the first-creation sort (in his angelical nature, superior to man's) to offer, communicate, and lay before him, to feed upon and delight in. He is permitted, by God, to retain all these, in unchangeable enmity to him, and all his divine, Spiritual and Heavenly things, in the second. Yea, also, by his sinful transforming skill and power, can he gild them over with the nearest resemblance and beautiful appearance of the second, so as to deceive, if possible, the very Elect, with his baits, and catch them in his snares. But, the far greater part of mankind feed on husks, as his Swine; on the lowest part of the dust of this mortal world, the gratifying satisfactions of the most brutish lusts of the lowest sort of life, in their confounded, fallen nature. All these things of Man or Angel, within the compass of their first-creation state (in distinction from the things of God, Delights of the Sons of God, in the second) are the delights of the Sons of Men. Satan has a vast Herd of Swine, amongst men. And, as for those that are not only enlightened but enlivened; quickened out of their death in sin, into the righteous life of their own nature again, he is ready with all sorts of diet, suited to the palate of that state. And, if the single excellencies and dainties, suited to their palate in that state, will not serve their turn, he is ready with his superior angelical first-creation vanities, for them to feed on. If these yet will not hold, and satisfy them (when by Christ's spiritual enlightenings, convincingly showed and offered his more excellent new-creation life and things) then will he gild over all humane and angelical excellencies and meats, with the exactest counterfeit resemblance of the things of God, the never perishing meats, in the second. If this, yet, will not do; he is gone; and the true Saint delivered from all his snares. All the things of Man or Angel, under all Satan's false glosses, and glistering appearances of the things of God, can never answer or satisfy the vast, deep, botomless 〈◊〉 of man's immortal spirit. The most swelling rivers and full streams of all worldly vanities, flowing into it, can never fill it. Nothing below the Ocean-fulnes of infinite divinity, and the rivers of spiritual life (flowing therefrom, and returning thereunto, as in unchangeable union therewith) can truly satisfy it.   

Vers. VIII. All things are full of labour, man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.  
Man, in his natural, first-creation state, at best, in all possible attainments and contentments thereof, is but labouring in vanity, from first to last; and his misery therein, not to be conceived or uttered by him. Everlasting perplexity and unutterable vexation of spirit, will inevitably seize him, for ever, after all his doting mirth in his fool's paradise, here, if he get not out of this finfull folly and madness. The understanding, or eye, ear, and heart of his immortal spirit, in the best natural state thereof, cannot see, hear, desire, take in, or enjoy the divine and eternal spiritual creature-things of God, provided in the Mediator for them that love him, which alone can answer all the wants of their immortal spirits, not only to satisfaction, but ecstasy and wonder, to all eternity. A new, spiritual eye, ear, intellect and palate, are absolutely necessary, for man's rightly taking in, seeing, hearing, savouring, enjoying, and delighting in these things of God. But how, or which way must or can man come by these spiritual senses, eye, ear, palate and understanding? By the assimilating, regenerating touch of Christ's new-creature heavenly spirit, on man's natural and earthly. Man, obediently submitting to the death-work of Christ's heavenly priestly spirit (as himself did, in our spotless fleshly nature, offering it up in sacrifice to the will of God, in the fire thereof (Heb. 9 14.) kindling that fire, on the earth, or earthly state of our nature, in himself, Luk. 12. 49-51.) by this means and way only, can any truly please God, effectually, resist and overcome world and devil, scape eternal death, or find eternal life, in the senses whereof, to be satisfied with seeing, and filled with hearing. He must be content to have his right eye, hand, and foot, plucked out, cut off, and cast away (to part with and lose the best discerning, wisdom and light, the exactest working righteousness, and walking righteously, in his own renewed natural state (offended at the cross) signified by eye, hand, and foot) in order to be filled with another life, springing up from the incorruptible seed thereof, as begotten and born of the spirit or everliving word of God (1 Pet. 1. 23.) in which alone he can see, hear, work righteousness, or walk with a right foot according to the gospel of the grace of God, so as truly to please God, or find true blessedness for himself; where his eye, ear, and heart can take in what will fully answer all the wants or desires of his immortal spirit, to eternity. Thus only can man come, so to delight in the Lord, as to have the whole desire of his heart (Psal. 37. 4) all the needs of his immortal being, eternally over-answered, in such enjoyments and things, as the natural eye, ear, or heart of Angel or Man can never see, hear, desire, understand, or take any right measure and cognizance of; 1 Cor. 2. 9 By submitting to the death of nature, at best, under the hand of the gospel-high priest of our profession (Heb. 3. 1.) as himself, in our nature did, can these things be brought to pass. The promise of the father will be certainly performed by the son, for the quickening us up, out of the death of our obediently sacrificed nature, into the life of the true Melchisedec, or sacrificing High Priest of God. So shall we come to have an eye that can be satisfied with seeing; and, an ear, filled with hearing, in the fight and enjoyment, not only of the Rivers of true Life, in the creature-spirit of the Mediator, but infinite divine Ocean-fullness of God most high. The natural Eye, Ear, Heart and Understanding, have nothing for Object of the desire and thought of Man, but a heap of perishing, (visible or invisible) vanities, that can never answer the wants of his immortal being. All his appetite there, is but a belly for meats, and meats for a belly, that God will destroy, both one and tother (1 Cor. 6. 13.) desires and desirables, which are all, Vanity. Man, in whatsoever variety of his own nature, then, is vainly labouring under an impossibility of pleasing God or profiting himself, as to true blessedness. All he does, in his natural state or Body, the restored living soul and Image of the earthly, is but bodily exercise, 1 Cor. 15. 44-49. 1 Tim. 4. 8. Man, by trusting and establishing himself in his righteous Law-life, becomes the unchangeable enemy of God and his Gospel-life, and Truths. Filth of flesh or spirit (an enmity to the divine and everlasting righteous creature-spirit of Christ and God) fixed in, makes Men a literal or mystical Sodom, to which the vengeance of eternal sire is the meet recompense. When Man is once come to this pass, all his labours are but as the toss and uncertain tumblings of a raging, foaming Sea, casting up mire and dirt, 〈◊〉 of flesh or spirit; Isa. 57 20. No peace with God, no peaceable fruits of righteousness to God, in a fixed spirit of enmity to him. These can only be found and brought forth in that Gospel spirit of truth, which is called Love, as unchangably loving and beloved of God, the fulfiller of his whole Law (Rom. 〈◊〉. 10.) in every point, in the full comprehensive, literal and mystical meaning thereof; the fulfiller of all righteousness, God's and Man's, to God's wellpleasing, and Man's Salvation. Man, established in the most righteous Life of his own nature, and, so in unchangeable enmity to the Righteousness of God, in his spirit of Grace, is unchangably wicked. He walks but in a vain show, a troublesome dream, disquiets himself in vain, heaps up Riches, and knows not who shall gather them, Psal. 39 6. Christ, by the same Cross, or spiritual, Gospel-Sword and Fire, in final wrath, will seize, gather, take and consume all; which, had they obediently submitted to, as offered to be brought upon them, in Love, he would have given them his durable Riches, and everlasting Life, in the room thereof; and so, a spiritual Eye, that should have been satisfied with seeing, and an Ear, that would have been filled with hearing. Without Gospel-exchange-Traffick of Nature for Grace, the Life of Man for God's, of the Creature for the Creator's, who is God blessed for ever, we never find true satisfaction. In his own nature, Man trades only in shadows, will never make any thing on't, to purpose. That Life, and all it feeds on, are but vanishing shadows; all the visible and invisible goodnesses thereof, but fading flowers. All that wilfully and knowingly spend their days in such vanities, will in a moment go down to the grave, and all their thoughts perish. Job 21. 13. All their beauty will be consumed in the grave, from their dwellings, Psal. 49. 14. This will men come to, by the wilful neglect of this timely warning from God, that the inmost Eye and Ear of their Immortal Spirit, in the worldly Life of their own Nature, can never be satisfied, or find any durable good, for its portion. Unhappy man, in all possible variety of his own nature, corrupt or righteous, foolish or wise, wholly eyes, dotes upon, chooses, delights in, and hunts after perishing vanities, which God calls things that are not; and turns his back upon all things spiritual and eternal, as Chimaerical nothings, which God calls the only things that are.   

Vers. IX. The thing that hath been, is that which shall be: and that which is done, is that which shall be done; and there is no new thing under the Sun.  
There's no new thing to be found in the first-creation, worldly spirit of nature, under the mystical Sun, or first-covenant spirit: nothing of the new-creature spirit of everlasting righteousness; no things of God, or his kingdom; things spiritual, heavenly, eternal; things ever new, fresh, green and flourishing. Man and Angels, as soon as made, were old, that is, had no life or goodness, but what was subject to mystical grey hairs, decays, old age, and death. These are the several steps, by which the mortal life and best things, put into (or set up in) Angel or man, come to expire and vanish. All, vanity. All their fading goodness (when they flourish therein as a green Bay-tree, Psal. 37. 35. 36) carries mortality and vanity, written out, in its forehead: has a day of adversity, set over against their utmost prosperity therein. The thing that hath been, is that which shall be. The sinless, Innocent state of man, at first, is that which shall be generally experienced, on earth, under the reign of Christ, again. At entrance thereof, he will give a restitution of all, to their primitive natural purity; Act. 3. 21. Some gradual restorations of the first-covenant light, or also life, man was created in (under Law and Gospel, and before either were put into written oracles) have been experienced, more or less, by all men, from the redeemers hand, the light that lighteth every man that comes into the world. What, all such light, life, wisdom, righteousness, or 〈◊〉, works, duties, and performances thereof and in, amount unto, has been sufficiently experienced. This spirit or state is so far, at best, from being any security to man, for salvation, that a false confidence and resting therein, is his sore and remediless destruction; Mic. 2. 10. Men bring forth fruit but to themselves, in all this, at best; are empty vines to God; Host 10. 1. They never bring forth fruit unto God, but in his newness of life, as born of (living and walking in) his spirit of grace. All, in nature, best or worst, Root and Branch, the fleshly Tree of good and evil, with the fruit, all's but a perishing vanity. There is nothing new, to be done or found therein, as the innumerable multitude of mankind have experienced, generation after generation. For,   

Vers. X. Is there any thing, whereof it may be said, see, this is new? it hath been already of Old time, which was before us.  
Satan is ready to suggest; and man, as ready to believe, there is some new thing in the but renewed old nature of man, beyond what, at first, was in it. All men are experimental witnesses of Satan's first lie to Eve, that the life of nature, given in the first-creation, was eternal; and, that they should not Die at all. No such thing as Death, incident to it. But, this life, renewed and confirmed by the second Adam, says Satan (and Man joins in it) is Eternal. But, this confirming and warranting man safe in the established life and righteousness of restored nature, is Satan's doctrine, and Man's accursed other Gospel. Christ restores man's lost first-covenant law-life; Satan asserts this to be a Gospel state, and man agrees, to take it so, and look no farther, for salvation. As soon as any are renewed by Christ, into some degree of the lost righteous life of nature, Satan is at their Elbow, with the same lying Suggestion, as to Eve, this is Eternal Life, ye shall not Die at all. Paul (not without a cause) was afraid and Jealous of the Serpents thus beguiling the Corinthians, through his subtlety, as he did Eve, 2 Cor. 11. 2, 3. This is his other Gospel, in a perfect contrariety to every tittle of Christ's (v. 4) another Jesus, another spirit and state of life, for salvation, in direct contradiction to all, Paul preached; which, nor Paul, nor any true Gospel-preacher, aught to let pass, undiscovered and uncontrolled. Fixing in nature, at best, for salvation, is union with the Devil, in unchangeable enmity to God, and his new-creature spirit, in which, ever, any could be saved. Under Satan's reign, nature is seldom fully restored in man, from filth of flesh. And, filth of spirit, or enmity to God and his spirit of truth, is inseparable from the highest restorations of it, till the Reign of Christ. Yet, under all these disadvantages, and shortnesses of primitive purity, is it, when restored, asserted to be better and safer than that, for Salvation. This, Satan most wickedly suggests, and Man most foolishly believes, to his own destruction, as he will find, at winding up. Thus Satan and his Apostles, transformed into the likeness of Christ and his, in word and language, preach up restored nature, afresh, for a currant Gospel-state of absolute salvation; in which, men are under an absolute impossibility of ever finding it. All the enticing and persuasive words of Satan's and Man's serpentine and humane wisdom, look, and run this way. Scripture interrogatories are the strongest assertions. Is there anything new, any newness of life, in man's restored Old? nothing of it. whatever can be found in this restored state, has been already of Old time, before us, in the unstained purity of it, in Adam, who yet was not fence-proof against Satan's charming wiles, and power. 'twas then, perfect, in its kind; rarely yet so, since. 'twas but a corruptible perfection of a loseable goodness. And, lost it was. Most vain; mad and unprofitable then, is all Man's labour, since the fall, in seeking for, asserting (or undertaking to prove) eternal spiritual life, to be found in fading natural. Man, now, in his best restored naturals, is tainted with a treasonable Enmity to God, and that spirit, in which alone any can be saved. Paul, in his restored righteous law-life of nature, was a fierce enemy to the spirit of grace, and all the Gospel-truths or things thereof. After the universal experience of mankind, and universal warnings of true wisdom, to the contrary, to preach up Salvation in the but restored first-covenant righteous life of nature, is unexcusable madness. True Wisdom calls out to these simple stragglers and wanderers after Vanity, with their backs wilfully turned upon him, and all his Reproofs of death upon Nature, and instructions of Life, in his Spirit of Grace. How long re simple ones, will ye love simplicity, delight in scorning my counsel, and hate true knowledge? Prov. 1. 22. Turn from your own Understanding at my reproof, and I'll pour my spirit into you, by which ye shall rightly understand all my words, vers. 23. While men ramble after their many things, spend all their labour and money for that which is not Bread, Satan's divers and strange Doctrines, they come to be established in their own Nature, with his meats, to their final destruction, in stead of being established with the Grace and Doctrine of Christ, for their everlasting 〈◊〉, Heb. 13. 9 All our Old things, Life, Light, Wisdom, Righteousness, etc. must pass away, that we may receive Christ's new, 2 Cor. 5. 17.   

Vers. IX. There is no remembrance of former things; neither shall their be any remembrance of things that are to come, with those that shall come after.  
All former things, excellencies, and perfections, found in the natural first-creation state, before the fall (or gradual restorations of the like, since) are of no account or remembrance, with God. Nothing, short of his Life of everlasting righteousness, set up in Man, brings him under his approbation-Seal. Men must be unmade, broken down, and pulled up by the roots (as to that Building and Life, they were set up in, by God himself, in their first-creation-make) in order to be new Vessels of his newness of Life, by a second. God planted in Man, an incorrupt seed of corruptible Life (that, in its utmost flourish and fruitfulness, amounts but to a fading flower) by his left hand, in a first-creation. He offers to plant and quicken up in him, on the obedient death and removal of all this (Root and Branch, Tree and Fruit) an incorruptible seed of an everlasting Life, by his right hand, in a new-creation of him. See both Seeds, with a negative on the former, in all, born of the latter, 1 Pet. 1. 23. This only (and man therein) will be of everlasting account and remembrance with God; the other, never, in time past, in innocency or any restore of it since; or time to come, by the like restore of it, in following generations, under Satan's reign; or the full perfection of it, under Christ's reign, which shall come after.   

Vers. XII. I the Preacher was King over Israel, in Jerusalem.  
What more contemptible than Satan's mercenary Priests and Preachers of Lies? What, or who more honourable than the Preachers of God's Truth? King Solomon, and a far greater than he, Christ himself, the high Priest of God, is the Preacher of his Truths, and Declarer of his Counsels, to Angels and Men. Preaching Christ's Gospel, is the best of Callings; Satan's, the worst of Trades. Solomon; the Preacher, and Writer of this Book, was King over literal Israel, in Jerusalem; and therein, a Type of Christ, King over the whole spiritual Israel of God, in the New-Jerusalem. In the all-discerning Spirit of Prophecy, does Solomon reflect upon his former vain thought, for finding true happiness, or the way towards it, in the single wisdom of his own enlightened nature, however eminent; as follows.   

Vers. XIII. And I gave my heart to seek and search out by Wisdom, concerning all things that are done under Heaven: This sore travel hath God given to the Sons of Man, to be exercised therewith.  
Solomon, here, in the true preaching Spirit of Jesus, reflects upon, and gives an account of his own mistaking wisdom and thought, about blessedness; and, of his sad experience, therein. I gave my heart to search out by my own Wisdom (wherein I excelled others) concerning all things, under Heaven. The result was; he found this sore travel and labour of his natural mind, to be what God has given to the sons of men, to exercise, afflict, or humble them, by: In the new-creature Wisdom of God, he finds the vanity of his own, and his vain design, thought and labour, therein. He finds that, and all the things, or works and fruits thereof, to be but earthly, from beneath (below that Life, wisdom, and things of God, he had now the experience of, in him) under Heaven. So he, at once, confesses, declares and corrects his vain thought, of reaching, knowing and doing all things, relating to his true blessedness, therein. By way of Recantation, toward the close of his Life and day in this World; he confesses the vanity of his thought, and unprofitableness of all his labour, therein, calling it (as by sad experience he had found it) a sore travel. He declares also God's design, in letting even Saints, for a season, run their course there, to humble and Afflict them, and so, dispose them to a willing surrender of that, for a better Life and Wisdom, in which alone they may find, what they were, under an impossibility, seeking for. Thus, God let Job and his three Friends, run to the end of their Line, in their own Wisdom, and Spirit, as Disputers of this world, till at an absolute puzzle and period, none of them being able to unriddle the design and methods of God's Wisdom towards Job, under that dispensation of the Cross. Then he opens the mouth of his fore-runing Messenger, 〈◊〉, to instruct them all, in another Wisdom and Spirit, on which they were 〈◊〉, answered no more; but, left off speaking, Job. 32. 2. 15. Enmity to God, inseparable from the highest restored Life and Wisdom of Man, must needs render his utmost labour therein, about happiness, a sore travel. God, in greatest love, on Man's fall, 〈◊〉, the mystical Ground, Earth, or earthly state of Man's nature, and that for Man's sake, so as to render that enmity to him, contracted by the Fall, unextinguishable, otherwise then by the perfect death thereof. Thorns and Thistles shall it bring forth, says God, to Adam, Gen. 3. 17. 18. Both the literal, and also mystical earth of Man's Nature (in the very restored Life of the Law, Image of the earthy, and righteousness of Man) fell immediately under this Curse. All, in the best works of their Law-life, are under this Curse. Gal. 3. 10. What Thorns and Thistles, was Paul (when eminent herein) bringing forth, in a fierce persecuting enmity against Christ, and all his Gospel Truths and Saints? Phil. 3. 6. Act. 26. 11. The death of nature then, the right way (not in, but to sin, so that sin becomes dead in them, not they in it) under the Cross and Gospel-sword, is undispensably necessary to the ridding man of all evil, and capacitating him to receive a Life of everlasting righteousness, wherein he will find himself possessed of all good; a state, wherein 'tis as impossible not to please God in every thing, as in his own Life at best, ever to please him, in any thing. This comes Man to, by obediently complying with God's design, in gladly receiving his sentence of Death within him, as Paul, and so getting rid of his own Law-spirit of bondage, enmity and death (and all his sore travel and labour therein, to no purpose, as to his grand concern) in exchange for the Gospel-life of Christ, and therein, glorious liberty of the sons of God, an everlasting freedom to good only, and from all Evil of sin or punishment, for ever. Then all our works are wrought in God (Joh. 3. 21.) and God works all our works in us and for us. We, therein, are co-workers with God. All such works are ever acceptable to him, and most easy, delightful and profitable to man. What, all works, in man's earthly Life and Nature, under Heaven, amount unto, we find, yet farther,   

Vers. 14. I have seen all the works that are done under the Sun; and behold, all is vanity, and vexation of spirit.  
Solomon, in the new light and wisdom of God, positively concludes the most rectified Principles of nature, and man's utmost fruitfulness, exactest walking, best works, designs, counsels, thoughts, and purposes therein, to be but vanity in themselves, and vexation of spirit to himself. The more rich and full Man is, in the righteousness, wisdom, and glory of his own nature, the more apt to grow offended at the Cross, that comes to seize and set fire, on all; and hereby, the more is God offended at him. A confidence in such increasing riches, as are but vanity, increases vexation of spirit, every way.   

Vers. 15. That which is crooked, cannot be made strait: and that which is wanting, cannot be numbered.  
Humane nature, at best, in innocency, as liable to wax old, decay, and die, in all the Wisdom, Life, and Glory of it; and, as liable to corrupt, and be depraved (through Man's evil use of all, in preference and opposition to what's more excellent) might be called old and crooked. But, since the fall, 'tis actually, and apparently, so. A glory it had, which was no glory, to the glory that excels, and remains for ever, in new-creation Life; The Life, Wisdom, Righteousness of man, in his first created state, was no Life, Wisdom, Righteousness, in respect of what is given to, and set up in him, by the second; is admitted no comparison; looked upon as nothing, to it; is to be folded up, and laid aside, as an old garment, for it. God himself thus handles all the first-creation works of his own hands, Isa. 34. 4. & 66. 1, 2. Heb. 1. 10-12. Man, though made perfect and upright, at first, all the life and goodness he was possessed of, was corruptible and changeable, though not corrupt. So, not to be compared with the incorruptible, unchangeable, everlasting Life, Wisdom, Righteousness and Glory of God, set up in, and put upon man, by a new-creation. Man's and Angel's attempts and designs, for holding fast, making strait (and establishing themselves in) their natural, first-creation Life, (which God hath made crooked, 〈◊〉. 7. 13.) in opposition to his offered strait, and incorruptibly perfect new-creation life, is peerless madness, and inexcusable folly. God requires them both and all, to part with their own crooked life, how ever strait in their Eye, for his own absolutely strait and incorruptibly perfect new-creation life, which only is strait in his Eye. But farther, what God made 〈◊〉 to crookedness (and, in that sense, crooked) fallen Angels and Man have made actually perverse, crooked, and tortuous. In evil Angels, 'tis made unchangably so, in rebellion against God, and a justling competition with his unchangably strait new-creation life. In fallen man, enmity to God and his everlasting righteous creature-life, is inseparable from his natural state and life, however restored. But, both that enmity and his life, are separable from him, by his obedient death, in sacrifice to God, on which he receives thepromise of the Father, the unchangably strait new-creature life of the Son. Evil Angels are continually at it, with Men; follow them closely, with this lying suggestion, that their but restored righteous natural state, is the strait thing in God's sight, as well as theirs, which will give them entrance into the kingdom of God. Multitudes, multitudes, all along this World, under Satan's reign, have drunk in this serpentine venom, to their eternal ruin, as will appear in the valley of decision. Fixure in the life of nature, corrupt or righteous, renders men literal or mystical Sodomites; both, most Crooked, perverse, and abominable, in God's sight and thoughts; be what they will in their own. Such establishment in the righteousness of Man, as is highly esteemed amongst men, is abomination in the sight of God. Such an evil concupiscence, lust, or covetousness after, and delight in, the mystical riches, fruits, wisdom, glory and righteousness of their own nature, or house, as makes them finally to despise the durable riches, wisdom, life and glory of God, in that spirit of grace, which is his house, and to refuse the required exchange of all their fading vanities for them, is death without mercy. Thus do men by an evil covetousness to their own house, consult shame to themselves, and get everlasting contempt, as vessels of dishonour. Hab. 2. 9, 10. This did the pharisees, who were thus covetous. Luk. 16. 14, 15. This fixes man in an unchangeable bloody mind of enmity to the constant, steady, right (Psa. 51. 10.) unchangably strait creature-spirit of everlasting righteousness and truth, and to God most high.  
The defects of man, or what is wanting to him, for eternal Life, in his own nature, corrupt or righteous (from which, since the fall, filth of flesh or spirit, are inseparable) cannot be numbered. For he wants every thing, all things Spiritual, Heavenly, and Eternal; and must part with every thing he has, for them. Till poor, desolate, and undone in himself, he cannot be rich and strong in God; till impoverished even to death, in his own spirit, not rich in God's; but wretched, poor, blind, and naked; destitute of, and wanting all things, for eternal Life. Enmity to God, and that Spirit of Grace, in which alone any can be saved, is as inseparable from man, in the corrupt or righteous Life of his own spirit of nature, as the Ethiopian hue, or Leopard's spots, from them. Jer. 13. 23. Till the said exchange, by death, be obediently yielded to (the terms, God's wisdom put's on man, as his part, in order to an entrance into his new and everlasting covenant-life, on which, he will certainly perform his part of that covenant, in giving him that life) the things man wants, for salvation, cannot be numbered. All the numberless spiritual, new-creation things, the everlasting creature-Life, Wisdom and Righteousness of God, with the innumerable fruits to be brought forth by men therein, to God; and the innumerable fruits of Gods love therein, 〈◊〉 man, Love, Joy, Peace, etc. Gal. 5. 22, 23.) All these things are wanting; that is, every thing.   

Vers. XVI. I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me, in Jerusalem: yea, my heart had great experience (Heb. seen much) of wisdom and knowledge.  
Solomon was eminent in mystical earthly-Jerusalem life, and in the Ornaments or excellent, best, and most spiritual enlightening gifts of the Heavenly. In this supereminent wisdom and understanding, the vain thought and puffing up Imagination of his own heart, was, that he now wanted nothing, for the rendering him completely happy. His wisdom and largeness of heart was as the Sand on the Seashore, 1 Kings. 4. 29. The mystical inward riches of his restored, adorned nature, rendered him as much above others therein, as in outward worldly greatness and visible pomp. And he resolved to make the best, of all these advantages, offered him; try what they all amounted to, not without a secret hopeful-thought of finding absolute blessedness therein.   

Vers. XVII. And I gave my heart to know Wisdom, and to know Madness and Folly: I perceived that this also is vexation of spirit.  
Here's that he finds all to amount unto; Wisdom, Righteousness, Wickedness, Madness, Folly; all (within the compass of Man's natural state, corrupt or righteous) vanity, and if finally trusted in for blessedness, will leave Man (to his sore and amazing disappointment) in eternal darkness and death, unutterable torment and everlasting vexation of spirit, as his due portion, the, meet recompense of his error, from God. Solomon found the search after all Earthly vanities, all things under Heaven or below what is heavenly, a sore travel (vers. 13.) a grievous labour; man, little the better, when he has found them. For, setting himself to experience what the utmost pleasures to be had in all, amounted to (as gratifying to all variety of life and desire in him, sensual or intellectual) he found all such knowledge and folly in corrupt or righteous nature, and all such practice and experience, vanity and vexation of spirit. He was qualified and furnished, to take the largest and deepest draughts, as to all delights of the Sons of Men; and take them he did, and this he found all to be. Though he found wisdom, acquired or infused (nature, cultivated, advanced and adorned by humane learning in Heathens; or made wise, strong, and honourable in Christ, by his restoring the lost righteous first-covenant life thereof) better than the folly of dark, ignorant, uncultivated, and unrenewed nature; yet, he found, that all these varieties in nature, fall under the same general title, vanity and vexation of spirit. This is the conclusion he arrives at, in the preaching, all-searching spirit of infallible truth. All Wisdom, Folly, Light, Darkness, Righteousness, Wickedness, in man's natural state (which he had taken the liberty to experience, as well as know) all is vanity. This is King Solomon's Proclamation and warning to his fellow-mortals; and the true King Solomon's faithful and timely warning to all mankind, in all generations; Prov. 1. 20, etc. 8. 1, etc. Final disappointment, torment, and vexation, will befall all that finally fall short of true, substantial, divine and spiritual things, in which alone true blessedness can ever befound.   

Vers. XVIII. For, in much wisdom is much grief: and he that increaseth knowledge, increaseth sorrow.  
All increasings with the increases of man, in the fading Life, Wisdom, Riches, Righteousness and Glory of his own nature (not of God, in the everlasting Life, Wisdom, Glory, and righteousness, things of God) are but additions to, and multiplications of his sorrow, in getting, keeping, and then losing all, again. For, all must go, first or last, by the dispensation of the Cross (in love or final wrath) upon every Man and Angel. Men cannot but have misgiving thoughts (from the self-evidencing nature of the perishableness of all they can be there possessed of) that all will be gone, again. So are, all their life time therein, subject to bondage, in the highest glory and flourish thereof, through a fear, by death, of losing all; Heb. 2. 15. Job declares, that, as safe as he was apt to 〈◊〉 himself to be, in the highest righteousness, wisdom, and glory of his own nature, in afirst-covenant-life, he had a secret bottom-fear, all would fail him. The thing I greatly feared is come upon me; Job, 3. 25, 26. I find I had nothing of that true safety, rest or quiet, in the utmost wisdom and glory of my own restored nature, that I fond flattered myself into the false persuasion of. He found all, death-struck, by the Cross; the very righteous life and mystical riches of his spirit, as well as outward concerns of his body. His secret fear was the truest thought, and faithful 〈◊〉 of him, as to what he was to expect, at winding up. Man's increase in the wisdom and knowledge of his own nature, amounts but to the clearer sight of the miseries and defects of himself and others, therein; and, all such wisdom shows itself insufficient to correct his own or others errors. Young sciolists are apt presently to think they know all; but when they have traveled farther, in their inquiries, come, with Socrates, to see and confess, they know only this, that they know nothing, with certainty, infallibly; and so, find no rest, or satisfaction, in all they find. Yea, and are still more and more vexed and pressed, thereby, with the foresight of future evils, incident to them. The wisest man, will more and more find himself, in the, exercise of his own wisdom (as to things past, present or to come) but in a self-tormenting labyrinth, and 〈◊〉 maze of vain, self-bewildring imaginations. All knowledge and thoughts, depending on the temper and fitness of bodily Organs, are enfeebled, in the old age (and, at length, quite extinguished, at the death) of the body. Then, that all that sort of thoughts perish, all see. Again, the higher man's light and knowledge, if uncompliant therewith in practice, the heavier (he knows) will the wrath of God be, upon him, for ever. Thus, the sad and inevitable result of all Man's increase in his own wisdom and knowledge, is the increase and aggravation of his sin, and sorrow at every turn. Lastly the higher man is advanced in the life, riches, wisdom, and righteousness of his own spirit, the more apt, with Paul, to be a fierce zealot for that law-life, and forwardest opposer of the everlasting Gospel-life of Christ, and all the words thereof. The Cross seems a harder dispensation, to the righteous Scribe and Phaisee, that have much to lose, then to Publicans & Harlots in the corrupt life of nature, who therefore (as more easily induced to submit to and own the doctrine thereof) enter into the Kingdom of God, before them. The mystical rich young man went away very sorrowful, when he heard of parting with all he had, for eternal life. Zaccheus and Mary-Magdalen did not so. Final trusting in the corruptible life, riches, wisdom, and righteousness of man, renders entering into the kingdom of God, absolutely impossible. Mar. 10. 24, 25. The very Disciples (acquainted yet only with first-covenant riches) were astonished out of measure, at this word, saying, among themselves, who then can be saved? vers. 26. Increase in outward riches, also, and in that wisdom and subtlety, by which gotten, and for a season, kept; all such riches, pomp, and glory therein, as figures and shadows of inward, are usually found to be but the amusing snares of Satan, by which he keep's men in a total mindlesness of truelife, with all the words thereof, and leads them blindfold to the chambers of Death, in Mirth and Jollity, Job. 21. 7-13. Thus are all worldly riches, wisdom, and glory, literal and mystical, by man's wilful madness, made an occasion of his everlasting grief, sorrow, torment, and vexation of spirit. Who can utter it? what life, treasure, meats, food, clothing, man should not seek, and what he should, Christ declar's and commands; nothing, that's liable to moth-eating, rust, corruption, loss, or death; but heavenly, unsubjected to any of these things; above all dangers, decays, deaths, enemies or fears; Mat. 6. 19, 20. Joh. 6. 27. And, by James, he shows, what, all that take not this counsel, will come to, at last; as found possessed of no other riches, literal or mystical Gold and silver, but what will be cankered and the rust thereof witness against them, as guilty of inexcusable folly, in neglecting all the faithful warnings of Christ, against their trusting in such self-evidencing vanities, for true happiness. Jam. 5. 13. What they reckon a heaping up treasure for themselves, for the last days, they'll find to have been a treasuring up unto themselves wrath against the day of wrath. Man's passive obedience, to the death and loss of all his life, wisdom, and riches, is the highest point of obedience, God requires, or he can perform, in the right use thereof. This makes way for the quickening and springing up of the incorruptible seed & principle of a new and everlasting righteous life, in which alone 'tis possible for man to bring forth 〈◊〉 unto God, or perform such active obedience, as shall be ever pleasing to God, and 〈◊〉 to himself. This is the counsel, and method of God's wisdom, about man's salvation, which, all that 〈◊〉 reject, will inevitably perish. If they will follow the words of man's wisdom, in perfect contradiction thereunto, This will they have of God's hand, they must lie down in sorrow.    

CHAP. II.  

Vers. I. I said in my heart, go to now; I will prove thee with mirth, therefore enjoy pleasure: and behold, this also is Vanity.  
SOLOMON set his Heart to try, what, all Mirth, Joy, and Pleasure, in all sorts of first-creation things, amounts unto. After the utmost Proof thereof, he finds and declares this also to be vanity; all worldly delight and desire, of the same complexion, with the desirables, delighted in, whether visible or invisible; delights of bodily life, and the corrupt spirit of nature, therein; or, of the rectified intellectual, rational powers, more properly the delights of the Sons of Men. The other are for beasts, brutified men, drowned in the lusts of literal Sodom, where sensual Powers usurp dominion over rational, using what should be their Masters and Rulers, as Slaves to fetch in provisions for them, by right or wrong. Some are recovered out of this disorder and confusion, towards a rectitude of their natural powers, where the rational command, and sensual obey. But, to show the unstable, slippery standing of Man, here; Solomon, not only restored into the right exercise of his naturals, but under strong spiritual convictions of true wisdom, was caught, and miserably entangled in this lowest sort of worldly snares. His suppressed sensual powers struggled for, and recovered their formerly usurped dominion, over his rational and intellectual. The signal aggravation of this 〈◊〉, was, that he was eminent, in the restored first-covenant wisdom of his own spirit of nature, and spiritual light of the second, the self-discoveries and revelations of God's wisdom, in his own spirit of grace, as his pleasing request to God, and the gracious answer thereunto, do evince, 1 King. 3. 5-14. And again (ch. 9 1-9) where the Lord also threatens him and his people, in case of apostasy, or turning from following him; v. 6. After all this, his sensual lusts after strange Women, run him aground. They turn his heart after strange Gods also from the true. He not only tolerated, but himself went after the Gods of the Idolatrous borderers, Zidon, Moab, Ammon, etc. whence he fetched his Wives, 1 King. 11. 4-8. The Lord takes notice of the aggravation of this folly and madness, as after his remarkable appearing to him, twice, and solemnly commanding the contrary v. 9 10. On this threatens to rend the greatest part of his Kingdom, from his Son, 11-13. 'tis like, his expenses about Idols and his Idolatrous Wives, occasioned such unreasonable taxes and oppressions, as moved the people to capitulate with his Son, for redress of greivances, which, he refusing, they refused him for their King, Chap. 12. 'Twas an amazing thing, a double-portioned saint, and kingly Preacher, when old, and near his exit out of this world, should be found guilty of such gross enormities, as many mere heathens, in a long life, avoid, to their dying day. To increase the wonder, under all the violent impetuous hurries of his own disordered spirit, the wisdom of God's, still remained with him. Without this, his foolish, hurtful lusts had drowned him in destruction and perdition. A seed and principle of true wisdom was his powerful preservative from final apostasy. And the want of this, will be found no excuse to final apostate's from, and haters of it, when convincingly showed and offered it. Solomon exercised his brutish lusts, for a season, not only in a flat contrariety to this, but, to the very light of his own reason, also. The unsubdued natural spirit, or mystical Woman, in himself, carried him forth in lust after the literal, who involved him in their gross Idolatries. He allowed himself the full experience of all worldly desirables, from the higher to the lower parts of the dust of this mortal, first-creation worldly vanities. He sent forth his heart on this errand, to try what satisfaction, the whole lump of this world's vanities, from the Cedar to the Shrub, intellectual delights, to Husks among Swine, would afford him; and, set's down at the foot of his account; All is vanity. In a union of mind, with Christ, by spiritual light, he acknowledges all his ransacking the whole bulk of this world's desireables, and roving up and down (as thinking to pick up a satisfying food for his immortal Spirit, amongst them) direct madness. So, comes he from dear-bought experience, to say, as follow's;   

Vers. II. I said of Laughter, it is mad: and of Mirth, what doth it?  
Laughter and Mirth, here, signify the highest delight and satisfaction, can be had, in the fullest possession and enjoyment of all worldly desireables, relating to the corrupt or righteous life of man, in his own nature. Solomon therefore, in the al-discovering light of the spirit of God, reflects upon his former foolish design therein, judging his whole course and race, there, evil, because his force (or principle) was not right: but indeed, a spirit of enmity to God. All his delusive and destructive Joy, he found Madness; a making large and swift steps, under the bewitching influence of the God of this world, towards the chambers of death. His words, pleasing suggestions and gratifying offers to men, are smother than oil, yet are drawn swords; his method of wounding men to eternal death. The spirit of man, since the fall, is a deep dark dungeon and miry pit of all sorts of filth of flesh or spirit, a literal or mystical Sodom, in the corrupt or righteous life thereof; in the dark, as to the excellent things, God offers, and wholly disposed and inclined to close with Satan's offers, out of his vast heap of perishing vanities. Merriment and Jollity in such a destructive course, is madness. God therefore calls man into a state of poverty, mourning and death, as to all this life of vanity; and that, as the only possible way of his deliverance from all evil Prov. 1. 33.   

Vers. III. I sought in mine heart, to give myself unto wine (yet acquainting my heart with Wisdom) and to lay hold on Folly, till I might see what was that good for the Sons of men, which they should do under the Heaven, all the days of their life.  
Vers. IU. I made me great Works, I builded me Houses, I planted me Vineyards.  
Vers. V. I made me Gardens and Orchards, and I planted Trees in them of all kind of Fruits.  
Vers. VI I made me Pools of Water, to water therewith the Wood that bringeth forth Trees.  
Vers. VII. I got me Servants and Maidens, and had Servants born in my House; also I had great Possessions of great and small cattle, above all that were in Jerusalem before me.  
Vers. VIII. I gathered me also silver and gold, and the peculiar treasure of Kings, and of the Provinces, I got me Men-singers and Women-singers, and the delights of the sons of men, as musical Instruments, and that of all sorts.  
Vers. IX. So I was great, and increased more than all that were before me in Jerusalem; also my Wisdom remained with me.  
Vers. X. And whatsoever mine Eyes desired, I kept not from them; I withheld not my heart from any Joy: for my heart rejoiced in all my labour, and this was my portion of all my labour.  
Here's, in Letter, a large account of Solomon's most desirable circumstances, as to his outward condition, in this World. He excelled other Kings, in all kind of wealth, wisdom, greatness, and honour, 1 Kings 10. 23. Of all worldly contentments he had more than heart could wish. And he set his heart to deny no desires thereof, but fetched up the utmost pleasure and satisfaction to himself, that all these things could afford him. To interpret, then. Every outward circumstance was figurative to the inward condition and mystical riches of his spirit. All import, in mystery, his beautiful structure in the glory and wisdom of a first-covenant life; and the works of his own hands, therein. All this, Paul counted dung, and parted with, for the riches, wisdom, and righteousness of God, in his Gospel-spirit of grace and truth, Phil. 3. 6-9. The wisdom, inward beauties, and excellent natural accomplishments of Solomon's spirit, are here represented by stately Houses, fruitful Gardens, Orchards, etc. At length, in the awakened principle of true wisdom, from the Fountain of living Waters, he sees and declares the vanity of his broken Cistern, or leaky natural Vessel, with all the fading Waters, buildings, plantings, and fruitfulnesses thereof. All, within man, and all from without, relating to him, in this world, is but Meats for a belly and a belly for Meats; all, perishing vanities. God will destroy all, belly and meats, desires and desireables. All confidence, laughter, mirth, and joy therein, is folly and madness. All natural perfections and excellencies, in the unstained purity of his first-creation state, together with the convincing discoveries and revelations of the spiritual perfections and excellencies of the second, soon ran out of the leaky natural Vessel of the first Adam. He did not long keep the twofold waters of first-covenant Life, or second-covenant Light; the loss of both, soon left him and all his posterity, in darkness and death; Dead in 〈◊〉 and sins. Solomon finds all his natural braveries, outward or inward, but tottering Houses, leaky Vessels, all his possessions therein, altogether vanity. In the infallible light of spiritual wisdom, he makes a right judgement of his natural principle, and all fruits, works, or buildings, therein; typed by the abundant literal varieties of pompous Houses, Plantations, etc. All is vanity, says he. This is the result; this, his verdict (on the review of all) after his full trial, largest draughts, and utmost experience of all possible desireables or satisfactions, to be found in nature. To particularise, farther. Men-singers and Women-singers may sitly signify the well-tuned frame and pleasant harmony of Solomon's spirit, in the orderly comportment and beautiful subjection of the sensual, to his rational and intellectual powers, figured by great and small cattle, making up but the humane Beast, in scripture Language. Every man is a Beast by his own knowledge, in the utmost wisdom of his own nature, earthly, sensual (so all, in Man or Angel, is called, short of spiritual, new-creation life) having not the spirit (Judas 19) so, if fixed in, devilish, by unchangeable enmity to that spirit, and God most high. Jam. 3. 15. The head of fallen Angels (in the fading glory of first-creation life, rebelliously exalted against the second) is the most subtle beast in the first world or field; Gen. 3. 1.  
Solomon gathered Silver and Gold; was great, and increased more than all before him, in Jerusalem; mystical Gold and Silver, the peculiar treasure of Kings, such Princes of this world, Scribes, Pharisees, etc. (in the riches, flourish, and fruitfulness of their own restored nature, made wise, strong, and honourable by and in Christ, there) as crucified the prince of life in the next, the Lord of Glory. In sum, he exceeded all such mystical (1 Cor. 4. 8.) as well as literal Kings of the earth, for wisdom; and for riches inward and outward. And, his great delight in both, and all, is figured by Men and Women-singers, with musical Instruments of all sorts, importing his full enjoyment of the utmost delights of the Sons of Men, nature (in its most widened capacity) can take in. Whatever his eyes desired, he kept not from them, nor withheld his heart from any joy. He allowed himself a latitude of rambling, to take his utmost pleasure in all the literal and all the mystical riches, and fruits of his labours. He rejoiced in this portion, as the result of all his labour; reckoning, he had ground, so to do. The wisdom of God, that remained with him, in & under all this doings, was the only preservative in him, that kept him from sinking and drowning in this full tide and affluence of all worldly desireables, streaming into him. He gives proof of the awakened exercise of this wisdom, in this recantation-book, and of the contrary Judgement thereof to man's, at best, as to the things wherein his true happiness lies. In the hurry of his busy, active natural mind, in worldly contrivances and enjoyments, this true wisdom in him lay sorely clouded, obstructed, silenced, and neglected. But at last, up it gets, under Christ's powerful influence, and pronounces himself and all his former designs, works, and enjoyments, in his own fading nature, vanity and vexation of spirit; as follow's.   

Vers. XI. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and behold, all was vanity and vexation of spirit; and there was no profit under the Sun.  
Solomon, in the infallible light and wisdom of the second, looked upon all his works, labours and enjoyments in the first-creation World and life, and finds all, vanity and vexation of spirit; of no profit, avail, or conducibleness at all, to true happiness; but rather, as mistaken and abused, signal lets and hindrances thereunto. All will come to nothing, and therefore, finally trusted in and relied upon, will leave Man naked and destitute, to eternity. In all moiling and toiling in his own nature, he is found in direct enmity to God, and that spirit of grace in which alone he can be saved. All life, goodness, things of this world, are not only unprofitable, but destructive to man, if rested in. His inevitable loss of all, is legibly written out, in the changeable nature of all, for his own reading. The resolute choosing, therefore, his own fading creature-life, and things, before, above, and against the unchangeable creature-life of the Creator (and everlasting Righteousness and wisdom of God, therein, with all the evernew fruits thereof, things of God) is an unpardonable crime, the sin against the holy Ghost, or spirit of God, and Gospel-life of Christ; the great, the presumptuous sin, unto death, exclusive to all benefit of Christ's sacrifice, all intercession of Christ or true Saints; Jo. 5. 16. Heb. 10. 26. So will man be left, for ever, in the most forlorn condition, imaginable; unutterable torment, and vexation of spirit.   

Vers. XII. And I turned myself to behold wisdom, and madness and folly: for, what can the man do, that cometh after the King? even that which hath been already done.  
Solomon turned from his own fallible, to the infallible wisdom of God, or light of his spirit, in which he saw the perpetual course of madness and folly he had been guilty of, under the conduct of his own. So saw he the wisdom of God, in his new-covenant spirit of grace; and folly of man, throwout, in his old-covenant spirit of nature. Partakers of that creature-holy ghost (or spirit) that's in personal union with the divine, are brought into unchangeable union of mind, with the divine. When Solomon turned to the exercise of this, he turned from his own, as he advised others, Prov. 3. 5, 6. The spirit of God is the creature-wisdom, the living Word of God, that is God (Jo. 1. 1.) everlasting righteousness, true holiness. To keep up the life and way of Man's will, wisdom, and spirit, against God's, is destructive Madness and folly. For, what can he do that comes after the King? Solomon, King of literal, and also, mystical earthly Jerusalem, in all the glory, wisdom, and righteousness of man? He reigned as a King there, for a season, over his sensual powers, with the Corinthians, in the but restored first-covenant spirit of the Law, 1 Cor. 4. 8. He had the start and vantage-ground of all others, in his day, for finding true happiness in worldly vanities, if any such thing were ever to be found, therein. What, literal or mystical, all visible or invisible Riches and Glories of that sort, signified, or amount unto, he had so full an experience, that for any to think or hope to find therein, what he could not, is madness. The King, here, may also point back to the first, or forward to the second Adam, in our flesh, made under the Law, as the first. Both first and second Adam, in holy flesh, life of the Law, righteousness of Man, were greater than Solomon, in the first-creation Principle of life and action, and free from enmity to the second. The first could not secure his standing, in that changeable principle. The second refused to attempt it, but surrendered and let it fall (for that principle of unchangeable righteousness, in which he could) as the first ought to have done. He would not be a Judge, Ruler, or King, in the former, as the professing Jews, in that spirit, would have had him, who crucified him for owning himself a King, in the latter, wherein the Son of God. Yet, such a King, will he show himself to be, to their sorrow, whether they will or no. What can men hope for, in but some gradual restore of that life of nature, they had in perfection, untinctured also with filth of spirit, or enmity to God, and the power of godliness, in his spirit of grace, which lurks under the highest restored Righteousness of Man, or form of godliness, in his spirit of nature? Adam, in innocency, had not eternal life; and God took away what he had, his fading, for his sinful keeping it up against (and refusing to surrender it in exchange for) his everlasting life. If what was Adam's sin, to do, be asserted the duty he ought to have done (to Wit, the keeping what he had, and where he was) what instructions are we like to have, towards the avoiding a sinning after the similitude of his transgression? And they that confine the Death of the second Adam to his body, denying the surrender and Death of his spirit, as to its first-covenant Life of the Law, will teach the pitying, sparing, and keeping up of that (as Satan, by Peter, counselled Christ himself) to be the very way of salvation. Thus runs the doctrine of Satan's and Man's other Gospel, in a flat contradiction to Christ's, in every point.   

Vers. XIII. Then I saw, that Wisdom excelleth Folly, as far as Light excelleth Darkness.  
Wisdom and Folly, Light and Darkness, character the first and second Covenant, or Old and New creation Law and Gospel-principles of life, desire, thought, and action, in Men. The excellency of the second, admits no comparison with the first. The first has no Glory (Wisdom, Light, Righteousness) to the second, that excelleth and remain's, for ever; 2 Cor. 3. 10, 11. The first is marvellous darkness, as to all spiritual things of God, and grand concerns of man: The second, marvellous light, discovering all things, divine, spiritual, and natural, in their distinct goodnesses. Ye were darkness (in your own spirit of nature, corrupt or enlightened) now are ye light in the Lord's spirit of grace; walk as Children of this light. (Eph. 5. 8.) walk, not as fools in your own spirit; but as wise (vers. 15.) in the Lord's. Man's spirit, since the fall, in the highest renewals, is of Satan's palate, savours not, sees, or receives any things of the spirit of God; Mat. 16. 23. 1 Cor. 2. 14. All, that finally prefer their darkness to God's light, will find everlasting darkness their portion. The glorious advantages of the wisdom and light of God's spirit, render it most desirable to man; Prov. 3. 13- 18. and, 4. 5- 13. True wisdom calls out to all, in corrupt or enlightened nature, as fools and simple, in their main concern; Prov. 1. 20-23. and, 8. 5. The folly of Man, in corrupt nature, is seen of all. But, enmity to God, and the power of Godliness, in that spirit of grace, wherein alone any can be saved, is seen of none, in the highest wisdom of restored nature. And this is the root of all spiritual Wickednesses, Uncleanesses, Idolatries, and Murders. These all lurk under fair shows in holy flesh, form of Godliness and righteousness of Man, in the restored Image of the earthy. All natural excellencies in Man or Angel, are but a fading flower. All the mystical Gold, Silver, and Rubies thereof, perishing nothings, to the new-creation Wisdom and things of God. And, what then, to the infinite divine Wisdom and things of God? less than nothing; Isa. 40. 17. Christ offers his durable Life, Riches and Substance, his Heavenly treasures, for Man's fading Earthly shadows, and is refused; Mat. 19 21, 22. Wisdom of nature, in corrupt or moral Heathen, and in first covenant Saints, excels the folly contrary thereunto, as Light, Darkness. But this reaches not the intended mystery and truth of this scripture.   

Vers. XIIII. The wise Man's Eyes are in his head; but the fool walketh in darkness: and I myself perceived also, that one event happeneth to them all.  
The truly wise, sees with the Eyes of Christ, his spiritual Lord and Head; in his light, he sees light (Psal. 36. 9) in the spiritual light of Christ, the infinite divine Light and Glory. Man, and all he does, in this light, this spirit, has the praise of God; but, not at all of men, wise, righteous Men. Paul was of high account with such, when a persecuting first-covenant Saint, in his holy flesh; of no account with them, when a suffering spiritual Saint, in God's Holy Spirit. 1 Cor. 4. 8-13. 2 Cor. 10. 12. He was contented to be a nobody with men, when such a one as the Lord commendeth; passed not for Man's day, or judgement of him. The righteousness of Man kept up in enmity to God's, is highly esteemed of men, but, abominable to God. And, the righteousness of God, in the spiritual Saint, is highly esteemed of God; but abominable to man, with all the words thereof. Man's Soul, established in his own Righteousness, loaths God's soul, or spirit; and God's, his, Zec. 11. 8. Man's loathing God, is the greatest wickedness: God's loathing him, and dealing with him accordingly, the just punishment thereof.  
In the spiritual Eyes of their Head, do true Saints fix their eyes on Christ, their Lord and Head; receive his counsels, and obey him, amidst all uncertainties, darknesses and miscarriages of their natural Man. They walk in his spirit of light; fools, in their own spirit of darkness. Paul, when wise in God, seemed a fool to men, men wise in Christ, by his first-covenant communications. Christ marred that visage, wisdom, and image of the earthy, in his own person, which they trust in, for Salvation. Paul cast away all they trust in, as dung, for the spirit and wisdom of God, the life and image of the Heavenly. No being wise in God, without being fools, to Men; 1 Cor. 3. 18. and, 4. 10. Man, in the highest Light and Wisdom of his own nature, is indeed the Fool, tossed up and down by the various Winds of Satan's divers and strange doctrines, walking in darkness, not knowing whither he goes, or what he does; who, or what he worship's. He reckons, he is making safe steps toward Salvation, when making swift steps to destruction. Man, that finally trust in his own Wisdom, for directing his steps; sides, and holds with the Devil, as his Head; true Saints, with Christ, for directing their Steps, in his spirit. But, how does one event happen to them all, Wise and Fools? This one event is a twofold death, incident to both, in the twofold mortal Life of their Body and Spirit. 'Tis appointed to all men, good and bad, Once to Die (Heb. 9 27.) as to both these lives, in their natural state. By such Death, are all, first or last, cut off from (and for ever deprived of) all outward or inward, literal or mystical riches and comforts of this World. The whole Life of the natural state, in the love or wrath of God, will be taken from every Man and Angel. Mortality and Death is legibly written out upon all, in the perishing nature of all they are possessed of, however obstinately kept up, and trusted in, by most. The event that happens or falls to the Lot of the obedient surrenderer of his natural Life, under the Cross; or rebellious refuser so to do (which brings him under the same Cross or Gospel-sword, in final wrath) after the said one event that happens to both, and all, will be found exceedingly differing, even a state of eternal Life or Death. God rejects men's false confidences, but approves of their distrust and despair in themselves, or best things in their own Nature; as, vers. 20.   

Vers. XV. Then said I in my heart, as it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.  
Here is the bottom thought of Solomon's heart, in this matter. In the Wisdom of God, he reflects upon and reviews himself, in all his former glory and wisdom of a man, and then compares himself (and any other, in like case) made wise, strong and honourable in Christ (by his renewalls of their old natural state, and fresh quickening them up into the life thereof, out of their fallen state of death in trespasses and sins) with the fool, and finds one Chance or Lot, happen to all that are but such wise men (never proceeding farther) and the fool; even a state of eternal darkness and death. The Fool, in the lowest sense, is, what we call a mere Natural, destitute, in a manner, of any use of his rational Powers, through indisposition of Body. Again, a man, weak and shallow in his natural Powers, and uncultivated by Education, Reading and Converse with better Understandings, is a Fool, to a man of deep Natural Judgement, quickness of Mind, of a soaring searching Capacity, and great Reach, advanced also by Learning and Converse. This Fool and wise Man may both be found, and oft are, in the but heathenish spirit of nature, and that, in the corrupt, rebellious state thereof, walking contrary to such, and to all light and wisdom, natural and spiritual. The moral righteous Heathen, that endeavours to obey such light of nature (as Christ afresh sets up in every man that comes into the world) though of less light and speculative wisdom or capacity then the former, is a wiser and better man. The first-covenant Saint, with his holy flesh, wise, strong and honourable in Christ, though of less speculative wisdom then either, is wiser and better then both; and then, the spiritual, new-covenant Believer and Saint (that seems a fool to them all, as having quitted all Wisdom of man, for God's, is not only wiser than them all, but the only truly wise, and they all fools, as to the whole of their eternal concerns. In general, all are fools in a scripture sense, God's judgement, that make the visible or invisible glories and excellencies of this world's perishing vanities, the only objects of all their desire, delight, labour and love. All inward mystical riches, heaped up in the fruitful exercise of a restored first-covenant life, under the fructifying influencing of Christ, as a sleshly Bridegroom, are passant vanities, as mortal and perishable as the life and outward concerns of the body, that all men know to be so; and will make themselves Wings and slay away, or depart from all the possessors thereof. This then, leaves the title wise, only to the spritual saint, that's counted the veriest fool of all, by all (but such as himself, that is, by all fools) as not fit to live, any longer upon the Earth, amongst them. Thus thought and said, Holy, Wise, Righteous, first-covenant professors, concerning Paul. Act. 22. 22. And, of Christ himself, they said, he hath a Devil, and is mad, why hear ye him? Jo. 10. 20. All, below the truly wise, Spiritual Man (both wise and fools, within the compass of their natural state, in all the forementioned senses) will be alike brought to the greatest loss, disappointment and misery, imaginable, as to any thing of happiness, in eternal Darkness, Torment and Vexation of spirit, under unquenchable Wrath. They'll all lie down, in Sorrow, for ever. This being so, Solomon says, Why was I then more Wise? to wit, in my renewed Life, Wisdom, and Righteousness of Man? To what purpose, do I labour in this, that's but folly and darkness itself, as to all Divine, Spiritual, Heavenly, most concerning things and Truths? Moreover, from the changableness and Mortality of it, always exposed to death and loss. All therefore that trust therein, must needs meet with eternal vexation of spirit. This is yet more fully witnessed.   

Vers. XVI. For there is no remembrance of the wise, more than of the fool, for ever; seeing that which now is, in the days to come, shall all be forgotten; and how dieth the Wise Man? as the Fool.  
Man, in the corrupt, and man in the Righteous Life of nature, are brought to an equality in the grave of both. Death level's their spirits as well as bodies. All the fading inward or outward riches and glory of the Princes of this World, literal or mystical (such professing first-covenant Saints, as crucified Christ, for the life and doctrine of the second) that come to nought (1 Cor. 2. 8.) will vanish, and come to nothing. However good in their kind, and for a season, the highest excellencies, beauties and glories, of humane or angelical nature, be; all that is now so, in the days to come, shall be forgotten. It has the praise of man, but's of small or no account with God, while it lasts. Spiritual Seers, God's watchmen, warn both the righteous and wicked, of this; Scribe and Pharisee, as well as Publican and Harlot, that in the life of nature, corrupt or righteous, they will all likewise perish; and the established 〈◊〉, found the highest and most criminal sinners; Ezek. 3. 16-21. and ch. 18. 20. 28. ch. 33. 11-19. The same Cross, or slaming Gospel-Sword, they refuse to submit to, in love, will be upon them, in final wrath. Js. 1. 19, 20. The mouth of the Lord hath spoken it. What need of farther testimony? Let the righteous turn from his righteousness, to his old sins, in corrupt nature, or turn it into the highest wickedness, by setting it up, against the righteousness of God; let him turn from his righteousness, either of these two ways, he lies down in sorrow with the fool, or fixed common sinner of the Gentiles, for ever; Ezek. 33. 13. This dismal end, come both to. Such righteous men, exalted to Heaven (in the restored Life of the first, and light of the second) instead of admission into the kingdom, will be laid under greater final wrath, then literal Sodom, as their most dreadful doom, and amazing disappointment. They have rejected confidence in God; and he, their confidences in themselves; Jer. 2. 37. By establishing their own righteousness, in the first, against God's in the second-covenant, they become of a Changeable People of God, an unchangeable Synagogue of Satan, in unchangeable enmity to God, and union with the Devil. All, fixed in nature (corrupt or righteous, fools or wise, therein) will go to the same Tophet, prepared for both, under unquenchable wrath, and the said righteous have the worst on't, there, for ever.   

Vers. XVII. Therefore I hated life, because the Work that is wrought, under the sun, is grievous unto me: for, all is vanity and vexation of spirit.  
Solomon, in the wisdom of God, sees all he had been long doing in his own, vanity and vexation of spirit, all his 〈◊〉 and labour therein, grievous to him. Rightly considering and reviewing all, in the infallible light of true wisdom, he argues himself into a most concerning duty (without which, Christ says, none can be his disciples) the hating his own life (with all the desires, designs, thoughts, ways, righteousness, wisdom, and best things thereof, as vanishing shadows) for the durable Riches, Wisdom, Life, Righteousness, and things of God. All pleasures, and delusive joy in the former, all love of this World, the delights of the Sons of Men, he finds, in the spirit of the next, enmity to God (Jam. 4. 4.) and so, destructive to man. In nature, corrupt or righteous, since the fall, are men found hating (and hateful to) God, and one another, as scrambling for a happiness to them all, out of things that can never make any one of them happy, but leave every one in the eternal loss of their own Souls. 'Tis a just Judgement of God (on all obstinate seekers for happiness, where God has abundantly convinced and warned them, 'tis never to be found) it should be so. Solomon's reason for hating this life, and man's whole course and race therein, is, because it, and all done in it, under the sun, is grievous unto him; not only unprofitable to the worker, towards happiness, but directly destructive to his whole being. When this is discovered by the spirit of God, in and to men, all the former delusive Mirth, Joy, and Laughter, is spoiled. Then nature grows sullen, and angry at the discoverer, fight continually against it, in the very Saint. Flesh is offended at (offends and grieves, opposes and fights against) the said spirit, as Paul found even holy flesh, righteous nature, in all its workings, desires, and thoughts, to do, Rom. 7.   

Vers. XVIII. Yea, I hated all my labour, which I had taken under the Sun: because I should leave it unto the man that shall be after me.  
In the former Verse, he hated his own vain Life; in this, all his vain labour therein, as both, and all, vanity and vexation of spirit; not only unprofitable, but grievous to him, Life and Works, Principles and Operations. Here, he gives another reason for hating them; because he should leave the Product and Result of all such his labours, to the man that shall be after him. As figure and shadow of his meaning, herein, 'tis with many, the whole design of all their Labours and Travels, to heap up outward treasures to themselves, and leave to their Posterity, great Possessions, called after their own Name; as if they had any concern therein, when deceased; or, any relief thereby, when, with Dives, tormented in the flames of God's Wrath. And, as to any advantage to Posterity, how know they, but their Successors will blot out and deface, by their unwise and sinful practices, what they got by their wise and honest labours; though great things, of that sort, are seldom so gotten? Such great things puff up, and are oft the ruin of those that come after them. This was solomon's own case, in his foolish Son Rhehoboam, who following the rash dictates of ignorant young 〈◊〉, and rejecting the sage counsel of grave Senators that stood before his Father, disobliged the People, lost ten parts of his Kingdom, at first entrance on his Government; and he, and his Successors held the rest, not without great confusions, troubles and desolating Wars, with the Kings of Israel, their Brethren, and from such Nations round about, as were common enemies to both; Moab, Ammon, 〈◊〉, Edom, Philistines, etc. 1 King. 12. Yet is this but the lowest and least part of Solomon's meaning, in these and the following words.   

Vers. XIX. And, who knoweth whether he shall be a wise Man, or a fool? Yet shall he have Rule over all my labour wherein I have laboured, and wherein I have showed myself wise, under the Sun. This is also vanity.  
Here is a deep mystical Truth. The fading Laodicean Riches, and great Possessions, treasured up, in and by the fruitful exercise of my own spirit, in the restored first-covenant Life of the Law, Who knoweth 〈◊〉 a wise Man, or a fool shall (get, and) rule over it? Whether the supremely wise man, Christ himself, by his Gospel-sicle, Sword, or Cross, as freely and obediently surrendered to him; or the Man of sin, and Son of Perdition, the greatest mystical Fool, the Devil? Those that give up themselves and all Christ's gifts to them, of first-covenant Life, Wisdom, and Ornaments, and second-covenant Light (with all their fruits and effects, brought forth therein, mystical Corn, Wine, Oil, Silver and Gold) to Baal, or Moloch, the Lord or King, and god of this World, are willing he should reap and gather all; and so, use all Christ's own gifts to them, and all the fruits of their own labours therein, against Christ and God himself, to their own destruction, as qualified thereby to be the most gygantick opposers & fighters against God. Man walks in a vain show, disquiets himself in vain, heaping up Riches, and not knowing who shall gather them, Psal. 39 6. Till Man come to a resolution, whose Arms he will cast himself into (with his changeable Life and Riches) Christ's or the Devil's (in order to be fixed in the unchangably good Spirit of the former, or evil one of the latter) He knows not who shall gather all; or, what will become of him and all he has gotten. One of these will certainly gather all, in conclusion. All puffed up self-exalters against Christ, give themselves, and all they have, into the hands of that Lucifcrian Head, and King over all such children of Pride (Job 41. 34.) receiving his spirit of unchangeable enmity to God, for the Principle of their Life, Desire, Thought, and Action. All fixed first-covenant Kings, are absolutely engaged in Satan's reign, in perfect opposition to Christ and his invisible Saints; whose saintship, or spiritual Life, is hid with Christ in God, till Christ's second appearing, and rendering it visible in himself and them, which will be the Manifestation of the Sons of God. Christ offers true freedom to all, even the glorious Liberty of the Sons of God. But, multitudes of enlightened, holy, first-covenant Professors (and no better, whatever they reckon themselves) choose rather, for self-preservation, against the Cross, to be slaves of the Devil (the arrantest slave of all) and so, to have their ears boared, as his servants for ever, on their wilful refusal of true Liberty. This is figured out, Ex. 21. 5, 6. At last, Christ, by his Cross and spiritual Gospel-Sword or Sickle, will reap down and gather or take from all evil Angels and Men, all the Riches and Comforts, all the fading Glory and Power they have used against him, under Satan's reign, and tread them all under foot, in his reign. From a sober Reflection upon the whole matter, in the Spirit of Truth (discovering the vanity of all first-creation Life, and things of Man, with all his vain Labours, and uncertain Riches; and then the uncertainty, as to who shall gather them, to his everlasting damage or greatest gain) he looks on all Man's Labours, and Possessions in the confounded state of his own Nature, corrupt or righteous (on all these accounts, put together) to be but a hateful vanity, and vexation of spirit. So he farther declares,   

Vers. XX. Therefore I went about to cause my heart to despair of all the Labour which I took under the Sun.  
So should every one (in union of mind with Christ) hate his own Life, with all his Labours, and Fruits, brought forth in the but restored natural Principle (or Spirit of the first-covenant Law of Works) for the Life, Wisdom, and Righteousness of God, in the second, the new-covenant spirit of the Gospel. The former, at best, was but changably good; and since the Fall, enmity to God, or filth of spirit is inseparable from it; direct enmity to that creature-spirit, or holy Ghost, in the new Life whereof only, 'tis possible to please God, or be saved. A heart, set to love that Life, in which man hates (and is hateful to) God, is a heart fixed in (or set to do) evil, for ever. Solomon therefore sets his heart to hate the whole Life, and all the best works, done in the single activity of his own nature, at best, under the twofold first-creation Sun, literal and mystical; as abovesaid. Of this he gives a farther account, vers. 21, 23.   

Vers. XXI. For, there is a man, whose labour is in wisdom, and in knowledge, and in equity: Yet, to a man that hath not laboured therein, shall he leave it for his portion. This also is vanity, and a great Evil.  
Solomon gives an account of himself, in the Man here described by him, travelling in Wisdom, Knowledge, and Equity; that is, in the wise and righteous actings of his own restored, enlightened nature. All this, he finds vain, and unprofitable; yea, a great grief and sorrow to him. Here's the sad result of all man's goodness and fruitfulness, in his own nature. All is vanity, the 〈◊〉 tree of good and evil (and since the fall, of evil only, filth of spirit at least, which is the greater sort of evil) with the Fruits; the Root with the Branch; Principle and Operations, Desires, Thoughts, Counsels, Purposes, Words, Actions, all naught. The loss of all, as obediently surrendered to the sacrificing hand, Gospel-cross, Sword and Fire of God's High Priest, is our only way of being delivered from all evil, of sin or punishment, for ever. And, on such obedience, we shall certainly receive the promise of the Father, the everlasting creature-life and spirit of the Son, which will fill us with all good, for ever, above wonder.  
Is not here great Gain, on all hands, to encourage us to bear such loss, the spiritual Law of the Cross, and ordinances of God's new-creation sanctuary call for, as undispensably necessary for our admission or entrance thereinto? This exchang-traffique of Law for Gospel, Life of Nature for Grace, Earthly for Heavenly, the natural life of the Creature, for the spiritual life of the Creator, is the highest and best market, man can make, of all his first-creation vanities. Truth (or the Gospel-spirit of truth) can never be bought, but to Man's unspeakable advantage; never sold or parted with, from love to what's to be parted with for it, but to Man's unspeakable loss. Buy the Truth, therefore, at any rate; but Sell it, at no rate, though all the kingdoms of this World and glory of them (all natural, humane or Angelical excellencies) be bidden for it. Paul, when eminent in first-covenant holiness, parted with all, as dung, for this Truth. All that have tried this most gainful traffic, have found it so. No active obedience, performable in Man's own nature, ever does his work for salvation; but, passive; a right ceasing from that life, with all its activity and labours. Should a Man live a thousand years twice told, in the utmost fruitfulness of his rectified naturals, he will still find Solomon's account true; all vanity. All that's but Earthly, in Man or Angel, all first-creation Life and fruits or works thereof, will be burnt up by the fire of the second, 2 Pet. 3. 10. Christ's new-creature spirit will try, by its al-discovering light, all principles and works, whether natural or spiritual, earthly or Heavenly; and then, all the former, that's changeable and perishable, will most certainly perish, or be burnt up by the fire of this trying spirit. All that obediently submit not to this fiery trial, fall inevitably under its everlasting burnings, in and upon them, in final Wrath. All changeable goodness, earthly, first-creation Life and Fruits, first or last, must pass away, from obedient Saints, and incorrigible sinners, in God's Love or Wrath. This fiery trial, seems grievous, at present, to nature, in Saints; Heb. 12. 11. Our nature, in Christ himself, was sorrowful to death; cast out a word, for scaping the Death-Cup, but he instantly called it back. His living Soul, of the same kind with the first Adam's, was sorely put to't, made exceeding sorrowful, under the death-work of his second-Adam's quickning-spirit, or gospel-sword and fire upon it; Mat. 26. 38, 39 Obedient submission to God's present, temporary Wrath, in this case, is the only possible way of deliverance, from his Eternal; the Wrath to come. All wilful refusers of the former, are sure to meet with the latter. Those that with Paul, received Gods just sentence of Death within them, On their naturals, at best, have unspeakably the best on't. Those that please themselves awhile in resisting and scaping it, fall under it for ever. The sufferings and shame brought on the natural man of the Saint, are not to be compared with the joy and glory of spiritual life, that follows. Nor does the present false joy, stiffnecked resisters of the Cross (or holy Ghost, in its demolishing operation upon their naturals) please themselves with, signify any thing, in comparision of the griefs, torments, and vexation of spirit, this cross will bring upon them, in Eternal Death. The demolishing-work of the Cross, is grievous to nature, in Saints, at present: but, in no comparison so grievous as 'twil be to it, in rebellious resisters; and that, for ever. True Saints soon find the benefit of their obediently sacrificed nature, by a resurrection out of the death of that, into the everlasting righteous life of the sacrificing high Priest of their Gospel-profession; Melchisedeck. So have they eternal life abiding in them, the Kingdom of Heaven within them, live and walk in Christ's kingdom-spirit, the Gospel-principle of everlasting righteousness. Thus, by submitting to the temporary wrath at present (brought upon them, in God's everlasting kindness) do they scape the wrath to come.  
But, what mean's Solomon, in saying, that all his wise labours, in his own restored nature, must be left to a man that has not laboured therein? Who is this? Christ, in his originally unchangeable creature-spirit of everlasting righteousness and truth. Himself surrendered the earthly first-covenant righteous life and labours thereof, in our flesh, to the flames of his own eternal (Heb. 9 14.) everlasting righteous creature spirit, in sacrifice to his own divine spirit, and God most high. The sacrifice, he offered; the sacrificing Priest that offered it; and God, to whom offered; all are comprehended in the worderful person of the Mediator, as the divine and twofold creature form of God, originally spiritual, and spiritualised, transformed, regenerate natural, baptised into the death, and assimilated in the resurrection life of it, to the originally spiritual. This divine and twofold creature-being, image, or form of God in Christ, is all called God, even the spiritualised man Christ; Jo. 1. 1. All are the living Word and Oracle of God's infinite divine mind; his Wonderful Counsellor, to Angels and Men. And, in all, stands he in a distinction, for ever, from God most high, in the single and uncompounded divine essence, in which, the Father to this divine and creature-Son, begotten from eternity, as the divine; and from everlasting (Prov. 8- 23) as creature-Son of God. Hence is it said, the Mediator is not of one (nature) but God is one. Gal. 3. 20. This sacrificing, Priestly, Gospel-spirit of Christ, reaps or gathers, cut's down, burns up, and utterly consumes all the life and labours or workings of Angel or Man, in their natural first-creation make and life, as he served our fleshly nature, in his own person. By his Cross or Gospel-sword, he gathers all, for sacrifice to God, as his due required Tithes and Offerings (the mystical truth of the literal) that never laboured or did any thing, in that natural state of life, but was originally spiritual. This also is vanity, says Solomon, or shows the insignificancy of man's or angel's labours in their earthly, first-creation Life of vanity, about salvation. All must go, life and all, or they never can be saved. And this is a great evil, or grieving consideration to man, that his life, at best, and all done in it, are but perishing vanities, vanishing shadows of things to come, or to be brought afloat in men, by a new-creation. 'Tis also Man's great evil, his unpardonable Sin, if he rob God, or withhold his Mystical Tithes and Offerings, Mal. 3. 8. (the most high and criminal Spiritual sacrilege, many first-covenant Professors are guilty of in holy flesh; Rom. 2. 22.) the best fruits or works of his own nature, life and all, from Christ's Gospel-sword or Cross, and spiritual Circumcision-Knife; and so, from being an obedient sacrifice, or holocaust to God, in all. There is also a great evil, even direct enmity to God, found in all man's first-creation life of vanity, the most restored Image of the Earthy, and best fruits producible therein. This filth of spirit cleaves fast unto all, and is inseparable from Man's nature, since the first sin of it. Christ's communicating to, and setting up his spiritual life in Saints, makes them Lilies, that neither toil nor Spin, yet grow into a flourishing fruitfulness. No labour or toil of the natural spirit, in the case; but, a rest from all that labour. God works all our works in us: and we, all our works in him; Jo. 3. 21. Solomon, in all his glory, was not Arrayed like one of these; Mat. 6. 28, 29. In all his fading natural excellencies and perfections, he had no glory, to these beautiful new-creation Lilies, that excel. Men yield up all their fading natural life and fruits to Christ, as the man, the spirit of everlasting righteousness; or to the Devil, the Man of sin and everlasting wickedness. If to Christ, he offers all up, in sacrifice to God. If to Satan, he sets up and uses all, in unchangeable enmity to God. When the Son of God had this life of vanity about him, the life of the Law, God spared it not in him; nor did he pity or spare it in himself, as the Devil by Peter advised him to do. Some, that have a mind to be bidding at Salvation (and the new-building) in the way of the Cross, and won't bid up; are willing to part with the corrupt life of nature, and palpably evil fruits and lusts thereof, the refuse and worst of their cattle; but, as Saul (in letter and mystery) spare the choice things (the King and best of the cattle, in this Amalekite-spirit of nature; keep back part of their earthly possessions, with Ananias and Saphira, the righteous Earthly life and fruits thereof) will come off, or fare as they did, lose their own self-chosen kingdom, life and all; 1 Sam. 15. 8, 9 and v. 18-23. Acts. 5. 1-10.   

Vers. XXII. For, what hath a Man of all his labour, and of the vexation of his heart, wherein he hath laboured under the Sun?  
Without a surrender of all, for that newness of life (in which alone he can bring forth fruit unto God and be saved) all turns to his eternal loss and disadvantage. This question is resolved.   

Vers. XXIII. For, all his days are sorrows; and his Travel, grief; yea, his heart taketh not rest in the night. This is also vanity.  
If first-covenant life be not, first or last, surrendered for the second (that has been no active principle or labourer in the way and Wisdom of the first) all's lost. For, 'tis in the new life of the second, only, can any bring forth fruit unto God, or be saved. This exchange of first for second, finally refused, Man will have nothing to reap, of all his labours and travels in the first, but unexpressible sorrows, grief, shame, and everlasting contempt, as having wilfully rendered himself a Vessel of dishonour, for ever, under wrath. He has changed all his goodness, the wrong way, into unchangeable evil and enmity to God, for which the unchangeable wrath of God will be upon him. And this will make that mystical Night of Darkness and Death, his heart can take no rest in. This, come all men's vain labours for rest, in the life and activity of their own nature, to; against all the faithful counsels, and timely warnings of God. So will all the days, belonging to their immortal beings, even to all eternity, be spent in torment, and vexation of spirit. They have rebelliously walked in the light of their own Fire, and Sparks of their own kindling, the fruits and births of their own light and wisdom, in the life and activity of their own nature, and must lie down in Sorrow, for their pains. All first-creation life of the Law, thus unlawfully used, in rebellion against God, will be found not only vanity, but a great and sore evil to them, for ever.   

Vers. XXIIII. There is nothing better for a man, then that he should Eat and Drink; and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.  
This eating and drinking as a taking pleasure and joy in man's labour, Solomon recommend's, as savoury advice, and a peculiar gift from God, cannot be any thing, bordering upon brutish sensuality; nor yet Men's feeding and gratifying themselves with the best fruits of their labours in a first-covenant Law-life: for, in both these, men lie under the Curse of God; Gal. 3. 10. No feeding on perishing meats, in a perishing life, can be the meaning of the spirit, Solomon gave this counsel, in: but, a feeding on never-perishing Meats, suited to a never-perishing life, as Christ, the true Solomon advises, with a negative dash on all other life and meats; Jo. 6. 27. This only is a true blessing from God; puts man under his approbation-seal; a Belly and Meats, he will not destroy; All other, he will. All other life, finally kept up and fed in, tends to man's final destruction. Right eating and drinking of Christ's living Bread and the kingdom-Wine of his spirit, strengthens man in his newness of life, to bring forth fruit unto God, daily more and more, from thirty to sixty, sixty to a hundred-fold, and from that, to a thousand, etc. endlessly. David, Solomon, and other Saints have seen and proclaimed the vanity of all other Life and Meats, with all Man's delusive, destructive joy, mistaken pleasures and confidences, therein. They have recanted and declared the wrong measures they took in their own fallible wisdoms, both of themselves, and Gods various dealings with them and others, in this world. Enemies are gratified with more than heart can wish, literal or mystical riches, in their own nature, will, and way after their own hearts, while true saints are plagued all their day long, in this World, and chastened every morning; Psal. 73. 4. 14. The natural man of the saint, envies, frets, and is vexed at this worldly prosperity of the wicked; but their spiritual, in God's Sanctuary-light, sees what all will come to; and so, quiets their wrangling, envious natural, as an injurious quarrel at God's dispensations, and the methods of his wisdom; v. 16-19. Spiritual light extricates them out of that labyrinth, and consused maze, their own wisdom and thoughts run them, into; and sets all to rights. The blessed end of Saints troubles, and dreadful conclusion of wicked men's prosperity, pays for, and answers all. This, seen, quiets the Saint, and fills him with Joy unspeakable and glorious. This we find, over and over, Psal. 37. & 73. 〈◊〉 21. and, in plenty of other scriptures. Envy not their fools-paradice here, that has Hell at end on't. All their laughter and merriment is but as the crackling of Thorns under a pot, a short blaze, in this mortal World, and away. After their Resurrection of Damnation, they'll have time enough to pay their sad reckoning, under the flamings forth of unquenchable Wrath, upon them. This will they have, from God's hand. When Saints clearly see this twofold Issue of their trouble, and others prosperity, in this world; can they envy, will they not pity them? The afflictions of the one, and prosperity of the other, are both but a Dream. Truth will out, at last, in the endless end, both arrive at, and come to, in eternal life or death. When the Wicked awake out of their dreamish happiness, God will despise their Image; destroy their life, and all their false comforts, in the Image of the Earthy; Psal. 73. 20. When Saints awake out of their afflictiondream, they will be satisfied with God's Heavenly Image, and his new-creature life, Psal. 17. 15. One has but an Imaginary happiness: the other, Imaginary trouble; all's but a vain show; Psal. 39 6. As Saints more plentifully feed on the Lords never-perishing Meats, from his heavenly table, they are more strengthened in that newness of life, in which they bring forth never-perishing fruits, unto God. God requires (and delights in) their eating and drinking abundantly, at his Heavenly Table, the glorious fruits of his divine and creature-spirit, the Tree of Life. They can never be too much filled with his spirit (Eph. 5. 18.) and fruits thereof. No rioting or excess, at his Table: never too much of his Wine. The more, any feed at his table, the more they discover and nauseate Satan's worldly meats, and wine. Let him gild his perishing vanities with never so near a resemblance of Christ's meats, 'twon't do. They can spy out his Contemptible meats, under all the beautiful disguises he puts upon them, and reject them. See then the mystery and truth of Solomon's declaration, here. There's nothing better for a man, then to eat and drink the good of all his spiritual labours, which never are in vain in the Lord; 1 Cor. 15. 58. All other labour, in man's own nature, is in vain, as to his grand concern. Life, Fruits, Labours, nothing vain, in a new-creation state; all, in the old. All's unchangeable, in the new; all, vanishing, in the old; Tree and Fruit, Root and Branch, Womb and Births. Fruits in the new, are Peaceable fruits of Righteousness, in a union of mind with God; not so, in the Old. All, there, is done in a spirit of enmity to God; even the best and most righteous works of man. By works of Grace, in God's new-covenant spirit, Abraham was Justified, and not by Faith only, Jam. 2. 21-24. Such works, wrought in God, or in the spirit of faith, are ingredients into the saint's Justification; not any works or deeds of the Law-spirit of nature; Rom. 4. 2-6. The true saint does not live, war, or walk after the flesh, but against it, in the spirit. The ruling principle in man, denominates. A predominant exercise of the corrupt spirit of nature (with the vile affections and brutish lusts thereof) denominates Man, a Beast. The ruling exercise of the enlightened principles of nature, declare a man, a Legal Christian, or, at least, a moral Heathen. The ruling exercise of the Gospel-spirit, in man, makes a spiritual Saint, a Gospel-Christian. And now, by this opening of these words, into the mystical truth of them, is not excluded a shadowy literal sense thereof, as countenancing a right and free use of the concerns of bodily Life, for the end by God intended in them, against the folly of those, that from an evil covetousness, and vain, self-tormenting solicitude, find no heart or power to eat thereof, to the best advantage of the Life, that's more than meat; and the Body, that's more than Raiment; Mat. 6. 25.   

Vers. XXV. For, who can eat? or who else can hasten hereunto, more than I?  
Solomon, here, declares his Privilege, through the awakened Wisdom of God in him, of hastening to, and feeding at Christ's Heavenly Table, on the things of God. Who carried forth with a stronger bent of affection to things above (Col. 3. 2.) then I? He found a strength of spiritual appetite, carrying him forth to eat and drink abundantly, according to Christ's Invitation to his supremely double-portioned 〈◊〉 〈◊〉 Saints (of which number, himself seems to be 〈◊〉 〈◊〉 in his own mysterious Song; Cant. 5. 1.   

Vers. XXVI. For, God giveth to a man that is good in his sight, Wisdom, and Knowledge, and Joy: But, to the sinner he giveth Travel, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.  
The good man, in God's sight, is the spiritual Saint, in distinction from all others. What's unchangably good only, is properly good in God's sight. None good, infinitely, from Eternity, but God only: 〈◊〉 everlasting to Eternity, is the creature-spirit in the Mediator, good. And, to Eternity, are all obedient Angels and Saints, born of that spirit, and brought forth in the everlasting righteous Life thereof, good before God. No Angel, no Man, no thing, in the first-creation-make or State of Angel or Man, is, in this sense, good; however good in their kind, and right use; yea, very good; Gen. 1. 31. The natural man of the Saint, in the restored first-covenant Life and Image of the earthy, is made good in God's sight, by submitting to the Plow-work of the Cross (Christ's spiritual husbandry upon it) pointed so deep, as to tear up by the Roots, the natural principle of enmity. And then, by the same hand, or spiritual Blow, is quickened up, the (before) dormant seed of an incorruptible righteous new-creation Life, in which Man's nature, as made new earth, brings forth fruit unto God. This is the Earth, that, by drinking in the spiritual Rain-waters of Life, that come oft npon it, brings forth herbs, meet for them by whom it is dressed; Christ, and God most high; Heb. 6. 7. Saints are thus, God's Husbandry; and Christ, the Mystical Husbandman, that does the work. He cleanses from filth of flesh, the vile fruits and lusts of the corrupt Nature. This yet, 〈◊〉 not or enables men to bring forth fruit unto God; but to themselves only (Host 10. 1.) towards the farther enriching and adorning their own nature. They are empty Vines, and but fallow Fields, yet, to God. Somewhat cleared are they, from the Nettles and Thistles of the corrupt spirit of nature; but they bring forth no right Grapes, or good fruit, unto God; unchangably good. A seed of enmity, remaining in them, after all natural cleansings, is a Root of bitterness, bearing Gall and Wormwood, Briars and Thorns, in a bloody, bitter, murderous mind of enmity against God, Christ, and all his Gospel-Saints and Truths. So see we the good man, here, rendered so, by God's unspeakable Gift, consisting in true Wisdom, Knowledge, and Joy, joy unspeakable and Glorious in the holy Ghost, or spiritual principle of everlasting righteous life, desire, thought, word, and action. And hereby is he fitted to enjoy God, in whose favourable presence is fullness of Joy, and at whose right hand are pleasures for evermore; Psal. 16. 11.  
Secondly then, who is the Sinner, here?  
This sinner is, not only nor chiefly, the common sinner, in the corrupt spirit of nature, unfixed there. All are so born, Children of Wrath and death, serving divers lusts, hateful, and hating one another; Eph. 2. 3. Tit. 3. 3. All are sinners against the son of man, or light and righteous life of the first-covenant law, the highest edition and dispensation whereof, was found in Christ's person, as Son of Man, in the earthly law-life of our nature, holy flesh. If such sins and sinners were not pardonable, and the wrath thereby provoked and demerited, atoneable (by Christ's obedient sacrifice of that spotless law-life, and by his powerful intercessions) no man could be saved. The sinner here, then, is of a higher rank, and deeper die, than so. The principles of corrupt and righteous nature, in a kind of struggle and fight against each other, in man, too generally mistaken for flesh and spirit, are but corrupt and holy flesh, which join in war against what's truly called spirit, in scripture; the spirit of Christ, and spiritual mind thereof, in Saints; Gal. 5. 17. Paul, in holy flesh, was a fierce persecuter of God's Holy Spirit, and true saints. And, when a signal Apostle, he found that holy flesh a fighter against God's holy spirit, in himself, as he abundantly complain's; Ro. 7. While man then interprets the words of God's wisdom, by the unbiased conceptions and words of his own wisdom, he shuts up the kingdom of Heaven, excludes all the mystery and spiritual truth of scripture, out of all his teaching, and reputed orthodox divinity. All this lies buried in deep silence and inadvertency. And, would this were all. When the spiritual mystery, and kingdom-sense of all scripture, is offered, such humane divines (in their lying spirit of 〈◊〉, as to all Gospel-truths or things of God) set themselves, might and main, to 〈◊〉 and decry it; dissuade their hearers from listening to't, as the most detestable, blasphemous doctrine, in the world.  
The enlightened, professing, righteous Jewish Teachers, said, on this very account, of Christ himself, he hath a Devil, and is Mad; Why hear ye him? Joh. 10. 20. Do any of the Scribes or Pharisees believe him? None but silly ignorant Women and Fishermen, Publicans and Harlots, such as know not the Law, and are cursed, regard his words. Here's the pass, Golpel-truths were at, amongst the only professing people, at that day, in the world, when Christ himself was the Preacher. Such Sinners against the Holy Ghost (or gospel-spirit of truth, when rich, full, and reigning as Kings, as needing nothing for Salvation, when they want every thing; 1 Cor. 4. 8. 10. Rev. 3. 17.) Wise, Strong, and honourable in Christ, as to first-covenant attainments, and fruitful in the life thereof, these are the very sinner or sinners, here meant, when obstinately fixed there. The selfsame law-spirit, or restored principle of righteous life and action, in their own nature, fixed in, under the outward dispensation of the Gospel, renders men alike prejudiced, now, against the whole mystery and truth of Gospel (the very Christ, the very Gospel) as they were, under the outward dispensation and ceremony of the Law. They exclude all the Gospel-sense of all scripture, old and new Testament, out of all their divinity. 〈◊〉 are the divines that shut up the kingdom of Heaven against men, not entering themselves nor suffering others to enter. They set up Satan's kingdom of marvellous darkness, for Christ's Kingdom of marvellous light. They preach up that accursed other Gospel, he preached to Eve (and is at, ever since) that man shall not die at all, that is, that in his own enlightened righteous nature, he has eternal Life. So Second-covenant, newness of Life, true Grace, Regeneration, etc. are all frustrated or made void, as useless nothings, that are all in all, for true salvation. All new-covenant Titles are given to the old, and the very new, 〈◊〉, with all its doctrine, as madness. These that pass thus for Christ's only Church and Saints, will be found, when God is Judge himself, the most criminal sinners, beyond literal Sodom, even a spiritual Egypt and Babylon. In all their conformity to Christ, in that Life of our nature, he crucified, are they in flat opposition to that spiritual, he raised it into, in which he lives for evermore, Rev. 1. 18. These 〈◊〉 painted Sepulchers, whited Walls, full of enmity to God, filth of spirit, mystical rottenness and corruption. They are Thiefs and 〈◊〉, that (having shut up the right Door of Entrance into the kingdom, by the death of nature at best, under the Cross) climb up some other way, to take it by violence; force their entrance, in holy flesh, their own Wisdom and strength, with satan. Christ crucified and abolished all that, in himself, they daringly and presumptuously attempt to enter it, with. These are Wolves in sheep's Clothing, dressing up their visible saint-ship in but holy Flesh, with all the words, and titles belonging to the invisible saint, in God's holy spirit, a life yet hid with Christ in God. In this disguise, are these mystical robbers of Christ and his true saints, of all their titles, their fiercest and most outrageous enemies; as Christ warns his followers; Mat. 10. 16-18.  
Next then, what's meant by God's giving such a sinner travel, to gather and to heap up, that he may give to him that is good before God?  

1. First, what is it, this sinner gathers and heaps up?  
2. Secondly, in what sense is God the giver to him, with pain and travel, so to do?  
3. And, thirdly, how, and in what sense, is what he so heaps up, given to him that is good before God?   
To the first. The peculiar treasures of the choicer sort of Kings of the earth, mystical Silver and Gold (v. 8; and, Jam. 5. 2, 3.) the Laodicean treasures of such first-covenant Kings (Rev. 3. 17. 1 Cor. 4. 8.) of the earthly Jerusalem-spirit, as are totally destitute of the heavenly. Men reckon their matters safe, as to eternal life and peace with God, in a spirit of direct enmity to him  
To the second. As a present punishment for so doing, God gives them pain and travel in heaping up such riches. How? By spiritual light, he convincingly shows them the vanity of all that life and treasure, and requires all in sacrifice (by a holy death) to him. This (besides the far greater punishment that follows, under the wrath to come) gives present pain, amidst all their self-deluding satisfactions in this upper sort of the delights of the Sons of men. The distinct superior excellency of spiritual life and things of God, in the second or new-covenant, beyond Man's, in the first or old (as far as the heavens are above the earth) convincingly set before them, in mercy, when wilfully sinned against, torment's them. For, such conviction becomes a self-condemning witness against them, as fixed dwellers on the said mystical Earth, or their earthly life, when offered Heaven, or God's spiritual, heavenly life, by a new-creation. Christ sends his spiritual convictions into them, as faithful spies, that give a good report of his true land of promise, or state of life. These, sinned against, and not harkened to, vex and torment them, taking from them such full undisturbed delights and uninterrupted pleasure, as they desire to find in their earthly life, will, and way. God's spiritual conviction-light (given in mercy) finally rebelled against, is, in wrath, kept up in their consciences, as a never dying Worm, that will torment them, to all eternity, witnessing against themselves, as unpardonably guilty; and for God, as most just, in his unquenchable wrath upon them; Mar. 9 44. Now, this gnawing Worm, that will be this sinner's everlasting tormentor in the world to come, is a sore allay to his false joy, in this. Spiritual conviction is as a particular day of God's Judgement in and upon man, before the general comes. The accusing voice thereof in him, holds him to't, and forces him to see, that all the treasure he's heaping up, for the last day's (Jam. 5. 3.) is indeed, no other nor better than a treasuring up wrath for himself, against the day of wrath; Ro. 2. 5. This is a souring ingredient, in the midst of all the sweet and contentment, this unpardonably guilty sinner desires to find in his own selfe-chosen way, and self-chusing will. He may know and conclude, nothing remains to him of benefit, from Christ's sacrifice and intercession; and so, nothing at all, from God, but fiery indignation, Heb. 10. 26, 27. So, of the first part of his punishment, even at present, in this world. The second, we shall find, in considering the third particular.  
To the 3d, then. By God's overruling hand, he shall be made to give all his heaped up treasures, to him that is good before God, whom he unchangably hates. And, this will be a tormenting consideration, and sore vexation of his spirit, his heaped up vanities will prove unto him; which is the concluding word of this Chapter. All, the sinner (in the latter part of this verse) labours for, and gathers, he must give, or shall be given, whether he will or no, to the good man or spiritual saint, in the former part. In the parable of the talents (Mat. 25. 14-30) we find, that the evil servant, who kept his own single earthly talon, or earthly first-covenant life, refusing to exchange it, for Christ's heavenly, is called Wicked and Slothful Servant, and his Talon taken from him, and given to him that had ten, as having made the required Exchange, by death, to his advantage and great gain. All the 〈◊〉 goodness, and Comforts, in the first Creation-Life and State (kept up, and held fast, by Evil Angels and Men, in Rebellion against God) shall be finally taken from them; and given to, or Possessed by Spiritual Saints and Angels, as Comprehended in (and unspeakably outdone by) the New-Creation Life and State, where they receive their own (and all others own) again, with Usury; ver. 27. Thus Christ Interprets his own Parable. From him that hath not the durable Riches, in New-creation Life, shall be 〈◊〉 away all his Fading, in the First; and given to him that hath true Riches in the second, with abundant Increase, for ever; ver. 29. This is of like Significancy with that other faithful saying, and sure word of Prophecy; whoever will spare or save his natural, earthly Life, from the death-work of the Cross, shall lose it, under the same Cross, in final wrath; and, whosoever will hate and lose his natural and earthly, for the sake of and love to Christ's spiritual and heavenly (the only right use of his single first-creation Life and Talent) shall find it with Usury, in Christ's heavenly; Mat. 16. 25. Never was any thing in the former, could make up any degree of true happiness to Man or Angel. God convincingly shows and graciously offer's his life to men; waits with much patience and long-suffering for their accepting it, on his terms, the death of their own nature, at best, or in what ever variety of condition, in Publican and Harlot, or Scribe and Pharisee. He knocks at the Door of their hearts, warns, counsels, instructs, reproves them, invites, entreats, beseeches them by his Ambassadors of grace. He calls out to them, to hear his voice and not harden their hearts against him, while the day of his gracious call and offers to them, lasts. At length, on their wilful Provoking him beyond pardon, the great Master of the New-Creation House or Building, shuts the door, and is gone (Luk. 13. 25.) Swearing in his Wrath, they shall never enter into his Rest; Heb. 3. 13. Then, they may seek and knock, while they will, they'll never find him (Prov. 1. 28) nor any place for Repentance, or change of their Rebellious Mind, and desperate condition, for ever (Heb. 6. 4-6.) Esau's Case; Heb. 12. 17. An obedient Exchange, by Death, of Fading First-Creation Life, for the Everlasting Second, is unspeakable gain to Man. The Rebellious keeping it up, in Enmity to the Cross, and Second, or to the Spirit of God, and its Crucifying, Death-work upon it (in order to set up its own Life in the Room) is unspeakable loss, to all that so do. This, Paul told the Self-Confident Professors at Philippi, of, (in the fruitful Flourish of a First-Covenant Righteous Life) even weeping, Phil. 3. 18.) and reproved the Corinthians for, in like case (1 Cor. 4. 8. 10.) as Christ himself (when Ascended and Glorified) the Laodiceans; Rev. 3. 17, 18. By the very same hand, Cross, or Gospel-Spirit of Christ, will that Perishing Law-Life, with all the Fruitfulness, heaped up Riches and meats thereof, be taken from them, in Final Wrath, whether they will or no.    

CHAP. III.  

Vers. I. To every thing there is a Season, and a time to every Purpose under the Heaven.  
NExt to no difference from our Translation of this and the Seven following Verses, in the Original Hebrew, three Eastern Versions, Chaldee, Syriac, and Arabic, or the Septuagints Greek Translation.  
In this Scripture, to Verse 8th, Inclusive, have we the Character of Man, in his whole Personal Constitution, and Make, by the First Creation; or in whatever Flourish of the restored Wisdom, and Exercise of a First-Covenant Righteous Life, therein. In Body, Soul, and Spirit, no Life but Mortal, by Creation. And, the same kind of Life, restored in him, since, is much short of the perfection it was in, at First. Something of Filth of Flesh hangs about it, still; and Filth of Spirit, that's worse, is inseparable from it, since the fall. Life and all, therefore, must go, by a Holy Obedient death, in Sacrifice to God. If 〈◊〉 spared, and Rebelliously kept, it will be an Unholy life, in unchangeable Enmity to God, doing despite to his Divine, and also, to his New-Creature, Gospel-Spirit of Grace and Truth.  
In the Various Litteral Expressions, here, Relating to the Body, have we the Shadow of a great Mystical Truth, relating to the Spirit, living soul, or inner Man of Man, the life whereof also, being Mortal, is subject to (and therefore figured out by) the like changes, as are Incident to Bodily Life, in the Birth, Flourish, Decay, Death, and Resurrection thereof. First then, to the Figurative Shadow, knowable to all; and after, to the Mystical Truth, knowable to few; to none, aright, save such, as are of the same Spirit, Solomon was, when he Writ these Words.  
1. There's a set time to all Visible things, under the Litteral Heaven and Sun, as the Answer and Accomplishment of God's most wise design and purpose, concerning them. There's a time allotted for their Appearance and Manifestation; and then, for their Disappearing and Vanishing, again. Both these general Dispensations of God, to them, do Minister Important Instruction to Man. The Positive Assertion of this Truth, in general (v. 1.) does Solomon prove, by particularising the Various things, Circumstances and Occurrents, relating to Man's Bodily part and Life (in reference to which, the whole Visible Creation, in the greater World, without Man, was set up, before hand, as requisite for his entertainment; Gen. 1. and Ch. 2. 7.) and then, to the declinings and Death thereof, under the Various Dispensations of God, to this lower work of his own hand, in Man. And, hereby is signified the like Various Dispensations of God (and thence, a like Variety of Condition, Incident) to the Spirit or inner Natural Man, as to it's but Mortal First-Covenant-Life, put into and 〈◊〉 up in it, by Creation. Man therein, at best, was but a Mystical Tree of good and Evil, a changeable thing, a Fading Flower. Since the Fall, this Fleshy Tree, is (in a manner) only, always Evil. Man's fallen nature, herein, is a Gursed Mystical Earth, bringing forth Thorns and Thistles, in Filth of Flesh or Spirit; Gen. 3. 17, 18. His Immortal Spirit, in its Unstained Mortal First-Covenant Life and State, before the Fall, with all, done, or possible to be done, in the Activity thereof (all Riches, Fruits, Righteous Works, Producible, or Performable therein) all was Vanity, 〈◊〉 but Vanishing Shadows of durable substantial things, the Everlasting Righteous New-Creature Life, Wisdom, 〈◊〉, things of God. Man (with all his natural, First-Created Life and things) is, in another Sense, under Heaven, or below the Spiritual, Heavenly Life of Christ, the New-Creation Sun of Everlasting Righteousness, and things of God. Nor Man nor Angel, in Innocency, had any thing of that Life about them, or Fruits thereof. And, in that Life only, can any bring forth Fruit, unto God. They that say, Adam should have held fast that Righteous Life he was Possessed of, by Creation; kept where he was (as Job, once, through a great mistake, said, he would hold fast his Restored Righteousness, of that sort) they that say this, what else must they say? This. That Man, Restored by the second Adam, to something of the lost Life of the First, must hold it fast, Establish himself there, never part with or let it go, again; and Heaven is his own; this is true Salvation, and Eternal Life. In their Lying Spirit of Divination, do such Teachers warrant their Deluded Hearers, safe and truly Blessed, here; causing them to hope, they will confirm their Word; Ezek. 13. 6. They follow (Heb. walk after) their own Spirit of vanity, see nothing of God's; they are vanity, and see nothing but vanity, the things of man, which they presumptuously call the things of God; and so, teach Rebellion against the Lord. They establish themselves and others in a life and Righteousness, that's but Vanity, a Fading Flower, for Salvation. And, Irrefragably Confident they grow, herein. All the World wonder and run after them, Rev. 13. 3. 1 Jo. 4. 5. Mean while, no Man, in the but Restored Worldly Spirit of Nature, the Life, Wisdom and Righteousness of man, receives Christ Gospel-Testimony, given by his Spirit of Truth, in himself or followers; Jo. 3. 32. That, which (indeed) is the very Unpardonable Sinning after the Similitude of Adam ' s Transgression, do Men Preach up, as their undispensable Duty, for Salvation. The holding fast, and keeping up what they received by the First-Creation (against the everlasting Creature-Life, Wisdom, Righteousness and things of God, clearly showed and offered them, by a second) was the very Unpardonable Sin, that gave the Irrecoverable fall, to the Devil and his Angels. Their fall, evil Change, and Punishment, lies in this. They retain all the Natural Life, Glory, and Excellencies of their First-Created State, as by their wilful Folly and God's Righteous Judgement, turned into (and used in) unchangeable Enmity to God. They kept not their first Estate, but left their own Habitation; Judas 6. What was that? A State of Unstained Natural Purity, and of changeable Obedience (in their Wavering Natural Principle) to Spiritual Light, by which, clearly showed and offered an Unchangably Righteous Creature-Life, by a New-Creation, on the Obedient-Surrender and loss of their Changeable. The Lord was pleased to deal more favourably with Man (as of less Natural Capacity, and so, under lower Spiritual Conviction than Angels; and then also, as Overreached and Overset by the Superior Subtlety and Power of the Evil Angel) taking from him the Fading Righteous Life, Wisdom, Excellencies, and Corruptible Perfections of his Inferior, Humane Nature; not leaving him them, to Fight with against himself, as he did, to the Evil Angels. But, when this Life (with the things thereof) is gradually Restored by the Redeemer, in Men, Satan is presently at the same point, with them, as with Eve (2 Cor. 11. 3.) that they shall not die, at all; they have Eternal Life. Though it was not so, in the first Adam; yet, when Restored by the Second, and Men Confirmed or Established therein, by him, it is. Indeed, this Fixing, Establishing Doctrine to (and work upon) them, is Satan's, not Christ's. For, it fixes them in unchangeable enmity to Christ's Gospel-spirit, and all his Gospel-things or truths. Adam's attempt and design, for keeping up the Righteous Life he was Created in (and thence, Refusing to Surrender, and part with it, for what was Presented to him in the Tree of Life) was his very Sin. The Losing, or falling from the Righteous life he had, was his punishment. God took from him, What he had, his fading righteous Law-Life, for Preferring it to his Everlasting, New-Covenant Gospel-life. The day, he ate of the tree of good and evil (or pleased himself with his own changeable righteous life, and the 〈◊〉, Meats, or Delights thereof, in preference to God's more excellent Creature-life and never-perishing meats thereof) he died (as threatened, Gen. 2. 17.) that is, lost that fading righteous Life; and so, with all his Posterity, became dead in trespasses and sins. Now, if Establishing our selus in the restored Righteous Law-Life of our Nature (Called our own) be Asserted our duty, and security for salvation; then, a sinning after the similitude of Adam's Transgression (which done, thus, the second time, after all Experience of man, and Warnings from God, to the contrary, is as Unpardonable as the Devils first sin) must be the very way of Salvation. What-else, or less? And then, as to the second Adam; Let his original Creature-nature or Spirit (Set up by himself, in Personal Union with his divine, From Everlasting, Prov. 8. 23.) be denied; and the very Creation (in effect, or rather in the cause of it) is denied. For, this Living Creature (or all comprehensive Creature-nature, under the God of Israel (Ezek. 10. 20.) and in personal Union with him, comprehending in it, as a Polished shaft in God's Quiver, the very man Christ, that in the Fullness of time, was made flesh) was the very immediate hand by which God Made the Worlds. By this Creature-Wisdom and word of God, which is called God also, were all things made, Jo. 1. 13. and so, by the very man Christ, as comprehended therein, were made, both worlds, natural and spiritual, in a first and second Creation-workmanship of his, passing upon them; Heb. 1. 2. Col. 1. 13-16. The same WORD, also, by which all Angels and men were made, was the provided means, Mouth, or Prophet of God, to speak forth the whole Counsel of his Divine Mind, to them, when made; and to Mediate between them and Infinite Divinity, which, without this Interposing Creature-Vail would have been a Consuming fire to them all. This Word is also the Executer (as well as Declarer to them) of the whole Mind and Will of God, from first to last, on all Angels and Men, as Obediently Submitting to the Methods and Terms of his New-Creating Workmanship, or Incorrigibly Rebelling against it. He is the 〈◊〉 Roll of Woes, to the one; the Book of Life and Mercy-Seat, to the other; in which are Treasured and Sealed up all the distinct Measures and Portions of Wrath for the one, amongst the distinct Portions and Measures of Grace and Love, for the other; Deu. 32. 34, 35. This Living Book (in which, all, they do towards God; and all, God will do towards and with them, are exactly Recorded and Registered; the Living Stone, that bear's and knows all, on all hands, God's Words to them, and theirs to him (Jos. 24. 26, 27.) by way of Covenant) will be the Infallible Witness for, or against them, and Irresistible Executor of the Mind and Will of God, towards and upon them all, in Everlasting Love or Wrath. See then the case of those that deny any Creature-Nature or Spirit in the Mediator, of elder date, than his being made Flesh. And then, when in that Fleshy State, Crucified, they that narrow and consine his Crucisixion only to the Violent Death of his Body, and Exclude (or take no notice of) the Death he put his natural Spirit, to, as to the Spotless but Changeable earthy, Law-Life thereof, by kindling upon it (and Offering it up in) the Mystical Fire of his Eternal New-Creature Spirit (Luk. 12. 49. Heb. 9 14.) What Conformity to his Death, will they Preach? If the principal thing, he Crucified in himself, be denied, the principal thing that's to be Crucified in us, will be denied. And what then? Why then, the Subduing the Vile Affections of the Corrupt Spirit of Nature, must be Reckoned Conformity to Christ's Death, whereas he had no such things in him, to Crucify. And then, Conformity to him, in the but gradually restored Righteous First-Covenant Life of the Law, Holy Flesh (call it what else we will) which he Crucified in himself, at best; must be reckoned a State of true Salvation, the SAINTS EVERLASTING REST. And then, the Counter workings of (in part) restored nature, and the Corrupt, must pass for Flesh Warring against Spirit, and Spirit against Flesh (〈◊〉. 5. 17.) when indeed, all's but Flesh. Paul, when Eminent in Holy Flesh, was a fierce Fighter against Christ's Gospel-Spirit. Here's your Divinity and Anti-Gospel Teaching, in perfect Contradiction to the declared Methods and Words of God's Wisdom, for Salvation, in every point. Some care is taken to Preach down and Subdue the Brutish Lusts of Litteral Sodom, in the Corrupt Spirit of Nature; but, Mystical Sodomy, more criminal than Litteral, is Preached up, for Salvation; to wit, such establishment in Righteousness, as is unchangeable enmity to God. Gross sins, in the dark, ignorant, corrupt Spirit of nature, are cried down; but all Mystical Uncleanesses, Adulteries, Idolatries, Thefts, Murders, Sacrilege, etc. are preached up, for Salvation. A hard saying! What is Truth? Said Pilate to Christ, not waiting the answer; Jo. 18. 38. Christ had told him beforehand, that he came into this world, to Bear witness to the truth; V. 37. What truth? That there's nothing but vanity or vanishing shadow's in this World, the whole first-creation; my Kingdom therefore, says he, is not of this World (or, to be managed in my worldly, law-spirit of nature, Holy flesh, where the Jews would fain have had him own himself a King Jo. 6. 15.) but (as is Implied) of the next, and to be managed in my new-Creation Spirit of truth. All things in the first-Creation state of Angels and men, are but vanishing shadows of the truth (all Substantial, durable, Eternal things or truths) in the second. This is the good confession, Negative and Affirmative, Christ Witnessed before Pontius 〈◊〉 (1 Tim. 6. 〈◊〉.) as we find (Jo. 18. 36, 37.) the former Expressed, the other Implied in the Word, Truth. Christ Witnessed or Declared in his Infallible Spirit of Truth, that there's nothing of truth or substance, in God's sight; nothing unchangably good, no Eternal good things or Truths, but in the New-Creation State, and World; in, and over which he owned himself a King. They that will finally and conclusively be Reigning as Kings, in the but worldly restored First-Covenant-Life, Holy Flesh (as 1 Cor. 4. 8.) will be found Pseudo-Fift-Monarchists, in direct Hostility to the true Reign of Christ and all true Spiritual Saints, in his Holy Gospel-Spirit; and so, in a Flat contradiction to every tittle of his Gospel-Testimony. Christ's witnessed good Confession to Pilate, my Kingdom is not of this World, gives the dash, Solomon Proclaim's, on all First-Creation-Life of Man or Angel, with all the things and fruits thereof, as Vanities or but perishing Shadows of God's durable New-Creation substances, things, and truths, the Everlasting Life, Wisdom, and Righteousness of God, in his Spirit of Grace and Truth; with the Blessed Fruits thereof in Men, True Love, Joy, Peace, (etc.) to, from, and with God; and all right Fruits brought forth by them, therein, unto God. All these are Everlasting, Incorruptible things, the Spiritual Tree, Root and Branch, Fruits, Leaves and all; Psal, 1. 3. In this Spirit of Truth, have Men durable Riches, Life, Food, and Clothing. In this Spirit of the Son, only, can they rightly Worship the Infinite Divine Spirit, or Father. He must be Worshipped in Spirit and in Truth; in a Spirit of Everlasting Righteousness and Truth. All Worshippers, in any other Spirit, Worship they know not what (Jo. 4. 22-24.) may be, the Devil, as God. For, he can deceive all Men, short of the Spirit of Grace and Truth, to Worship him, as so; above, and against God himself, 2 Thes. 2. 4.   

Vers. 2. A time to be Born, and a time to Die: A time to Plant, and a time to pluck up that which is Planted.  
Vers. 3. A time to Kill, and a time to Heal: a time to break down, and a time to Build up.  
Vers. 4. A time to Weep, and a time to Laugh: A time to Mourn, and a time to Dance.  
There's an appointed time, for every Man to be Born, in a Fleshly Body, which is his personal appearance or Manifestation. The Body is an Essential Ingredient into the complete Constitution of every Man, which, under all Temporary Vicissitudes, Alterations, and Changes, by Decay's, Death, and Resurrection, remains for ever, the distinguishing part of Man, from other Created beings, in Heaven, and Hell. Angels are completed in their personal Constitution, without any such thing as Man's Earthly Body or Life. The Spirit of Man (before it enters the Body, or after departed out of it) is not the Complete Person of a Man. For, Man consists of Spirit, Soul, and Body, as distinct Essential parts of his being, which Paul distinctly Prays, may, in Saints, be Preserved blameless, unto the coming of our Lord Jesus Christ; 1 Thes. 5. 23. The whole Spirit of Man Comprehends, in its make, a Dormant Souly, Animalish Life. So, has a Natural tendency of desire, to a Union with its fitly Organised Body, in order to bring its Latent Soul, or Souly Life, into actual Exercise and Operation. At the death of the Body, this Soul (or Souly Life) ceases, as to exercise; lies dormant, again, in the Spirit, as before its entrance thereinto. So, till the Resurrection of the whole Man, the Spirits even of Just Men made perfect in Spiritual New-Creation Life, Act and Converse, as pure Intellectual Powers, Intuitively, after the manner of Angels, only. Now, as there's a time for the Birth of Man's Body; so, from the frail materials, and constituting Ingredients of it, is there an appointed time for its dissolution; and so, for the Death of the Man, by a Separation of his essential parts. This is a truth, universally experienced and known by all. And, the like Vicissitudes and Seasons are appointed for other parts of this greater Visible World, without Man, as well as lesser World, the Sum and Abridgement of all, within him.  
From the Moment of his Bodily Birth, may be Dated, the Building, Planting, Laughing, Dancing, Rejoicing, and Embracing season, during the growth, and Flourishing State of his Bodily Life. When this is at its height, Approaches God's appointed Season (from the perishing Materials thereof) for plucking it up, breaking it down, and Slaying it. This Season is attended with Man's Weeping and Mourning, as the Consequents thereof. These literal truths are Experienced by Man, in the Decay's, Grey Hairs, Old Age, and Death, inevitably incident to his body. In the declining state thereof, is he reduced to a kind of equality with Childhood, as debilitated in the exercise of his rational Powers, in and by bodily Organs or Instruments, Brain, Animal spirits, etc. So, if he come to 70 or 80 years, his decayed strength affords him little but labour and sorrow (Psal. 90. 10.) as finding himself to have outlived the brisk and vigorous exercise of that Reason, by which distinguished from brute Beasts. In this case, 'tis man's duty, and wisest course, to fall in, and comply with God's twofold dispensation upon his fleshly body, by willingly owning and submitting to the decay's thereof, in God's latter, demolishing work upon it, for pulling it down, as well as to be found rejoicing and delighting in his former planting and building up of the same. 'Tis man's gross folly, to struggle and contend for an impossibility, even the keeping up of that, which he sees, by an inevitable Law of necessity, must be laid down. He is as sure to die, as he was born; yea, to go stripped and naked out of the World, as he came into it; Job. 1. 21. God has determined the time, for both. Death comes as an armed man, on man's Body, and on all that sort of understanding, that's exercised in, and by it. There's no discharge in this War. The decay's of it, all along, from the turning, declining point, preach the death of it, and of that organical Understanding, exercised in and by it.  
Come we, now, to the Mystery of all this. All the methods of God's wisdom in his dealings with man's body (or bodily life, the outward part of his natural man) are typical to the like methods and dispensations to his immortal spirit, considered in the but mortal, first-covenant, natural righteous Life thereof, planted in it, by the first creation. A birth, life, death, and burial are incident to this also, as God's appointments to it. At the birth of the Body, the Spirit or inner natural man is dead, as to the mortal first-covenant life of the Law of Works, it was, at first, created in. But, a fresh birth of (or quickening up into) this shadowy Life and Image of the Earthy, wherein the first Adam was created, is offered to all, and may be actually received and experienced by all, as the common or general salvation, if they will. The far greater part of mankind, refuse to part with the corrupt life of their nature, for the righteous. And many that receive the righteous, as the common salvation (Judas: 3.) from the general Saviour of all men (1 Tim. 4. 10.) refuse the special (or eternal Salvation) receivable only by and in a spiritual Faith. This cannot be received, without the obedient surrender and death of all, received twice from Christ's own hand, by his first-creation and general-redemption-workmanship. Such death, according to the declared methods of God's wisdom, must undispensably be yielded to, and we become as fools, and little Children (as to all the restored wisdom, life, and glory of our own Nature) as the undispensable way to our receiving the Life, Wisdom; and Righteousness of God, in his Gospel-spirit of Grace, and Image of the Heavenly, which, alone, is Eternal. The former is but Reformation-Life, in restored, enlivened naturals: This latter, a true Regeneration into spirituals, by the Birth of such a new Life in us, springing up from the quickened incorruptible seed thereof, as plants us together in the likeness of Christ's resurrection, on our obedient likeness to his death; Rom. 6. 5. Nor Angel, nor Man, had any thing of this Life, in the Innocency of both, by creation: but only, as objctivetly presented to their understanding, in the Mediator. As God, at first, gave Man that that's natural, and called his own, offering him that which is spiritual, God's own; So, he first, restores something of the first-covenant-Light, or also Life, that's natural; and after, that that's spiritual. Paul, when eminent in restored naturals (holy flesh, by knowledge of, or conformity to Christ in the flesh, or righteous life of the Law) quitted such knowledge of Christ after the flesh (2 Cor. 5. 16.) in a righteous Law-Life, for the knowledge of him after the spirit, in his spiritual, Gospel-life, into which risen out of the Death of the former; Phil. 3. 7-10. This, according to his own advice, in the Holy Ghost; Rom. 7. 14. That which is born but of the Flesh of Christ, the Fleshly First-Covenant, Law-life, is but holy flesh, not Eternal Life: But that that's Born of his Gospel-Spirit, only; Jo. 3. 6. The former, when taken by himself, as made under the Law, he Crucified, as the only means and way of exalting our nature, in himself, into the second, in which he Lives for evermore. So must we. As there was an appointed time for him (and so for us, by his mean's) to be Born, or have this Righteous Law-Life brought forth in him; So, was there an appointed time for the death and loss of it, in him; and is, also, in us. By the fresh Gift and Birth of it, from him, is he the Healer, Planter, Restorer, and Builder up of Man, afresh, out of the Shameful, Bloody, Polluted State of Nature, dead in Trespasses and Sins, into the Fading Glory, Life, Wisdom, and Righteousness of Man, the Goodliness of Holy Flesh, which yet is but as a Flower of the Field; Isai. 40. 6. This Restoring, Healing-work of Christ (as to the deadly Wound given to all Men, by the First Sin of the First) to the top-stone of this Renewed old Building, by his comeliness or perfect Righteousness of the Law, imputed to, or put upon them, he warns against the abuse of, by an over-value of it, over-considence in it, and doting love to it, so as to prefer it before his offered Spiritual Life and Everlasting Righteousness, in the Image of the Heavenly, the new Building. For, this is Mystical Adultery against him, as their true Spiritual Lord and Husband, worse than Litteral. Yea, and Murder also (as a Murdering Mind of Enmity against him, there, is Interpreted) for which, they are to be Judged, as the most Criminal Adulterers and Murderers; All this, we find; Ezek. 16. 1-15. and v. 38. Man, as Dead in Sin, is figuratively Charactered by the helpless condition his Body is Born in, as to any thing he can do for himself; v. 3-6. These Expressions Represent the Dark, Black, Dismal, Bloody Condition, and Desolate State of his Spirit, that none but Christ can help. Let him look within, without, and round about him, there's none to Pity or have Compassion upon him, that can help him. This disconsolate State, and Extremity, God declares to be a motive and opportunity to him, to help him, restore Life to him, Cleanse or Sanctify him, and by Imputation of another's Righteousness, justify him, and render him fruitful in his Restored Naturals, under the Fructifying Influences of Christ, as a Fleshy Bridegroom and Husband; who also puts the Mystical Ornaments, Bracelets, and Jewels of Supernatural, Spiritual Enlightening Gifts, upon him. And, he causes him to feed at his earthly, First-Covenant Table, on such Meats or Communications from him, as tend to Nourish, Strengthen and Build him up, into a Fruitful Flourish in that Life, to the Increasing with the Increases of Man; not of God; in the Wisdom and Glory of his own Life; not of God's. So grows he exceeding Beautiful, prospering into a kind of Kingdom State (in his own Life and way) consisting in a Ruling Power of his Restored Spirit, over all the Inferior Powers of Nature, in him. Such Kings, Paul found amongst the Corinthians, 1 Cor. 4. 8. Multitudes refuse this common Salvation; love their Chains and Bondage under the Brutish Lusts of their fallen, degenerate nature, so as not to accept of deliverance therefrom. And, Multitudes of First-Covenant Believers and Professors, that receive this Common Salvation, refuse the Special, the Crowning benefit of Christ's Death, his Spiritual, New-Creation or New-Covenant Life, his unspeakable Gift. Their Restored Spirit of Nature or the Law, is still a Spirit of Bondage, under the Law, and Curse (Gal. 3-10.) another State of Death, by Filth of Spirit, or Enmity to God's Spirit, in which alone they can be finally saved. Paul found his Holy Flesh or Restored Natural State, a Body, a Law of Sin and Death; as Phil. 3. 6. and Ro. 7. 24. 8. 2; compared, do Evidence. Man's Rational Powers and freewill, at best, are the Living, Holy Sacrifice, God requires, as their reasonable Service, and true Gospel-Free-Will Offering, unto him, by the death of all; Rom. 12. 1. Final refusing to do this, renders men Conformable to this World, v. 2. yea, to the Devil, the God of this World, who has set up his Superior worldly life, wisdom and glory, in unchangeable enmity to God. Thus, fall first covenant Saints, by refusing the second and crowning benefit of Christ's death, under greater Gild and sorer Condemnation, then if they never had received the First. They refuse to listen to Christ's Heavenly, second voice and call to them, out of the Fading Life and Earthly Freedom of the Sons of Men, into the Everlasting Life and Glorious Liberty of the Sons of God. Thus do Men sin away their First-Covenant Life, and second Covenant Light, again, after the Similitude of Adam ' s Transgression, by preferring such Life and Ornaments, to the very Gospel, New-Covenant, more excellent Life and way; 1 Cor. 12. 31. And so come they to a latter end, worse than their beginning, either in Innocency; or, as Born, dead in Sin; because now Irrecoverably, Unpardonably, and Unchangably dead.  
This then is Solomon's meaning, here; God has appointed a time for the Birth and Death, the Planting and Plucking up, the Building and Pulling down, the Healing and Wounding or Killing and Destroying Man, as to this mortal first-covenant-life of his own nature. The Birth of, the Planting and Building him up therein, is the ground and cause of his Laughing, Dancing, Exulting and Rejoicing in the Embraces of Christ, as a fleshly Bridegroom. The pulling down and destroying all this again, by his Gospel-Cross or spiritual Sword, is the cause of his Weeping and Mourning. All this, have we, Vers. 2, 3, 4.   

Verse, 5. A time to cast away Stones, and a time to gather Stones together: a time to embrace, and a time to refrain from embracing.  
Christ has a set time for gathering together the stones of Man's ruined, desolated Building, in his own nature, and a time to pull down his rebuilt natural state, and cast away the stoves thereof, again, vot leaving one stone upon another in this fleshly Church-building. Thus served he the first mystical Temple-building of our spotless nature in himself, figured in his Prophecy of the downfall of the literal Temple, at Jerusalem, in Answer to his Disciples; Mat. 24. 1, 2. Christ has a time to embrace Men, as a fleshly Bridegroom, to them, and a time to refrain from embracing, on his dying and departing from them, there And he requires them to desire, expect, or look after him no more, there, for a knowledge of him after the Flesh, but wholly fix their Eye and Heart upon him, with Paul, in that Spiritual Life, into which 〈◊〉 out of the Death of the former; and be Married to him, there, as their Everlasting, Spiritual Lord and Bridegroom; Ro. 7. 14. While Christ Pipes to Men, in First-Covenant Communications, as he did by John Baptist's Ministry, they are to Dance and Rejoice. When he withdraw's, and calls them into the death of that State, they are to Mourn; else are they Immorigerous, and Undutiful; Mat. 11. 17. Their Natural Hearts will be filled with Sorrow, as the Disciples, when, as a Fleshly Bridegroom and Comforter, he departed from them; Mat. 9 15. Jo. 16. 20-22. Right Obedient Mourners, in this case, are Blessed, and sure to hear of Christ, as a better Comforter and Bridegroom, in his Spiritual Life. The Death of Man, as to a Mortal, First-Covenant Life, is as sure as the Birth of it; as the case is, with the Birth and Death of the Body. And indeed, the House of Mourning, and Death, is better to Man, in the tendency of it, than the Birth and utmost Flourish of a First-Covenant Life, in him. For, though after Rebuilt in the Restored Righteous Life of his own Nature, and then pulled down again, he be seemingly in a worse condition, and more hopeless, then before ever Christ meddled with him, at all 〈◊〉 yet is this the only way to Christ's House of Everlasting Feasting and Rejoicing. Those that refuse this way, and Laugh now, their 〈◊〉 Joy will end in Everlasting Mourning; and Saints Transient Sorrow, in everlasting Joy; Mat. 5. 4. Luk. 6. 25. Jo. 16. 20. Christ came not to speak Peace, but War and Death, by his Spiritual Fire and Sword, to the earthly Life of Nature, at best, in himself and followers; Luk. 12. 49-51. We must follow the Suffering-Steps of this great Captain of our Salvation, or never come where he is. True Saints, with Paul, Glory in the Cross of Christ, Conformity to his death, and in bearing about them the marks of the dying of the Lord Jesus. So the Spiritual Life of risen Jesus, comes to be, more and more, manifested in their Mortal flesh; 2 Cor. 4. 10, 11.   

Vers. 6. A time to Get and a time to Lose: A time to Keep, and a time to cast Away.  
A time to seek after and recover the exercise of our nature, in the first-covenant righteous life thereof; and to heap up Riches, by a fruitfulness therein. And then comes a time to lose, and cast all away again, as dung and loss, with Paul, for the more excellent Life, Christ's unspeakable gift; Phil. 3. 6-9. And so, is there a time to keep up the exercise of our nature, in the restored first-covenant righteous Life thereof (so long as Christ own's that to be his Dispensation to us, by continuing as a fleshly Bridegroom with us) and a time to part with and cast it away again, for the second; in the same sense, with what is meant, in the former clause of this Verse.   

Vers. 7. A time to Rent, and a time to Sew: A time to keep Silence and a time to Speak.  
That which has been Sewed, Healed, and made up again, after the sore breach, by the first Sin; and so, fitted (or fitting us) in its kind, to speak to, and instruct the dark, ignorant, corrupt Spirit of nature, in others, as a Teacher and Guide of such blind ones; all this healed, speaking State (in the Wisdom of Man, made Wise in Christ) must, in its season, be rend, broken down, and torn in pieces, again; silenced, and wholly laid aside, to make way for another, better dictator, Ruler, and Guide, the Infallible Spirit of Truth. The final refusal to submit to this change of Ruler and Guide, lodges up first-covenant Saints in unchangeable Enmity to God and the spirit of the second, under the guilt of the most Criminal Adultery, Theft, and Sacrilege; Ro. 2. 17-22. God speaks once, and he speaks twice, yet Man perceiveth it not; Job 33. 14. God calls Man out of his Death in Sin, into the righteous Life of a Man (or of the first-covenant Law) again: Then, by the voice of his second-Covenant spirit, into the death of the first, as his only pass into the Life and Righteousness of God, in the second. Under pretence of continuing in obedience to his first voice, does man Rebel against his second; and is found an Enemy to the Spiritual Cross of Christ. He prefers the oldness of Letter, in his Living Soul, to God's newness of Life, in his quickening Spirit. Man's Laughing, Dancing, Speaking time is over, in his own Wisdom and Righteousness, when showed the unprofitableness, as to true Blessedness, of all, done or said by him, therein. The right understanding and obedient Submitting to Christ's Various Voices, and observing the several seasons of Speaking and Silence, is Man's safety; and he, therein, wel-pleasing to God. 'Tis a high point of true Wisdom, for Man to be more ready to hear (the voice of the Spirit of Christ, in himself or Saints) then to speak, and so, Offer the Sacrifice of Fools, in his own; Ec. 5. 1. Man, in his highest Wisdom, is a Fool, as to all spiritual things, his greatest concerns; the unreasonable Man Paul desired to be delivered from the Impertinent Trouble and Babbling Loquacity of, about Gospel things, that he has no discerning, in. The restored Law-principle of Life and Action in Man, is but a ceremony, to be abolished, and becomes an antiquated thing, with all the Fading Glory of it, when to be done away, to give room for a spiritual Principle of everlasting Righteonsness, as a new Root and Spring of his Desire, Thought, and Action. This refused, all Duties performed in the Law-spirit, are thenceforth, but Sacrifices of Fools, that do evil. What, in its appointed Season and day, was Obedience, in that Law-State, becomes then, direct Rebellion. As Man has Lived therein, to God; so, the Season come, is he to die therein, to him; that both living and dying, he may be the Lords; Rom. 14. 8. Passive Obedience is the utmost, required of Man, in his own nature, to make way for the true spiritual principle of active Obedience, to God's wel-pleasing.   

Vers. VIII. A time to Love, and a time to Hate: a time of War, and a time of Peace.  
There's a time of Love and Peace (such as it is) to be found in a first-covenant Union with Christ, and such obedience as is performable, therein. But, at length, Christ speaks War and Death to this state; comes to break down, demolish and cast away all the stones of this old 〈◊〉- creation building.  
And thus have we seen, in these eight Verses, God's twofold dispensation to Man's Body, and fleshly or natural Spirit, in all the fading, first-creation Life and Glory thereof. The Birth and Death of the Body; and so, of the natural Understanding, as exercised there in, and by; all this is Typical to the like twofold dispensation of mystical Life and Death to his Spirit, as to its first-covenant righteous state, under the temporary wrath of God, executed by the Cross, on obedient Saints; or, eternal wrath of God, by the same Cross, on incorrigible sinners. And so, are we brought by Solomon, to consider the Result from all this, which he declares, by way of Question.   

Vers. IX. What profit hath he that worketh, in that wherein he laboureth?  
A like Question to that (Chap. 1. 3.) already spoken to. Who is this he that worketh? Man in the twofold perishing life of his Body and Spirit; both, inevitably falling under a twofold Dispensation of Birth and Death, from God. A vicissitude of building up, and breaking down, are unavoidable to both. For, Man, in the utmost flourish of both, is but a fading flower, altogether Vanity, lighter than vanity, less than nothing, Isa. 40. 7. 17. Psal. 39 5. and 62. 9 The Life of both is mortal. So was that of Angels, in their innocency. So is this Question of great weight. What profit can Man have of all his Labours, in a Life that's Vanity? All his best Labours therein, do but increase his heap of Vanities. And, what is he the better? Eccl. 6. 11. Both lives, in conclusion, vanish; and all the works, fruits, riches (literal and mystical) all the things thereof, things of man, come to nothing. Man then, struggles under an impossibility, to keep up the said lives, or things thereof, in rebellion against God's declared order and Command, for surrender of all to him, in obedient sacrifice by death. If he refuse to give up all, as demanded in love, God will take away all, In final Wrath. 'Tis utterly impossible to avoid one of these two way's of losing all. No remedy. All striving against these unalterable Appointments of God, and fading nature of the things themselves, renders the inevitable parting with all (and all Death-blow's of a tendency there-towards) more Heavy, Painful, Bitter, and Uneasy, to Man's sore disadvantage, and at last, total, amazing disappointment. If he has no other ground to stand on, when all that is gone, where is he? What was his duty, and beautiful in its season (righteous performances in the activity of first-Covenant principles) when called to Passive Obedience, by the death and loss of all (in order to active Obedience in the new-covenant Spirit and Principle of Everlasting Righteousness) is Rebellion, as the Sin of Witchcraft, and Idolatry; 1 Sam. 15. 23. 'tis a keeping that Amalekite, Law spirit of Bondage, alive, as Ruler, that God requires the death of. Under such Witchcraft, Paul found the Galatians; Gal. 3. 1. No saving nature's head from the irresistible Sword of the spirit of Grace. No scaping in this War, for Fighters against God. Should the whole Creation, Angels and Men, lend their helping hand, set their Shoulders to Bolster up and Support any one Man, in this case, he is gone. They are all less than nothing to him we have to deal with. All proud helpers and helped, all final Resisters must stoop and fall under his Victorious, Flaming, Two-edged Spiritual Sword. Wherein any deal proudly (presumptuously keeping up the Life, it 'larum's them in, and summon's them to surrender) it will be above them. All, that submit not to it, in order to be made by it new Vessels of Honour and Fternal Life, it will make their old ones, Vessels of Dishonour and everlasting Contempt, in Eternal Death. To one of these two final Periods, will the Versatile, changeable Spirit of Man, Infallibly come. The Obedient Saint, when he awakes out of the Marred Visage, and Death of the Earthy, will be satisfied with the Image of the Heavenly; Ps. 17. 15. And, when Christ shall awake or come forth in the Visibility of the Heavenly, he will despise or destroy, all self-exalters against him, with their Image of the Earthy; Ps. 73. 20. In the Morning of Christ's day of Appearance with all his Saints, in their Spiritual, Resurrection-life, (after the long Night of this World, under the Powers of Darkness) will they have Dominion over all their Enemies in the Earthy, and Consume all their Fading Beauty or Comeliness; Ps. 49, 14. And, what profit then will they find of all their Labours, in a Law-Spirit of Bondage, Death, and Enmity to the Gospel?   

Vers. X. I have seen the travel which God hath given to the Sons of Men, to be exercised in it; Heb. To afflict or humble them thereby.  
Here's Solomon's experience and Conviction of the unprofitableness of all Man's Labour and Travel, for the gratifying and keeping up the Life of his Body, or Spirit, in the fading glory of a first-covenant state. God gives (or permits) this Travel to Men (in answer to, and pursuit of their own vain Desire and Thought) to humble or afflict them; even by that very self-exalting Labour, and State, they choose, delight in, and please themselves with. They must, with Job, Solomon, and others, sit down at last, in dust and ashes, acknowledging the vanity of both the said Lives, and of all, done by them, in the activity of both. Happy they only, that are timely humbled, by the due consideration hereof, so as to be willing to cease from the same (quitting the folly of all their unprofitable Labours and false Confidences) to walk with God, in the more excellent Life and Way.   

Vers. XI. He hath made every thing beautiful in his time: also he hath set the World in their heart, so that no man can find out the work that God maketh, from the beginning to the end.  
Man, by Creation, was made beautiful in the glory of a first-covenant Law-life, for God's appointed season to him, there. So again, when restored by Christ, while he continues a fleshly Bridegroom to them there, as his present dispensation. But, when by the convincing light of his new-covenant, Gospel-spirit, he discovers all this beauty to be but a fading Flower, a Glory to be done away, and that there's Enmity to God, under all; then does Man's unlawful use of the Law, or Rebellious keeping up his Law, against Christ's Gospel-Life, render that which was Beautiful, most Filthy, and Abominable to God; Spiritual Sodomy, worse than Litteral. Man's hardening himself in his Law-Life, against Christ's graciously showed and offered Gospel-Life, provokes him to depart, and Swear, he shall never enter his Rest; Heb. 3. 7. 11. Thus, does Man bring his matters to a desperate pass, by wilfully refusing so great Salvation as is offered; and so, is excluded, for ever, from it; shall never be offered it, more. Christ and his true Saints and Seers, will meddle no more with him, in their Gospel-ministry; nor intercede for (but against) him; Act. 13. 46. 51. 1 Jo. 5. 16. They'll shake the Dust off their Feet, against him, and away. If Men say to Christ's Seers, see not, Prophecy not unto us right things; They'l'a done. Their Commission is out. In Judgement on them, they shall be Dumb; Ezek. 3. 25, 26. I know God has determined to destroy thee, said the Prophet to King Amaziah, because thou hast not 〈◊〉 to my Counsel; and so, on his threatening, forbore; 2 Chro. 25. 16.  T. Also he hath set the World in their Heart, etc. 
When Men 〈◊〉 six (or set up for themselves) in their worldly nature, and Life of the Law, and so set up the World in their Hearts, as the only Object of their desire and delight; then does God Judicially harden and six them there, or set the World in their Hearts. And then, is their highest Wisdom, a Black, Darkening Veil upon their Hearts, disabling them for ever finding out the Work of God, from the beginning of it, in the first-creation, to the Blessed end of it, in the second. The God of this World, fixing men's hearts in the love of this World, that's Enmity to God, blinds their minds, that the light of the Glorious Gospel may not shine into them. They see not to the end of that which is abolished (2 Cor. 3. 13.) So, set up for Salvation, in that Law-Life that's to be abolished; that Glory, that's to be done away; v. 7. Fleshly 〈◊〉 'tis were not able to behold the spiritual Glory of Moses; his true face of Spiritual Saint-ship. He therefore put a Veil on it, that is, came forth in the appearance of the Righteousness of Man, or the Law, to them; They that set up in the Light and Life of the Law, for Salvation, set up in the Veil. Such, never see (to their comfort) the true Face, inward Beauty and Spiritual Glory of Moses or other Saints, nor the true inward Face, or spiritual meaning of any Scripture. All Spiritual things or truths, in Scripture; all spiritual Light, Life, Wisdom, Understanding; all things of God, in his Saints, lie quite out of their sight; as mere nothings, in their day, their Judgement. They no more skill or ken them, than a Beast the Rational Powers and things of a Man; 1 Cor. 2. 11. So, they absolutely deny all Gospel things and Truths; and positively assert there's no more excellent Creature-Life or things, Man is capable of, than what were set up in the first-creation-state of Angel and Man. What work will such make, at Gospel? specially, if fixed here; and so, hardened in unchangeable Enmity thereto? Thus Christ found the Righteous Scribes, Pharisees, etc. in a Murdering Enmity to the truth, that is, the Gospel-Spirit; and so, of their Father the Devil, who abode not in that truth, or Obedience to the said Gospel-Light, in which Created, but quitted that his Habitation or first Estate; Jo. 8. 44. Judas 6. They that Rebelliously set up this Shadowy World in their Hearts, can't receive the Spirit of truth, nor words thereof; Jo. 14. 17. 1 Cor. 2. 14. They provoke God to give them their desire, in Wrath; to set up the World in them (or them in their worldly, Law-spirit of Enmity and Death) to choose their Delusions (Isai. 66. 4.) send them strong delusion, that they should believe Stan's Lie, and be damned; because they chose rather to believe that, than his Spirit of truth; 2 Thes. 2. 10-12. So, God, Christ, Themselves, and the Devil, all concur and centre in one point (the setting the World in their heart, or fixing them in their own worldly spirit) but, upon very differing accounts. Then is their case as desperate as that of the Evil Angels; Heb. 10. 26, 27. Though yet highly Esteemed of Men, as owners, yea, Ministers of the Gospel, are they most abominable to God, Mystical Sodomit's, the most Criminal Sinners in the whole World. By being set or fixed in their worldly Spirit, they become wholly Strangers and Enemies to the spirit of the World to come, which will be upon them, at last, in Irresistible Wrath.   

Vers. XII. I know that there is no good in them, but for a Man to rejoice, and to do good in his life.  
Solomon, at a dear rate, had experienced, that there's no durable, unchangeable good to be found in all first-creation Life, and most Righteous Actions or things thereof. No true Joy or Happiness, to be had, in this World, but by doing what is truly good in God's sight, in the Life and Spirit of the next. True Godliness (or power of 〈◊〉, exerciseable only in the Gospel-spirit of Christ) is profitable to all things, having the promises of this, and the Life to come (1 Tim. 4. 8.) that is, it comprehends the promised Spiritual Life of Christ, and Comforts thereof, in this, and the World to come; the daily increasing first Fruits of it, here; and fullness, there. Yea also, the promises even of this life, or worldly things thereof, such as 〈◊〉 seek, belong to true seekers of the Righteousness of God, in 〈◊〉 Kingdom spirit. All these shall be added to you, says Christ himself; Mat. 6. 31-33. The only right rejoicing in, and doing good (in its kind) with such things of this Life, is, as received on the said account, and managed in the Kingdom-spirit of the World to come.   

Vers. 13. And also, that every Man should eat and drink, and enjoy the good of all his Labour, it is the gift of God.  
'Tis in the unspeakable gift of God, only (the spirit of Christ) the inmost man of the Saint, in the Life hid with Christ in God, can feed upon the hidden Manna, the divine Glory, as vailed by that Spirit of Christ, and thereby also unvailed, or rendered visible, in a sutableness only to 〈◊〉, not natural understanding, in Man or Angel. The never-perishing Meats and Drinks, the Bread and Wine of the Kingdom, the divine and creature-glories of God, in the Mediator, are the things, true Saints, eat, drink, feed, and live upon; enjoy, rejoice and delight in; even in the peculiar delights of the Sons of God, divine, spiritual, heavenly, substantial things, things eternal. All this is the comfortable fruit of all their right labours in that Spirit, that's the peculiar gift of God, distinct from the natural spirit, or state of Life, with all the Fruits brought forth by Man's utmost, and best labours, therein.   

Vers. XIV. I know that whatsoever God doth, it shall be for ever: Nothing can be put to it, nor any thing taken from it: And God doth it, that Men should fear before him.  
Whatever is the immediate Divine Workmanship, shall be for ever; that is, the new-creature Spirit, set up by the Divine, from everlasting (Prov. 8. 23.) in personal union with it, and also called God, that made the worlds, Jo. 1. 13. Heb. 1. 2. Both Worlds, Natural and Spiritual, and all in both, were comprehended in it, and brought forth by it. This Fountain creature-Spirit in Christ (and Streaming forth of the Living Waters thereof, into Saints) is of an unchangeable nature. The Gift thereof to Men, or heavenly call of them into The Life thereof, is without Repentance, Variableness, or change. The natural first-covenant principle of life and action, set up in Man and Angel, by the first-Creation, is a Starting, Variable, Wavering thing; Ps. 78. 57 Man breaks that Covenant with God; and than God, his Promise, therein, with him; Numb. 14. 34. Though Men be Children and Spouses to Christ, therein, (Jer. 3. 14.) they break with him; and then, he departs; Jer. 31, 32. In this sense, God Reputes, (Gen. 6. 6.) that is, changes his dispensation towards Back-sliding Man. If Man turn his changeable Righteous Life, in the first, into unchangeable Enmity to God, and his second-Covenant Life, Christ will turn from a changeable Husband and Saviour to them in the first, into an unchangeable Enemy to them, in the second; Isai. 63. 8. 10. If a Back-sliding people return to him, he returns to them, and reputes of the Evil, threatened them; Exod. 32. 14. Jer. 26. 19 Jonah 3. 10. But, he overthrew Sodom, &c, And Repent not of the evil of Punishment, Threatened, because they Repent not of the evil of Sin, by them Committed; Jer. 20, 16. On Man's obedient change of his sickle Life and freedom of the Sons of Men, for the unchangeable Life and Glorious Liberty of the Sons of God, all this Starting, Repenting doings, is passed, on all hands. What God does for, and in Man, by his New-Creation-Workmanship, will continue for ever; and they, in an everlasting Covenant Union with him, Established in all things, and sure. They'll never depart from him, nor he from them, to do them good; Jer. 32. 40. No breach, incident to the new-covenant (Jer. 31. 33, 34.) because managed in a Spirit, on God's part and Man's, too, that can never err, Sin, or miscarry. 'tis infallible Truth, and Everlasting Righteousness, in Christ and his Saints. Whatever God (yea, or Man) doth in this Spirit, shall be for ever. All the Fruits, Labours, Works, produced or done therein, are Incorruptible, Everlasting; will be for ever. As the new Root and Tree, so are the Fruits and very 〈◊〉. The Incorruptible Gospel-Tree, will be known by its fruits, in distinction from the Mystical Fleshly, Law-Tree, and Corruptible Fruits thereof.  T. Nothing can be put to it, nor any thing taken from it. 
God's offering and setting up his new-creature Life, with the glory, Wisdom, and Righteousness thereof, in the room of Man's obediently surrendered old, is the main design and scope of all Scripture. This, 〈◊〉, where are Men, with all the words of their Foolish Wisdom? Setting up Law-Life, for Salvation, and Calling it a Gospel-State, is directly Satan's Gospel-Work, his Mystery of Iniquity, with its hidden Works of darkness, under the Form of Godliness and Righteousness of Man. All the Mystical, Spiritual sense of Scripture, is, by such, excluded out of all their Teaching. Those that thus take away or deny a spiritual Creature-Life in Christ, the Whole Living Book and Word of God (and so, the Character, Doctrine, and declaration thereof, in the Scriptures, or Written Oracles of God) do take, not only some, but all the principal intended things, Engraven by God himself, in the former, or by his Holy Inspired Penmen, in the latter. And then, will God take from them any part of the truly good things, in either; and Inflict on them all the Plagu's, Written in both; Rev. 22. 18, 19 Sure, 'tis no small, retail-heresy, that exclud's all Gospel Truth, and the whole Doctrine of Salvation. This, does Man's Wisdom, that's Foolishness to God's, and reckons all the Word's of God's, and whole Gospel-Doctrin of his Cross upon nature, at best, Foolishness, 1 Cor. 1. 18-25. It shuts up the Kingdom of Heaven; excludes all Kingdom-Life, and sense of Scripture. But, though Gospel-undertakers, herein, not only derogate from, and diminish; but (what in them lies) utterly Deny, Despise, and Destroy all true Gospel-Life and Doctrine, in Christ, Scriptures, and Saints, 'tis not by all their or Satan's 〈◊〉, Wiles, and Skill, that any thing can be taken from it, or added to it. All the Opprobrious Titles of Heretics, Enthusiasts, or fanatics, Blasphemers, Madmen, that they bestow on Christ (Jo. 10. 20.) and true Saints (Host 9 7.) belong entirely to themselves. This will be undeniably Evidenced, at Christ's second appearing, and final Decision of all Controversies between true Spiritual Zion-Saints and these Hypocritical 〈◊〉 in Zion (Isai. 66. 5. and 34. 8.) that in the worded-dress of Spiritual Saint-ship and New-Covenant Principles, are but a Law-spirited Generation, that only personate and would pass for the true Heirs, and so labour to 〈◊〉 them out of their right, and take their Inheritance from them. These are the Ravenous Wolves in the Spiritual Sheep's Clothing, that bestow no other Titles on them, but Devil, and Mad (as Inquisitors, on Lutherans) and so Kill them, as not fit to live upon the Earth; Act. 22. 22. The determining this Controversy, will give an amazing Consternation and Disappointment to Hypocritical Sinners in Zion, and unspeakable Joy to the (all along this World, under Satan's Reign, and in Man's day) oppressed Sion-Saints; Is. 33. 14. This will be, when Christ arises, or comes forth, to Judge Enemies, and have Mercy upon Zion; Psal. 102. 13. In his new-Creature-Spirit and Life, God does whatsoever he will, and Enables Saints to do so, too; even whatsoever he will's; as universally Obedient to him, in every thing. No Man or Angel, in single, First-Creation-Light or Understanding, can discern this Spirit of Life, or any of the things thereof; and therefore, would make nothing, of them all. Proud Man and Angel, will needs have any thing they can't see, to be nothing. But, God hath so ordered his matters, as to the final Salvation of Man, that Men should fear before him, yield to his term's of saving them, and not Proudly and Presumptuously exalt themselves against him, in that Life and Wisdom, the Death and utter abolition of which, according to the declared Methods of his Wisdom, is absolutely necessary to their being saved. So only, can any receive that Life, in which, infallibly to know and declare the whole Counsel, and to do the whole Will of God, after his own Heart. Solomon having declared this Incorruptibly perfect New-Creature-Life (that admits to Change, Addition, or Diminution, for ever, when completed; being above all Death, Dangers, Enemies, or Fears) proceeds to show the Weakness, Insufficiency, and unprofitableness of all other Life or things, First-Creation Vanities, compared therewith; saying,   

Vers. XV. That which hath been, is now; and that which is to be, hath already been; and God requireth that which is past;  
Somewhat like what is said; Ch. 1. 9 That which hath been (in former Generations) is now; a gradually Restored First-Covenant Righteous Life. And that which is to be (set up again in full perfection, at Christ's second Coming, for the Restitution of all things; Act. 3. 21.) hath already been, in Primitive Innocency. But, still, still, what is this that has been, at first; and shall be, at last, in full Perfection; and in the gradual Renewals of it, all along, between? A Starting, Labile, Versatile thing, a fading flower, altogether Vanity; liable, not only, to such a fall, as happened to Man, at first, into changeable; but also, into unchangeable Enmity to God, and Eternal Death to Man. This is a latter end worse than the beginning, in Innocency, or, as Born dead in Trespasses and Sins; This Life then, at best, is of no 〈◊〉 〈◊〉, or everlasting advantage to Man, however conceitedly confident he be, that it is. True happiness is to be found only, in New-Creation Life, the one and only thing necessary, still wanting to man, till the Obedient Surrender of all his old things, for God's new.  
T. And God requireth that which is past; Heb. that which is driven away; Chal. and Syr. will seek out him that suffers Persecution. God will call all those Men and Angels, to an account, who have finally chosen a known changeable Life of Vanity, for their Rest and Habitation, in wilful Rebellion against all his manifold Warnings, and convincingly showed and offered Spiritual Life of everlasting Righteousness. They ought to have come trembling before him, and lay down all their heap of Vanities, with their vain Hopes and false 〈◊〉 therein, with themselves, as Old Bottles, to be made new ones, and filled with the Mystical Wine of his Spirit, in which there can be no excess; nor they, ever, too confident (or bold to appear before him) therein. Those that, in stead of fearing and trembling before him, Exalt themselves against him, must prepare (as well as they can) to meet him, that can declare all their thoughts (Amos 4. 12, 13.) and find out all their hidden works of Dishonesty and Rebellion. So, in his method and way of dealing with them, will he require an exact account of all done in their natural Body or State of Life. He will make a strict Inquisition, as to all that's past, in that First-creation State of Vanity, in itself; and Enmity, to himself. They'll be called to give an account of every Idle word (Mat. 12. 36.) Thought, and Action, therein; as all Words, Thoughts, and Actions, in that Life of Vanity, turned into Enmity, will be found. All Preachings up of that Life, for Eternal Salvation, will be found the Idle, Vain, and Lying Words of Man's Wisdom, in direct contradiction to God's. To Preach up a Fixure there, is to Preach up a State of unchangeable Enmity to God, for Salvation. Let them palliate their Doctrine of Devils, with what good Words and fair Speeches, they will, 'tis but their own Righteousness, they warrant Salvation, in.  
This last Clause, in the Hebrew, Chalde, and Syriac reading (God requireth that which is driven away; and, will seek out him that suffers (or has suffered) Persecution) may import, the Inquisition, God will make, for the Innocent Blood of his Saints, shed by this confounded World of Enemies and Rebels, from Cain, downwards. Then, will there be a sad reckoning for all the strong Bulls of Bashan (Ps. 22. 12.) Rich, Flourishing, First-Covenant cattle, that have thrust with Side, Shoulder, and Horns, all the Diseased, Lean, Impoverished little ones of Christ, when Christ comes to Judge between the fat cattle and the lean. He will search out his Meek, Suffering Sheep, in his day, that have been scattered in Man's day (as Weak, Fools, and despicable, with Paul, and the offscouring of all things) by the Fat, Rich, Wise, Strong, and Honourable First-Covenant cattle (1 Cor. 4. 8-13.) who have made havoc of them, in the cloudy and dark day of this World, under Satan. He will Strengthen and Establish his Sick, broken-spirited, scattered Sheep, and destroy the fat and the strong; feed them with Judgement; but, his delivered Sheep, in a fat and good Pasture, upon the Mystical high Mountains of his Spiritual Israel. So shall they be, no more, a Prey to their Enemies, for ever; All this, we find; Ezek. 34. 11-24. This will Christ do for his Saints, when the set time to favour Zion, is come. When the day of the Lord's Vengeance, the Year of Recompenses for the Controversy of Zion, is come, woe to all wilfully blind Incorrigible Enemies, that have (all along this World) molested, Pushed at, and scattered them.   

Vers. XVI. And moreover, I saw under the Sun, the place of Judgement, that Wickedness was there; and the place of Righteousness, that Iniquity was there.  
The literal Sun, all along this Book, does figuratively signify the utmost light and perfection of Man's day, or judgement, in his own Wisdom, distinct from God's day of Judgement, in the infallible Light and Wisdom of his yet sevenfold brighter, mystical new-creation Sun, his Gospel Spirit of Grace. Solomon's seeing (in the infallible light of the new-creation Sun, the true spirit of Prophecy) what he tell's us of, here, may take us off, from wondering at his observation. He saw wickedness and iniquity in the highest evil angelical and humane I 〈◊〉, Dominions, Principalities and Powers of this World. In the highest respective natural wisdom of such 〈◊〉 Men and Angels, are they both found in a direct contrariety to the divine, and infallible creature-wisdom and judgement of God, contesting with and fight against both. Paul, in holy 〈◊〉 (an eminency of first-covenant light and life) was at the same dangerous work, for a season, ignorantly. He imprisoned Gospel-saints, for the life and words of God's Wisdom; punished them 〈◊〉 in every Synagogue, compelled them to blaspheme, gave his voice to put them to death, and was exceedingly mad against them. But Christ, on a sudden, converts this outrageous Persecutor into a signal Preacher of the very Gospel, he persecuted; Act. 26. 9-19. Gal. 1. 23. One would think, such a pattern should convince the stoutest self-confident, in the utmost flourish of a first-covenant law-life, though not convert his obstinate will into obedience to the like Heavenly vision or discovery. But, in stead of convincing (and appeasing) the professing Jews, with this true narrative of his Gospel-conversion, in his speech from the Castle-stairs, to them, at Jerusalem, they grew more exceedingly mad against him, cast off their clothes, and threw dust into the Air, saying, away with such a fellow from the earth; for, 'tis not 〈◊〉 he should Live; Act. 21. 40. and, 22. 1-23. Thus say all, of the like sour, legal-spirited, leavened temper, with the Pharisees, concerning all or any true Gospel-Saints, and their testimony. 〈◊〉 is not fit they should live. Who? even those, God reckons not the World worthy of; Heb. 11. 38. See you the differing, contrary Judgement of God, and wise, righteous men? Who will be judge, at last? God himself. The earth (man in his earthly wisdom) denies; but, the heavens will declare his righteousness; Psal. 50. 6. The sour legalist character's Gospel-Saints, as the worst of malefactors (Christ himself was so handled by them) worse than Papists or mahometans, the filth of the World, the offscouring of all things, 1 Cor. 4. 13. But, think ye this will always be so? If Satan's reign, and Man's day or Judgement may take place, for ever; it will. But, run and read the contrary; Psal. 50. 20-22. Isai. 66. 5. Mat. 7. 21— 23. with abundance of other most harmonious scripturetestmonies, in this point. Search the scriptures. Resign up your selus to the teachings of that spirit, that dictated them. Be in earnest, about your salvation. Let your principal enquiry be, after the kingdom-spirit and righteousness of God. Ye never find it, else, or enter it. 〈◊〉 from your own understanding. Consult not (or confer with) flesh and blood, in your selus or others, what ye shall do to be saved. That principle will never own one right word, towards eternal life. 'tis a flat enemy to every word of God's Wisdom, about it. They that despise (and wonder at) such words, will (everlastingly) perish; Acts. 13. 41. Those that gad abroad (in a spirit of vanity, enmity, and death) to change their way, from form to form, in Religion; tossed and Tumbled up and down by every Wind of Satan's and Man's Doctrine, or other Gospel; who can help them? That that dieth, says God, let it die: and that that is to be cut off, let it be 〈◊〉 off. Zec. 11. 9 Litteral and Mystical Sodom, do seem to carry all before them, in this most Antichristian-day and Perilous Season. A Gospel-Testimony is (almost) universally rejected. When Christ himself Preached, he met with Multitudes of Wilful, Proud, Heady, Traitorous, Contradicting, and Blaspheming first-covenant Saints; Wise, Righteous, Holy Men, in the form of godliness in the first, denying the Power of it, in the second-Covenant Spirit, the Gospel-Principle. This was, always, the case: And, even so is it now; 2 Tim. 3. 15. Gal. 4. 29. Who but Professors, in Holy Flesh, urged Christ's Crucifixion, when Pilate and his Heathen Party would have freed him? They'd rather, a Robber, a Murderer, any Malefactor should scape, than he. Wise, Righteous, Holy Men, and a Corrupt, Dark, Profane, Grossly Idolatrous Party, are in a contesting Scramble: But, both have had their season, to speak Lies at one Table, against the Saints of the most High. Are we at a loss, for an instance? The Vizard will fly off. The guilty Shedders of Innocent Blood, will be unpalliated, at last, and forced to appear in their more than Ethopian hue, that yet lies hid, under the form of Godliness. God exercises long-suffering towards them, and lets them think him such a one as themselves, till he set their Sins in order before their Eyes; and so, tear them in pieces, that none can deliver; Psal. 50. 20-22. His long-suffering towards Enemies, is with design to complete and fulfil the Patience, or Sufferings of his Saints, by their hand, for their unspeakable advantage, and their Enemies final Destruction. A Comfortable Consideration! True Saints ought to Comfort themselves and one another, with such right Words, and Thoughts. In conclusion, Christ will appear to their Joy, and their Enemies shall be ashamed (Isai. 66. 5.) Yea, lie down in Sorrow, and Everlasting Contempt, as Vessels of Dishonour. Eternity will be a long day, to pay their full reckoning in. God, in the exercise of his infinite Justice and Mercy, will bring all to rights, give every one their due recompense, for Obedience to, or Rebellion against him.  
New-covenant, Gospel-Saints are more odious to the legal, first-covenant professor, then is the common sinner of the Gentiles, in the corrupt spirit of nature. The wisdom of this world, in the most enlightened first-covenant Saint (Wise strong, and Honourable in Christ, there) is 〈◊〉 to God's,; and God's, in his new-covenant Saints, to theirs. Was not Paul a fool, weak, and despicable, in Christ's Gospel-spirit, to but such wise, strong, and honourable ones, in Christ? 1 Cor. 4. 10. Flesh and Spirit, or Man's spirit and God's, are directly contrary to each other, in all their designs, desires, and thoughts, about true Salvation. The former, fixed in, is the carnal mind of enmity to God (Rom. 8. 6, 7.) that will prove eternal death to man. The latter, becoming the principle of life, desire, thought, and action, in Man, is eternal life to him, and in him. The carnal mind of enmity, was not found in Man or Angel, the day they were created; Ezek. 28. 15. Neither of them, as they came out of their Creator's hands, were found in enmity to God, or the life of his spirit of Grace (though they had it not) till they both sinned, and fell. The voluntary evil, rebellious use of their own mind, introduced this enmity to God's. Changeable enmity, in man, is now inseparable from his life. Unless therefore, life and all, at best, be parted with, he will become unchangeable therein, as Devils are; and so, be found in a state of eternal death. No wonder then, if in the place of Judgement, and Righteousness, or in the most enlightened Righteous state of the natural spirit, in fallen Man and Angel, be found (by the alsearching spirit of Christ, in himself and Saints) the deepest and most Criminal (Mystical) Wickedness and Iniquity, hidden works of Darkness, rendering them most abominable to God, unchangeable Enemies to the Saints of the most high; and to this most High himself. But, what? Have Gospel-Saints all truth, and First-Covenant Saints, none? Can any believe this? Yet, most true. Let but the Scripture-sense of truth, be duly considered, as the Character of the Gospel Spirit and words thereof, in distinction from the Law-Spirit of this World (in all its variety) and words thereof, the Wonder at (and unbelief of) this, would cease. But, does the wise, first-Covenant Holy Man, receive nothing of a Gospel-Testimony? Not one word. No man, in the Spirit of nature, corrupt or righteous, rightly receives such Testimony, in any point. That Spirit is a Spirit of total darkness, and Universal Error, an absolute Heretic, as to all Gospel-Life and truths. This seems hard. What then? The Jews were for Moses; who, but they? Christ found, they took not the Mystical truth of one word of Moses; So, told them, they were Infidels as to the principal intendment, and main scope of all his Writings. For, says he, had ye believed Moses, ye would have believed me: But if ye believe not his Writings, how shall ye believe my Words? Jo. 5. 46, 47. The Scriptures are owned as the Words of God, by all, under the name of Christians, but how do they read, hear, or understand them? In the literal Shadow, only, or Mystical truth, also? As teaching and preferring the Righteousness and Wisdom of Man, to the dark, ignorant State, and Vile Affections of the corrupt Spirit of nature, only; or, as also, farther declaring the everlasting Life, Wisdom, and Righteousness of God, in his Gospel-Spirit of Grace and Truth? For this latter, nature, at best, is to suffer death, the right way; Viz, by the death of the guilty Sinner, and so, death of Sin, in Men; whereas by the fall, Men became dead in Sin; Sin alive in them, and they dead; now they alive, and Sin dead; and that, for ever. This, by the death-work of the Cross, or Gospel-Spirit, on the natural. Men (in their own confused Spirit of Darkness, as to all Gospel-truths') have much variety of thought, and Opinion: But all, as one Man, are against every tittle of Gospel-truth, words of God's Wisdom, which the Holy Ghost teaches. Though they all read all the Words of God's Wisdom, in the Letter, they do not read them in the sense of Christ's Question to the Lawyer (or teaching Legal-Spirited Professor) how 〈◊〉, that is, understandest thou, what's Written in the Law? Luk. 10. 26. Let any come in the true spirit of Prophecy; King, Princes, Priests, and People, in the once only Professing Nation of the whole World, all against him; Jer. 1. 18, 19 So, when Christ Preached, 〈◊〉, pharisees, Sadduces, etc. with all their differences of Judgement, all against all his right Gospel-words, to a tittle. And, so is it now; as much, shall I say, or more than ever? Why not the latter; if these be the latter (and therefore worst of) times?  
Solomon, having thus declared, goes on, to acquaint us with his thoughts in the Holy Ghost, What the most high will do with all these literally righteous workers of Mystical Iniquity; how he will handle them, at last; as follow's,   

Vers. XVII. I said in mine Heart, God shall Judge the Righteous and the Wicked: For, there is a time there, for every purpose, and for every work.  
God will be even with all his Enemies, both sorts of Satan's Subjects, the righteous and the Wicked. In righteousness and truth will Christ Judge and make War upon them both; Rev. 19 11. And, have they an arm, like God? What then will become of them? The righteous sort of Sinners, will be found most Heretical Enemies to Gospel; and so, the most loathsome to God, of all; the very Spiritual Sodom, Egypt, and Babylon. The sixed literal, in the corrupt Spirit of nature, will have bad enough on't, in Dooms-day-work, and what follow's. Neither of them can escape the Damnation of Hell. If Judgement begin at the First-covenant House or People of God (that, by fixing there, in Enmity to the second (and so, not obeying the 〈◊〉) become no People of God, but a Synagogue of Satan) where shall gross Sinners appear, that are fixed in Enmity to all 〈◊〉, God's and Man's too, with Elymas the Sorcerer? 1 Pet. 4. 17, 18. The Light or Law of nature, restored in every Man, 〈◊〉 Damnation to themselves, as fixed in the vile affections of corrupt 〈◊〉. And, the alsearching Light of Christ's Gospel-Spirit 〈◊〉 〈◊〉 of the Spirit of Life in Christ Jesus) Preaches absolute Damnation, to fixed first-Covenant righteous Men, who have rendered any Repentance or Change of their Mind to the better, Impossible; Heb. 6. 4-6. and 10. 26, 27. and 12. 17. This is the case of wilful Sinners against the Holy Ghost, or Gospel-Spirit, and all its counsels; its Reproofs of Death, upon their Spirits; and, Instructions of Life, by their being transformed into, and built up in its own Life of everlasting Rightoousness. Esau' s Morsel of Meat (for which he sold or parted with the offered Birthright, or new-Creation Life and never-perishing Meats of Christ) comprehends all sorts of first-Creation Vanities and Shadows, from the highest part of the Dust of this Mortal World (all Humane and Angelical Excellencies, natural) to the lowest, the gratifying delights of Brutish Men. The particular Books of all Wicked Men's Consciences, shall be opened (by the setting up of Spiritual Conviction-Light, in Wrath, therein) and found to agree with that other, general, Living Book or Word of God (Rev. 20. 12) Christ's Gospel-Spirit; and so, shall the inward parts of the very righteous Sinners, be found very Wickedness, unchangeable Enmity to God. All the most hidden works of darkness, in the Mystery of Iniquity, shall be Proclaimed upon the House tops, manifested to all Angels and Men, good and bad. Then shall it be seen, there is a Reward for the Righteous (and Wicked, too) because he is a God that Judgeth in the Earth; Ps. 58. 11. All sorts of Sins shall then be brought into Judgement, and reckoned for, even the most hidden works of Dishonesty, Mystical, Spiritual Wickednesses; the most secret Intents of all Wicked Men and Angels. All will be manifested and laid open, before that Judge, whose Judgment-Seat they'll be Summoned (and irresistibly forced) to appear, before; Heb. 4. 12, 13. 2 Cor. 5. 10. Then shall it appear, there is a time for every purpose, and for every work (desire, thought, and intent of the Heart, in the corrupt or enlightn'ed Spirit of nature (fixed in Enmity to God and his Spirit of Grace) to be brought into Judgement, and laid open, before all.   

Vers. XVIII. I said in my Heart, concerning the Estate of the Sons of Men, that God might Manifest them, and that they might see that they themselves are Beasts.  
In this and the four next Verses, Solomon Summ's up, in a manner, all, insisted on, before, in this and the two former Chapters. Men, made by God, rational being's, good, in their kind, have made themselves Beasts, by their Sin and fall. In the corrupt spirit of their nature, are they Beasts; by loss of their changeable goodness, Created in, they Inherit a Brutish Spirit or principle of sensuality. Bestial Powers Rebel against, and insult over their rational. And, the predominant Power, Denominates. This, Solomon saw, and desires God would manifest to them, that they may see what a deplorable condition they have brought themselves into; and clear God, as having no hand therein. And this yet, is but one part of the consideration, in which they are like Beasts. Man, restored out of the dismal, dark, 〈◊〉 Life of his corrupted nature, into the clean, enlightened, righteous state thereof, as to filth of flesh, and taking up there, for Salvation, is yet, but another sort of Mystical Beast; yea, a worse Beast than before, in the unfixed corrupt state of nature, because now, fixed in Enmity. His Carnal Mind, and Earthly Wisdom thereof, that, at best, is but sensual (in Scripture-Language) when fixed in, becomes Devilish; Jam. 3. 15. This brings Man into the same condition, with fallen Angels, or Devils, in unchangeable Harmony with them, against Christ and God. Man, in the highest Honour, Wisdom, Righteousness and Glory of his own restored nature, is but as a Beast, and altogether Vanity; Ps. 39 5. and 49. 12. 20. From a self-ruining mistake, he puts himself under the conduct of a spirit of unchangeable Enmity to God. Man, also, in his bodily part, is like a Beast. Of this, a large account is given; v. 19, 20.   

Vers. XIX. For, that which befalleth the Sons of Men, befalleth Beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a Man hath no pre-eminence above a Beast: for, all is vanity.  
Solomon, here, speaks of the Bodily, sensual part of Man; consisting of the like corruptible ingredients, and feeding on the like perishing Meats, with mere Brutes. So, the same dissolution befalls them. All alike, in birth, life, and death. Dust, both, and all, and turn to dust, again. This is positively asserted of Man's Body, in distinction from his Spirit; Gen. 2. 7. and 3. 19 God breathed into his nostrils the breath of Life; Heb. the spirit of Lives (one Soul, with sundry faculties and operations, vegetal, sensual, and rational) Cald. a speaking, reasonable Soul, different from Beasts. So, in Man are found all sorts of mortal, first-creation Life, with the operations thereof; intellectual and intuitive, with Angels; sensual, with beasts, birds, and fishes etc. Vegetal, with plants, trees, etc. And then, has he bodily parts, made of elementary materials, with all inanimate compounds. Every individual man therefore is fitly called a Microcosm, or little World; an Epitome or Compound of all, found in the greater, without him. And, all these Lives in him, are mortal; All, vanity. The very righteous first-covenant Life of his immortal spirit (whether in the intuitive, inorganical; or rational, organical operations thereof) is mortal too. All men are witnesses of this, by the death and loss of it in all, for the first sin of all, in, and with the first. Yet farther; One sort of Life, Man has, that's not found in the whole Macrocosm, or greater World, without him; a Life of rational-sense, exercised in and by his Body. Neither Angel, nor Beast have this; no Creature, above or below him. The Result, from God's uniting Man's Spirit, and fitly organised Body, is called a living Soul; Gen. 2. 7. 1 Cor. 15. 45. The Soul (Souly or animalish Life) sleeps (or remain's dormant and unexercised) in the Spirit, when departed, till a reunion with its Body, at the Resurrection, whether of Life or Damnation; John 5. 29. The essentials of Man, Body, Soul, and Spirit (whatever suspension of exercise, or temporary alteration be incident to any of them) make up the discriminating form of Man, from all other Creatures, in both Worlds, for ever, in Earth, Heaven, or Hell. Man's corruptible Body, at first, made of dust, received an additional frailty by his sin, in the degenerate state of his whole Nature. The Spirit departed out of it, it soon moulder's into dust. Then does Man cease from the exercise of Bodily Life, as well as the Beast, when he dies. In this, therefore, Man has no pre-eminence above a Beast. For, he is made of the same materials, has the same Breath in his Nostrils, and comes to the same end. The Beast receives his animation, by the quick'ning up of a mere sensual Life in his Body. So, his Spirit never has its Body again; nor any Life above, and without it: but ceases for ever. Brutified Atheists would fain persuade themselves and others, out of the immortality of their Spirits; and, that Man has no other kind of Life or Being, than the Beast; but only, a superiority to the Beast, therein; as Angels have to Men, in intellectual Life, though man had the same kind of Life, by Creation; and that, perfect too. See the Apocryphal Wisdom of 〈◊〉, sor a Character of these Atheistical Reasoners; Wisdom 2. 1-9. Plenty of these brutish disputants (that labour to out themselves and others, of all the Prerogatives of man, above the Beast) find we, at this day. Having wickedly made themselves Brutes, fain would they persuade themselves, God made them so. And, if others think themselves better, they set themselves to prove their thought, a whimsical Imagination; and that, we have no being or Life, for ever, after the dissolution of our Body. What's Eternal death? Annihilation? No. That's the thing they plead for, and seek after, but will never find. The incorrigibly vile, will be most tightly sensible, under everlasting Burnings, in every particle of their beings.  
The Righteous Life, Man had before the fall, he lost by his first Sin. That was but mortal, and a perishing Vanity, as well as the Life of the Beast, though of a more excellent sort. But, he has degraded his nature, into a kind of Equality with the Beast. He may know the insignificancy of his lost Life, as to true Blessedness, by its being lost. But, in stead of looking upwards, for a better, he chooses rather to sink down into a worse (the mere Brutish Life of the Beast) hating all Discourse, Counsel, or Instruction, of the least tendency towards a Gospel-Life of immortality, suited to the immortality of his being. This appears the case of most Men, by the following Words;   

Vers. XX. All go unto one place: All are of the Dust, and all turn to Dust again.  
Here's the condition of all Men, as to the Mortal Life of Body and Soul; the Mortal, first-creation earthy righteous Life of their Spirit, turns also to dust again. Their Spirit, indeed, as an Immortal being, is distinct from, and Superior to the mere sensual Spirit of the Beast. This appears,   

Vers. XXI. Who knoweth the Spirit of Man that goeth upward, and the Spirit of the Beast that goeth downward to the Earth? Or,  
Who knoweth and rightly consider's the Spirit of Man, in its distinguishing Prerogative, from the Beast? What is said (v. 18-20.) may seem to countenance the mistaking sensualist's foremention'd Atheistical Doctrine. But, this pulls him back, to another Lesson. Man, in his bodily part, Life, and Breath, was like the Beast, even before the fall. But, his sinful doting on the same sensual delights, with Beasts, (and so making his whole Man, a Beast) this was not his case, by Creation. God made him a Man: He has made himself a Beast. And, the Beast has vastly the start of him, herein: Sin's not, in his delights; has no principle of Life, desire, or palate, in his nature, to which, any thing above mere sensual Objects, is calculated; Is not subject to the Judgement, Man is; nor, has any Immortality of being, to sufler the pains of eternal death, in. The Spirit of the Beast goes downward to the Earth, as well as his Body. There's an end of him. He never here's of himself, more. Such death, incorrigibly Wicked Angels and Men, will vainly seek, but never find. It will ever flee from them. They'll find themselves in a fixed hatred to what is eternal Life. And, they'll find themselves dreadfully Tormented, in eternal death. What then can be their desire, but insensibleness, or annihilation? They'll never find either. Being will stick close to them; and most exquisite sensibleness, never depart, one Moment, in Eternity, from them. They must lie by't, for ever, in Sorrow; Tormented in every particle of their make.  
Man, by the Right use of his rational Powers, in law or first-covenant-light, aught to Perform active obedience to god's law; and when called to it, yield himself up in passive obedience to his Cross, and so, receive his Gospel spirit and principle of eternal and wellpleasing active Obedience. Thus ought Man to live to the Lord, and die to the Lord (Ro. 14. 8.) in his Law-Spirit of nature, that he may live for ever to the Lord, in his Gospel Spirit of Grace. Thus is Man to obey God, in a Law, and Gospel-state, successively, one after another; in the Life of his own Spirit; and then, of God's. This is the Method and Doctrine of God's Wisdom, for Man's Salvation. tion. Man's unbelieving, contradicting Wisdom, will (if persisted in) bring him to Weeping and of Gnashing of Teeth, for ever; the Just Portion of all his 〈◊〉 company (Luk. 12. 46.) the Just Punishment of all wilful Mistake, Unbelief, and Rebellion, in this matter. The aggravated madness of Man, lies herein. He chooses rather to lay his Ruling rational Powers, under the sensual, in his own person, then Submit to God's terms and way, for the bringing them, by way of Death and Resurrection, into eternal Subjection to the ruling Powers of Spiritual Life; and so, unchangeable Obedience to God most high. Man chooses rather to be like a Beast, then God. He is offered an advance into a kind of Equality with the new-Creature-spirit, in Christ, by personal Union with it. And this, in Christ, is in a kind of equality with the infinite Divine Spirit, by personal Union with that; the Man God's fellow; Zee. 13. 7. True Saints are personally one with this Man, as he and the Father are one; Jo. 17. 21, 22. What Words, what Tongue of Men or Angels can express this Folly; Man's choosing the Life of a Beast, to his eternal Damnation, before all this, that would be his eternal Salvation? God has made Man, Lord of the visible Creation (Ps. 8. 5-8) and he alone, of all visible Creatur's, walks unsutably to his principle, in Rebellion against his Creator. Man's Wisdom is capable of receiving Conviction, by the right-Gospel-opening of the Word's of God's: But, his will may not be trusted, for Gospel-Conversion. That's to die, by the way. It likes not that. Every thing would live. His understanding can tell his will, it must die; cease from all its own Activity, Life, Desire, and Motion, as the only possible way for the final Salvation of his whole person. Man, abusing his rational Powers, to fetch in gratifying Provisions for his sensual, only, turns his earthly nature upside down; perverts the whole course and order of it; serves, what he ought to rule over: So, makes himself a Beast, by the very Verdict of his own Conscience, and all mankind. When he suffers the Bestial Powers, within him, to rule over him, 'tis Just with God, to give the literal Beast, without him, Power over him, so as to kill him, for Rebelling thus against God; Deut. 32. 24. Ezek. 14. 15. Man, by yielding Obedience to the Law (but, much more, when to Gospel) shall be freed from Beasts destructive Dominion over him. They shall not devour, nor make him afraid; Ezek. 34. 28. Solomon had sadly experienced the boundless Rambling of his Bestial Powers, after whatever was gratifying to the inordinate Lusts and vile affections thereof. But, as the Face of Man's Body, so of his Spirit, is fitted to look upward, to a Life, a Glory that excelleth; and so, to God most high. Man and Angel, by Creation, had abundantly the ascendant over the Beast. But, the best things corrupted, become the worst. The Devil, with all the Glory, Wisdom, Power, and Righteousness of the First-Creation, turned into (and used in) unchangeable Enmity to God, is, in God's sight and thought, the most contemptible varlet, in the World.  
Solomon, in this interrogatory, bewails the wilful ignorance, folly, and inadvertency of Man; his Brutish unwillingness to take any right notice of his prerogative-difference from the spirit of the beast. He is ready, even to deny the Immortality of his Spirit. They would gladly die like Beasts, that live like them. If they own their 〈◊〉, they suspect a sad reckoning, behind, for the abuse of it. Man, in his natural Creation, had (and is, since the fall, capable of recovering) the intellectual, intuitive, inorganical exercise of his mind, after the manner of Angels, by which, immediately to see, what organical reason calls hidden essences, qualities, and properties of things; all which, still, are Vanities, and that, of the lower order. Organical reason, discourses, or, runs from one thing to another, from what is seen, to prove, gather, and guessingly conclude something not seen or known, before. This way of getting the knowledge of things, by sensible species, taken in by the outward, and presented or conveyed by inward natural senses, to the understanding, was Aristotle's low, conjectural way of gaining knowledge, far short of the Soaring, Intuitive Platonist. But, no Spiritual, Eternal things are the Objects of either of these ways of natural understanding, in Men. These are wholly out of all their reach. Now, what a wretched wicked self-denial are they guilty of, that neglect all these advantages of their nature, to levelly themselves with Beasts? To throw up all rational and Intellectual pleasures, and betake themselves wholly to Bestial? Their Practice Inclines them to Judge, or, at least, declare, they have no other principles of Life, but Bestial. Their Immortality is a tormenting consideration, to them. For, this renders them, by their own madness, fit Subjects and fuel of God's unquenchable Wrath. Man's great fault of all, is the wilful refusal of God's convincingly discovered and offered new-Creation Life. When this Gospel-Life of Immortality is brought to light, in his Immortal being, all's his own. For, than he is Christ's, and Christ is God's (1 Cor. 3. 22, 23.) one with Christ, as he with the Father. So, comes Man to be an Infallible seer and doer of the whole Will of God, for ever. Man, in his whole natural being, Body, Soul, and Spirit (all his essential parts, and Powers of natural Operation) is to be considered, as distinct from a first or second Covenant Spirit, or Life, by Christ (as Creator, or Redeemer) put into him; by which, he is found in a shadowy changeable righteous State, and Earthy Image of God; or unchangeable Heavenly Creature-Life and Image of him. The former is but a fading slower, and Man therein, at best, altogether 〈◊〉, Principles and Operations. By Christ's second, new-Creating Workmanship, attains he a State of Everlasting Righteousness and true Holiness; Eph. 4. 24. So, has he the Kingdom of Heaven within him, and 〈◊〉 Life abiding in him. He lives and walks in that Spirit, Christ, with his Saints, will Reign in, and Judge the World.   

Vers. XXII. Wherefore, I perceive, that there is nothing better, then that a Man should rejoice in his own works; for that is his Portion: for, who shall bring him to see what shall be after him?  
What works? deeds or works of the Law, wrought in his own Law-Spirit of nature, such as Paul excludes from (Rom. 4. 2-6.) or, such as are wrought in Christ's Gospel-Spirit of Grace, which James, in the same Spirit, with Paul, own's as Ingredients into Abraham's Justification, before God? Jam. 2. 21-24. Own works, here, which the Holy Ghost, by Solomon, commands (and commends) Man's rejoicing in, as his Portion from God, can't be any thing, done in his own nature, that, since the fall, in its highest renewals, is found in direct Enmity to God. This State of Man (with all possible Labours therein) is so far from being his happy Portion from God, that he lies directly under the Curse and Wrath of God, in and with all this, which is altogether Vanity. But, can right Gospel-works, which God work's in Men, be called their own works? Yes; as owned by God, co-workers with him, in his spirit; living and walking therein. He that doth truth, cometh to the light, that his deeds may be manifest, that they are wrought in God (Jo. 3. 21.) Deeds, wrought by God in Man; and Man, in God. Thus God Judges of, and calls such works; the Labours of Man, in Christ's Gospel-Life. See what is said, in this case, on Ch. 2. 24. and, v. 12, 13, of this Chap. Solomon does not here countenance Man's rejoicing in such Labours of his own Spirit, as he reckon's vain in themselves, and unprofitable to himself (Ch. 1. 3.) as to any final good to him, therein, or by. Nothing, short of the new-Creature-State, and Man's Labours therein, signify any thing, towards eternal Life; Gal. 6. 15. Neither Circumcision nor Uncircumcision, righteous or corrupt nature, or any thing done by Man, in either, can be of any avail, or 〈◊〉 thereunto. So have we found out these works of Man, he is to 〈◊〉 in; done in that Life, which is his peculiar portion, and new-Creation Birthright gift, from God. If works, wrought in Man's own spirit, will, and way, were meant, 'twould be a Flat contradiction to the main scope of this whole book, which Proclaim's the absolute Vanity and insignificancy of all first-Creation Life and things, at best, as to Man's pleasing God, or finding true blessedness, for himself. Such works are meant, as Man may, ought, will, cannot but rejoice in, with Joy unspeakable and Glorious. Here's Man's inward Summum bonum; a Life, wherein he can do all things, after God's own Heart, Steadily, Infallibly, Eternally; and so, enjoy the transcendently yet higher Summum bonum, without him, the Divine Glory, in Favour and Love, shining upon him, for ever. First-Covenant Divines (as well as Evil Angels, and Heathen Philosophers) place Man's Summum bonum, in but first-Creation excellencies (whatever other title they give it) within the compass of natural Objects, and in the activity of their natural State, that's a fading flower, altogether Vanity. The Spirit of truth, by its Penmen, acquaints us with other matters, for happiness; another Life, other excellencies, objects, and works, Man is capable to be found in the possession and exercise of. The spiritual Man's Joy and delight, meets and centre's in the same works or things, with God's. True Saints are in a Union with his Divine Spirit, in Will, Understanding, Desire, Thought, Love and Hatred. They love what he loves, with a perfect love: Hate what and whom he hates, with a perfect hatred; Ps. 139. 21, 22. All Man's Labours are vain, in his own Spirit of Vanity: Not so, in the Lord; 1 Cor. 15. 58. Paul rejoiced in that Gospel-Life he had, by the Faith of the Son of God (Gal. 2. 20.) and his Labours therein: but found his Law-Life and best works therein, Dung, when touching the Righteousness which is the Law (or to be found in that Law-State) blameless; Philip. 3. 6. Enmity to God Tinctur's, Sullies, and desiles all that Life and Works, at best, with filth of Spirit.  T. For, who shall bring him to see what shall be after him? 
If Man Submit not to God's terms for receiving his new-Creation-Life, who can bring him to see, what shall be after him? Either what will become of good or Evil Angels or Men, in Eternal Life or Death, after their fading Life of Vanity (with all the things thereof) is over, and gone? These grand and most concerning futurities (things, no natural Eye, Heart, or Understanding can see or imagine, on all hands; the things provided in Heaven, for those that truly fear God; or, in Hell, for incorrigible haters of him) lie quite out of the reach of Man or Angel, in their natural, first-Creation State of Enmity and Vanity, Darkness and Death. The Spiritual Man, in the true Preaching Spirit of Prophecy, discerns or judges all things (1 Cor. 2. 15.) and can declare, Infallibly, what all Men and Angels will come to, as finally Obedient or Disobedient to God's term's of receiving Eternal Life. He (knowing the Terrors of the Lord (2 Cor. 5. 11.) and, what a fearful thing it is, to fall into the hands, or under the final Wrath of the Living God) does, Might and Main, Labour in the Spirit of Christ, to warn and caution Men, as to the only way of entering into the Joy, and escaping the Wrath of the Lord; the Wrath to come. By refusing so great Salvation, as God offers them, come they to Eternal Death, Want, and Vexation of Spirit; Prov. 8. 34-36. They'll want every thing that's good, and have every thing that's evil, in and upon them, in Extremity, for ever; unchangeable Wickedness in them, and positive Inflictions of God's Wrath (as Punishment) upon them, without any Interruption, or Relief (Luk. 16. 24, 25.) to Eternity. They have chosen rather (in the declared, known causes and way thereto) to be Vessels of Dishonour and Everlasting Contempt; then, on God's term's, to be made Vessels of Glory, Honour, Immortality, and Eternal Life. By Enmity to God's Divine and New-Creature Holy Ghosts or Spirits, do they bring fiery Indignation, on their unpardonably guilty heads; Heb. 10. 26, 27. Ro. 2. 6-10. These great things, that will be found and felt hereafter, do evidence the great weight of these Words of Solomon; and grand concern of Men, to be circumspect, in taking the true meaning of them. Who, but the awakened Spiritual Saint, can foresee and tell, the unutterable Confusions, final Refusers of God's Counsel, will be found in, for ever? The Cares and Pleasures of this Life, choke men's understandings, as to any right and hearty enquiry after their grand concerns, in the next. The Noble Bereans did set themselves to search the Scriptures, for the Gospel-Kingdom and Righteousness of God. Who does so, now? Those that, in this World, seek not the Kingdom and Righteousness of God, in the next (Mat. 6. 33.) will never find it; let them flatter themselves in their Loose, Negligent, Inadvertent course, while they will. The most trifling, outward Vanities of this World, do universally amuse, and take up People's time and thought, so as to detain them in a deep oscitancy, and regardlesness, as to the unutterable Woes, prepared in Tophet, for Incorrigible sinners; or unspeakable Joys, in the Kingdom of God, for Spiritual Saints. Believe not your own Thoughts, O ye Sons of Men, about Salvation. Lean not to your own Understandings. Confer not with Flesh and Blood. Regard not the Voice of Strangers, the Words of Man's Wisdom, about it.    

CHAP. IU.  

Vers. I. So I returned, and considered all the Oppressions that are done under the Sun. And behold, the tears of such as were oppressed, and they had no Comforter: And on the side of their Oppressors, there was power; but, they had no Comforter.  
I Returned (Heb. was Converted) from my fallible wisdom, to see the Affairs of Mankind, in the infallible wisdom of God: particularly, to consider duly, the manifold Oppressions, under the Sun. Even himself, through his vastly expensive extravagancies, had given occasion to his oppressed Subjects, to bespeak his soolish Son 〈◊〉, after his Decease, on this wise. Thy Father 〈◊〉 our 〈◊〉 grievous: make his heavy Yoke upon us, lighter, and we will serve 〈◊〉; 〈◊〉 King. 12. 4. He takes three days, to consider of an Answer to them, vers. 5. He consults with his Father's Old Counselors of State, who give him good Advice. But he 〈◊〉 their Counsel, and consults with his Young Companions; vers. 6. 7. So, His answer was; My Father 〈◊〉 your Yoke, heavy; and I will add to it. He chastised you with whips; but, I will 〈◊〉 you with Scorpions. They reply; To thy Tents, O Israel, and let David's House look to itself; take their course; Vers. 8-16. The 〈◊〉 Son acknowledged his wise Father's oppressing them; but, in stead of relieving, threatens to add to their grievances; though he saw them upon the turning point, with Jeroboam the in head of them, whom they make King of ten of the twelve Tribes, which never returned to the House of David, more. This got he to himself, and Successors, by his madness, in following the counsel of his rash, young Hector's. But, if even holy David, and his wise Son, Solomon, eminent in spiritual Saintship, and signal Penmen of the Holy Ghost (through some remain's of uncrucified nature) demeaned themselves so, in King-ship, as to cause many grievances to the Subject, what's to be expected, in the utmost degeneracy of Heathen Monarchy, from Golden-head Nabuchadnezzar, to Iron and Clay, though called most Christian? God gratified Israel's foolish request (〈◊〉 a corrupt humane Monarchy, like the Nations round about them, to a Theocracy, the Government of God himself; 1 Sam. 8. 5 -- 7.) Giving them a King, in his Anger; whom he took away in his Wrath (Hosea 13. 11.) by the Philistines Sword, on Mount Gilboa; 1 Sam. 31. And were not the sad Consequents of David's numbering the People (seventy thousand men's Lives) with the quelling his Son Absalon's Rebellion, and matter of Uriah, etc. sore Grievances?  
But, in the principal meaning of these words, we shall find the Oppressors, more; and the Oppressed, fewer than is commonly considered. Till the truth, concerning both, be brought into public view, 'Tis matter of wonder, to hear it. Solomon, in God's, found the mistake of his own wisdom; so, endeavoured to take off others, with himself, from wondering; and also, to show them the Cure of the Evil, that, through ignorance, they wondered (or were amazed and discouraged) at. If thou seest the oppression of the poor, and violent perverting of Judgement and Justice in a Province, marvel not at the matter (Heb. Will, or Purpose of God in it, who can use evil Magistrates, as Instruments of his Providence, though they be not properly, Ministers of his Ordinance; but indeed, directly contrary; a terror to good works, and workers, and a countenance and encouragement to evil; Rom. 13. 3.) for he that is higher than the highest, regardeth, and there be higher than they; Eccl. 5. 8. The good Angel is higher than the highest, invisible, evil angelical Principalities and Powers of this world; and, Christ and God most high, are yet (unspeakably, infinitely) higher than they. In this Reason, is contained relief enough for the Oppressed, in the last, and worst of times; and Power, more than enough, to deal with the Oppressors, Devils or Men; as we shall farther and more clearly see, when we come, in course, to consider Chap. 5. 8. In this Chap. 4. vers. 1. and that, with divers other passages, in this Retractation-Book, doth Solomon prepare his spiritual brethren, to quit their ignorant natural man's wondering, by having recourse to spiritual sanctuary-Light, with the Psalmist; Psal. 73. 19 The highest wisdom of Man, in first-covenant Light and Righteousness, secures him not from being a Fool, and as a Beast, before God, in this matter, vers. 22. And so, indeed, is he, as to all his spiritual, eternal concerns, all the heavenly things or truths of God, and methods of his Wisdom, in his dealings with Men; with Friends, as Foes; and Foes, as Friends. All these things are Uninterpretable Riddles, Unintelligible Mysteries, not only to largparted and most Cultivated Learned Heathens; but, to Wise, Strong, and Honourable in Christ, as to first-covenant attainments in him, and Union with him. These, yet, are Fools and Beasts, to the truly or Spiritually Wise, Strong, and Honourable in Christ, who seem (and are reckoned) Fools, to them, with Paul; 1 Cor. 4. 10. God's giving Incorrigible Enemies, more (in this World, within and without) than heart can Wish; and plaguing his Friends, Spiritual Saints, every Morning (as to all, he gratifies the other, with) puzzles the Prophet's Servant, or natural Man, even in the Saint himself; till Baptised and Advanced (through a Mystical Death and Resurrection of his Spirit; the only true Regeneration, Transformation, or New-Creation thereof) into the Spiritual Light and Sight of the true Seer and Prophet, in him. The figurative Shadow or Type hereof, we find; 2 King. 6. 15-17.  
In fallen-nature (even when, in Measure, restored from filth of Flesh, oft deeplier guilty of filth of Spirit, Enmity to God's) do all worldly Governors, more or less, pervert and violate (under all specious and plausible pretences of doing) Judgement and Justice. Those, appointed to redress and remove (by forming up, and contriving a corrupt Interest to themselves, contrary to the Community) do oppress, and make the Grievances. This, two general way's; by perverting good, or making Evil Laws. The Throne of Iniquity frames Mischief by a Law. And then, do they gather together against the Soul of the Righteous, and Condemn Innocent Blood; Ps. 94. 20, 21. The Wicked Compass about the Righteous, and then wrong Judgement proceedeth; Hab. 1. 4. The Wicked walk on every side, when the vilest Men are Exalted (Psal. 12. 8.) and the worthiest rejected; yea, cut off, as dangerous to the Peace of Tyranny. An evil self-interest in Rulers, suggests deceitful Policies, called Reasons of State, ugly unreasonable Reasons, for oppressing the helpless, in stead of doing them Justice. Such Reasons have been remarkably recompensed, sometimes, even in this World, by God's Righteous Visible Judgements on the guilty Heads of the Wicked Inventors and Contrivers thereof. Pharaoh and his Council Judged it Reason of State, to kill the Male Children of the Hebrews, as soon as Born, lest they should grow too many for them. This was paid off, with a Vengeance, upon them. After several other Plagus, their own firstborn Sons died for't. Exod. 12. 29. And, at last, Pharaoh himself, etc. with a Multitude of Egyptians, were overwhelmed in the Red Sea. Jeroboam, for a reason of State, set up the old Egyptian Idolatrous Worship of Calv's, to prevent his People's going to Jerusalem to worship at solemn Feasts, which he feared, might endanger a Revolt from him, to the House of David. 1 King. 12. 26-28. This was the very trade, Israel had been sound punished for, in the Wilderness. What will warn Vain, Vile Man? All the Israelit' s were Threatened with Destruction for't. But, on Moses his Intercession, the Punishment was narrowed, to three Thousand, Killed by the Levit's, and a Plague on some others of the People; Exod. 32. They said, (v. 4.) and Jeroboam said, after them, in the like case, behold thy Gods, O Israel, which brought thee up out of the Land of Egypt. O Madness! To the Egyptian God's, that could not deliver their own People from them, do they ascribe their deliverance from their Egyptian Bondage and Taskmasters. So, Ahaz Sacrificed to the God's of Damascus, which were the ruin of him and all Israel; 2 Chron. 28. 22, 23. and 2 King. 16. 10-13. So also, Amaziah set up the Edomit's Gods, to be his Gods, and sought after them, which could not deliver their own People out of his hands (2 Chro. 26. 14, 15.) and was destroyed, for his pains, as threatened by the Prophet, for not harkening to his Counsel, though against and contrary to the King's Wicked, Idolatrous Council. v. 16. 27. And, what became of Jeroboam, for his Calf-worship, erected on a self Interested Reason of State? See, 1 King. 14. 10, 11. I'll cut of Jeroboam, and take away the Remnant of his House, as a Man takes away Dung, till it be all gone. Him that dieth of him, in the City, shall Dogs Eat, and him that dies in the Field, shall the Fowls of the Air Eat: For the Lord hath spoken it. Is not here, enough?  
When Christ shall take possession of (and actually reign over) all the Earth (his right, always Psal. 2. 8.) all Visible and Invisible Principalities and Powers of this World, Evil Men and Angels, will be laid in the Dust. Nothing but Righteousness (of one sort or other, Man's, or God's in Man) will be found in the whole World (his Holy Mountain, or Kingdom) by his Executing that Judgement and Justice in the Earth (Jer. 23. 5. always, all along his peaceable, Righteous Reign) that they allway's perverted. Saints also, that he will bring with him, to Reign, will do the like, in Harmony with their Universal fifth Monarch; Dan. 7. 18 -- 27. Judas 14, 15. Rev. 5. 10.  
Solomon, in Spiritual Light, sees and mean's, not only, nor chiefly, the oppression of the Body, in the concerns thereof, by Heathen Governments, violating the Common Law or Light of rational nature, in mankind: but, the Oppression and Violence, exercised by first-Covenant Brethren, against the second, the only true Heirs and Saints of the most high. The new Light and Life, they are found in (under the fructifying Influence and Beaming forth of the Mystical New-Creation Sun of everlasting Righteousness, Christ, as a Spiritual Bridegroom) is Scorned, Hated, contradicted, Blasphemed; and they, Persecuted and killed for't (by none, so much as) by their envious Brethren, in Holy Flesh, restored Law-Life, under the Mystical first-Creation Sun, or First-Covenant Spirit, wherein Christ has been a sleshly, Law-Bride-groom to them. Thus, are true Saints, the Oppressed, peculiarly and most properly (here, and Chap. 5. 8.) meant by Solomon. And then, shall we find the vast number of Dead Heathens, in the corrupt Life or Spirit of nature, dead in Trespasses and Sins, and the far smaller number of enlivened first-Covenant- Brethren, professing Saints in Holy Flesh (in all variety of Judgement, Form, or way) in one kind or other, Oppressors of the smallest number of all, Christ's little Flock, the few that are saved, true Saints of the most High (in God's Holy, New-Creature-Spirit) stripped and destitute of all Worldly Power or help. All in this World, against them: No thing, No body for them. They are Men Wondered at, Scorned, Hated, by all: Men of Contention with the whole Earth. The whole Earth (or worldly party of Angels and Men, fixed in their earthy, natural, first-Creation-make and State, despiteful Enemies to the Spirit of Grace, and all in the second) are their Implacable Adversaries, in every thing. The but first-Covenant Righteous Professor (call himself what he will) sometimes gets a considerable Share in the Civil Sword, or Power; and uses it, with greatest fierceness, against the new-Covenant professing Spiritual Saint; who, with Christ, looks not after the Kingdom of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heavenly, managable only in the Spirit of 〈◊〉, not the most enlightened, righteous Principles or State of nature) and, not actually commencing, till Man's and Satan's be at a Period. Such a Kingdom, such a King (or Kings) as Christ (and his true Disciples) lay claim to (or own themselves, of right, to be, as Sons of God) even Heathen Pilate was able to see and Judge, carries no clash in it, at all, with Worldly Caesar's, or Magistracies; John 18. 36-38. True Saints are not for throwing down all Heathen Magistracies, in the corrupt Spirit of nature, that they may rule over all, in the renewed worldly spirit thereof. They that design (and drive at) this, are the Pseudo-Fift-Monarchists, who, in all their Zeal and high Pretences for the King Jesus, are the highest, and fiercest Enemies and Opposers of the very Jesus, the very Christ, in his very Gospel-reigning Spirit of Grace and Truth. They are, themselves, the most signal part and Branch, at least, of that little Horn, with the Mouth speaking very great things (Dan. 7, 8. 11. 20, 21. 24, 25. Rev. 13. 3. 5 -- 8. 11 -- 17) which they would wholly fix upon, and appropriate unto a corrupt and grossly Idolatrous Heathen party in the Fourth, Roman Monarchy, under the name Christian. These are they, with the deadly Wound Healed (given by the first Sin, that laid all Mankind, dead in Trespasses and Sins) who, with a great mouth, speak great things, blasphemous words against God, and his new-name, or Gospel-Spirit, the Holy Ghost, God's Heavenly Sanctuary or Tabernacle; and them that dwell in it, even the Saints of the most high, that dwell (or have their conversation) in Heaven, Christ's Heavenly Gospel-Spirit of Grace. By the false Fift-Monarchist, is to be understood, not only a party, peculiarly, and apart from their Fellows (at Munster, or lately amongst us, or in any former Generations and other Countries, pretending this way, by throwing down all corrupt Worldly Monarchies or Governments, to set up themselves) but the whole fixed first Covenant-Spirited Generation and Party of Professors, in all times and places, found in the same uniform Spirit of unchangeable Enmity to the true Spiritual Saint, on the one hand; and a self-confident, Disturbing, Traitorous Opposition to corrupt worldly Caesar's, on the other. This troublesome Spirit, is charactered by the Apostle, in the Jewish Professors, that both killed the Lord Jesus, and their own Prophets, and Christ's Apostles: And, therein, please not (but indeed, highly displease and Provoke) God, and are contrary to all Men, on their right and left hand, Spiritual Saints, and polluted Heathens. For this, Wrath came upon those Jews, to the uttermost; and will, upon all, in like case; 1 Thes. 2. 15, 16. These are they that speak great swelling Words of Vanity (with their self-exalting Luciferian Master, Satan, the old, great, Bloody-minded Red Dragon) against the most high himself, and all his true Spiritual Saints. These are they, that said of Christ himself, the Supreme Preacher and Prophet or Mouth and Living Word of God; he is a Blasphemer, a Sabbath-breaker, a Glutton, a Wine-Bibber, a Friend of Publicans and Sinners (implying him to be a Hater of, an Enemy to Good, Holy, Righteous Men) and that he has a Devil, and is Mad. These are they, that Persecute the Spiritual Brotherhood; say, in their hearts, to true Spiritual Prophets and Seers, see not, Phophesy not unto us right things; speak to us smooth things (pleasing to nature, when righteous; things, after, or according to our own Hearts) Prophecy deceits; turn aside, out of the Path, the good old way; cause the Holy one of Israel (and all his right words of Counsel and Instruction) to cease from before us; Isai. 30. 9-11. We desire not to hear of him, to have any knowledge of his Words or Ways; Job. 21. 14. and, 34. 27. Jer. 44. 16, 17. Desperate Resolutions! But, why should the Servant look to far better than his Lord, amongst them? These are they, that proudly say to the blind Heathen, on the one hand, in Scorn and Contempt, stand by, come not near me (touch me not) for I am Holier than thou; Isai. 65. 5. And, the same do scorn, ravenously trample upon, and insult over the Spiritual Saint, on the other hand, as the filth of the World, the very offscouring of all things; 1 Cor. 4. 8. 13. These are the signal Objects of their Scorn and Hatred, they shoot forth their most Malicious Arrows, even bitter Words, against; Psal. 64. 3. As for their lefthand Men, the corrupt Heathen; they can, on occasion, call and make use of them (as the Professing Jews did) even the most Debauched and Corrupt, amongst them, any lewd Fellows, of the base sort, to help carry on their Persecuting-work, against Gospel-Saints; Act. 17. 5. But, seldom shall ye take them calling in them, to their assistance, against the corrupt Party, except unawares, or in an exigent. And, when successfully helped and delivered by them; rather than bear their Words, if they can't otherwise suppress them, they'll e'en call in their Subdued lewd party again, to their assistance, in the case. So, has the true Fift-Monarchy-Saint (not allowed any name or place, at all, amongst these corrupt and Righteous worldly Scrambles for the Sceptre) the slip given him, on all hands, by the whole twofold earthly party, Professing and Profane. When the former have made use of his assistance against the latter (and then, find him, not to be for their turn, in that first-Covenant Principle, or Life of the Law, the Pseudo-Fift-Monarchy-Spirit, Christ would not Reign in, Jo. 6. 15. Paul could not Reign in, 1 Cor. 4. 8.) they call back the latter, to their assistance against him; deliver him up into their hands, as Guilty of Death, for what he did, in Union with them, against them. This, though what he did, was, in such extraordinary, unusual, and, never before, happening Circumstances (the dissolving and parting asunder of the Supreme, Legislative Powers) as, might reason have had any hearing or place, would fairly have 〈◊〉 to justify him, as doing the best, that, in so difficult a case, could be done. On the reformed Parties Victory over the Corrupt and Idolatious, in any Nation, the Trumpet is (presently and confidently) blown, and makes a ringing Noise, as a tinkling Cymbal; gives a Confused, Uncertain Sound, for the King, Jesus. But, in what Spirit? In that, he'd never own himself a King, in; yea, directly contrary to that, in which he did; so, in a flat contradiction to that good profession, he made before Pontius Pilate, concerning his true Kingly Spirit, and Reign, both Negative and Affirmative (the one expressed, the other, necessarily implied) 1 Tim. 6. 13. Jo. 18. 36, 37. He bore Witness to the Truth; or, to and in that new-Creation- Spirit of Truth, in which alone, his Reign is to be. There's nothing but Shadow, Letter, Figure, Type, as to any life or Goodness, found in the first Creation. All truth is found only, according to Scripture-Testimony, in the second. So, Pilat's question, what is Truth? (v 38.) was answered, beforehand; v. 37. Thus are true Saints, the truly poor and needy (inwardly in their Spirits, as to first-Covenant Life and Laodicean Treasures; and oft, also, outwardly, in bodily concerns) Shuffled out of all Play, on all hands; and, at length, out of the World, as not fit to live any longer, in it; Act. 22. 22. Heathens and a first-Covenant people, mean while, can join Counsels, and speak lies at one Table, against them (Dan. 11. 27. even against those, that are the best Subjects of the one, and, on lawful, warrantable grounds, the best helpers of the other) yea, they'll join forces, also, in one Army, against them. Thus, down goes the true Saint, on all hands. They have no visible relief. All are against them. They are men of contention to the whole Earth (Jer. 15. 10.) or earthly party, corrupt and righteous. They are poor and needy on all accounts, within and without, while their combined Adversaries, Heathens, and a professing People (Psal. 2. 1.) are fat, rich, full, and flourishing (in outward or inward, literal or mystical riches, or both) and join hand in hand, or hand and heart, maliciously, against them. On the side of both these Oppressors, there is Power; but, they have no comforter. God helps them, supports them; Christ and good Angels are for them. But, all this Relief is invisible; and is not visibly put forth for their deliverance from Persecution, and violent bodily Death; but makes such 〈◊〉 and Death, the method (in their wonderful, mysterious contrivance) to secure them from eternal Death, and bring them into eternal Life. Here's comfort for them, to purpose, in their utmost Trials. And this, are they well aware of. Enemies, of all sorts, hate and despise the marred Visage of their natural man, which they see; and they mortally hate their spiritual man (hid with Christ in God) which they see not, but only hear, hate, and dread the unpleasing words or doctrine of.  
But this, yet, is not all, nor half the worldly power, engaged against them; which they have to deal and grapple with, combat and wrestle against. We wrestle not against flesh and blood (only, or chiefly, in ourselves or others) but against Principalities, against Powers, against the Rulers of the darkness of this world, against spiritual wickedness in high Places; against unchangably wicked spirits, Devils, coming forth in their counterfeit, heavenly, spiritual appearances of God, Christ, and holy Angels; a disguise (by their permitted, sinful transforming arts) put upon them, whereby to deceive, if 〈◊〉, the very Elect. These are more subtle and potent, than both their visible, inhuman enemies. But, There are higher than these highest enemies of the Saints of the Most High, on their side; and then, who can be against them, and finally prosper? or what can any do against them, that can 〈◊〉 them? yea, that shall not be of a direct tendency, under God's overruling order, to their final and everlasting good? comfort, enough. Good Angels excel (all Enemies, evil Angels or Men) in strength; Psal. 103. 20. And Christ, and God most high, with their Infinite, Almighty, and irresistibly mighty, divine and new-creation power; all these are on the Saint's side. Power, more than enough. Yea, Saints themselves have that Life and Power of Godliness in them, that will render them more than Conquerors; Rom. 8. 37. Yea, when but Babes and Sucklings, Low and Weak in the Life of God, or of his Spirit of Grace, are they able to still (quell, or subdue) the Enemy and the Avenger; Ps. 8. 2. Here's Power, upon Power; and so, Comfort upon Comfort; strong, rich consolation to the spiritual, in the greatest tribulation that can befall the natural man of the saint. But still, while visible and invisible enemies are permitted to oppress them, for their good (during Christ's and their suffering season) on the side of their oppressors, is power; but they have no comforter. This is the case, all along this world, under Satan's reign, till the holy angels be commissioned to come forth about their preparatory work to Christ's second coming, for preaching the Everlasting Gospel, for the wakening up, and gathering Saints out of all Nations, to Christ; and, for the giving of signal dashes on all their Worldly Enemies, by the gradual pourings forth of the Vials of God's Wrath, upon them. Till this, are Saints, Men wondered at, in Scorn, (Zec. 3. 8.) Men of contention with the whole Earth; Jer. 15. 10. All, in the but single worldly spirit of nature, corrupt or righteous, are against them, to a Man; to a Devil. And, as deprived of all worldly Power, within or without, are they (in the Judgement and sight of their own reason, as well as of their Enemies) naked, and exposed to the insulting Fury of all their said Adversaries (to all their Proud, Rhetorical Mockings and Insolences) without Relief. But, since Flesh and Blood are set aside, as far Inferior to a higher and more dangerous, subtle, and more Powerful sort of Enemies, evil Angelical Principalities; let us, more particularly, take notice of their more unperceived Practices, and methods of proceeding, against the true Saint. They Accused God, to Adam and Eve, as envying the happy Life and State he had set them up in, by Creation. And so, engaged them, in a Union of Mind with themselves, as far as they could, to Envy, Hate, and 〈◊〉 themselves above and against, both the Divine and Creature-Life of God; Isai. 14. 14. 2 Thes. 2. 4. And, as Satan, their Luciferian head, falsely Accuses God to Man; so, Man, to God; Job 1. 9-11. and, 2. 4, 5. Satan is the Accuser of the Spiritual Brethren, before God, Day and Night (Rev. 12. 10.) that is, continually. This, though abundantly convicted of Perjury and Falsehood, in all such Witness-bearing; as in Job's case. What reception can he hope for, in his Testimony against true Saints, at the Bar of their Infallible Friend and Judge? What most gall's this Insolent Adversary? To see Christ approach, in the garb of an Enemy, to the Saint, with his two-edged Flaming Gospel Sword. This may seem yet more strange, to Man's Wisdom. Why should this Sworn Mortal Enemy of Saints, be troubled at Christ's coming as an Enemy upon them, too? He knows, why. Christ comes to kill and offer up his party, the natural Man, Life, and Will, in them, in Sacrifice to God. And, he knows a Gospel-Spirit and Principle of Life and Action, will be set up in them, in the room thereof, that's Wiser and Stronger than he; which he can never reach, or touch; Jo. 4. 4. and 5. 18. This is the Thing, the Life, he unchangably hates, and dread's. 'Tis the Friend of the World and Devil, and Enemy of God, in the Saint, that Christ casts into the fiery Furnace of his Cross, to destroy. And, this Destruction of Man's Flesh (or fleshly natural Life and State) makes way for his Salvation in God's Spirit. This Devil, Enmity to God, is not cast out, but by Fasting and Prayer. (Mat. 17. 21.) the Impoverishing of nature, the Mourning-State, and Death thereof, at best; an abstinence from all the Serpent's Diet, all worldly desireables; and earnest Prayer, for; and labour of the Spiritual Mind, after the never-perishing Meats, at Christ's Heavenly Table. When Satan observes Man, in a long course of Faithful Obedience to Law-Light, and can't fix him there, but finds in him a dangerous Inclination to obey God's farther, Gospel-Light (as giving notice of a better State, yet, in the new-Creation Life or Land of Promise; and so also, fair warning of Christ's Approach with his Cross, on that Law-Life, he long owned him in) he bestirr's himself, and labours (might and Main) to cause him to resist the work (and so, prevent the effects) of this Cross. Job was sore put to't, for a season, under the demolishing, death-work thereof. And Satan was in a wonderful toss, through fear of what matters might come to, with him. That which Job feared, did come upon him (Job. 3. 25.) the Death of his Law-State, at best. And, that which Satan chiefly feared, came upon him, too; the Life of Christ's Gospel-Spirit, that's greater than he. One First-Covenant Saint (fixed in Holy Flesh, and the Law-Life thereof, against God's Holy Spirit, and the Gospel-Life and words thereof) becomes a more Useful, Creditable Instrument, for his Service, against the Gospel, than a thousand Profane Persons, in the corrupt nature, that have no colour of Religion, about them. Till than his matters are sure with Man, by a fixed Enmity (or, the business is determined, beyond all hopes of recovering him into a fixed Enmity to the Cross) he plies it, in accusing God to such a Man; and him, to God. Thus turns he every Stone, leaves no Means unattempted, for the carrying on of his Oppressive and Destructive Designs upon Saints. For shame, says he, to them, be not baffled out of all Sense and Reason, so as tamely to deliver up your selves (in a Life, by Christ himself, twice set up in you) to a Murderer. So Represents he Christ himself (in the Shakes and Brandishing of his Spiritual Flaming Sword, over their Heads) as no other, or better, than a Murderer, a Devil, and Mad; Jo. 10. 20. He offered at persuading Christ himself, by an Apostle, to spare his own Innocent, Spotless, Righteous, Earthly nature, Life, or self; Mat. 16. 22, 23. But, Christ kindled his Spiritual, Gospel-fire, on that Earth, or earthly, Law-Life, in himself; spoke no Peace, but War and Death, to't; Luk. 12. 49. 51. But, when the subtle Enemy hath seemingly prevailed with any (hopefully secured and steeled them, with his Serpentine Armour and Doctrine) against the harsh Accents and sharp Discipline of the Cross, as a most Absurd, Unreasonable, and Destructive thing; he frisk's about, turns his Dragon's-Tail upon them, and Accuses them to God, as those, whom (if he touch them to the quick, in the Mystical Skin and Life of their righteous natural Spirit, break the Mystical Bones, cut asunder the Nervs thereof; Enervate, Abolish and take away all the Strength and Power thereof) will Curse him to his Face; that is, utterly quit and separate from him, for ever; Job. 2. 4, 5. Thus, as the Father of Lies, and a Murderer, on all hands, from the Beginning to the end of this World, in a Murdering Mind of Enmity towards God, Christ, and Saints (and an actual Murderer of all he fixes, with himself, against them) does he act his part, towards God and Men; belying Saints, to God; and God, to Men. If true Saints be guilty of lesser Slips, he'll Aggravate and Aggrandise them. If they can't be caught tripping, he'll forge downright lies against them. See all this, in the Practice of his Inspired Instruments, against Jeremy. All tends, in their design, to the Invalidating his true Spiritual Testimony; that no heed may be given to any of his words; Jer. 18. 18. and 20. 10. Who were these that Watched for the haltings; and lay at catch, for advantages, against true Prophets, Christ himself, and Apostles, all along? Familiars, Brethren, a first-covenant righteous party of Professors, and their Teachers. So, David found it also, Psal. 41. 9 The Spiritual Saint, that's a Lively Stone in the House on the Rock, sets Fire on their House upon the Sand, he once was in, and of. Will this be born? No. Away with such a Fellow from the Earth, say they; Act. 22. 22. Then, they betake themselves to the use of such Fire and Sword, as they are furnished with, against him. Their Tongue is set on fire of Hell. They forge 〈◊〉 against him, to prove him a Traitor against Cesar; and so, make the Heathen Magistrate, their Executioner. Christ himself was thus handled, by the Professing Jews. Thus, Solomon beheld the Tears of the natural Man of the Saint, under the Cross, as, on all hands, Oppressed and Suppressed, by God, or Christ himself; and by evil Angels and Men. Enemies are all for destroying (and Christ makes all, they do, exactly serviceable to his design of saving) them, for ever. He sits at the head of the work, as the Master-Contriver, and Over-ruler of all. He designs the destruction of their flesh (or fading natural State, Enemies can reach and touch) that they may be saved in his Spirit, which they can never touch; though all their spite, and aim, be at that. He uses wicked Angels and Men, as his Sword, and hand on Saints; Ps. 17. 13. This Sword is in his hand. He manages all: Keeps all, on the right Wheel. All works for good, to his Saints. All mischievous intents of Enemies, for utterly destroying them, are frustrated. They can't go one step out of the ready Road to his designed favour, for them. They can hit nothing but their Friend, the natural Man of his Saints, which he would give Death-touches to, were there no such Enemies, in being. They do his work, then; remove that that lets, or hinders the springing up of that Life, in which the Saint is sure to break all their Heads, and tread them all under his Feet. This is all they get, by bruising their Heel, or destroying their natural Man, that's to die. Saints ought to Comfort one another with such words, and rejoice with Joy unspeakable and glorious, amidst the utmost Tribulations, can befall them; not reckoning the present Sufferings in their Flesh, worthy to be compared with the Glory that shall be revealed, to, and upon them, in Christ's Spirit; Ro. 8. 18. For this Joy, set before them, and made known to them, well may they, with Christ, endure his Cross, and despise the Shame; Heb. 12. 2. Here are the richest Cordials, in (and Glorious allays to) their sharpest Trials, in the fiery Furnace of the Cross. The Son of God is among them, as Nabuchadnezzar saw and said, of the 3 Children; Dan. 3. 25. He has a fellow-feeling with them, as their Compassionate Highpriest; Heb. 2. 18. All's but to hasten away the Old Man, with all his old things, that all may become new. Would not Oppressor's let them alone, if they knew the good they did them, by their Injuries? But the natural Man, even in Saints themselves, knows not what to think on't, when stormed on all hands; finding God, Christ, good and evil Angels and Men, all against him, on differing accounts, and with 〈◊〉 contrary designs. He finds no Comforter, among them all, after his own heart, or in his own will, and way. All runs Cross. Paul earnestly groaned after the complete dissolution of his Earthly Tabernacle (2 Cor. 5. 1-8) natural body, or whole State, which kept him short of a compleatness in Christ's Resurrection-Life; Phil. 3. 11-14. The Jews false Accusations of him, for Treason; and Nero's Sword, did his work. The complete Death of the Saints natural Man, sets him free from (and above) all Enemies and Deaths. 'Tis the death of death in them, of their Spirit of Enmity and Death; and so, frees them from him that has the Power of Death (or over all that's subject to Death) the Devil. Hereby, enter they into Peace, lie down in a Bed of perfect Rest, for ever. Is. 57 1, 2. Would Enemies hurry such out of the World, if they knew all this? But, what care they, so they're rid of such Tormentors, at present? Rev. 11. 10. They Rejoice and make Merry, for being shut of them, till they see them upon their Feet again, an exceeding great and Invincible Army; then their high rejoicing, is turned into great fear and amazement; v. 11, 12. and Ezek. 37. 10. And then appears a Judgment-Seat, and Righteous Judge, all of them must stand before (2 Cor. 5. 10.) and give an account of all, done against him, and his Saints. What care they? Let them rule in this World, take the next, that will. Awakened spiritual Saints, does Satan look upon as unalterably principled, to be Fixed Enemies and Traitors to his Crown and Dignity; the Peace of his most Oppressive, Tyrannical Domination in his Universal Province of this World; the only, Dangerous, Mischievous spies, that discover all his wiles and secrets, in his whole Mystery of Iniquity; as Elisha (in Figure) served the King of Syria. But, as bad as Legal-spirited Professors reckon them, so as falsely to accuse, and charge them with Treason against Heathen Caesar's; they are their quietest and best subjects. Their Principle is absolutely against Tumultuous Insurrections. Christ himself paid Tribute to the then Heathen Cesar. And, Pilate acknowledged his owning himself a King, no clash with his Master, Cesar. Indeed, had he owned himself a King of the Jews, in that worldly, first-Covenant spirit, they'd have had him (Jo. 6. 15.) he and they had been Enemies to Cesar, as outing his Government. That's the Pseudo-Fist-Monarchy-spirit. Judge, who are Traitor's against Cesar, first-Covenant Professors, that struggle with him for worldly Sovereignty, as their right; or, spiritual saints, that with Christ, pretend to no such matter. Would worldly Caesar's, Heathen Magistrat's be Lictors and Executioners of Traitorous, Heady, highminded Professors Rage (in the form of Godliness, denying the power; 2 Tim. 3. 4, 5.) on their most Peaceable Subjects, spiritual saints, if they knew what they did? 〈◊〉 not lawful for us, to put any Man to Death, said the Fanatic Jewish Professors. Such are not usually possessed of the Civil Sword or Power; have no way, but to get the Magistrate to do their Bloody work, upon the spiritual saint. The whole Earth, all the World is against the true saint; and he, with Jeremy, a Man of Contention with them all, Heathen, and a first-Covenant people. These belie him, make him a Traitor, and the other Execute him. Every Man's, every Devil's hand, is a natural Enemy to saints. All, against them. The better they see, the worse they like, the more they hate them, as in an 〈◊〉 contrary way, to them. Their help is in God, in that new name and Life of the Lord, that's a Rock and strong Tower. Enough, enough. Infinite, Almighty, and Irresistibly Mighty Divine and new-Creation Power, is on their side. But Enemies, seeing them destitute of all worldly Power, say also, there's no help for them, in God; Ps. 3. 2. and 42. 3. Were this true, they were gone, indeed; quite gone. The like was Reproachfully said by Men, under the Devil s Influence, to Christ himself, as to David, his Type; Psal. 22. 6-8. Mat. 27. 39-43. And so, find we it, in the Apocryphal Wisdom of Solomon (Ch. 2. 10-22.) concerning Christ, and all his true followers. The natural Man, in the saint himself, is in a union of mind and Judgement, with Enemies without, also, against his spiritual mind; the fleshly Warrior, in every desire, thought, lust, and motion, against it; always for War, no Peace to be had with it; Psal. 120. 7. Gal. 5. 17. Rom. 7. Psal. 73. 1-20. Jer. 12. 1. Till saints have recourse to Sanctuary-light, the exercise of their spiritual mind, all appears dismal; but then, all's Right, and Comfortable, again. Psal. 73. 17. Jer. 20. 7-13. Not fully Crucified and Transformed Humane Reason and Wisdom, in Saints, is the most dangerous homebred Traitor to them, within Doors, of the same mind and party against God and himself, with all Enemies without Doors, Devils and Men. This Foe, these Foes, of the Saints own House (a Multitude of evil lusts and thoughts, peopling his own soul, and making up a Tumult of those in him, that rise up against God and himself, Increasing, and Ascending continually, to provoke, and cry for Vengeance, upon him) must be run down by him. This, through his powerful stirring up of the unspeakable Gift of God in him, watching constantly all their motions, and skilfully managing all Spiritual Weapons, put into his Hands, to Crucify that fleshly mind and life in him, that, in all its Affections and Lusts, Fights against God and his own Soul. Steady walking as well as Living in God's Spirit, and continual earnest Prayer to God, therein, will do the work; Gal. 5. 16. and v. 24, 25. When these Enemies, within, are stormed on all hands (from Christ, without, in answer to their Prayer; and by themselves within, in answer to their Duty and grand concern) they'll certainly fall under their Feet. Paul found himself, when looking on any Body, any thing (within, without, or round about him) of this World clear gone, there; as by his Marred Visage and Image, of the Earthy in Holy Flesh, rendered a Spectacle of Scorn and Derision to the whole World, wicked Angels and Men; stripped of all Power or Defence, they can take any right notice of. So, in their sight, was he most despicable, as the offscouring of all things. And this seemingly deplorable condition, will be more the lot of Saints, in the last Age of this World, than ever, before. Ezekiel's natural Man, could not see the possibility of spiritual Israel's recovery out of the desolate State of dry Bones in a Valley, then, or now; but said, in answer to the Lord's Question, thou knowest; Ezek. 37. 3. With him, what seems Impossible to Man, is Possible. This can God do. And, he reserves the Exercise and Demonstration of his Power, herein, for such a desperate season; to fetch up Saints out of all their Visible and Invisible Enemy's Hands; and put their Enemy's Necks under their Feet; as in Type, Josua, the Kings of Canaan, under his Captain's Feet; Jos. 10. 24. The natural Man's thoughts, even in Saints, are not as God's thoughts, in this matter. The Powerful breath of his quicknnig Spirit (Ezek. 37. 5. 10.) recovers all; as Abraham (in Type) Let, etc. out of the four King's hands, who were Types of the four worldly Oppressing Monarchies, Assyrian or Babylonish, Persian, Greek, and Roman.  
Solomon, in the same prospect of things, by spiritual Faith, with Ezekiel, would secure Saints from being dismayed at the universal oppression they are under, from all worldly powers. These meek, poor, oppressed ones, shall have their day, to inherit, even the earth, at Christ's coming to Reign over all; Mat. 5. 5. Mean while, all their Oppressors are perfectly seen and noted (by God, Christ, and holy Angels, that are all higher than the highest Powers of this World) with a black Character, to the unspeakable Comfort and relief of the Oppressed. Their helpers, will be unspeakably above all their Enemies. And they overrule all (Oppressors do) for their good, even now. In the close of the bloody red-Dragon's day, they'll be found the manifested, visible, declared Heirs of Salvation, in the view of all, Friends and Foes. This, will matters come to, after all scrambling Controversies between Zion-Saints, and their unreasonable Adversaries, hypocritical Sinners in Zion-dress. In this world, Enemies find no sure way of silencing them, but by violence. The professing Jews, not able to resist the wisdom in which Steven spoke, stoned him. This is their way. Now from the certain sight of what follow's, Solomon, and Christ himself, would have Saints possess their souls in faith and patience, under all worldly Oppressors. God exactly marks, and regards all their demeanour under Oppressors, as well as Enemy's demeanour towards him and them. Comfort enough! come what will. They are Coheirs with Christ, of God; Rom. 8. 17. What would or can they have more? They that laugh now, will have time enough to weep; and weepers now, to laugh. Eternity. Eternally blessed are the latter: Everlastingly cursed, the former; Mat. 5. 3 -- 12. Luk. 6. 21 -- 25. Oppressors will be paid home, at last, with everlasting sorrow; the Oppressed, with everlasting Joy. For shame, leave off Complaints, O Saints of the Most High. For shame, leave off exulting, and rejoicing, O mad enemies of God and them. Saints see ground for this advice to them. Enemies (not seeing all, at winding up) will on, and rejoice in their oppressing-work. They oppress them, who alone, in greatest love, show them the way of Salvation. But, this disturbs them in their large and swift steps, towards damnation. They desire to hope well; and so, march on quietly to their everlasting torment. Hell here; torment here, and hereafter too, they reckon too hard. Let them please themselves with false hopes, and confidences here; and come what will, think they, hereafter. At length, they must leave their false present rest, and lie down in everlasting sorrow. Who can help? Satan's twofold party, corrupt and righteous men (fixed in nature, with him) will on, in their fool's Paradise; in their various paths, under Satan's counsel and steerage, to the same Tophet. Saints ought to do their best, in all meekness, to recover any out of the snares of the Devil, till evidently fixed in Enmity. God's method with men, is, that none should (usually) have two Heavens or two Hells.  
All Good, is the Saints; all Evil, the incorrigible sinners; in the world to come. All Saints tears are put into God's bottle of remembrance, to requite all, hereafter; as Enemies, oppressive madnesses shall also be paid off, with such recompense of their Errors, as is meet; the vengeance of Eternal Fire; Judas 7. All will come to their rights, at last; Friends and Foes. This very Argument does Paul comfort oppressed Saints with; 2 Thes. 1. 4 -- 10. At Christ's second coming, will Saints ride in their Triumphal Chariots (as more than final Conquerors) over the Heads of their Oppressors, Devils and Men; who have had their turn, to ride over their heads; Ps. 66. 12. The Lord regards every sigh and groan of his Prisoners, appointed to death, under worldly Powers; Psal. 12. 5. and 69. 33. and 79. 11. 146. 7. He will make his despised, oppressed ones, a praise in the Earth, in the sight of all that have scorned and trampled on them; Psal. 102. 13. 16. 19 20. The true Saint pants after final deliverance from all Enemies within him (Rom. 7. 24.) as well as without. All will be 〈◊〉, at last, in Answer to their Prayer; Psal. 74. 10. and ver. 〈◊〉. Saint's groan after deliverance from their mortal righteous earthly life of Enmity, as well as from that of the Body; 2 Cor. 5. 1, 2. All, in nature, within and without them, is in a universal confederacy against them. What matter? If God be for them, who can be against them? Or, who can hurt them? Rom. 8. 31. Here's enough. The whole first-creation world, lies in wickedness, literal and mystical, filth of flesh or spirit (1 Joh. 5. 19) and so, in a universal daring affront, and contradiction to all words and things of God, in the next; Jer. 44. 16, 17. But, God will hear (or deliver) Saints from the horns of the Unicorns (Psal. 22. 21.) That is, from all oppressive Powers of this World, visible and invisible, without and within. So have we, in some small measure, the meaning of these words.   

Vers. II. Wherefore I praised the Dead which are already Dead, more than the living which are yet alive.  
The weight of these words lies not in the Litteral Sense. For, no miseries or oppressions, incident to bodily Life, in this world, are comparable to the sad condition of the wicked, after death, under final wrath. The spiritual truth, here, relates to Saints. Saints departed, are in a far better condition, than those left behind them, in the Body, that have not fully passed through the twofold, inward and outward oppression, or suffering-work, that's to be undergon by them. Saints departed out of the Body or (while in the Body) out of the Law-life of their own spirit, are those, A voice from Heaven, commands John to write, as a most certain Truth, blessed. Blessed are the dead, in the Lord; Rev. 14. 13. All, so dead with Christ, will live with him, for ever, in his Immortal, Gospel-life. All others, will perish in their own corruption (or corruptible Law-life and state) which they have rebelliously chosen, and trusted in, for blessedness, against the Lord's known commands and warnings, to the contrary. By keeping up, what Paul cast away as dung, for Christ's spiritual Life, will they perish as their own dung, for ever; Job 20. 7. A perfect death of the natural Spirit and Principle of Life and Action, in man; an everlasting cessation and rest from all the desire, thought, and unprofitable labour thereof; and so, the honourable burial of it, in the mystical grave of Christ, is true conformity to his death. Christ came not to do his own Will, nor speak his own words, the Dictats of his own understanding, though spotlessly perfect in our fleshly nature; but Crucified, and ceased from all. We must follow his suffering steps, through the same fire of his eternal Spirit, (Heb. 9 14.) kindled, by him, on us, as on himself; Luk. 12. 49. Spiritual Circumcision, and fire-Baptism, put nature (corrupt or righteous) to death; cut off, and burn up all flesh, even Holy Flesh; Col. 2. 11, 12. Man, in the restored righteous Life of his own nature has nothing but a Body of Sin and Death, about him, which Paul prayed for deliverance from; Ro. 7. 24. Phil. 3. 6-8. Since the fall, filth of Spirit, Enmity to God, is inseparable from the Life of nature, corrupt or righteous. Nature (in whatever condition) and Enmity to God, Live or Die, breath or expire, together. Paul, when eminent in Holy Flesh, breathed out Enmity, threatenings and Slaughter against God's Holy Gospel-Spirit, Saints, and Truths; Act. 9 1. From the time, this Spirit of Enmity was Death-struck, by Christ, in his way to Damascus, he lived and brought forth Fruits unto God, in a newness of Life. In the restored Life of nature, the great Sin of Enmity revives; gathers Strength, Credit, and Authority. By the death of it, under the Cross, that, and all other Sins are plucked up by the Roots. He that is so Slain, and dead, is freed from all Sin, for ever; Ro. 6. 7. When Planted together in the likeness of Christ's Death and Resurrection, the Old Man is Crucisied; the Body of Sin, destroyed; v. 5, 6. Man's natural Body, or whole natural Man, at best, as a Righteous Living Soul (1 Cor. 15. 44, 45.) is, by the twofold, death and Life-work of Christ's quickening Spirit, Transformable into the likeness of his Glorious Body, or the glorified Body, Soul, and Spirit of our nature, in his person; Phil. 3. 21. On such death of nature, Man ceases from sin, for ever; 1 Pet. 4. 1. If Obedient to the Slaughter-work of Christ's Gospel-Spirit, on our Lawless, or Law-Spirit, in corrupt or righteous nature; shall we, by the second operation of it, be quickened up into the Life of his Gospel-Spirit. All, dead with Christ, shall, after their season of dwelling in Dust, arise with his dead Body, into a newness of Life, and Sing, for ever; Isai. 26. 19 Paul's argument in this case, looks both way's. If the Dead rise not, Christ is not Risen (1 Cor. 15. 12-19.) implying, if Christ be Risen, the Dead with him shall be Raised, into that 〈◊〉 of Life, our Crucisied nature, in him, Lives in, for evermore; Rev. 1. 18. Our nature in Christ, is raised also into (and possessed of) the very Divine Life. So, the fullness of the very Godhead dwells in him, bodily; in personal Union with his Manhood. This is his peculiar Prerogative, transcendently above the highest Saint, for ever. But, all Saints, in new-Creature Life, are in Personal Union with that, which, in him, is in Personal Union with the Divine nature, and thereby fitted to see and Enjoy the Divine Glory, as coheirs with him, of God; Ro. 8. 17. They are thus one with him, Personally, as he and the Father are one; Jo. 17. 21, 22. We must Obediently suffer and die with the Man Christ (as to the best and most righteous first-Covenant Law-Life, in our restored nature) or not live with him, for ever, in his Spiritual, Gospel-Creature-Life; 2 Tim. 2. 11, 12. Such dead ones rest from all their sinful and unprofitable Labours, in their own Spirit of Enmity; and their righteous works or fruits, done and brought forth by them, in the Spirit of Grace, follow, stand by them, before the Judgement Seat of Christ; and justify them, as owned and approved, in their whole persons, and all such works. The changableness before the fall, and enmity also, since, found in Man's whole nature, render it, not properly, that is, unchangably good, and truly Holy, in God's sight, as under his Approbation-Seal. Yea, since the fall, is Man, at best, in his single naturals, hateful to, and a hater of God; and therefore, can't be profitable to himself, by any thing done therein, as to true happiness. Wilful fixure in nature, at best, is unchangeable Union with the Devil, in Enmity to God. So, that which he willingly mistak's for Salvation, is Everlasting Damnation, to him. In stead of the Saints Everlasting Rest, he'll find the Sinner's Everlasting Torment and Vexation of Spirit, as the Fruit of all his Vain Labours. Solomon therefore Prefers the dead, in and with Christ (as to the Life of their own nature, corrupt or righteous, in the Profane Publican, or Righteous 〈◊〉) to any yet alive in their own nature.   

Vers. III. Yea, better is he then both they, which hath not yet been; who hath not seen the evil work that is done under the Sun.  
Better are the completely dead in the Lord, then either those Saints that yet live in the Mortal Body (and have something of the remaining Uncrucified first-Covenant Life of their own Spirit, about them; so, are yet under the Oppressive Practicing of Devils and Men, without; and Fleshly Lusts, within them, Warring against the Spirit, Gal. 5. 17.) Or, those Saints, who are yet Unborn. The departed Spiritual Saint is better than the Saint, yet in the Mortal Body, amidst a throng of Enemies, without and within, surrounded with all sorts of worldly Allurements, Disturbances, wicked Men, and Devils. Paul therefore earnestly groaned after deliverance from his earthly Tabernacle, by the dissolution of it, that he might be at home, with the Lord, in his Heavenly House; So only, comes Mortality to be completely swallowed up of a life, that's above all death or change; 2 Cor. 5. 1-6. And, if Saints departed, enter into a full peace, and rest (Isai. 57 1, 2.) and so, a better condition, then that of Saints, in the Body; more yet are they beyond such as shall be Saints, that are yet Unborn, who have all the said Miseries and Oppressions, without and within, wholly behind, to pass thorough. But, the letter of this Scripture seems to look another way; that the yet Unborn may seem better than the actually engaged in this Mortal World of Miseries and Troubles; or then the deceased, who has passed through them (and that, all sorts of deceased, good and bad Men) as not having yet seen the Oppressions and evil work, that's done under the Sun. This, as relating to the Miseries of all, in this Mortal World and Life of Vanity, only. He that's dead, is freed from all these things, be he unchangably good, or evil, for ever after. The wicked cease from troubling them, and the weary are at rest. Prisoners no more hear the voice (or feel the hand) of the Oppressor; Job. 3. 17, 18. The sense, in which the yet Unborn is better than both they that are in, or have passed thorough (and out of) the Miseries of this World (singly considered, without what follow's, to wit, the Grievances and Oppressions, incident to the natural Man of Saints or Sinners) may seem to import a never being Born, at all; a mere nullity. Such a nullity, by an annihilation-death, will all that finally perish, ever desire and seek, but never find, as better than to be tormented for ever, in Hell; or afflicted with the miseries and Oppressions of a mortal Life, on earth. In this twofold sense, had it been good for Judas, never to have been born, or been, at all; Mat. 26. 24. And this, Job seems to mean; Job 3. 11, 12. 16. and 10. 18, 19   

Vers. IU. Again, I considered all travel, and every right work; that for this a Man is envied of his Neighbour: This is also vanity, and vexation of spirit.  
Fallen Man is so brutishly wicked, as to envy and hate every right work, and worker, in the but restored Spirit and Life of his own nature, as condemning him, for the contrary. Some of them have affirmed, God gave not Man freewill, but with intent, that he may lawfully walk in the uncontrolled liberty thereof. And so, is it lawful to hate the righteous Life and Action of their own nature, in Legal Christianity, or Heathen Morality. Hence, Speak they evil of all that run not with them into the same excess of riot; 1 Pet. 4. 4. While such Brutes please themselves with (and promise others) such Liberty, they are the servants of (and will utterly perish in their own) corruption; 2 Pet. 2. 12. 19 Thus do they render the righteous works of restored nature, which yet are but vanity, vexation of spirit to the workers. And hence, does Satan puff up such persecuted conscientious workers, with a confident opinion, that they are Christ's true persecuted Gospel-Saints. Thus, does he play his game, so as to be a Winner, every way, in both these bussling worldly Combatants, corrupt and righteous; keeping them all in his differing snares, and at his beck, to let them both loose, as he sees occasion, against the spiritual Saint. One sort of them hates all that run not with them, into literal uncleanesses, with greediness; the other, all that run not with them, into mystical uncleanness. The righteous first-covenant-professor, is the odious Butt, at which a profane party shoot their revengeful Arrows. And, they are at the same work, towards the spiritual Saint, Because his way's are of another fashion from (and better then) theirs. For this very cause, Cain killed Abel; 1 Jo. 3. 12. Cain, mystically wicked (the fixed Enemy of God, in the established righteousness of man) a first-covenant Brother, murdered his natural Brother, as found a Second. The right work 〈◊〉 here meant, is, what's done in the Spirit of Grace (not of Nature) that can never deceive, be deceived, sin, err, or miscarry. All, done and said in this spirit, only, is pleasing to God; hateful to righteous men, in restored Nature, only. All, in the right, or constant, steady spirit of everlasting Truth and Righteousness (and Works thereof) David prayed for (Psal. 51. 10.) All, fixed in the but starting, righteous natural spirit or principle of Life and Action, hate with a perfect hatred; as they, them; Psal. 139. 21, 22. Righteous first-covenant Brethren are the most fierce persecutors of the second; can't afford them a good word: sit and speak evil against them; Psal. 50. 20, 21. Such Crucified Christ. Profane persons hate all such right works, as are performable in renewed naturals. But, all of both sorts, Profane and Professors, are against all spiritual Saints, Works, Things, and Truths. Many lesser Ruffles may the fixed first-covenant righteons have, with the Profane party: but, they mortally envy and hate the spiritual Saint, with all his right works and words, as seventy times seven fold more abominable to them, than the profane party, with all their brutish vilenesses. Away with them, 'tis not fit they should live, say they; Masqued Papists, worse than barefaced; or Mahumetans. Spiritual Saints, with their truly right works, are a thousand-fold more envied by sour, leavened Legalists, then common sinners of the Gentiles, and their generally discernible wrong works. This has been found, in all times and places, towards all true prophets, Christ himself, and Saints, before, and under Law and Gospel. Christ came to his own, in the first-covenant; and they blasphemed and Crucified him, for the Gospel-doctrin of the second. Never more, will the whole World be in an uproar, against Christ and his Saints, then when he is just at the Door, ready to come forth with them, to reign over all such enemies. What a universal surprise and amazement will this be, to them all, one and tother, Heathen and first-covenant people? As wondering at both their madnesses against Christ, in his first and second coming, the Psalmist asks (Psal. 2. 1.) Why do the Heathen rage, and the People imagine a vain thing? What vain thing do they imagine, and tumultuously assemble (in a Union of their otherwise 〈◊〉 minds) to do? to cast down Christ, God's supremely anointed one; and Saints, Christ's anointed ones; vers. 2, 3. A likely Project, to thrive in! Do either or any of them, know what they do? The Mystical Kings, do, in some measure; the greater their madness: the litterai, less; the less their folly, though they also Rage, and Tumultuously Assemble, in this case. Both are guilty enough, to find a conclusion bad enough, to them all. Let the two earthen Pot-Sherds, corrupt and righteous, tug and fight it out with one another. That's a lower trade of Sinning, in either. But, if they piece up, and jointly fight against their maker, they are at the highest point of Folly and Madness. And then, highest woe to both and all. Isai. 45. 9 They contend against Almighty, and Irresistibly mighty, Divine and new-Creation Power. Is all this Hubbub, and Tumultuous Assembling of Mankind, with all their combined Counsels and Forces, against the infinite Divine Father, and his Divine and Creature-Son, like to Prosper? They'd break their Bands, and cast away their cords srom them. This is the Rebellious Design and Plot. They'll not be subject to; limited, or bound up by their Laws, or words of command. This is their desperate case, and Resolution.  
This Universal Conspiracy (to be remarkably the case, in the last, beyond all former times) is, on the very account, here declared, their incorrigible envy at (or Enmity to) God's Divine and new- creature-Spirit of Grace, with all the right words, works or fruits thereof, in true Saints, which offer to lay Bands on all their unruly Wills. This, they'll not endure, but labour (might and main) to shake them off, and cast them away from them. This is that, which corrupt and righteous humane (with Evil Angelical) nature, make head against God, Christ, and Saints, about. The two-edged Spiritual Sword, in all these hands, speaks death to nature, in them all. Therefore, they all fight against it. But this will, in Love or Wrath, perform the whole Will and Counsel of God (as to the death of nature) on every Angel and Man, good and bad; Isai. 1. 19, 20. and 55. 11. 2 Cor. 2. 15, 16. Christ, in that Spirit, wherein any can (or ever could) be saved, is the stumbling-Stone, and rock of Offence (the only Rock of Defence to Saints) to the numerous Troops of innumerable evil Angels and Men, that Build on the Sandy, fallible Principles of nature, for Salvation. They utterly defy all the words of the Builders on the Rock, that speak nothing but War and Death to them, attempting to set Fire on their House. Guess, who, of the Earthy party, are like to take this, most heavily, at Christ's and his Saints hands, as offering to take down a beautiful Church-building, with pretence to set up a better, unchangably glorious. That Mystical Temple of his Body, or whole natural State, that, Christ said was to be pulled down (So as not to have one stone of it left upon another) and in which, he Refused, at the Jews desire, to be their King, saying, he'd build it up into another, more glorious Temple-State, in which he would be a King; this was the very ground of the Professing Jews proceeding against him, to the death. He has built up our nature, in himself, by way of Resurrection, into a new-Creation Temple of the Living God, for evermore. His Doctrine of the Cross upon them, and Practice of it upon our nature in himself, did the Professing Jews and their Teachers, Priests, Scribs, pharisees, etc. call Blasphemy or evil-speaking against the first-Creation. Temple, and Life of the Law, as no State of true Salvation. This, they reckoned an Evil, Hurtful, or false speaking, that is, Blasphemy. And in saying so, they Blasphemed or spoke (and did) evil and hurtful things, Maliciously, of, and against him, and all his Gospel-truths'. First-Covenant Brethren hate the very Gospel-Principle, and all the Right Works and Words of Christ and Saints, therein. For which of my good works do ye stone me? Said Christ. Not for any good work, but for Blasphemy; replied the Jews. Jo. 10. 32, 33. What must Steven, or any Servant expect, if the Lord were thus handled? See (Act. 7. 51-60.) with the ground; Act. 6. 9-14. A first-Covenant People, among the Gentiles, under Gospel, do the same things (to their Spiritual Brethren, as the Jews, under the dispensation of the Law) in the selfsame Law-Principle and Life, the very leaven of the Pharisees. But, these disturbers of Gods true Israel, in both, will be cut off; Gal. 5. 12. They labour to keep off all true Gospel-Doctrin from all hearing, as the most abominable Heresy; and Preachers of it, not fit to live; Act. 22. 22. and 24. 14. Law-circumcision for cutting off Filth of Flesh, they prefer to the true Spiritual Gospel-circumcision, that cuts of Holy Flesh, restored, righteous nature, from which, filth of Spirit, or Enmity to God's Gospel-Spirit, is inseparable. For this, Murdering-minded Cain's, Envy, Mortally Hate and kill Spiritual Abel's, from first to last. This is their evil work, in Enmity to God, and the Power of Godliness, under the form thereof, and Righteousness of Man. Their envy, in this case, is called Murder, though they be not furnished always for the ouvert act, on Saints Bodies. They Breath out threatenings and Slaughters, against Christ's Spiritual Disciples; and so, against himself, his new name and Life. Why Persecutest thou me? said he, to Paul. Here's the Butt, all their Revengful Arrows, even bitter Words, are Shot 〈◊〉. They are fixed, with their Father, the Devil, in the first-Creation; and so, in unchangeable Enmity to God, and the second; Jo. 8. 44. They Mortally hate that, which is Eternal Life. How then should they have it, abiding in them? 1 Jo. 3. 15. Joseph ' s Brethren, Paul and other unawak'ned Spiritual Saints, have, amongst others, said, le's kill these Dreamers (so call they, the most awakened true Prophets and Saints) and see, what all their Dreams, or airy Notions, will come to; Gen. 37. 19, 20. But, the guilt of the convinced 〈◊〉 (in Christ's Vineyard, that saw him, and his Saints, the true Heirs, and said le's kill them, that the Inheritance may be ours) is of another hue. All such knowing, wilful Sinners against the Holy Ghost, or Gospel-Spirit of true Saintship, are unpardonable. True Saints are a wonder, even in Israel, a first-Covenant People of God; hatred, in that House of God; Host 9 7, 8. They are a Spectacle of Scorn and Derision, in their Marred naturals, to the World, all Angels and Men, in the Flourish and Glory of a fixed worldly Spirit; 1 Cor. 4. 8. 13. Such despisers of true Saints, Wonder, and Perish. They will in no wise, believe, though a Man declare it to them; Act. 13. 41. They persist in a wilful Enmity, against Spiritual Conviction-Light. These Hypocritical Sinners in Zion-light (Justling out, and killing those, they know to be the true Spiritual Heirs) when sorely Oppressed by Heathen-Rulers, beyond hope of Visible help, will pitch, for relief, on Christ's appearing for them. And, his appearing will be a thousand-fold more Amazing and Tormenting to them, than all Oppressions they groan under, from their Brutish Egyptian Taskmasters. His day will be darkness, and not light, to them; the most sad, gloomy day, that ever befell them; Amos 5. 18-20. They'll be found in unchangeable Enmity to the very Spirit and Light of that day.  
The true Saint, then, we see, is called to, and required, patiently to pass thorough all sorts of Oppression, from Devils, and from the corrupt and enlightened Spirit of nature, in other Men, and in himself. All desires, thoughts, and motions of his own nature, are constant fighters against his Spiritual Mind; 1 Pet. 2. 11. and Ro. 7. No treating about Peace. They are always for War; Ps. 120. 7. Gal. 5. 17. As true Soldiers of Christ, therefore, are we to fight down, and Crucify our Flesh, with the Affections and Lusts, that War against our Souls. On the death of all Enemies within, will Saints be completed in a ResurrectionLife; and therein, become more than Conquerors of all Enviers of their right works, and words. But, till this, all along their Warfare in the Mortal Body, their Envious first-Covenant Brethren and Neighbours, labour to make their Travel, under the pangs of Mystical death, to appear a sore vexation of Spirit. But the downfall, weeping, and tears of the natural or Old Man, is the ready and only Road to the everlasting Harvest-Joy of the new; Ps. 126. 5, 6. Saints, aware of this, aught with Paul, to Glory and Rejoice in nothing, save the Cross (or Spirit) of Christ; Gal. 6. 14.   

Vers. V. The Fool foldeth his Hands together, and Eateth his own Flesh.  
The Fool here, is a Man, that, through wilful Folly, makes no right use of his first-Creation Talon of light or life, restored by the Redeemer. A Character of this Fool, have we; Prov. 6. 9-11. How long wilt thou sleep, O Sluggard? Yet a little Sleep, a little Slumber, a little folding of the hands to Sleep. So shall Poverty and want come upon thee, as an Armed Man; irresistibly. And, Prov. 24. 30-34; The Field of the Slothful is all grown over with Thorns and Nettles: The Stone Wall thereof, broken down; etc. A remiss, negligent, slothful person, failing in his outward call, and civil capacity, brings these inconveniences upon himself, which render him miserable in himself, and despicable to others. The deep mystical truth of this, we find in the Parable of the Talents; to wit, Christ's several distributions to Men, in restored first-Creation-Life. Mat. 25. 14-30. He requires a diligent improvement of all. This was answered, by them that received the five, and the two Talents. They doubled them. So, as good and faithful Servants, are bid enter into the Joy of their Lord. But, he that received the one Talon, hid it in the Earth. This is the Fool, Solomon means. His Talon was a Measure of restored first-Covenant Light and Life. This Light tells him what he should do: And this Life furnishes him with Power, to do it. He is not, therein, to live to himself; but, to him that died (or put that State to death, in himself, to purchase and recover that life, again) for him; 2 Cor. 5. 14, 15. This is done, by our giving it up again, in Sacrifice to God, as he did; the only way, to come at that Life, above all death, which he raised our nature into, in himself. This way, did the five, and two-Talented Servants, improve their Talents. And, he that had but one, knew he ought so to have done; by putting his Money to the Exchangers. Christ Condemns this wicked and slothful Servant, out of his own Mouth; that, knowing he Reaped where he Sowed not; and that to receive his own again, would not serve his turn; aught, by Exchange to bring it to him, with advantage, in Usury, as the other two did. He knew, he had received it, on the same terms, with the other two; to improve it, by a faithful and fruitful exercise of it, in its own activity and way, for a season; living therein, to him that died to Purchase it for him; and then, to cease from that way of improving it (as called and warned, to do) in order, to receive, in way of Exchange, a Gospel-Principle of Everlasting Righteousness, and Fruitfulness to God. This Foolish, Slothful Servant neglected both duties; the improving his restored Law-Principle, in its own activity and way; as also, the obedient Exchange of it, by death, for a Gospel-one: Or, if he performed the former; yet, neglecting the latter, he falls under the same Condemnation, as if he had failed in both. If he indulg himself, and follow his own evil Concupiscence, into the enormous Practices of the corrupt Spirit of nature; or, in preferring the most fruitful, righteous exercise of his enlightened spirit, to the Gospel-spirit of Grace; he is gone, as unpardonably Criminal. By either of these Rebellious ways, he comes to the same dreadful conclusion, as justly and unanswerably charged with hiding his Talon in the Earth. Not using it at all, to Suppress and Resist the vile affections of his corrupt Spirit of nature; or, evilly using it, in Preference and Opposition to the spirit of Grace, and Everlasting Righteous Life of God, brings him to the same point. From both, or either of these Follies, comes his whole person to be a Mystical Field or Vineyard, all overgrown with Thorns and Nettles, and to have the stone-wall (or Fence) thereof, broken down. God puts it to such a fleshly Israel themselves, to judge, what they can desire he should do for them, that he has not done; Isai. 5. 1-7. God spared not his own Son, but delivered him up to Death, for us all. That Son spared not his own natural Life, at best, but laid it down, of himself, for us. What unpardonable folly then, must it be, for any to keep up the shattered, Sinning Life of their own Spirit, in preference to the everlasting righteous Life of God's? But, so far are they, after all, done and said, from yielding to the Exchang-Traffick of old for new-Creation Principles, that they signally hate and Oppress those that do. Christ gathers out the Stones, Thorns and Weeds, found in Man's Barren, Wilderness-State of Polluted, fallen nature; cleanses him from filth of Flesh, the Pollutions of his worldly State; and then, requires and warns him, not to return to his Old Sins therein, with the Dog to the Vomit; Nor commit new and more dangerous ones, under all the righteousness thereof, in despite to his Spirit of Grace, the only infallible Principle of every truly right work, which would secure men from an unpardonable return to their old, or being guilty of the said new Sins. On returning to their old, or committing the said new Sins, the stone-Wall is broken down, and they become a ruinated heap, a Barren, Desolate, Howling Wilderness, a Habitation of Dragons, Devils, and Wild Beasts, or Bestial Lusts; worse than before cleansed and restored; as now, unchangably so; 2 Pet. 2. 20-22. By observing what, other Sluggards and Apostates have thus come to, ought they, with Solomon, to receive Instruction, and avoid the like evils of Sin and Punishment. Christ's restoring them into the righteous, cleansed nature of Man, does clear them, for a season, and in degree, from Thorns, Nettles and Brambles: But, they are yet but Fallow Field, bring forth no Fruits to God, till the Blow of the Cross go so deep, as to fetch up that very Life and Tree of good and evil, by the Roots, to make way for quickening up in them, the incorruptible Seed of a new Life, in which only they can so do. When, by following Spiritual Conviction Light, for a season, they ran well (Gal. 5. 7.) putting their hand, with God's, to the Blow of the Cross (to carry on such mortifying-work on their renewed Earth, or Earthly State) by looking back, and turning from such Husbandry on themselves, become they Apostates, unfit for the Kingdom of God. Such looking back, is a Repentance (or change of mind) unto death; which they can never truly Repent of, or change back again, from. This turns them into a Mystical Sodom. As Bewitched with their Holy Flesh, a Glory to be done away; they Recant, fly back from, and quit Christ's Holy Spirit; Gal. 3. 13. Such persuasion comes not of God, that calls them forward, toward Salvation; but of Satan, that calls them back again, to Destruction; Gal. 5. 8. So, a Spirit of unchangeable Enmity to God becomes the principle of all their Desire, Thought, Life, Word, and Action; a Root of bitterness against God, Christ, all Spiritual Saints and Truths. This renders their Earth, or earthly, natural State, not only nigh unto Cursing, but for ever Accursed, without Remedy or Chang. Obedient yielding to the declared Methods of God's Wisdom, 〈◊〉 Salvation, is the only way to prevent all this mischief. From a contrary demeanour, all the good, benefit, or comfort of their restored natural Talon, is taken from them, which the right Users and Improvers of, Receive again with Usury and great gain, in another, a new-Creation Life. In this sense, is the Talon taken from the Wicked, Slothful Servant, and given to the true Spiritual Sons of God. These go into Lise Eternal; and the other, into outer Darkness, where shall be Weeping and Gnashing of Teeth. Thus, Eternal Poverty (Woe, and Misery) comes upon such Sluggards, as an Armed Man.  
They lose all the fading good, they once had; and are, for ever, excluded from the unchangeable goodness, once offered them. This, come Sluggards, to. They fold their Hands together, and Eat their own Flesh. In love to their own Flesh (or sleshly, natural State, and Food or things thereof, and Hatred to God, and his Spirit) they choose it, as turned into unchangeable Enmity to God. So become they sit Fuel for his Unquenchable Wrath. God, in just Judgement, gives them up to Satan's strong Delusion, and their own mad and wilful choice. So, all concur, on one account or other, to destroy them, for ever. All this, because they refused to submit to such a Temporary Destruction of their Flesh (or fleshly nature and life) under the kindle of the same Mystical Fire of the eternal, Gospel-Spirit (Heb. 9 14.) Christ kindled upon it, at best, in himself (Luk. 12. 49.) as their influencing and Meritorious Pattern. They pity, spare, and save their Fleshly Life of nature, in their own will, and way, after their own Heart, (as Satan, by Peter, would have persuaded Christ himself) and so, lose it, and Perish for ever; Mat. 16. 21-26. By refusing to have it rightly and most advantageously Destroyed, by the 〈◊〉 of the Cross, in Sacrifice to God; they do Destroy it, and so, themselves, for ever. They lose their own Soul, for ever, after all their conceited worldly gain, in Rebelliously keeping up their Fading life, with the Perishing Food, Motheaten Clothing or Filthy Rags (their best Righteousnesses are no better, Isai. 64. 6.) and Cankered, Rusty Riches, Mystical Gold and Silver, their Laodicean Treasures, heaped up in the Fruitful Exercise of their restored nature, in a Righteous first-Covenant Life. For this most Criminal, Sacrilegious robbing God of his Mystical Tithes and Offerings (Mal. 3. 8.) by keeping up the Life and Activity of nature, as the fit Sacrificing Priest (that, God requires, by Passive Obedience, to become the Sacrifice to him) do they Provoke him to kindle a sire within (as well as upon) them. He will set up his Spiritual-Conviction-Light, in their Spirits, Hearts, and Conscicnces, by which they shall everlastingly be kept in the forced sight of what they had been fairly warned about (Mat. 6. 19, 20. Luk. 12. 33.) in their Mortal day and State, on Earth; that all they trusted in, was liable to Moth-eating, Cankers, Rust, and Thieus; and so, in conclusion, would (as to all the Goodness and Comfort thereof) Vanish, and Perish for ever, as Dung. This very Corruption, Rust, and Canker, coming upon their Riches (all they are, or have) will be a Witness against them, for their Madness and Folly, and Eat their Flesh as Fire; Jam. 5. 13. They refuse the kindly kindle of the Fire of the Spirit, or Cross of Christ upon them, to eat up their Flesh, as Fire eat's Wood, by Consuming it, in Sacrifice to God. He therefore kindles it in, as well as upon them, in Final Wrath, as a never dying Worm in their Conscience, a Fire that never shall be quenched; Mark 9 44. 46. 48. Thus, shall Incorrigible Sinners, or Fools, find that, in and about them, in which they'll become Eaters of their own Flesh, or fleshly nature, without ever such a Consuming it, as Annihilation would amount unto; the only death, they'll ever seek, but never find.   

Vers. VI Better is a handful with quietness, than both the hands full, with travel and Vexation of spirit.  
Here's the opposite state, to the mystical Fool. In effect, of the same significancy are these words of spiritual counsel from or by Solomon, as those of Christ himself; Mat. 5. 29, 30. 18. 8, 9 Mar. 9 43. 47. The right 〈◊〉, Hand, and Foot of Man, offend themselves, oppose their own true intorest, in being offended at the Cross, that comes to cut them off, and cast them away, as dung and loss, for a more excellent life and way. The best light, wisdom, or understanding, the most righteous practice, or walking, signified by the right Eye, Hand, and Foot of Man (in his own nature, restored, by Law-conversion, to the first-covenant or first-creation sort of righteous Life, Discerning, Action, and Walking) are to be cut off, and cast away, by the kindly death-work of the Cross; or the demolishing, crucifying, mortifying operation of Christ's heavenly, Gospel-spirit, upon Man's righteous natural spirit, in the said Law-life; as Paul found and yielded to; Phil. 3. 6 -- 11. He counted (and parted with) all, as loss and dung, to win Christ, in his spiritual Resurrection-Life. So only, can any be truly acceptable to God; or, bring forth fruits unto him, in a newness of Life. All the former state, to be quitted, is called (in Scripture) but oldness of Letter. In the best Life thereof, Man brings forth fruit, but to himself, for the enriching and adorning his own deceitful nature; not unto God, in his Gospel-spirit of Grace and Truth, in which only he can be rightly worshipped, to his wel-pleasing acceptation, and man's true advantage. All others worship they know not what; Joh. 4. 22 -- 24. They know not what they do, or whither they go. The divine spirit of the Father, can be rightly worshipped in the Gospel-spirit of his Son, only. All that finally refuse to part with their natural, Law-spirit, and Life (by a holy death, under the spiritual Cross) never receive, or partake of Christ's Gospel-spirit of Life, in which, only, 'tis possible to worship God, aright, or do any thing well in his sight. The natural man, by Legal conversion, made wise, strong and honourable in Christ, by his first-covenant communications of Life and Light to him, hates Christ's Gospel-spirit with all the crucifying work and Cross-doctrine of death upon nature, corrupt or righteous; as Paul, once, did. Man hates that, which he undispensably needs; must submit to, and pass thorough; or never be saved. His restored natural right Eye, Hand, Foot, must off, and be cast away. This, Man stumbles (and is highly offended) at. He is ready to reckon such doctrine the damnablest 〈◊〉, heresy, madness, and blasphemy, that ever was broached or uttered by man. The enlightened professing Jews reckoned it so, when Christ himself preached it. Yea, his very Disciples stumbled sorely at it, and took it heavily; Mat. 16. 21, 22. Mar. 10. 23 -- 26. John 16. 6. 20. Though he Preached his Resurrection, in the same breath with his Death (Mat. 17. 23.) still they were exceeding sorry. This would not do, no not so much as allay their grief. They knew not clearly what he said, or meant, by Death, or by Resurrection (Mar. 9 31, 32.) and were afraid to ask him. What he Preached the Death and loss of, in himself and them, even of a first-covenant Life, they somewhat perceived, to their sorrow: But, as to the more excellent Life and Glory, he declared was to follow, to him and them (by way of Resurrection, out of the Death of their fading) this, they understood not; and so, got little or no relief, yet, by the bare tidings of it: But, enough, when they came to experience it; Act. 2. The Cross is a stumbling block to the righteous first-covenant Law-Jew (or Gentile, under the outward dispensation of Law and Gospel, and before either were written by the Penmen thereof, in the Bible) and foolishness to the wise Greek, with all his moral Righteousness, and obedience to the common Light or Law of rational Nature, in Mankind; 1 Cor. 1. 23.  
Both these sorts of Wise and Righteous Men (bidding at, and fond pleasing themselves with a hope of true Salvation, in their several way's) do stand, as with Drawn Swords, in the Armour of Man, on Satan's side, to bid defiance to this seemingly bugbear Doctrine of the Cross, upon all they are Possessed of, and trust in. They decry it, as the highest Blasphemy and Folly, Imaginable. They warn others, by no means to regard a word of it, in Preaching, or Books. As for the Brutified, Immorral Heathens, the far greater party of Mankind, walking (and allowing themselves) in the Abominations of Litteral Sodom, Egypt, and Babylon, hating all Righteousness (God's and Man's too; Man's in Moral Heathenism, or legal Christianity) they little regard the Doctrine of the Cross, on one or ' t'other. The hopeful Party of Mankind, in Moral, or Legal, first-Covenant Righteousness, that have something (considerable, as they reckon) to lose, by the Cross, these are ready to fight against it; as Paul found and told the Philippians, even Weeping, Phil. 3. 18. But, Jews or Gentiles, that answer Christ's Heavenly call (into the death of their fading earthly State, however good in its kind) in Obedience to the Cross, as the only pass into the Everlasting Life of the Crucifying Highpriest of their Gospel-Profession (Heb. 3. 1.) they find the said Cross, the Power and Wisdom of God, to, and in them; 1. Cor. 1. 24. This they receive, in lieu of the form of Godliness and Wisdom of Man, as made Wise, Strong, and Honourable in Christ, by First-Covenant Artainments in him, and Union with him; 1 Cor. 4. 10. Others choose rather to keep their first-Covenant-State, Whole, Unmaimed, Unbroken, or Uncrucified, and so, to go with their whole Body or 〈◊〉, their own two Eyes, Hands, and Feet, to Hell; then 〈◊〉, and Crucisied, in Conformity to the Lamb Slain (and his true Saints, that suffer with him) to Heaven. What if one Man had all the single, first-Creation Glories, Excellencies, Riches, Wisdom, and Power of all Men and Angels, and lose his own Soul, what's he the better? Where's his gain? Mat. 16. 26. All, Man gets, by pitying and sparing himself, in this case, is the loss of all his own fading goodness, and the positive Inflictions of final Wrath upon his whole being, for ever. Sad gains! Beware then of Satan's most destructive, 〈◊〉 Counsel, for sparing righteous, first- Covenant-self, in Enmity to God, and his Everlasting Creature-Life and Righteousness, offered in the second. If Satan could make an Apostle his SpokesMan, for this, to Christ himself; guess at your danger of being Beguiled by the same old subtle Serpent, that so Beguiled Eve, at first; and a World, since. Take heed of following this enemy's pleasing Counsel and Example, and so, of Rejecting Christ's. The highest Glories (tallest Cedars) in the first-Creation-State of Angel or Man, are fading flowers, perishing vanities. Look about you, and consider what ye lay hold on, or trust in, for happiness. The same death of nature (that qualified the slain Lamb, to open the Sealed Book of the Mind and Visions of God) can qualify any followers of him, to read it, when opened. Till they have a spiritual understanding, read while they will, the main Scope and Intent of the Author, God himself, is not seen, or taken out. The Scriptur's (that are a Transcript or Copy of that whole Mind and Counsel of God, about the Salvation of Angels and Men, that's Engraven in the Gospel-Spirit of Christ, the Original Book and Living Word of God) are a Book Sealed up, from Learned; and more, from Unlearned Man; all, destitute of Spiritual Wisdom. See, else; Isai. 29. 11, 12. 1 Cor. 2. 14. But, after all that can be said, still, still, the Cross is a Stumbling-block, and Foolishness, (and the truly Obedient followers of Christ, under it, are highly offensive) to Moral Heathen, or Legal Christian, in the flourish and Wisdom of their unbroken naturals. They are what, and where they were; say or warn the Spiritual Seer, what or while he will, or can. The more will be their sorrow, for such destructive Self-Love and Pity. They loath God, and he them; Zec. 11. 8. Who can help them? All, offended at the Cross of Christ, become an offence to Christ. Where are they then? who will be found uppermost? Have they an arm like God? Can they thunder with a voice like him? Job. 40. 9 If flesh, Holy Flesh, that can't Inherit the Kingdom (1 Cor. 15. 50.) be kept up; and that Holy Spirit, in which Men can, be rejected) where will they be? On supposal, a Man should violently crowed into the Kingdom, in Holy Flesh, and sit at Christ's Wedding Supper; still, what the better? Bind him, hand and Foot, says Christ, and cast him into outer darkness, where shall be Weeping and Gnashing of Teeth. Why? Because he has not the Spiritual Wedding Garment of Everlasting Righteousness, but of the filthy ragged Righteousness of his own nature, kept up and held fast, in direct Enmity to (and Rebellion against) God. The Man, so handled, will be Speechless; he'll see, he has nothing to say for himself; Mat. 22. 11-13. The hating the fading Life of our own nature, that's, at best, altogether Vanity, is a requisite qualification of all true Disciples; Luk. 14. 26. Jo. 12. 25. Loving our own, loses us Christ's Eternal Life: Hating our own, is the only way to get it. A fixed self-Love, in corrupt or Righteous nature, is Eternal Damnation. 'Tis unchangeable Enmity to God. And what think you, then? Better is one handful with quietness, than both hands full, with Travel and Vexation of Spirit. Better is it, to go to Heaven, with one Eye, Hand, or Foot; then to Hell, by keeping both, and all. Better, go Slain to Heaven, then alive to Hell. Better, die under Christ's Sacrificing hand or Cross, then be catched alive in Satan's Snare, a first-covenant Righteous Life; the very Snare, by and in which he takes Men, at his Will (2 Tim. 2. 26.) and so, fixes them with himself, in Enmity to God, and the second. Better, go Poor, Halt, Maimed, Crucified, to Heaven, with Christ; then Rich, Wise, Full, Strong, and Honourable (in the fading natural Glory of a first-Covenant Life, turned into unchangeable enmity to God) with the Devil, to the lake of fire and brimstone, prepared, of old, for both; even all incorrigibly wicked Angels and Men. The Spiritual, 〈◊〉 Eye or understanding, set up in the 〈◊〉 natural Man of the Saint, is that single, chaste, Dovelike Eye (Mat. 6. 22.) that fills the 〈◊〉 Body, or Man, full of Light. This is the Eye, or 〈◊〉, by which, Man understands all things (1 Cor. 2. 15.) not that Eye, that turns and looks both way's, to good and Evil; and that good, it regards, but fading. 'Tis Man's unexcusable Folly, to 〈◊〉 the 〈◊〉 〈◊〉 and Labour of his own Spirit, to his Vexation and Everlasting Destruction; rather than quit that, for God's, and unspeakable, everlasting Joy and Blessedness. But, notwithstanding all the known advantages (of quitting all evil, with the Life of his own will, for all good, in the Life of God's) Man will on, in his own self-chosen way and course, come what will. Man's one handful (in quietness and final Peace with God, in his Gospel-Spirit of truth) is transcendently better than both his Hands full of such Riches, in his own Law-Spirit of nature, as are Vanity, and will prove Eternal Vexation of Spirit, to him. Mystical as well as Litteral Riches, the Laodicean Treasures of nature, in but a first-Covenant Righteous Life, are heaped up with Disquietment, kept with Anxiety and fear of losing, from the known, self-Evidencing Perishableness thereof; So that Men are in continual Bondage, all the days of their Life therein, through fear of the Death and loss of all. Ps. 39 6. Heb. 2. 15. Out of this Life, and Spirit of Bondage, are true Saints brought into the Glorious liberty of the Sons of God; made truly Rich, Wise, Strong and 〈◊〉, in his new-Covenant Spirit of Everlasting Life and 〈◊〉. Amidst all Jollity in the first-covenant House of Feasting, Men can't but with (Job 3. 25.) have a Secret, bottom-fear of losing all, from the Perishing nature of all, therein. All there, is gotten, and kept, with sore Travel, and Vexation; and then, leaves a Man (after all his Labour, Sorrow, and 〈◊〉, Anxiety, and disquietment) in Eternal Vexation of Spirit.   

Vers. VII. Then I returned, and I saw Vanity under the Sun.  
What Vanity? This.   

Vers. VIII. There is one alone, and there is not a second; yea, he hath neither Child nor Brother: Yet is there no end of all his Labour, neither is his Eye satisfied with Riches; neither saith he, For whom do I Labour and Bereave my Soul of good? This is also Vanity; yea, it is a sore Travel.  
Here's another Similitude or Comparison, to manifest the truth, already spoken to. In Letter, Solomon Character s the Vanity and Folly of the Covetous Man, that Toil's and Labours wholly for the Litteral Wealth of this World, when destitute of any Heir, Child, or Brother, to Inherit the same; any second, to Succeed, and enjoy it, after him. Yet, grows he daily, more and more Solicitous, about heaping up, and increasing this lowest sort of worldly Riches, as he draw's nearer his Journey's end, Death. The less he needs, the more Covetous and Raking is he, to heap up such Treasure; the more Tenacious and Churlish, as to the free parting with any thing, to those that want. This is familiar to common Observation. Thus, is Vanity and Folly Written out, in all his Foolish Labours, Solicituds, Carking Thoughts, and Sharking Practices, to heap up Wealth in his last day's, which renders them his worst; his Litteral latter end, worse than his beginning, or any other part of his Vain, Shadowy Life in this World. All he Labours for, is but Vanity of Vanities, Shadows of Shadows, Figures of the inward, Mystical, Laodicean Riches, heaped up in the fruitful exercise of our own nature, in a first-covenant righteous Life. All's but Shadow, and perishing Vanity, one and tother. All that are for either, walk in a Spirit of Darkness, as to all Gospel things and truths, in a vain show, disquieting themselves in vain, in direct contradiction to Christ's own Counsel, and Irrefragable Arguments for it; Mat. 6. 25-34.  
In every Circumstance of the Litteral Rich, Covetous Man, does Solomon Represent the Mystical, in all the inward Riches, Glory, Comeliness, and Fruitfulness of his restored, righteous natural Spirit, which, at best, is but a fading flower, and he therein, altogether Vanity; lighter, worse than Vanity itself; less than nothing. All the Rusty Mystical and Litteral worldly Mammon of Unrighteousness, heaped up in a Spirit of Enmity to God, will be found by the final Choosers and Possessors thereof (with their Motheaten Garments, or filthy, ragged first-Covenant Righteousness) to Testify against them, for their Folly, in trusting thereto, for acceptance with him, at last day, against all his faithful warnings, and their own experiences, to the contrary; Mat. 6. 19, 20. Jam. 5. 13. The only profitable use of the said twofold 〈◊〉 Mammon, according to the command of the giver, is the giving all up (with themselves) to his disposal, to do with them and that, as seems good in his sight. For, then will God and Christ bestow upon them, that durable Life and true Riches, in which they will ever be owned by them, as Friends of both; and they, to them. Luk. 16. 9 This making themselves Friends of the Mammon of 〈◊〉 or the Unrighteous Riches, is the only way for the gaining of the true Riches, in which they'll find their own again with Usury, and be received into Everlasting Habitations, even Mansions of Glory, in the 〈◊〉 House.  
But, of the two, the mystical rich man is in a state of deeper vanity, and 〈◊〉 travel, than the Litteral. And, he is at the same loss; has no Heir or Second, Child or Brother. He cannot, without self-deceiving, propound any good end to himself, in his distinct higher scene of Vanities, beyond the literal covetous rich man, as the issue and result of all his labour and travel, therein. For, his Riches are equally perishable as the others. And he has no Heir, to inherit them, more than the other. They are both and all under the same impossibility of ever finding any true content or satisfaction in their Riches. They Both fall under the same just Judgement of God (for doting upon, inordinately labouring for, and coveting after such fading Riches) by which, they are given up to, and caused more and more to increase in their unsatiable desire after, and love to them. And so, are they gradually, more and more alienated from God, and his durable Life, 〈◊〉, Food, and Clothing, till absolutely fixed in unchangeable Enmity to all. The whole design and course, then, of both these sorts of Rich Men, who Trade wholly in Vanities, is downright madness.  
Two things are, here, distinctly to be considered.  

First, What's meant by the unprofitable Labourer and Labour, reproved here?  
Secondly, What, by the said Labourer's being destitute of an heir?   
To the first, Man's Immortal Spirit is the Labourer. His unprofitable foolish Labour, is the whole Desire, Thought, Word, and Action of it, in a restored first-creation or 〈◊〉- covenant-Life. All this Life, Action, Desire, Thought, and Things thereof, the Tree with the Fruit, is but a lump of perishing Vanities, Shadows, mere Impertinencies and Nullities, as to any thing of (or conducibleness towards) the true blessedness of man's Immortal being. For his heart, labour, tug, toil, and lay about him while he will; do what he can, he never arrives at the enjoyment and possession of any good, that exceeds the sphere of vanities. The fleshly Tree, with the Fruit; Root with the Branch, as to any goodness thereof, will be burnt up, and vanish away. And then, will all that trust therein, be left in the most destitute, helpless condition, imaginable, to eternity. No Creature can secure or deliver them from being torn in pieces, by their Creator's wrath; Ps. 50. 22. None of their fellow-rebels, humane or Angelical Rocks or Mountains, Principalities or Powers of this World, can shelter or hide them, or enable them to stand before him, when the great day of his wrath is come; Rev. 6. 15-17. Yea, those Supreme Rocks and Mountainous first-Creation Powers of Darkness, the evil Angels, proud Man's proud helpers against God, shall not themselves be able to keep upon their feet, in their unchangeable hostility to him; but stoop, and lie down for ever, with all their children of pride, from amongst men, under the same final wrath of God; Job. 9 13. The whole mystical and literal Babylon, King and Subjects, will all go to wrack, into eternal Confusion, darkness, and death, under wrath. This will be the end, all such proud, covetous, boasting, traitorous, heady, highminded despisers of Christ's dominion and Government, will come to; 2 Tim. 3. 2-4. Those that finally resist the Government of God, delegated to the Man Christ, will receive final damnation; Rom. 13. 1, 2. 2 Pet. 2. 10. Judas 8. What Man (that deserves to be reckoned in his wits) can think any possible Labours in his own Life of enmity to God (and that spirit of Grace, in which alone any can be saved) can signify any thing, towards his true Rest, or Blessedness? Can he ever be blessed in his deeds of the Law, that does all in a spirit of enmity to God and his Gospel-Life? 〈◊〉 〈◊〉 does, or teaches others, in his own wisdom, finally persisting there, 〈◊〉 not the least aim towards the Saints Everlasting 〈◊〉; but, 〈◊〉, wholly to a fixing them in an (unchangeable enmity to God, and) everlasting exclusion from it. Such Preachers do shut up the Kingdom of Heaven, exclude and detest the Righteousness of God, In a perfect contrariety to their Judge's own counsel; Mat. 6. 33. Hence, will that most righteous Judge (who, if 〈◊〉, obeyed and 〈◊〉 to, would be their Advocate, to plead their 〈◊〉 with the Father; 1 Joh. 2. 1.) intercede against them, as his implacable Adversaries. They that hear not Moses and the Prophets, will not be persuaded though one rose from the dead; Luke 16. 31. Be willing and obedient to the spiritual Counsel of Moses and the Prophets; and, all's 〈◊〉. The Jewish Teachers and Professors wilfully missed and rejected all the spiritual counsel and sense of their own Prophets, whom they highly pretended to obey and follow. When Christ, the great Master Prophet came to work with them, they were found in direct Enmity and contradiction to them, and him. He finds, and unanswerably proves them to be Insidels or Unbelievers, as to all the Spiritual Gospel-meaning of Moses and the Prophets. Is ye believe not Moses's Writings, says he, How shall ye believe my words? Joh. 5. 45-47. Both Christ and they appealed to the Law and to the Testimony. The whole Controversy lay (and still lies) in the right understanding it. So found he, and proved them 〈◊〉 enemies to Moses, and himself, the true Accomplisher of all the significant Types, Shadows, Ceremonies, Sacrifices, Commands, Ordinances, Statutes, Judgements, and Institutions, that Moses under his Conduct, taught and writ. Such self-confident Professors, when the Visor is taken off, are found Infidels, as to the Gospel-sense of all Scripture. Christ asked the Lawyer, enquiring after Eternal Life; What's written in the Law? How readest thou? These are two Questions. As to the first, about the Letter of the Law, this they were presently agreed on. But, How readest, or understandest thou this Law? In the first-covenant wisdom of Man, or new-covenant wisdom of God? Here arises all the Dispute and difference; about the reading. As to the first Query about the Letter, Christ granted he answered right. Do this, and thou shalt live, said he, that is, have Eternal Life; the thing queried. Both the Lawyer (Luke 10. 25-29.) and the young Man, in like case (Mat. 19 16-20.) willing and ready to justify themselves, reckoned all this, already done by them. But indeed, nothing. For, 'tis not in the first-Covenant Spirit of the Law, but new Covenant Spirit of the Gospel, any can answer the true meaning of the Law; as Austin said. Both Lawyer and Young Man loved themselves in the fading Law-Life of their own nature, not the Lord their God, at all, in the everlasting Gospel-Life of his spirit of Grace. This is Charactered, in its own Oracles, by the word, or title, Love (1 Cor. 13.) as unchangably loving, and beloved of God. So, is positively asserted to be the fulfiller of the whole Law (Rom. 13. 9, 10.) on all accounts, to all intents and purposes, to God's wellpleasing, and Man's Salvation, in the comprehensive literal and mystical meaning, sense, and requirings thereof, towards God or Man. The terms, on which 'tis possible (according to the methods and appointments of God's Wisdom) for any to receive and be possessed of this Gospel-spirit (or principle of Life, Desire, Thought, Word, and Action) being rejected, and the Law-spirit of Nature kept up alive, in which 'tis impossible to do any of the things required, for eternal Life; what must such self-confident, vain boasters come to? In their own Law-spirit, at best (from which enmity to God is inseparable, since the fall) in stead of loving the Lord their God with all their heart, soul, strength, and mind, and their Neighbour as themselves, they'll be found to hate both God and his new-creature Gospel-spirit, the supreme mystical Neighbour and Friend of God and Man, in personal union with God, and offering, personal Union with its self, unto Man. And, if unchangably fixed in their Law-spirit, they'll, with the fallen Angels, Hate the Lord their God, and their said Neighbour, with all their heart, soul, strength, and mind. All their good words, and fair speeches, by which they deceive themselves, and simple, undiscerning hearers (Rom. 16. 18.) all their plausible pretences of love to God, Christ, and his Gospel-truths' (by which they palliate their evil matters) will not serve their turn.  
This great Mystical Neighbour, Christ's Gospel-Spirit, called LOVE, is the Fountain Creature-Vine-Tree, that brings forth right Fruit, true Wine, cheering to the Hearts of God and Man, as in Jothams' Parable; Judg. 9 13. Christ, in our fleshly nature and fading first-Covenant Law-Life thereof, would not leave this right and true, steady, constant Gospel-Spirit (Ps. 51. 10.) of Everlasting Rightcousness, in which alone, he is to Reign, to go to be Promoted over the Law-Trees (Inferior to that pure and spotlesly perfect Law-Life, in himself) to wit, Scribs, pharisees, and Professing Jews, the Mystical Princes of this World, that Crucified their true King, for owning himself in his Reigning Gospel-Spirit of Life; and, because he would not be their false King, in his Law-Spirit and Life, as they desired, yet, would have forced him to be; Jo. 6. 15. This had spoiled all. For had he so done, he had quitted the true reigning spirit, for a 〈◊〉; the Gospel, for a Law-spirit, as they did, and Devils have done, in unchangeable Rebellion against the true King Jesus, and God most High. He would not thus quit the true Vinetree, his Gospel-Spirit, the Wine or Fruits whereof, are cheering (or delightful) to God and Man (Spiritual Men) to be promoted over Men, as Mystical first-Covenant Trees, in Holy Flesh, Trees of good and evil, in Enmity and Rebellion against both God, and Cesar, the Jew's then worldly Sovereign, at Rome. Yet, even they, that would have made him such a King, Crucified him because he would not be such a King, as had been an Enemy to Cesar; and, told Pilate himself to his Face, if he let him go, he was not Cesar's Friend; Jo. 19 12. They Mortally hated him for making (or owning) himself a King, in the Spirit of the World to come (that Pilate saw and declared to their Faces, was no fault, at all, against Cesar) and for not owning himself a King in that Law-Spirit of this World, in which he had been an Enemy to God, and Cesar too. Yet, in a Tumultuous Vociferation, and most Brutish, Irrational Outcry, admitting of no distinction, the general Word King, served their turn to Proclaim him an Enemy to Cesar; and to get Cesar's Roman 〈◊〉, Pilate, to Crucify him, as King of the Jews. Whosoever makes himself a King (in any sense, tell not us of Niceties and Distinctions, a King is a King, and there's an end on't) speaks against Cesar. And, we have no King but Cesar, say these very Jews, that would have set up Christ, a King, against Cesar. 〈◊〉 ye, how matters go, between Heathen Magistrat's and first-Covenant Brethren, against Christ and the second? A plain case. What unutterable Confusion, Blindness, and Madness, on all hands? Pilat's Conscience, and his Wive's Dream, are against 〈◊〉 with Christ. Yet the Jews Outcry, Crucify him, Crucify him, carries it, without any reason given; and Crucified he was. And, the Spiritual Servant must not look to far better than his Lord. What evil hath he done? Said Pilate. Not a word, to that question. But, they cried out the more, saying, let him be Crucified; Mat. 27. 22, 23. Stark Madness! But,  
To the second Query. What's meant by the said Frivolous, Vain, Carking, Sharking, Covetous, Unreasonable, Unprofitable Labourer's being destitute of an Heir? This. Man's whole Immortal being, in a Resurrection of Damnation (Jo. 5. 29.) will have nothing of good, to Inherit. This second Child, that shall stand up, for ever, in his stead (v. 15.) in an Immortality of being (which, in the true Saint, will have everlasting Life, Joy and Blessedness; even God himself, for his Inheritance) will, for ever, be laid down in Sorrow, under the Positive Inflictions of Wrath, in unutterable Torment and Vexation of Spirit, Inheriting Everlasting Darkness and Death. So, will this Covetous worldling, doting wholly upon Vain, False, Deceitful, Worldly Riches, Litteral or Mystical (and, as wholly Neglecting, Hating, and Rejecting the true) find no Heir to Inherit, no Child, Brother, or Second, that will have any of that fading good, to Relieve or Comfort him, for ever. Whoever has no second, no younger, Spiritual Brother, in his person, no true Heir of Salvation (that will help and fetch up his natural, elder, first-Covenant, Law-Brother, into his newness of Life, Gospel-Life) will find himself undone, to all Intents and Purposes, for ever. The Old Man, or Elder-Brother, left alone (by his own choice, and Gods Righteous Judgement) to shift for himself, will find himself (in a Resurrection of Damnation, and Immortality of his whole being, Body, Soul, and Spirit) an Heir only of God's final Wrath; a Dismal Inheritance! But, in the true Saint (Holy as God is Holy, Pure as Christ is Pure (that is, unchangably) as Partaker of Christ's, of God's Everlasting Righteousness and true Holiness) is found a younger, Spiritual Brother, that will fetch up the Elder into the same Everlasting Righteous Life, with itself. And so, will Crown all the Righteous Labours of the natural, Elder Brother (or Old Man, in his Law-Life, and nature) with a Glory never to be done away, in an Immortal Gospel-Life, with Christ in God; a Life, suited to his Immortal being. He that spares and saves his Old Law-Life of Enmity to God, from the Death of the Cross, will lose it, in Eternal Death. He that obediently delivers it up to a Temporal Death, will find it again, with Usury, in Eternal Life. These are of the true and faithful Sayings of Christ's Spiritual Law of Liberty; Mat. 16. 25. This is the one thing necessary, for the rendering Man truly acceptable to God, or profitable to himself (a true and right Heir of the Kingdom) even the true Second, Child, or Brother, Son and Heir. The Old Man; or Man, in his old, natural Spirit, Life, and State (in whatever Variety of Condition, found) is under an absolute impossibility of ever finding true Rest, Food, or Satisfaction, after which he has been (all along his day in this World) Coveting and Labouring. In a wilful blindness, Inadvertency, and Stupidity, he will not allow his own Heart or Understanding, any fair Play, by reflecting upon himself, and considering his own Folly. He does not so much as say in his Heart; for whom do I Labour, and to what end do I bereave my Soul of good? And all this, under a self-Condemning Light, which tell's me, all, I am Treasuring up and Labouring about, is but a heap of Perishing Vanities. From inordinate love to, and evil Concupiscence after this, shall I turn from, hate (and so, bereave my Soul of) that blessed new-Creation-Life, convincingly showed and offered me by God, that would render me everlastingly blessed? Unexpressible Madness! Shall I choose and Steal my own Eternal Death, Torment, Vexation, Weeping and Gnashing of Teeth, by Stealing from, and Robbing God of his Mystical Tiths and Offerings; withholding my nature, from Sacrifice and Death? Shall I, with Esau, greedily choose and dote upon my own first-Creation Morsel, and lose the new-Creation Birthright; while the true Spiritual Jacob's get, and go away with all? It highly concerns Man, thus to commune with his own Heart, and alter his vain Course, for so great Salvation as is offered him.   

Vers. IX. Two are better than one; because they have a good reward for their Labour.  
The Birth of new-Creature Life, in the true Saint, maketh, with his natural Man, the two that are better than one; or, than the natural Man, single and alone, however Perfect, Wise, Strong, Honourable and Glorious. The natural Man of the Saint, is, by his Spiritual (under and with the Fountain-Spirit of Life in Christ) fetched up, by way of Death and Resurrection, into the everlasting Life of the Spiritual, in lieu of its fading natural. This, completed, the whole person is Spiritual. I live, yet not I; but Christ, in me; says Paul; Gal. 2. 20. He had the two, better than one; He, and the spirit of Christ. By the death of nature, as to its own Law-Life, and quickening of it up, into Christ's Gospel-Life, the Spirit of Christ lives in the whole Saint, and he in it, as his Ruler, Lord, and King. But, Man alone, in his own nature, however Wise and Righteous, will find himself, at length, not only destitute of, but in unchangeable Enmity to that spirit of Christ, in which alone any can be saved. The natural Man, in his own Uncrucified Will, and self-chosen course therein, remain's single and alone, to his final ruin. The reason, why the said two are better than one, is, because they have a good Reward for their Labour. Man, fixed in his own Life and way, and so, in Enmity to God; what reward can he expect, but final Wrath, as the meet Recompense of his Error? On the Obedient death of nature (in which 'tis impossible to please God, in any thing) is man raised into that Life of Grace, in which 'tis as impossible not to please him, in every thing. The Reward of this, will be the full enjoyment and clear Vision of God, for ever.   

Vers. X. For if they fall, the one will lift up his Fellow; but Woe to him that is alone, when he falleth: For he hath not another to help him up.  
The Gospel-Spirit of Christ, in the Saint, takes his whole natural Man (partly Crucified, and partly not) into its care and Protection. And so, the Fountain, Gospel-Spirit, in Christ himself, takes the whole Man of the Saint into its Protection, under the covering Shadow and Cherishing Influence of its twofold Cherubin-Wings, as also under the joint regard and care of his Infinite, and Almighty Divinity. The Saint is deeply concerned, in this case, when Christ has committed to him (set up in him, and entrusted him with his unspeakable Spiritual Gift, or Life) that unchangeable good thing, to recommit that and himself back again, to Christ, for the Nourishing, Strengthening, and Encouraging it, against all the Counterworking of his Rebellious, and (in part) uncrucified natural Mind or Man, which will, to its last Gasp, without any Interruption, fight against God, and his Spiritual. Till all the Mystical Nervs and Bones thereof be cut asunder and broken, all the Life and Strength thereof, utterly Extinguished and Abolished, is it a perpetual Warrior against the Spirit of Christ, in himself and Saints. Paul found this fleshly Foe of his own House, this Carnal Mind of Enmity, about him, long after his Gospel-Conversion, and true Spiritual Saint-ship. Ro. 7. 15-23. On this, he Cries out, O Wretched Man that I am, who shall deliver me from this body of death? v. 24. This Enemy, within the Saint, till fully run down into Death, exposes him to frequent Slips, and sore Miscarriages, as in David, Solomon, and other Saints, has been evident. But, that that's Born of God, in them, and never Sin's, recovers their falling, Miscarrying natural Man, or Spirit (by a gradual, and at length, total death-work thereof, upon it) into Harmony with itself, Christ, and God most high, in a newness of Life, for evermore. This War of Spirit against Flesh (Gal. 5. 17.) is not finished, but by the total death of the fleshly Mind. Flesh will not leave fight, till dead; and therefore, ought not Spirit (or the Spiritual Man in the Saint) leave off Fight, while any thing of Life is left in it. The continually sinning natural Spirit, till fully Crucified, will, in the course of its own will, need daily forgiveness, as well as an offending Brother, even to Seventy-times seven; Mat. 18. 21, 22. Through the Propitiatory covering-Mercy-Seat, which, Spiritual Life brings the Saint under, God so looks on his Obedient Spiritual Man, as not to Impute to him, the daily Sins of his natural; Ro. 4. 7, 8. Thus, is the Spiritual Man, also, under Christ, as a covering Shadow to the natural, in the same person, and qualified to help up, or recover it out of all its failings, and Back-sliding-Steps. The Spiritual Man, under the Holy Anointing, is, to the Decayed, Old, Gray-headed, Crucified natural, the fresh Oil, David Prayed for (Psal. 71. 9 18.) that gives a new Verdure and fresh Lustre to the whole person of the Saint; a Glory that excels, and remains, for ever. Thus, on all accounts, to wit, the Sins of the guilty natural Spirit (or, the Mystical Grey Hairs, decays, Old Age and Death, brought upon it (by the demolishing, Crucifying-work of Christ and the Spiritual, as its only cure) the spiritual is ready at hand to help it up, out of all falls, in his life-time; and out of that grave or death, that extinguishes all power of sinning, or falling, in him. Christ and the spiritual man, fetch him up, into an everlasting harmony with them, in their newness of Life.  T. But, woe to him that is alone, when he falleth: for, he hath not another, to help him up. 
Here's the deplorable condition of all, fixed in the life of nature; and so, in unchangeable enmity to the spirit of grace, that's the only meet helper and lifter up of the natural spirit, out of all its falls. Submitting to the death of the natural Man, is the only way, by which the Saint receives that spiritual Life, that can help it at all dead lifts, out of its falls; and out of that death (that's the only Cure of all evil, in it) into its never-sinning Life. When Man chooses his fading creature-life, before God's; and God, in judgement on him, gives him his choice, or, chooses his delusions (Isa. 66. 4.) Who can help him up? If God be against him, who can be for him? Himself, he cannot help. He is gone, then, on all hands. All that finally refuse the terms of receiving the spirit of Grace, reject it. And all, that wilfully reject it, God will reject, with all their false confidences in their own. He will swear in wrath, they shall never enter into his rest. What then can they say, or do? or, any other, for them? who will, or can help them up, when fallen under the final wrath of God?   

Vers. XI. Again, if two lie together, than they have heat: but, how can one be warm alone?  
The natural man of the Saint, receives light and warmth from the spiritual, as fast as baptised, transformed, and raised into a marriage-union with it, in its Life, and so made an equal yoke-fellow to it, under Christ's most easy and delightful yoke, or government, over both. As fast as the natural and spiritual man of the Saint, come to a right conjugal union, as of twain made one new man, the whole Saint and Christ do lie in the intimate embraces of conjugal love, with mutual delight and satisfaction in one another, for ever. A most comfortable spiritual warmth, and cherishing influence from Christ, does the Saint find in this mystical marriage-union with him, figured by the literal; Eph. 5. 22-32. Christ and the Saint are one spirit; as man and wife, one flesh. 1 Cor. 6. 16, 17. Christ is head to all saints, and every saint: They, members of his mystical body, flesh and 〈◊〉. So, is Christ's spiritual state of life and headship, and saints relation to him therein, expressed in the very words of the figurative literal headship and relation of the man to the woman. The marriage-union of the saint with Christ, and their mutual love therein, is indissoluble and everlasting, because founded in a spirit of everlasting righteousness, and love. Saints are everlastingly subject, and most delightfully obedient to him: and he, most delightfully kind to them, beyond all words, for ever.  
God, having, from Everlasting, set up his Creature-Son, the Spiritual or second Adam, Creator of the first (the natural state was first in Creatures, Angels and Men; afterward, that which is spiritual, in the Life of the Creator) he judged meet he should have a Wife, as is figured in what he saw meet, for the first Adam, who had a literal Woman, taken, and formed out of his own Body; Gen. 2. 20 -- 24. This Wife, taken out of Christ, Spirit of his Spirit, is, from the borrowed Language of the Litteral, said to be Bone of his bone, and flesh of his flesh. The infinite divine King, that set up his Creature-Son from Everlasting, did, from the said everlasting, appoint a Marriage for him, and a Wedding-feast, to which all Men and Angels have been invited. But abundance of both, refuse to come. For, through their wilful folly, are they found unchangeable haters of the Bridegroom, Bride, and Feast; all the diet, the never perishing meats, at the heavenly Table and Marriage Supper of the Lamb, in the Kingdom of his Father. All the proud, huffing, self-exalting party of Angels and Men, drive another Trade; are at their worldly Farming, and Merchandise, labouring for, feeding on, and wholly delighting themselves in a Life, a Belly and Meats, desires, and desirables, that will all perish and be destroyed, in God's final wrath upon such wicked wilful abusers of all given them, in the first-creation, against God and all his things, in the second. But, all such Men and Angels, as submit to the death of the first, for the Life of God in the second, will be admitted in their true Wedding Garment (the everclean Linen, the everlasting Righteousness of true Saint-ship) to the Marriage-Supper; Rev. 19 7-9.  
Those Men, that gladly answer the Lord's Heavenly Call of them to the said marriage Supper (out of the Life of their own nature, the Mystical Land of their Nativity, and Father's House, the Image of the earthy, or first Adam, in order to receive the impressed Image, and Indelible Character of the Heavenly, 1 Cor. 15. 49.) are the Mystical Poor, Maimed, Halt, and Blind (Luk. 14. 21.) that have been content to have the right Eye (or best understanding and light of their own nature) plucked out, cut off, and cast away from them; and so, their right Hand, and Foot (or best Power of working and walking, in a sutableness to that Light, or dictats and ruling Power of that understanding) cut off. Their Obediently Sacrificed, Slain, Crucified earthly nature is raised into the Everlasting righteous Heavenly Life of Christ, God's and their Sacrificing Highpriest, in which they are fitted to enter into the Kingdom of God, and drink Wine with Christ, for ever, therein. All, whose Palate and Appetites are tuned, only, for Perishing Meats (first-Creation diet, Satan's and 〈◊〉 〈◊〉 Morsel) do slight the true Manna, as Light, contemptible Bread, Typed by the Rebellious Israelit's slighting and loathing the Litteral; Num. 21. 5. They are directly of Satan's temper and palate; savour only the first-creation things of Man (or Angel) not new-Creation things of Christ and God; Mat. 16. 23. Neither did the infinite Divine Father need a Creature-Son; nor that Son, a Wife, as properly any gain or advantage to either. To be sure, pure Divinity is infinitely blessed in itself, above all possibility of Addition or Diminution, by any thing that ever Angels or Men can be, do, or say, to Eternity. And, as for the advantages of the Spiritual Marriage-Union with his Creature-Son, they do all redound to his Mystical Spouses, Elect Angels and Men. For the accomplishing of God's designs of love to his Creatures, his infinito Wisdom saw it meet, his Son should have a certain number of them (though comparatively with them that Perish, in the broad way, few, yet, an Innumerable Multitude Rev. 7. 9) as an Aggregate Body, or one Mystical Woman and Spouse, in general, who lies warm in the 〈◊〉 of the Heavenly Creature-Son: as he, in the bosom of the infinite Divine Father. But, besides this General, has Christ a Select number out of the Elect, which make up the peculiar Spouse and Bride, the Lamb's Wife; Rev. 21. 9 But, natural Man and Angel, choosing to abide single and alone, in their own nature, not only vastly distant from; but in unchangeable Enmity to both Divine-Father, and Creature-Son, will find themselves in a cold, starveling condition, for ever, in Eternal Death, destitute of all comforting warmth, under the Tormenting, Scorching heat of God's fiery Indignation upon them, for ever. On the other hand, Saints have the heat and Comforting warmth of their Divine Lord and Creature-Husband, as Situated under the direct, strong, and clear Beaming forth of the Divine and new-Creature Suns of infinite, and Everlasting Righteousness, upon them, as the highest Satisfaction imaginable, to them, for evermore. By personal Union with the Creature-Son, that's in personal Union with the Divine Father, come they fully to enjoy the unsearchable Riches of their Husband's Glorious person, his conjunctive Divine and Creature-Glories, with everlasting safety, and Comfort, Joy unspeakable and full of Glory. Through the Transcendent cherishing influence and warmth of the Divine and everlasting Creature-Sun, in Christ's person, will they bring forth the fruits of his spirit, offer up the Spiritual Sacrifices of Praise and thanksgiving, acceptable to God, by Jesus Christ, for evermore. There's no durable warmth, or Comfort from Christ, to be had, in a first-Covenant Marriage-Union with him. He will die or depart from them, as to that fading warmth, as known by them, only, after the Flesh; and rendering them, for a season, beautiful and fruitful in their own nature, will, and way. So, if not Married to him, in spirit; or in that Spiritual Life, into which raised out of the death of our nature, we shall find cold comfort at last; yea, none; yea, and unutterably Tormenting heat, or flaming Vengeance upon us, for ever.   

Vers. XII. And, if one prevail against him, two shall withstand him; and a threefold Cord is not quickly broken.  
The Saint is in personal, in Marriage-Union with Christ, in his irresistibly Mighty, Invincible Creature-spirit, that's in like Union with Infinite, Almighty Divinity. This threefold Cord who can break? Who is sufficient for these things? So much as to declare the Transcendent Security and Privileges of Saints? They are above all language; yea, wonder. If Christ, if God be on their side, who can be against them, and prosper? How can they be less than more than Conquerors? Rom. 8. 31. 37. Saints, the third and lowest. Link of this Chain, or 〈◊〉, are, in effect, in the same security with the higher and highest. Christ and God. Who shall separate them from the Love of Christ, v. 35? Or, from the Love of God, which is in Christ Jesus our Lord? 35. 39 They are secured from all Enemies, without or within, in Christ's Gospel-Spirit, that's greater than he that's in the World, the Devil; 1 Jo. 4. 4. The Gates of Hell, all the secret Counsels and Strength of Enemies; the Powers of darkness, with all their Mystery of Iniquity, shall not prevail against them. They can discover all their secret Counsels and Projects against God's Spiritual Israel; as Elisha, the King of Syria's, against Litteral. And, they can trample all their Power, under their feet, being by God, delivered up into their hands, as the Syrian Army into Elisha's, to lead them blindfold, whither he pleased, and to do what he listed, with them. Mad are the evil Angelical Principalities and Powers of darkness, at those who can discover all their Devices, Wiles, Designs, and Projects, for destroying Men; as also are their Apostles and Ministers, when they find the Falsities of their whole accursed other Gospel, detected. 'Tis the selfsame case with both and all of them. They are all of a knot. The small number of Christ's awakened Spiritual Gospelers must look to be Charactered by them all, as the most Proud, Presumptuous, Insolent, Censorious Contradicters and Blasphemers of all good Men, all Goodness, and saving truth, in the whole World. This is Man's (Wise, enlightened, first-Covenant Man's) Censure, in Harmony with Satan's, concerning the truly Meek, and Humble, Poor, Needy, broken-Spirited Seed, Sheep, and Flock of Christ, contented, with Paul, to become Fools, Weak and Despicable, as to all, their Enemies put value upon. 1 Cor. 3. 18. and 4. 10. Enemies, not being able to deal with them, at Spiritual Weapons (or to Resist and bear up against the Spirit and Wisdom by which they speak) (Act. 6. 10.) have recourse, and betake themselves to other Weapons, Humane Laws, and outward Belluine Force, to silence, suppress, and destroy them, as the 〈◊〉 Jews served Steven (Act. 7. 57-60.) and as the King of Syria would have served Elisha, if he could. True Saints, as on the strongest and surest side (though the tide seem to run so strong against them, that there's no stemming it; all visible and invisible Powers of this World, coming with a swift and full Torrent upon them, to run them down) have this to say (by what the Spiritual Man or true Prophet and Seer in them, sees) their Rock is not as our Rock, even our Enemies themselves being Judges; Deut. 32. 51. Be the present awakened Spiritual 〈◊〉 of Christ, in any Generation, never so few; yea, if there be but one single Jeremy, amongst the only professing people of God in the whole world, and all against him, even there, King, Princes, Priests, and People, he'll be too hard for them all. Moe and greater still are they that are with and for him, then against him. They shall 〈◊〉, but not prevail against thee, for I am with thee, saith the Lord, to deliver thee. Sure, he, or they, that have God on their side, will have the best on't, though all the World be against them, as indeed they always are. All Inhabitants of the Earth, and Sea, 〈◊〉 in their own earthly Life of nature, corrupt or 〈◊〉; Inhabitants of the Mystical foaming Sea and Land; All worldly force, by Sea and Land, is full against the Saints of the most High, dwellers in Heaven, that have their affections and Hearts set on things above, their Conversation in Heaven, while Bodies still on Earth. The Saint's Rock is the new-Creature, Gospel-Spirit, the new name or Life of Christ, into which they run, and are safe from all that puss at them, and swell in an implacable mind of enmity, against them. What Spirit then, is the Enemy's Rock? The Devil's. He has made choice of (and set up for himself and followers, in) all the sading Glory, Wisdom, Strength, and excellency of the first-Creation; all the Life and Power of Humane and Angelical nature, as fixed in unchangeable Enmity, and used in a perpetual War, against God, Christ, Blessed, Angels, and Saints, so long as they can (by God's Permission, for most Wise and Holy ends, known to himself) hold it, and make a Vain Tumultuous 〈◊〉 against them. The Saint's Rock will be found, at winding up of all, to be too hard for all their Inhuman Enemy's Rocks, viz. all evil Angelical Principalities and Powers. Their Rock will dash 〈◊〉 these Rocks, to 〈◊〉. Their Mountain or Kingdom, with Christ, will be established in the top of their Mystical Angelical Mountains, and exalted above all their Humane Hills, or visible worldly Principalities, and Powers. When wicked Men shall flee to their Angelical Confederates and Masters (higher, Subtler, and Stronger than they, in their first-Creation make and nature, and so, the Supreme first-creation Mystical Rocks and Mountains) to shelter, hide, or Protect them, from the Wrath of the Lamb, the Saints Rock; all won't do. They'll not be able to bear up, stand, or keep upon their Feet, before the Lamb, when the great day of his great Wrath is come. Rev. 6. 15-17. All such Rocks and Mountains, with all runners to them, for safety; all will to wrack, under the irresistible Power and Wrath of the Saints Rock, upon them all, Mountains and Hills; or, Angels and Men. Then, all Proud evil Angelical helpers, with all their Proud, helped self-exalting Subjects, amongst Men, must all stoop, bow, and lie down under his and his Saints Feet, for ever. Christ will not withdraw his anger, but cause it to rest on them all, for ever, as a Fire never to be quenched; and therefore, thus it will be with them, look as big, and be as confident as they will, now; Job. 9 13. Kings of the Earth, both Humane and Angelical, in their earthly first-Creation make and life; again, humane or visible Kings of the said Earth, and that, of two sorts, in corrupt and Righteous earthly nature and life, Heathens and a professing first-Covenant People, who are all ready to lay their Heads together, and join Heart and Hand, against true Saints; all these Litteral and Mystical Kings can agree, and consult at one Table, how they may, both and all, rid their hands of, and wear out the Saints of the most high, by changing times and laws, perverting good, or establishing evil ones, and so, mischief, by a Law; Dan. 11. 27. and, 7. 25. These Crafty Consulters shall all be at a loss, when Christ comes to set up his and his Saint's Kingdom in the World, or upon the earth. His and his Saint's Mountain or Kingdom, set up, on the top, or over the heads of all their Mountainous, worldly Rocks and Powers, will crush them all to pieces, yea, grind them to Powder. When he takes to himself his great Power, and Reign's, will this most certainly be. And, then will he have the Universal Praises, Hosannah's, Hallelujahs, and most joyful Acclamations of all that dwell in Heaven, all his Saints, whom he'll bring (and cause to Reign) 〈◊〉 him (Judas 14.) as we find; Rev. 11. 17. But, even now, during Christ's and his Saints suffering season, under Man's and Satan's domineering Reign, he suffers neither of these visible or invisible Powers, without, to do any thing to his Saints, but what's exactly conducible to their true good, the destruction of their Flesh, or slaying all Enemies within them, the Foes of their own House, the desires, thoughts, affections and lusts of their natural Man (Life and all, at best) which Fight and War against God and the true interest of their own Souls. These combined Enemies, Devils and Men, are the wicked, Christ uses, as his Hand and Sword (Psal. 17. 13, 14.) against the natural Man of his Saints, in a pure serviceableness to their everlasting advantage, in all their most malicious designings and practicing against them, with intent to destroy them, for ever. The Prince of this World, strikes at Gospel-Life and Spirit, in Saints, nor he nor his Instruments can ever hit or touch. They hit only their own party in them, flesh and Blood (or their natural Man, in the full comprehensiveness thereof, corrupt or righteous) on the perfect destruction whereof (under the Cross, by their own obedient consent and submitting thereto) are they filled with his Spirit and Life, in the irresistible Power whereof, they will break all their Heads, and trample them under their Feet. This is the pass, they bring their matters to, in all their despite to Saints, and the Spirit of Grace, they are of. A most comfortable consideration, in all their Sufferings! This is abundantly evident, in Job's case. All he had, in the righteous Life and Wisdom of his own nature, was, by the Lord, put into Satan's Hand, or Power; Job. 1. 12. And, to't he goes, bestirring himself, with all his Malice and Power, to destroy him. What was the Result? Job's Arriving, by way of Death and Resurrection to his spirit, at that all-powerful spiritual Life, in which, to break the Serpent's Head; the latter end better than his beginning. Flesh (or the natural Man, at best) till Crucified and subdued, Hurries even true Saints, with an Impetuous, Violent Torrent of Desire or Lust, after Satan's Perishing Meats; and so, into many Rebellious Practices against God, Christ, and their own spiritual Mind; Ro. 7. 15. 23. Solomon had a larger sad experience of this, than Paul. But, though this one (even the natural Spirit of the Saint, in its own Life, lust, will, and way) oft prevail against him, even against his spiritual mind, or man, two shall withstand him; even this rebellious flesh, or natural man. What two? Who are these? The Fountain Spirit of Christ, in himself, and the quickened up Seed thereof (or Spiritual Man) in the Saint. The Rebellious natural Spirit, Satan's Party in the Saint, and he at the back of it (to encourage and strengthen it, with all variety of Arguments, Motives, Reasons, and Uses, against its own Saviour and Salvation) shall both fall down together, under the prevailing Power of the Spiritual Man, Christ's Party in the Saint, and he at the back of it, making up the blessed two, here. These will weaken Satan's Party in the Saint, and, at length, quite extinguish all the Life, and abolish all the Power thereof; laying it in the Dust. Then, the whole Man shall be filled with (and actuated by) his Spirit of Life, there's no dealing or meddling, for Satan, with. Perfect Conformity to Christ's Death and Resurrection, is all; compleat's the Saint's work, and deliverance from all Enemies, without and within. He that's thus dead, is freed from Sin; Ro. 6. 7. Sin, or the guilty Sinner, the natural Spirit, is dead and gone, as to its own sinning life of enmity. So comes a ceasing from Sin, for ever; 1 Pet. 4. 1. The same mind in the Saint with Christ, for a complete, full suffering in the flesh, extinguishes all Sinning, self-destroying Power, for ever, in him. And this bring's the Saints matters to the selfsame pass with Christ's, when he said; Now comes the Prince of this World, and hath nothing in me. Jo. 14. 30. Satan would have persuaded Christ himself, and that, by an Apostle, to pity and spare his first-Covenant Law-Life, or righteous natural self: But he utterly rejected these flattering Judas-Kisses, and Smooth words of the Enemy, which are drawn Swords, to Wound and Kill Men, eternally. He took not the enemy's Counsel; but, clean contrary, brought his own Spiritual Sword and Fire upon it; Crucified, offered it up, by a Holy Obedient death, in Sacrifice to his Fathers Will. Saints must do likewise. They must hate that Life in themselves, he Crucified in himself, or cannot be his Disciples. But, under all plausible appearances of kindness (for Self-Preservation, and Salvation) does Satan animate his Party in Man, the Disputer of this World, to Dispute and Contend for his own everlasting Destruction, against all Christ's Gospel-things and truths. By Man himself, does he carry on his work, smoothly and fair, for the destroying him, for ever. Men are, generally, in their fallen State of nature, Children of Wrath, dead in Trespasses and Sins, hateful to, and hating God, and one another. So, are they half Devils, ready (as 'twere) made to Satan's hand, by his own hand, or first blow upon humane nature, in our first Parents. They are Enemies of God; Lovers and Friends of World and Devil, in corrupt, or, in part, righteous nature. They are Litteral or Mystical Adulterers and 〈◊〉; Jam. 4. 4. Thus we see, Men want no more of being complete Devils, as Christ asserted Judas to be (Jo. 6. 70.) then of being fixed and rendered unchangeable in Enmity. They are born and live, as thus forward, in the ready Rode and broad way, towards their everlasting Destruction. And, to forward and encourage the restored righteous Party, in this way, there want not for a World of false Christ's, and false Apostles, in the Counterfeit guise, apparel, and dress of the true, fitted to deceive, if possible, the very Elect. These evil Angelical Roaring Lions, in Christ's Clothing; and 〈◊〉 in the Clothing and appearance of Christ's true Apostles and 〈◊〉, will, in their Lying Spirit of Divination and false Prophecy, warrant this, their very way to Salvation; Ezek. 13. 6. Here's Man's dangerous condition, on all hands, as to his grand concern. In this deplorable State (these, almost, desperate Circumstances) all Men are in, does Christ, the true WISDOM of God, publicly warn and cry out, aloud, to them all, to take heed of being taken with this deceitful Doctrine of Men and Devils; their false, accursed, other Gospel; and, that they listen to his contrary Counsel and Instructions of Life, submit to his Reproofs of Death, on that Spirit of nature that's 〈◊〉; and so, receive, his Spirit of 〈◊〉, that can never Sin, or be deceived, err, or miscarry; but, 〈◊〉 discern and own all his words of truth; Prov. 1. 20-23. See then and consider, Oye Sons of Men, the different posture ye are in, towards your Blessed Saviour, and the Abaddon, Apollyon, Red Dragon, and Destroyer. Christ comes to Cross and run down fallen nature, as to the corrupt Lusts, and vile affections of Litteral Sodom. This done, and nature recovered, and set afresh, upon its 〈◊〉, in a rectified first-Creation orderly state or mystical house; he comes again with Fire and Sword upon this, to pull it down and destroy it, in order to the new spiritual Building and Life of the Rock. Here's all this unpleasing Cross-work, to nature, corrupt or righteous, which must be submitted to, and obediently complied with, or no Salvation. On the other hand, Satan that comes to destroy Men, finds them in a ready posture, gladly to receive and entertain him and all his words, his flattering Kisses and smooth Sayings in his accursed other Gospel; all, after their own Hearts desire, and Palate. And, if he can but fix them in Enmity, they are his own, for ever; direct Devils. Now, whom think you, like to be most welcome to Man, the destroying Saviour, or the saving destroyer? Christ, or the Devil; the Angel or Messenger of God's everlasting Covenant, or the Angel of the Bottomless Pit? The whole World (or, earthly party of mankind, corrupt or righteous) lieth in Wickedness (1 Jo. 5. 19) or, in the wicked one, the Devil; liable to be used by him, against God, Christ, all awakened Spiritual Saints, and Gospel-truths', as Paul, when eminent in the Law-Righteousness of Man, was. Ready are all, save actually awak'ned Spiritual Saints, to embrace his smooth words of Counsel (which are drawn Swords, to kill them, saw they all) and to be at his service, greedily receiving, teaching, and Hearing, the very doctrine of Devils, without the least scruple, for Salvation. All the World wonder and run after the Beast; Rev. 13. 3. His Ministers and Apostles are of the World (or, worldly, earthy nature and Life, in the Image of the earthy, the Wisdom and Righteousness of Man) so, teach only such worldly things, for Salvation; speak of the World; and the World (all of the like earthy-temper and Spirit) hear, follow, and Embrace their Doctrine. Down it goes, without any chewing, pause, doubt, or suspicion. If this Doctrine wear threadbare; and lose its colour, he will cloth it with the appearance of Christ's Spiritual, true Gospel-Doctrin. In this dress, he, with his Angels and Apostles, come, as Spiritual Wickednesses, in Heavenly places or likenesses, to deceive, if possible, the very Elect. But, all won't do. The said two, in and with the Saint, can pluck off all their Vizor's, detect the Mummery of these Wolus in Sheepsclothing; and, wherein they deal proudly and subtly, will be above them, every way, at every turn. The new-Creature-Spirit of Christ, in himself and Saints, is abundantly too Wise and hard for them all. And then, the infinite Divine Spirit (the supreme strength of all, the Fountain-Contriver and former of the other) makes up the Triple-League, or Threefold-Cord, which secures the Saint, above all words or wonder. What think you now, of the Saints Furniture, To fight the Battles of the Lord against the mighty, evil angelical, or humane Principalities and Powers of this World? May they not safely say, as Elisha to his Servant, when besieged by the Syrian Army, in Dothan, 〈◊〉 that be with us, are more than they that be with them? 2 King. 6. 16. Our Rock, our Army, our Arms, are not as theirs, fleshly, weak, feeble, and nothing worth, but Spiritual and mighty, in and through God, invincibly strong and powerful, to beat, profligate, and cast them all down, with all their vain imaginary strong holds, high Places, and self-exalting confidences therein; 2 Cor. 10. 4, 5.  
The threefold Cord, here, not quickly, or easily (yea, utterly impossible, ever to be) broken, may seem to import, first, the most high Union of divine Father and Son, the 〈◊〉 〈◊〉 and Form of God. In this Union, the Three that are (impersonally as 'twere) One, in the divine Essence, are distinctly and personally three and One, in the infinite and purely divine Form. And so are they, from Eternity to Eternity, ineffably, the peculiar Object of their own infinite understanding, in a transcendent sublimity, above all Creation; or Creatures, when made. The divine form, or Son of God, is the Three that are One, in a personal visibility or discernablevess, properly calculated and suited, only, to him, whose understanding is infinite, Ps. 147. 5.  
The second link in this threefold Chain or Cord, imported here, may be the Union of divine and creature-nature, in Christ's person; the divine and supreme creature-Form, or Image of God most high, the Infinite divine Father or Essence.  
The third and lowest of the three Cords or Links in this golden Chain, is found in the unchangeable Union of Christ and Saints, in his new-creature-spirit. They are personally united with him, as he with the Father; are one with him, as he and the divine Father are one; Joh. 17. 21 -- 23. Thus come all things to be the Saints, as he is Christ's, and Christ God's; 1 Cor. 3. 22, 23. This, have Saints, in their lowest of these three unions. By the Second, all the fullness of the Godhead dwell's bodily, in the Man, Christ; Col. 2. 9 He is Possessed of all divine and creature-fullness, in absolute perfection. These twofold fullnesses make up that unsearchable divine and creature-riches of his person, Paul preached; Ephes. 3. 8. All creature-nature in Christ (all, below his infinite divinity) is called Man. Man is a warranted Scripture-Title for all, below pure divinity, in Christ, and in all Angels and Men, good and bad. Christ, thus, is the Man or Angel Gabriel, that appeared to Daniel and Mary; Dan. 9 21. Luk. 1. 19 26. Evil Angels are Men of sin, with their Father, the Devil. So are all men, that are, by them, fixed in enmity, with them. And Christ, with two of his holy Angels, were the three Men that did eat of Abrams Calf, with butter and milk, under a Tree; and warned him of the near approaching destruction of Sodom; Gen. 18. All rational, intellectual creature-nature (natural or spiritual, in Creator or Creatures) is comprehended in the Word MAN. Saints then (by their personal union with the Man Christ, as Mystical members of that one Body he is Head to) are entitled to all the divine and creature-riches of his most glorious and wonderful person. Such riches therefore, do all true Gospel-Ministers preach, declare, and offer, under Christ, unto Men (Ephes. 3. 8.) to all Men, Jews, or Gentiles; Heathens, or a first-covenant People of God.   

Vers. XIII. Better is a poor and a wise Child, than an Old and foolish King, who will no more be admonished (Heb. knoweth not to be admonished.  
This poor wise Child, is the true Saint, as run down under the Cross, from a rich, prosperous, fruitful state of his natural spirit, into poverty and barrenness; from the fading beauty, visage, and glory thereof, in the restored Life and Image of the Earthy, into a weak, despicable, and (in the sight and judgement of the self-confident, flourishing first-covenant Saint, in holy flesh) shameful condition; yea, in the marred visage, glory, life, and wisdom of Man (all the other looks upon, or trusts in, for salvation) the very filth of the World, and offscouring of all things. All this, Paul, when a Gospel-Saint, rich, wise, strong, and honourable in the Lord (even in that spiritual Life, which yet lies hid with Christ in God) seemed to the Law-Saint. A, who but he, a non-such was he, when an eminent Law-Saint, in his own holy flesh, or restored nature. But, when a true, Gospel-Saint, in Christ's Holy Spirit, a mere no body, or worse, with them that still are where and what he was; his righteous Brother pharisees, and other Professors. Once, beyond them all, at Holiness: now, 〈◊〉 〈◊〉 of the World, the off scouring of all things; 1 Cor. 4. 13. See you what the Judgement of Man's Wisdom, at best, is, about persons or things, that belong to God? Or, will ye never see? Take heed of that. If any had whereof to Glory (and rest on, for Salvation) in Holy Flesh; Paul, more, when but there; Phil. 3. 4. Just Job's case, in the eye of his three Friends, far Inferior to what he had been, in the Light, Wisdom, and Righteousness of that Holy flesh-state of restored naturals. And thus is it, universally, with all true Saints, when passing under the Cross, out of the Holy-flesh Church or House on the Sand, into God's Holy-spirited Church upon the Rock; from a Law, to a Gospel-Principle and State of Life. David's familiar Friends and Companions in a first-Covenant House, People, or Church of God (Intoxicated and Drunk with Satan's Charms, and Wine, there, in the first-Covenant, so as to despise Christ's Kingdom-Wine in the second) on his withdrawing and removal under the Cross (upon all that Life, Principle, Doctrine, State, and things of Man) for Salvation, in, the second, they became his forest Enemies. They lifted up the Heel (Heb. magnified themselves, above and) against him; Psal. 41. 9 Am I become your Enemy, says Paul, on this very single account, because I tell you the truth? Preach a Gospel State, to you? Gal. 4. 16. David, though a King, became a Song of those Mystical Drunkards (Ps. 69. 12.) Drunk with Satan's first Creation-Wine, that gratified their natural Palate, Belly, or Appetite; the Belly, that's but for such Meats, as will perish with it; 1 Cor. 6. 13. They that sat in the Gate, spoke against him. Was not the great Lord and Master, Christ himself, thus handled? Despised and Rejected of Men, even his own People in the first-Covenant, for Witnessing and Practising the Doctrine of the second? Isai. 52. 14. and 53. 2, 3. Jo. 1. 11. Was not Job (the next signal instance, for suffering, to his Lord) thus handled, on the selfsame account, by his first-Covenant Friends, when brought under the sharp Discipline of the Cross, in order to the second? They vexed; 〈◊〉 broke him in pieces, with reiterated, frequent, and continued 〈◊〉 Words. They made themselves 〈◊〉 to him. 〈◊〉 〈◊〉 themselves against him, in pleading his Reproach, when God was Stripping him (by his Cross-work, on that State) of the fading Glory 〈◊〉 that State, and taking that Crown from his Head (Job. 19 2-19.) which he had long worn and enjoyed, as a first-Covenant Prince or King in the Army (Job 29. 25.) of that sort of Pseudo-Fift-Monarchist's. Thus was Poor Job destroyed, and gone, on every side; forsaken and abandoned, on all hands, by God and Men, as to any more or farther Comfort in that state he had kinged it, in, over his fellow-Mortals. His very inward, Bosome-Friends abhorred him. And, was not Paul so handled by his Friends, presently after his quitting their Law-Principle and House on the Sand, for Christ's Gospel-Principle and House on the Rock? The next news we hear of him, is he, signally, beyond other Gospel-Saints and Apostles, Persecuted by Law-spirited Jews, at Damascus; Act. 9 19-25. 2 Cor. 11. 32, 33. What clear, plain, undeniable instances are here? Who would think, any sober Man (whose obstinate will does not bribe off, Pervert, Obstruct, and deafen his understanding) could withstand such undeniable demonstration, in this case? I would. For, who believes the report? Who takes any spiritual, Gospel-Testimony, with whatever undeniable Demonstration, attended and Ratified? No Man, in the single Wisdom of humane nature, at best, when made Wise, Strong, and Honourable in Christ, but there; Jo. 3. 32. 1 Cor. 4. 10. The natural Man, even in awakened Spiritual Saints, is ready and apt to wonder at this. But, retreating to the Sanctuary-Light of their Spiritual Man, they see how matters go, and the wonderment ceases. The Spiritual Man, the true Watchman, Prophet, and Seer of God, is a Fool, Mad, a Snare, Hatred itself; Where? With whom? With a first-Covenant People, and House of his God; Host 9 7, 8. Was this alway's so? Is it so, even now? (Gal. 4. 29.) will it be so, to the end of this World and Satan's Reign? E'en cease wondering then, at it, O Saints of the most High. What? Wonder at what has been the constant course and Practice of Humane nature, in all mankind, corrupt or righteous, Popish or Reformed, true Saints themselves not excepted, till unwomaned by the Cross, as to their mutable, fickle, Womanish Spirit of nature, and made actual Partakers of Christ's manly Life, in his Gospel-Spirit of Grace, springing up from the quickened Incorruptible Seed thereof? 1 Pet. 1. 23.  
Be not dismayed, to see the Law-Church of God, your Brethren in the first-covenant, Children, Spouses of Christ as a sleshly Bridegroom, in their Holy Flesh, turning themselves into a Synagogue of Satan, and serving his designs, in persecuting Christ's Gospel-Church, in his Holy Spirit; sitting and speaking Blasphemies, against them; Psal. 50. 20, 21. Paul, when a new-Covenant, Gospel-Saint, was a Fool, weak, and despicable to Law-Saints, in the renewed old, or first. These were still Wise, Strong, and Honourable in Christ, after the flesh, as to both Inherent and Imputed Righteousness, from him, Sanctifying and justifying them, according to the Tenor of that changeable first-Covenant Life and State. True Saints, when, with Paul, Job, and others, they find all that, to be but a fading flower, altogether Vanity, or a vanishing Shadow (however good in its kind, and beautiful in its day and season) a Glory to be done away; away they sling it, as Dung, for Christ in his Spiritual, Resurrection-Life, and Gospel-State. Paul also advises others to become Fools, with him, as to the Law-Wisdom of Man, in the first-Covenant, for the Gospel-Wisdom of God, in the second; 1 Cor. 3. 18. In short, Paul was a Poor Wise Child, in Christ's newness of Life, or second Covenant, that had (with the doting, first-Covenant, Law-spirited Corinthians) been, for a season, an old Foolish King, in the 〈◊〉 of letter, his restored old first-Creation spirit of nature: But, with this difference; not a fixed, knowing, wilful one, that would no more be admonished. For, as discovered therein, what he amounted to, and convincingly showed and offered a more excellent life and way; immediately, he conferred not with Flesh and Blood (consulted not with, or listened to the reasonings of the first-Covenant Wisdom of Man, in himself or others) but, was Obedient to the Heavenly Vision. Trembling, and astonished, he said, Lord, what wilt thou have me to do? Act. 9 6. Had he (after such convincing discovery of his folly and Madness, in Persecuting the Gospel-Spirit and Truths of Christ, in his Saints) obstinately persisted therein, he had been absolutely unpardonable. But, he did it ignorantly, 1 Tim. 1. 13. For, as soon as he knew a better, a Gospel-Life, and more excellent way of obeying and Worshipping God, he instantly yielded to God's terms, the death of his Law-principled, Persecuting nature, as 〈◊〉, for Christ's Gospel-Life. He found the Corinthians, after all this, confident in that State, he was in, when a Persecutor; Full, Rich, and Reigning as Kings; Wise, Strong and Honourable, in first-Covenant Attainments, from Christ himself, after the flesh. They were brought out of the corrupt, into the righteous Life of theirnature; and so, into some good degree of Conformity to the Life of Christ, that first Covenant Life of the Law, under which he was Born of a Woman: But, were, in no degree of Conformity to Christ, in the obedient death of that state, in Sacrifice to God. So, if they finally refused Paul's Counsel, Example, and Admonitions, for becoming Fools, Weak, Poor, and Despicable there (as he had done, in following Christ's own example and Counsel) they proved themselves (with thousands of others) in all Ages and Generations, the very Old, Foolish, doting Kings, here meant; and Paul, with his true Gospel-Disciples and Followers, proved themselves the Poor Wise Children of God, in a newness of Life; a Wisdom, a Glory, never to be done away. He was content, with Christ, to have his Visage Marred, his fading Law-Life and Glory, in the restored Image of the earthy, or first Adam, done away, as the undispensible means, of receiving the Life and Image of the Heavenly, or second Adam; 1 Cor. 15. 49. Job (with other first-Covenant Saints or Holy Men, in their own restored nature) while in the dark, and (in great measure, if not altogether) ignorant, for a season, as to the spiritual Life and Glory that was to follow (and fall to his lot) was sorely afraid, all along, in the flourish and fruitfulness of his own nature in first-Covenant attainments) of losing all, again; Job. 3. 25. That sort of Life, carries, in its very fading nature, something of a convincing, self-evidencing Demonstration, to the richest Possessor thereof, that it may be all lost again, come to nothing; and so, stand him in no stead, as to Salvation, or any safety, in a day of greatest necessity. The thing I greatly feared, is come upon me. What thing? Mystical Wrinkles and Leannes brought upon his smooth, fat, flourishing, rich and full natural spirit, or Man. And, these did bear Witness to his Face, against him; Job 16. 8. For What? For his Foolish, self-flattering thought, that the wisdom and glory of his own restored nature, amounted to any thing of true happiness. By the Blasts of God's Temporary Wrath (or dispensation of the Cross, upon it, and him therein) he found all, withering and dying away. All that, in all that have it, is subject to Mystical Rust, Moth-eating, corrupting, and becoming a Prey to Thiefs; as Christ himself warns, with advice to all, to look after that Heavenly Treasure, and Life, that's liable to none of these things, Mat. 6. 19, 20. Such first-Covenant, 〈◊〉 Riches, wisdom and glory (in the Possession and Enjoyment whereof, Men are apt to think they need nothing, as to true blessedness) is but a state, in which they are Wretched, Miserable, Poor, Blind, and Naked; wanting every thing that's durably, everlastingly, and unchangably good; Rev. 3. 17. The Mystical Riches and Garments, Gold and Silver of Laodicean, first-Covenant Saints, finally trusted in, will, by the Corrupted, Motheaten, Cankered, Rusty state thereof, be sound at last day, witnessing against them, in them, to their faces, as Fools and Madmen, for having wilfully trusted therein, against God's plentiful warning them, the experience of all Mankind, and their certain knowledge, that they trusted in a lie, a mere Vanity, for Salvation. God, by his Prophet, calls all the righteousnesses of Man, in a first-Covenant Life of Enmity to him, and the second, a fading Leaf, an unclean Thing, a menstruous Cloth, or silthy Rags; Isal. 64. 6. Enmity to God, that's filth of spirit, is found in them, and all their righteous works. Trusting in this fading slower, their own enlightened and enlivened nature, with all possible Ornaments and Embellishments thereof (that God, by Christ, and all his Holy Prophets and Apostles, since the World began, has warned them of the 〈◊〉 of, for true happiness) will render all, that finally so do, undeniably guilty of inexcusable folly. True Saints rejoice, and Glory with Paul, under the death-work of the Cross, upon all that, which such wilful Mistakers, trust in, for Salvation; Gal. 6. 14. That which Crucifies the World to Man, and him to the World, all worldly Life or desire in Man, to all or any worldly desirables (and those to him) is far from giving any true ground to the natural Man of the Saint, to complain of, or murmur with Zipporah, in letter, against Moses) at Christ, as a hard Master, a Bloody Husband unto them, by reason of the spiritual Circumcision. For, this cuts off Holy Flesh (kills and offer's up righteous nature, in Sacrifice to God) as that, which cannot enter (1 Cor. 15. 50.) but lets and hinders Man's entrance into the Kingdom of God, or God's Kingdom's entering into him, by his receiving Christ's Kingdom-spirit into him, so as to have the Kingdom of Heaven within him; 〈◊〉 Life, abiding in him. Christ tells us, therefore, his Yoke is easy; and Burden, light. His Cross, or death-work on nature, corrupt or righteous, in Publican or Pharisee, is so far, if rightly considered and understood, from being a frightful and unsupportably Burdensome and Embondaging a thing, that it is the only undispensable means and way of taking away from Man, the unsupportable Burden of Sin and Punishment, which otherwise, nature at best, will bring upon its own head, in a state of everlasting Bondage and Death. 'Tis the only Curer of all Diseases in, the remover of all Evils of Sin and Punishment, from Man, by the death of the continually guilty Sinner, the natural Man or Spirit, corrupt or righteous; and so, the bringer of the whole person of the Saint, into a Life and State of Everlasting Rest and true Blessedness. All this, have we, from Christ's own Mouth; Mat. 11. 28-30. Christ himself Marred the form of Godliness, the Image of the earthy, his first-Covenant Law-Life, his fading Glory, Beauty and Visage, when he had taken it, in our nature, even spotless Holy flesh. He had more of it to Mar, and so, was it more Marred in him, than it can be Marred in any other Man. And he Marred it, to some other ends and purposes, than it is Marred in his Saints and followers. He answered for the Sins of Mankind, atoned or appeased the Wrath of God, thereby, etc. None of these things are done, by any obedient followers of his suffering-Steps. But, 'tis their duty, to submit to the renting of the Veil of their (but in part) Holy flesh, as he did, of his perfect Holy flesh, as the undispensable way of entering within the Veil, into the true Holy of Holies, and so, of ever coming where he now is. Will such death and loss, expose to Contradiction, Shame, and Contempt from Men; from Wise, Holy, first-Covenant Saints? Such despised and rejected, contradicted, and Blasphemed all Christ's Gospel, new-Covenant Doctrine, and Crucified his Person; Isai. 52. 14. 53. 3. Heb. 12. 2, 〈◊〉. The new and living way (yea, and the old and only way) by which, any ever could enter within the Veil, into the true Holy of Holies, is that, which Christ Consecrated for us, by 〈◊〉 his fleshly Veil, or Holy flesh, his righteous natural state, that was a Veil, a Wall of Partition, between even our fleshly nature, in his own person, and the Holy of Holies. He therefore, did not the Will, spoke not the Words of that understanding, in our fleshly nature, though pure, spotless, and perfect, in its kind; but suffered (yea, in and by his Holy Spirit, put it to) death.  
The changably righteous Law-spirit, in Christ himself, was not the infallible Gospel-Preacher: but, his everlasting righteous Gospel-spirit, that Preached death to the natural, Law-spirit, in himself & all others. He, herein, spoke the words, did the works (Joh. 14. 10.) and will of the Father that sent him (Joh. 4. 34.) even in preaching death to, and kindling the mystical fire of his heavenly spirit upon his own earthly, and crucifying his own natural, fleshly understanding and will, though perfect in its kind. This is the work, his Father sent him to do, which when finished, he prayed for his return, out of the death of our crucified nature, into the Life and Glory of his Father; Joh. 17. 4, 5. The words of Christ's Gospel-spirit, are Spirit and Life (Joh. 6. 63.) they all recommend unto Men, and tend to the persuading and counselling them, to submit to the terms of having his everlasting righteous spiritual Life, set up in them; to wit, the death of their natural state. Christ could do nothing of himself (or in his fleshly Law-life and state) Joh. 5. 30. nothing, that his Father sent him about. His errand and business was, to put it to death. Passive obedience to his own Gospel-cross, Spiritual-sword, or Circumcision-knife, was the high duty of his natural spirit and whole Man. There's no other way of coming to do all things well, in God's sight (which can only be in his Gospel-spirit or principle of everlasting righteousness, and active obedience) but, by the passive obedience and death of our Law-spirit, or natural state, in which we can do nothing well, before God, nor ever enter into his Kingdom. Christ, in his Gospel-spirit (the true principle of active obedience to God, for ever) did and said, always, what was wellpleasing to to his Father (Joh. 8. 29.) as found in exact harmony with the very mind and will of his infinite divine spirit. He despised the shame and contempt of those that despised his Crucified natural man; Heb. 12. 2. And those that do not so, he will despise, disown, reject, and be ashamed of, when he comes in the Glory of his Father, with the holy Angels; Mark 8. 38. Christ's Doctrine was not his own, but his that sent him. Whoever does receive, or despise and reject the words of his Gospel-spirit, in himself or saints, receives or despises the Father that sent him; and him, that sends them. The four Gospels abound with words to this purpose; especially, John's.  
First and second Covenant-Saints; poor wise children, in the second; and Old, doting, foolish Kings, in the first, are in a perfectly cross constitution and thought, about salvation; absolute sools to one another. The Cross on Man's wisdom, is reckoned the starkest, arrantest folly and madness, imaginable, by natural Man and Angel. But, one broken, contrite-spirited, crucified Saint, is of more esteem with God, than millions of unbroken, uncrucified Men and Angels, in all the excellencies, glories, wisdom, and righteousness of their first-creation humane and angelical natures; Isai. 66. 1, 2. Man's day, or light and Judgement, in first-covenant wisdom; and God's day of Judgement, in the second, will be found in flat contradiction to each other, in this grand concern of men, about Salvation. Whose Judgement, whose word will stand? His or theirs? Think well on't, before too late. there's no speaking, at present, to the old self-deafned, doting, foolish King, by the poor wise Child. He scorns and rejects (with a wry mouth, Rhetorical mockings, in utmost contempt) all his words and warnings. His whole Gospel-doctrine of the cross, on all, the foolish King rests in, for Salvation, is rejected, as absolute foolishness, and madness. 1 Cor. 1. 18 -- 23. and 4. 8. 10. Host 9 7, 8.  
These foolish, self-confident, first-covenant fifth-monarchists (that tug it out sometimes, with worldly Caesars, for the civil sword; as that, by which, to manage the reign of Christ, in this world) are but at the same work, the Jews desired to have Christ have been at, by owning himself a King in his first-covenant law-life, and righteousness of man, which he refused them in; 〈◊〉. 6. 15. Refusing to be a King, in the fading Law-principle of first-covenant life and operation; and asserting his kingdom in the Gospel-spirit of the second, they crucified their king; Joh. 19 15. They, that would have set up Christ for their King, in this world, against Caesar, say (to rid their hands of him) we have no King but Caesar, in answer to Pilat's question. This is the confusion and falsehood, found in man's shusfling wisdom, on all accounts, at every turn, about and against his own Salvation. When God, not only by words, but deeds, in his blasting dispensations, witnesses his displeasure against them, and all their false confidences, not suffering them to prosper in them (〈◊〉. 2. 37.) still they are at the same point. When they find mystical grey hairs, decays, and old age, convincing Harbingers and Messengers of the approaching Death upon them (as to all that 〈◊〉 Life and Riches, they have trusted in) still, there they'll hold, and hope for safety. When God comes upon them, in his beginning Judgements on that State they trust in, so as undeniably to evidence to them, that as fixed in, 'tis but the Mystical Land of their Nativity, and Border of Wickedness; and they (therein) the People, against which and whom, he hath Indignation for ever (Mal. 1. 4.) still, they obstinately rest, and trust for safety, therein. Here's the case of these old foolish Kings, that will not be brought to any happy, obedient change of mind, by any thing the Lord either says or does to them. They obstinately persist in bringing forth Wild Grapes, Gall and Wormwood, from a bitter Root of Enmity in them, against God. And, they will, still, needs pass for his only Gospel-People and Saints, when a downright Synagogue of Satan, fixed in unchangeable Enmity and Rebellion, against him. This do they, to their literal Graves. And, to carry on the like destructive work on others, that they leave behind them, as their Counsel-Legacy to them, in their dying words, they'll charge their hearers, the pretended Gospel-Churches of Christ, that they look not after, regard, or receive any other Gospel, than (that accursed false one) they have Preached to them; even the same, the Old Serpent Preached to Eve, that Eternal Life is to be found in the Old or first-Creation State of nature, and that they shall not die at all; and so, that all Preaching the Cross and Death upon it, is a Blasphemous fiction, against the Law, and that Holy place or State of Man. Thus the Jews accused Stephen; Act. 6. 13. The whole Gospel is reckoned by them, Blasphemy against the Law. The whole current of Scripture (in the Gospel-sense of all, runs for the Poor Wise Child: But, the whole current of their false, other, Law-Gospel, and short sighted Interpretation of all Scripture, runs clearly, for the old Foolish King, in exact Harmony with the Old Serpent, that Bewitches Teachers and Hearers, through self-love to the sading Life and Glory of their own nature, into a state of unchangeable Enmity to God, and Death to themselves, with him.  
Oh, but say they, that which you call Satan's, and our accursed other Gospel, is the very same, you call Christ's. You only come forth in an affected singularity of words, but say all the same things, we do. We Preach and own the Cross of Christ. Upon what? The corrupt Spirit of fallen nature, with the vile affections and lusts thereof. But, what say you to the Cross on your enlightened, restored, righteous nature, made Wise, Strong, and Honourable, in Conformity to that Life of the Law, or Holy Flesh, Christ took, as Born of a Virgin? Is this the Subject of the Cross of Christ? Are ye willing to part with all this, in case ye had it to part with? To despise your own righteous Law-Life, or Living Soul, for Christ's Gospel-Spirit? Job. 9 21. What else, did Christ Crucify in himself, but this Living Soul? He had nothing of the vile affection of corrupt nature, about him. And, as for the Cross, so they are for (and they Preach) Regeneration, new Birth, new Creature, Grace, etc. Who but they? But, what call they so? Reformed, enlivened, righteous nature. Thus, while we all talk of, and apply Christ's Gospel-Words, to our several Saintships (natural and spiritual, in first and second Covenant, our Holy Flesh and God's Holy Spirit) all seems in a Confused Buzz and Jumble of words, to simple, undiscerning People (Ro. 16. 18.) yea, to Man's Wisdom, at best, to be one and the same thing; Christ's and Satan's Gospel, all one. All manner of good Words, fair Speeches, Scripture-Language, in one as well as tother. While this, in a manner, universally carries it, with Professors, all's their own. Their teachers find little need of any troubling themselves, to defend Satan's and their Mercenary, False, other Gospel, against Christ's true. But, if the point and edge of Christ's Spiritual Gospel-Sword, the Living WORD of God, come forth in such a sharp, distinguishing sound and way, that this first shuffle won't serve their turn; then go Satan's Apostles and their followers, another way to work. Blasphemers, Madmen; the Prophet's a Fool, the Spiritual Man is Mad; This is their Language. So said the Holy Professing Jews, of Christ himself (Jo. 10. 20.) for his new-Covenant, Gospel-Doctrin. ay, but yet, while few hear or regard Christ's Gospel, and, almost all the few, that do hear the outward sound of its words, take nothing right (though they conceit they do, and so Halt between God and Baal, Christ's true Gospel, and Satan's lie) all's well. No need, think they, of any 〈◊〉 against this new light. While things go at this rate, that the God of this World, the Devil, can cast his Mist before Professors eyes, or blind their minds, by a sound or noise of all the words of Christ's Gospel, from the letter of Scripture, to carry on his contrary Gospel (as all in all, that's nothing at all) what need his Ministers trouble themselves, to encounter Christ's? While Christ's 〈◊〉 next to 〈◊〉 hearers, and yet fewer understanders, e'en let it alone, 〈◊〉 Satan, say his Apostles. No need of taking notice of it, or souling our singers about it, in wilful Contradicting and Blaspheming it. Thus is it, yet. But, if an awakened Multitude, under the latter Rain of the Spirit (as under the former, in Primitive Gospel-times) should listen to and look after the very Christ, the very Gospel, with a seeing eye, a right hearing and distinguishing car, so as to know, clearly, the voice of the true Shepherd in himself and Saints (in its distinction from, and direct Opposition to the Voice or Doctrine of Strangers, Satan and his Apostles, or Gospel-Ministers) this (when it happens) will cause some Tumultuous, outrageous doings, you'll find. Some valuable number of Followers and Receivers of Christ's Blessed Gospel, will give such disturbance to their cursed one, as will nettle the Teachers and Hearers thereof, and put them into the temper, Paul once was of, so as to be continually Breathing out ' l 〈◊〉 and Slaughters against the Disciples of the Lord (Act. 9 1) the Asserters and Followers of his Gospel. Will ye hear a comfortable word, yet? While any do this, as ignorantly and innocently as Paul did (in Zeal for his Law-Life, or first-Covenant principle of action) why may we not hope, that they, as Paul, may (through greater Mercy, than they are yet aware of) be turned by Christ, into signal Preachers and owners of Christ's Gospel? But then, with Paul, they must look presently for Persecution, even from those they were joynt-Persecuters, with. Sure, this is an encouragement, worth noting, and may serve to wipe off the Injurious Imputations of Censoriousness, Satan's self-confident Gospelers do so brand Christ's, with. Multitudes of Professors, enamouted wholly with Satan's, will most carefully take heed of coming near the sound of one word of Christ's Gospel, lest they should be Perverted, to their own Salvation, and delivered from the Wrath to come. But, there are a second sort (a far smaller number, yet) of Christ-haters, that can afford, sometimes, to hear the sound of true Gospel-words, but take no heed how they hear them. So, do they, little or nothing, perceive, or regard any distinction between the Voice of the true Shepherd, and that of Strangers; Christ's and Satan's Gospel. May we not reckon these shuffling Halters between God and Baal, in a more dangerous condition, than the former? They'll boast of their Wisdom, and Charitable Opinion they have of (almost) every body, any teachers, that take and own the letter of Christ's Gospel, and talk against Profanes, or the like. These glory in their shame. Oh, thank God, say they, we have a liberty to hear any body. What's all this? A Liberty to be Mad, and Rebel against God, that has convincingly evidenced to them the true Shepherd's Voice, Words, or Doctrine (in and from himself and Saints) from all variety of Strangers Voices, or Doctrine. They'll please themselves to talk much of bottom; that they hope, at bottom, and as to the main, all may be well, though at top, ouvert Action, Practice, Choice, and their whole course, be of a dangerous Complexion, and that, against acknowledged Conviction of Christ's Gospel-truths, & a kind of general owning, and worded-kindness for them, and the Assertors thereof, in a Corner. But they follow after, and sit under such Teachers and Doctrin's, as are, in all extremity, contrary thereunto, as Hell to Heaven (sure, Doctrines of Devils are so, to Christ's) and this, when the Doctrine of Christ's Gospel, lies before them, and is fairly offered to them, in the Words of God's Wisdom, which the Holy Ghost teaches. A most dangerous boasted Libertinism! God defend me from such embondaging, destructive Liberty. For, 'tis sorely doubtful, whoever halt thus between God and Baal (as to own God's Words with their Mouth only, and Baal's in their Heart) that, at bottom, they down right hate God's, and love Baal's Gospel; like that, not only, best; but, only. What less can be feared, when their halting, brings them, at length, wholly to avoid God's offered Gospel, and positively own (so far as wholly choosing to sit under Satan's, is an owning) a directly contrary Gospel? Yea, contrary, in all extremity; that Devils themselves shall be saved, at long-run. Might this generally take place, all other Doctrin's of Devils might be spared. If they can get Men to swallow down this, what need any other, or any care, or troubling our selus about Religion, or Salvation, at all? We shall all be saved, say Devils, and you shall all be saved. we'll warrant you, ye shall far as well as we do. I believe that. This Persuasion is the largest inlet to Rantism, that ever was devised, be Practice what it will, from a little present self-interest. How powerful and prevalent is felf-destroying self-love? The general and uniform Doctrine of Devils, is, what the old Serpent Preached to Eve, that Eternal Life is to be found in the first-Creation State of Man and Angel; so, no need of a second, or second Covenant Principle of Life, in flat contradiction to Heb. 8. 7. Men, in all variety of Church-form or way, all sorts of Pretensions towards God, Christ, Gospel, and Salvation, within the compass of first-Covenant Principles, are all of a Batch, all as one Man, against the true, new-Covenant Gospel of Christ, to a tittle. All spiritual Light, for discerning of Christ's from Baal's Gospel, does but highly aggravate their Sin, in rejecting Christ's for Baal's. The Devil and his Angels had fuller Light, clearer discerning of Christ's Gospel-Life, at first, than even Adam in his Innocency, and of the necessity of parting with their first-Covenant Law-Life, for it, as their unspeakable advantage, for the gaining Eternal Life, and scaping Eternal death; yet chose, as we find, their own eternal Ruin. All Men, that hate Christ's Gospel-Life, fixedly, unchangably, do the same thing; make the same evil choice, and will come to the same end; Pro. 8. 36. All Men, since the fall, are (in light) below Adam before the fall, that was below Angels before their fall, who yet made such choice as proved their irrecoverable Destruction. Consider this, well. And then, since the fall, is there positive Enmity in Man's whole nature, and so in all Mankind, to the Gospel-Life of Christ, and all right words thereof; which was neither in Angel or Man, before their fall. Bare Light or knowledge then, by the best mere Enlightening Spiritual Gifts, is so far from doing our work for Salvation, that through Obstinate, Wilful, Knowing Rebellion against it, does it lay Men under far deeper and sorer Condemnation, then if they had never had such Light, or heard of Christ's Gospel, at all; Heb. 10. 26-29. 2 Pet. 2. 21. 'Tis, indeed, the direct, full, unpardonable Sin against the Holy Ghost, if finally persisted in. Nature, in itself, corrupt or righteous, is as a nether Millstone, to Christ's Gospel; an Infidel, as to all the Doctrine thereof. What? Wise, Strong, and Honourable in Christ, Infidels, Unbelievers, as to Christ's Gospel? They, or Paul, choose you whether; 1 Cor. 4. 10. But, let such take their course; the poor wise Child sees, where both he and they are. He knows that Christ the Righteous Judge of all, has pronounced and declared, already, beforehand, the poor wise Children, blessed, to their unspeakable Joy; whom, they labour, by their Lies, to make sad, as reckoning and calling them Blasphemers and Mad People.  
And, as for the wicked rich ones, the Old foolish Kings, in a state Christ pronounces woe to, they strengthen their hands, and confidences (against all the warnings, counsels and power of God himself) promising, assuring, and warranting them eternal Life; Ezek. 13. 6. 22. See Christ's contrary Judgement, on both sides; Mat. 5. 3-12. Luke 6. 20 -- 26. Men's presumptuous, self-confident Kinging it, in their own renewed law-nature, in a wilful despite to God's Gospel-spirit of Grace, renders them a spiritual Sodom, and Synagogue of Satan. Though they impudently say, they are Jews, or the very Gospel-Church and Spouse of Christ (Rev. 3. 9) They lie; or, at least, deceive themselves with most false imaginations, and delusive dreams. They need every thing, conducible to true blessedness. The highest and utmost folly of these Old, doting Kings, is, they'll not hear of their madness; not be told on't. They'll no more be admonished. They deafen their Ear, and wilfully turn away their understandings from any such true openings of Scripture, as open that Kingdom of Heaven, they set themselves to shut up against themselves and others. Yea, if any word, of a seeming tendency towards the Kingdom, or spiritual, Gospel-sense of any Scripture, drop from themselves, unawares, in their ministry, or sickbed, they'll carefully call it back, or limit it into a compliance or harmony with all their other false words. They'll, by no means, leave any jealousies behind them, in their hearers, as to the truth of their reputed Gospel ministry and doctrine. Thus go matters, all a long their lives, and at their deaths. So, their hearers applaud their doctrine, praise their sayings, and follow them to those chambers of darkness and death, where none of them ever see light. This gets man in honour (or in the fading Glory of his own restored nature, form of Godliness, Image of the earthy, not dull considering, or willing to understand, how little it amounts unto) by fixing there, in unchangeable enmity to God, and the power of Godliness, in the Image of the heavenly. See, for all this; Psal. 49. 12-20. The old foolish King, in all Generations, is at this desperate work; reckons and calls Christ and his poor wise children, mad; and says, they have a Devil; Jo. 10. 20. Host 9 7, 8. But, such Kings are the fools and madmen, beyond words, in refusing all spiritual admonition and counsel, as to the unspeakable gain of parting with that fading law-life (they trust in) for Christ's everlasting Gospel-life and riches. These foolish Kings are in a Toil. The more they struggle, bestir themselves, and lay about them, to heap up their deceitful riches, and strengthen their false confidences therein, the more are they ensnared in the works of their own hands; more and more entangled, catched, and held fast by Satan, in that fading life, he knows will prove eternal death to them, with himself. They strive for Salvation, in direct enmity to God, and that spirit of grace, in which it ever can be found. This is the sad condition (these, the deplorable circumstances) of these old foolish Kings. And all this, under the undeniable experience of the withering and decay's of all, rested in, by them, for Salvation. Here's the case of Teachers and Hearers, at this day, under the blast of God's displeasure upon them all; and upon all, they trust in. Such a course, finally persisted in, will render them despicable Creatures, to God, Christ, Spiritual Saints, and Angels, for evermore. But, room still is left for a hopefulness of seven thousand, yea, seventy times seven thousand Spiritual Saints, yet involved in the Universal Heresy of the sleshly Professor or Carnal-Gospeller, amongst us. Nothing will do't, with others; neither Words nor Blows. Such a fixed 〈◊〉 Israel, Kinging it in the flourish of their own restored nature, are 〈◊〉 by Edom; Mal. 1. 4. Though they know and say, we are 〈◊〉 (under the blasts of God's displeasure, a clear case) but, we will return and build the desolate places; we will yet build (upon our sandy foundation) and rest confident still, in our desolate, impoverished, blasted life of nature. Build, if ye will, while ye will, says 〈◊〉; I'll throw down all, again, as fast as ye build; as a Land, a 〈◊〉, or state of unchangeable 〈◊〉, that I have indignation, forever, against. Obadiah gives us a full and large account of this mystical Edom-spirit in an earthly-minded generation of Angels and Men, represented by literal Esau, or Edom. God sends his ambassador, Obadiah, to declare their offence, and proclaim war against them, for it; v. 13. They say in their hearts, who shall bring me down to the ground? This, they Presumptuosly say, in the very day of God's Controversy with them, and Judgements upon them; even when they feel that Power of his, they know there's no bearing up against, or standing before. Yet, they say, who shall bring us down from those Clefts of the Rock, those Mystical high and strong places, we have made (and got for our) Habitation? This high, Rocky Habitation does import that high and Heavenly place or appearance of Christ's truly Rocky new-Creation Life and Glory, they (most wickedly) transform themselves into the likeness and resemblance of, to fight against, even against the true Rock of safety and everlasting Salvation, which the poor wise children trust in, run into, and are safe, for evermore. The old foolish Kings, get into these counterfeit Heavenly places or Gospel-appearances, Satan's prepared strongest holds for them; and there (as fond imagining themselves out of the reach of God's Wrath or Power) do they boldly bid defiance to him and his Spiritof Grace; as if they should say, let God do his worst. We fear him not. For, Who can bring us down, from our high and strong place? They have made their Eagles-Nest so high, that they reckon themselves secure from the Power of evil; any Punishment from God. Habac. 2. 9 Thus accoutred and fortified for self-defence, do they most proudly, daringly, and Presumptuously send their challenge, against the Almighty Divine and irresistibly mighty new-Creation Power of Christ and God, as if higher and stronger than both; and so, in no danger of being brought down, by either. Who shall bring us down? Here's their confidence in their Mystical first-Creation Rocks and Mountains, evil Angels, their proud helpers, who must all stoop under Christ's all-powerful Revenging hand (helpers and helped) which when actually upon them, they'll still persist obstinately in their Presumption, saying of themselves, I am God, before him that slay's them; but says God, thou shalt be seen and found to be but a Man, and no God, in, or under the hand of him that slayeth thee; Ezek. 28. 9 They say, Who shall bring me down? I will, says God; Obad. 4. Though thou exalt thyself, as the Eagle-eyed Spiritual Saint, as if Wiser than Daniel (Ezek. 28. 3.) and though thou set thy Nest among the Stars (as if equal to my Holy Angels) thence will I bring thee down, saith the Lord. Thus will they, by ouvert Acts, give the utmost evidence of their most desperately wicked Hearts; by which, fully to ripen themselves for the final Triumphs of God's Justice, upon them all. Though hand join in hand, Men with Angels, in this desperate Confederacy and Combination, against God most high, for the practice of the utmost Spiritual wickedness against him, they shall not scape unpunished. He is infinitely above them, in all their proud dealings against him; and, will do, as he sees meet, to them all. They pretend to all the safety, Strength, and Wisdom of Spiritual Saints, and Angels. All this will not do their work; but, ripen them for God's strange and wonderful work, in Judgement, upon them all. The things of this Esau-party of Angels and Men, shall be searched out, and their hidden things sought up (v. 6.) their hidden Works of darkness, not only hidden under the form of Godliness and Righteousness of natural Man or Angel, but under the disguise, and counterfeit resemblance of the very Power of Godliness and Righteousness of God. All won't secure their Mystery of Iniquity from God's infinite divine, and all-searching, all-discovering, infallible new-Creature understanding. All their first-Creation Vanities and Deceits, under whatever Artificial Gildings and Glittering appearances, will be discovered, blasted, and destroyed, by him they have to do with. 'Tis a fearful thing to fall into the hands of the Living God. They'll, too late, find it so. All the disguise and deceit, used by them, has been, to manage their design, for offering Violence to their Brother Jacob, God's poor wise children, true Spiritual Saints. For this, Shame shall cover them, and they shall be cut off, for 〈◊〉; v. 10. Cruelty, and Persecuting Enmity to them, Christ takes as done to himself. Why Persecutest thou me? Act. 9 4, 5. Mat. 25. 45. No kindness, from the old foolish Kings, is to be expected by Christ's little ones, his poor wise children. The season, for Jacob's absolute deliverance, will be the season of Esau's absolute destruction; Obad. 21. When the Kingdom shall be the Lord's, Saviour's (even Christ, with his Angels and Saints) shall come upon Mount Zion, to judge the Mount of Esau. Then shall it appear, whose Rock or 〈◊〉 is strongest, or greatest. Their Rock will dash all Enemy's Rocks, in pieces; their Mountain or Kingdom, crush and sink all the Enemy's Mountains or Kingdoms, underfoot; and be set on the top of them, over all. Spiritual Saints, out of all Nations, shall flow unto it (Isai. 2. 2.) as their invincible strength and safety, against (above, and from) all the Powers of darkness, and Gates of Hell, itself. For, on this Mount Zion shall be deliverance, and the House of Jacob and Joseph shall be a fire, and a flame; and, the House of Esau for Stubble, to be devoured by them. Will any doubt or question this? The Mouth of the Lord (the Mouth or new-Creature Wisdom, the Living Word or Supreme Prophet of God, Christ himself) hath spoken it; Obad. 17, 18. The fire and flame of Jacob and Joseph, signify the irresistibly burning and bright-shining Light of Christ's new-Creation, Gospel-Life and Spirit, in true Saints, at that day of Judgement, that shall undeniably evidence the unpardonable wickedness of their implacable Enemies, and irresistibly burn and consume all their Glory and Power, for ever. So shall the whole Babylonish party of incorrigibly wicked Angels and Men (as fitted fuel for the said Mystical fire and flame) sink, and never rise more; as is figured in God's denounced Judgement, on Litteral Babylon; Jer. 51. 64. They shall be punished from the presence of the Lord, and Glory of his new- Creation-Power, in himself, in his Saints, and in his Mighty Angels; 2 Thes. 1. 7-9. This get the old foolish Kings, by their obstinate return to build up the desolate places, or that State and Life, in themselves and others, God is blasting and pulling down in them all, by his righteous Judgements upon them. This work, and design of theirs, is the highest aggravation of their wickedness, under a self-condemning Light within them, and the certain effects of God's evident displeasure, upon them. God will render their final destruction, and the cause of it, so manifest to themselves and all others, that they shall be seen by all, to be justly called, the People, against whom he hath Indignation, for ever.  
And thus have we some account of the poor wise Child, and old foolish King, here; and, what conclusion they will both come to, in Eternal Life or Death.   

Vers. XIV. For, out of Prison he cometh to Reign (Heb. Out of the House of Bondmen, or Bondage, he goes forth to Reign) Whereas also, he that is Born in his Kingdom, becometh. Poor.  
The true Saint (finding the Land of his Nativity, a narrow, strait'ned place; the Life of his own nature, in the Image of the earthy, at best, to be but a State of Enmity, Bondage, and death) comes out of this his own Mystical Country, and Father Adam's House, or natural State, by a Holy death, to reign, in another, Spiritual, more excellent Life. He finds his own Spirit of nature, in whatever variety of condition, a State of Bondage, or House of Bondmen; a Prison, a deep, dark Dungeon, a miry Pit of filth and corruption (filth of flesh or spirit, literal or Mystical Sodomy, or both) out of which, by the death thereof, he finds it his unspeakable advantage, to Ascend, come, or be brought forth, into a large place, in a Life, above all death, to Reign; whereas the old foolish King, who will no more be admonished (hear of the Cross, or death-Doctrin of Christ's Gospel-Spirit, on the restored Law-Life of his own, wherein he sets up his Kingdom) becometh Poor. He is, even now, in this World, by Christ, and awakened Saints, seen to be Miserable, Poor, Blind, and Naked, as Happy, Rich, Clear-sighted, and Well-cloathed, as he think's himself. He will find this too true, at last, in eternal Poverty, Darkness, Nakedness, and Death. Here are the exceeding different Conclusions, they come to; even the old foolish King (in the birth of a first-Covenant Life, fixing himself there, in unchangeable Enmity to God and the second, the incorrigible first-Creation sinner) and the poor wise Child, broken and undone, as to all the fading Life, Riches, Wisdom, and Glory of his own nature, and so becoming a truly reigning new-Creation Saint, in the spirit of Grace, the reigning, Gospel-Principle. That restored natural State, which the old foolish King sets up in, as his Palace, the House of his Kingdom, to reign in; the poor wise child, finds to be a Prison, and hasten's out of it, as a Spirit of Bondage and Enmity, into the true Palace-Light and Glorious Liberty of the Sons of God, whom the Son makes free indeed. Where the Spirit of the Lord becomes the principle of Life and action, there is true liberty. Man's freedom or freewill, at best, is but a Liberty in Word, Figure, Letter, Shadow; not in deed, and in truth. No true freedom, sure, in a Spirit of Bondage, and Enmity to God; a Spirit, that's in Union with World and Devil, as the spirit of nature is, in all mankind, corrupt or righteous: Yea, so far as uncrucified, even in the awakened Spiritual Saint, himself; Ro. 7. and Gal. 5. 17. That renewed natural State, the old foolish King makes his Palace, will prove his everlasting prison and dungeon of darkness and death, in which he will be shut up for ever, as the evil Angels in their narrow Angelical nature. All of them shall be dealt with, as unchangeable Enemies of God (and that Heavenly Sanctuary-Spirit, that's his true resting place, and the everlasting habitation of blessed Angels and Saints) in Chains of everlasting darkness, in which, reserved to the Judgement of the great day. The unpardonable sin of Men and Angels, is the selfsame; even a fixed Enmity against the Holy Ghost, God's Gospel-spirit, or Heavenly Sanctuary, convincingly showed and offered to them all. They were all Created perfect in their own natures, Humane and Angelical (Ezek. 28. 15.) and in Obedient Subjection to the Gospel-Spirit, in the Light of it. But, they soon hated that Life, turned from the Light that showed it them; and this was their Apostasy. All this, from an evil self-love to the fading Life, Wisdom, and Glory of their own nature, which they chose to set up in, in a known contrariety to the revealed mind of God, and unchangeable Enmity to his Spirit of Grace, the very Gospel-High-Priest of God, the true Melchisedec, by whose hand, they ought all to have given up that selfish life, in Sacrifice to God. So, become they all, Mystical Sodomit's; guilty of all the highest and most Criminal, Mystical, Spiritual Wickednesses, Uncleanesses, and abominable Idolatries. God, in Faithfulness, Favour, and Love to his Saints, Plagus and Chasten's this Rebellious Spirit of nature, this Carnal mind of Enmity, in them; while he gives more than Heart can wish, to it, in-Enemies, to their final ruin; Heb. 12. 5-8. Psal. 73. 7. 14. God's giving the old doting Kings, their Heart's desire, and more, is a sore and heavy Judgement on them, though they take it for a great favour, and Token of his Love to them. Desolation, and an utter consuming of them with Terrors, the true Saint certainly foresees, to be the eternal issue of all their Temporal flourish and Prosperity; v. 18, 19 All, the old foolish King dotes on, the poor wise Child casts away as Dung. So foolish are the old Mystical Kings, and also literal Heathen Kings of this World, as to bandy together against the Lord and his anointed; as if hopeful to prevail against the infinite Divine Lord, and his Anointed King Jesus, with his Saints and Followers. Their design is, to break their Bands a sunder, and cast away from them all their Cords of restraint upon them. He that sits in Heaven, laughs at all these foolish Kings. He will speak to them, in his Wrath, and vex them in his sore displeasure. Ps. 2. 15. Have they an arm, like God? Can they thunder with a Voice, like him? What madness, to think of prevailing in this Rebellious Insurrection and Contest against the Almighty Divine, and Irresistibly Mighty New-Creation Power of Christ? These old foolish Humane Kings, will all fare as their evil Angelical King, the King of all such Kings, or Rebellious Children of Pride; Job 41. 34. They'll all 〈◊〉 into the same Condemnation with him, will all have their Portion in the same Lake of Fire and Brimstone, the Tophet, prepared of old, for them all. They'll be all finally stripped of all Power of resisting the Will of God, and forced to suffer the same to be done upon them, in 〈◊〉 Wrath. Then, with their everlasting Poverty, will they have unutterable Shame and Confusion of Face. All, they refused obediently to part with, will be forcibly torn from them, in final Wrath. All their fading goodness or beauty, 〈◊〉 Consume in their eternal Grave, from their dwelling, their whole Mystical Houses, earthly Habitations, or persons; all the goodness of that natural State, they chose for their dwelling; Ps. 49. 14. There's no middle State, for ever, between the poor wise Child that will be eternally rich, in Heaven; and, the old rich foolish King, that will be eternally poor, in Hell. The poor wise Child believes, and follow's the Faithful Sayings of Christ's Spiritual Law, or Gospel-spirit, the Law of the Spirit of Life in Christ Jesus. He is content, willing; yea, glad to suffer and die with Christ, as to his short Law-lived nature, that he may Reign with him, in his long-lived Spirit of Grace; 2 Tim. 2. 11, 12. 〈◊〉 we be dead, and 〈◊〉 with Christ, we shall live and reign with him: There's for the poor wise Child. If we deny him, he will also deny us: there's for the old foolish King. The 〈◊〉, by death, comes out of his Prison-State, or natural Spirit of Bondage, to Reign: The latter, King's it, like an old doting Fool, in his Prison-Spirit of Bondage and Death. These old foolish Kings, the Mystical Princes of this World, under the Devil, by God's Permission, have been the self-confident Persecutors and Murderers of Christ and his Spiritual Saints, in all Ages. Cain, a first-Covenant Worshipper of God, began this work, on Abel, a second. 〈◊〉 winding up of all, true Abel-Saints will be the Fowls of Heaven, that are to feed upon (or delight themselves (in a Union of Mind with God) in the final Slaughter of) all such Mystical and Litteral Kings and People of the Earth, as are found in unchangeable Enmity to God and them. Rev. 19 17-21.   

Vers. XV. I considered all the living which walk under the Sun, with the second Child that shall stand up in his stead.  
Here's Solomon's confirmation of what has been said; his judgement upon the whole matter, in sanctuary-light. In this, he considered all the living, under the mystical first-creation-Sun, walking under the Conduct (or in the Light) of the first-covenant spirit, as therein made alive again, in some degree, by the Redeemer. By the unlawful use of this restored Life or Light of the Law, in enmity to God and his Gospel-spirit of Grace, do they bring themselves into everlasting poverty and nakedness. Their immortal spirit (as thus pleasing themselves, by taking up their rest for salvation, in the restored natural righteous Life thereof) he considers, with their whole man, in that state they shall be caused to stand up in, for ever, in the stead of what they were, in this mortal World and Body. This second Child, or state of Man in the Resurrection, will, to the Old foolish King, be found a state of everlasting darkness and death, in a Resurrection of damnation, under final and unquenchable wrath. The full infliction of wrath is reserved for this second Child, in the said Resurrection-state of the whole Man. This second Child, or state of Man, is that, in which he must answer, by way of suffering, for all the evil done by him, in his natural body or slate, on earth, through a wilful abuse of the first-covenant Life of the Law, in unchangeable enmity to God and the Gospel. This, comes the said old foolish King, to.   

Vers. XVI. There is no end of all the People, even of all that have been before them: they also that come after, shall not rejoice in him: surely this also is vanity, and vexation of Spirit.  
Solomon (having considered the present generation of old foolish kings, in his own day, upon earth) tells us, the case was always the same, in former, and will so be, in all aftertimes of this world. So, these two last Verses of this Chapter, are a farther enlargement, as to the Character, and future condition of the Old foolish King, to Eternity. As to the poor wise Child, he asserted him, in general, to be better than the Old foolish King; vers. 13. Then, vers. 14. gives his reason for it; because he comes out of his Prison to reign, with Christ, in a state of eternal Life, absolute freedom, and true blessedness. There's enough for him; all that need be said of him. But the Old foolish King (vers. 13.) declared in general (vers. 14.) amidst all his conceited riches, to be poor; he farther signifies (vers. 15.) that he will so be found, to all eternity. And then (vers. 16.) that this is the Case of all the like old foolish Kings, in former generations, from the beginning of the World, and will be found the Case of all of the like spirit, in after-Generations, to the World's end.  
To the first of these, he speaks in the former part of this Verse; There is no end of all the People, even of all that have been before them. There's no end of their immortal beings, and exquisite sensibleness of their whole Persons, Body, Soul, and Spirit, in a Resurrection-State of Damnation. Annihilation-death they'll ever desire, but never find. Such death will ever flee from them. And Eternal Life they can never have. For, though in a general, confused, random-guess at happiness, every one would be happy; that Life, in which true happiness ever can be found, are, and will they be found in a Spirit of unchangeable enmity to. Such life, then, can they never have; nor, such death, as annihilation of their beings, or insensibleness in their beings, amounts unto, however hotly pursued, desired, or sought by them. There's no end of their being, nor yet of their most exquisite sensibleness therein, under the tormenting wrath and fiery indignation of God, for ever. The immortality of their whole being, in a resurrection of damnation, will hold them close to't, under punishment, for ever, in hell, for the ill Use they made of their immortal Spirits, and mortal first-covenant righteous life thereof, while in their mortal Body's, upon earth. The second Child or whole man, body, Soul, and Spirit (put together again in a resurrection-state of immortality, as to being) is to answer for all, done in the mortal body, or natural state and life of all; 2 Cor. 5. 10. and Ec. 12. 14. Thus will it be with the Old foolish King, for ever, as to being. But, as to that Mortal, changeable first-Covenant righteous Life (which he pleased and flatt'red himself with, as an endless Life of true blessedness) that will come to an end. He will find himself rid of all the fading good, and comfort of that, which he would fain keep; and will be kept up, for ever, in a most desolate wretched State of being, under wrath, which he would fain be rid of. So, is he gone, every way. All he would not have, he must have, and that, for ever: and all he would have, he will for ever be deprived of, without the least relief (when Tormented in the flames of God's Wrath) so much as by a drop of Water to cool his Tongue; Luk. 16. 24.  
The mortal first-Covenant Life of his immortal Spirit, Exspires and Vanishes; dies away, and ceases, with the mortal Life of his Body. So, such wise, old foolish Kings (wise in Christ (1 Cor. 4. 10.) as to first-Covenant attainments, and fixing there, in Enmity to the second) will die, and perish for ever, as the Fool, or Brutish Sinner of the Gentil's. Yea, worse will be his final Doom, of the two. The righteous Mystical Sodomite (in the form of Godliness, righteousness of Man, in his own restored nature, but Enmity to the Power of it and righteousness of God, in his Gospel Life and Spirit of Grace, which is filth of Spirit) will have worse on't, than the Litteral Sodomite, in filth of flesh. His greater advance, and 〈◊〉 advantages toward Salvation, neglected, and abused, do highly aggravate his evil of Sin, and accordingly will be his evil of punishment, for ever. After all Exaltation, with Capernaum, in first-Covenant-Life, and second Covenant or Gospel-Light, even up to Heaven (so as 〈◊〉 to see, and then obstinately refuse God's only appointed way of entrance; the death of their earthly spirit of nature, for the life of his Heavenly Spirit of Grace) will all such Mystical Sodomit's, be tumbled or thrust down to Hell, where it shall be more tolerable for Litteral Sodom, then for them; Mat. 11. 20-24. Luk. 10. 12-15. Christ himself gives the reasons for this difference in Punishment; v. 21. 23. and Luk. 12. 47, 48. He that (clearly) knows his Master's will, and does it not, shall be beaten with many Stripes: He that does not (so clearly) know it, shall be beaten with fewer. For, to whom much is given, of him shall be much required; as the case is with Men; to whom they have committed much, of him they will ask (or expect) the more. Man, in the dark State of his corrupted nature, knows not his Master's will, at that rate, as the old foolish King (in the restored Life of the first, and light of the second Covenant) does. By abusing the Life of the first, in Rebelliously keeping it up (and himself therein) against the second (when discovered by its own light, to him, to be that which cannot be received by him, but on his obedient surrender of the Life of the first) does he deserve a sorer Punishment than the common Sinner against the Law; Heb. 10. 28, 29. For, he sin's, more immediately and knowingly, against the Holy Ghost, or Gospel Life of the Son of God in Heaven, even the Man Christ as risen from the dead, into that Life, wherein he lives for evermore: The other, against the Son of Man on Earth, or that Law-Life of nature (the highest Edition of the Law) which Christ took, and was found in, as made Flesh; and, which he Crucified and abolished out of our nature, in his own person, in order to bring it forth again, in the new, Gospel-Edition of it, by a new-Creation, in unchangeable Harmony with his Originally everlasting righteous, spiritual, new-Creation, Gospel-Life. So only, can (or ever could) first-Covenant Law-Life, come, in him, or in us, to dwell, for ever, with new-Covenant Gospel-Life, as Brethren in Unity. This unchangeable Union of the natural and spiritual Man, in Christ and true Zion-Saints, is pleasant in God's sight, and of everlasting advantage to Man; Psal. 133. 1. For so, and so only (by the death of the natural, and Resurrection of it, into the Life of the Spiritual Man in the Saint, and the Spiritual Man in Christ's person) come the poor (but truly wise) Crucified, dead Children, to live for ever, in unchangeable Union and Harmony of Mind, with the infinite Divine Spirit of God most high.  
Christ enlightens every Man that cometh into the World; Jo. 1. 9 None then, are absolutely in the dark; stark blind, wholly ignorant of his will. Even the Gentil's, all Heathens, have the light or Law of nature within them, accusing or excusing their thoughts, Words, and Actions, as found compliant with, or contrary thereunto; Ro. 2. 15. God's rule, given in the Scriptur's of truth, in reference to all Men, is this. If any be unfaithful, in, and to their little, Dim, rational Candlelight, in some degree, set up a fresh, by the Redeemer, in all men: If they do allow themselves in a constant course of Rebelling against the same, without any remorse or change of mind; they'd not be true to higher natural Light, in the actual Privileges of a first-Covenant Life; and less yet, to the higher, Spiritual, new-Covenant, Gospel-Light, if not only offered but actually received by them; Luk. 16. 10, 11. He that's unjust in the least, is (or will be) unjust also, in much. Those that are not faithful in the unrighteous Mammon, the fading Light, or also Life, and inward Riches of their own restored Nature (which yet is but a Spirit or State of Bondage to them, and Enmity to God, at best; as in Paul, before Gospel-Conversion) who will commit to their Trust, the true Riches? Those that do not rightly use any fading Light, Wisdom, Life, Riches, in their own Spirit of Nature, by such active Obedience as is performable therein and with, while that is God's Dispensation to them; and then, by such passive Obedience, in despising, surrendering, and giving all up, as Dung, with Paul, when God requires it, in order to receive his more excellent, spiritual, heavenly Gospel-Life, in a Resurrection-state (Phil. 3. 6-10.) how should they ever come at, or be possessed of the true durable Riches, and everlasting Life? The only possible, undispensable way and means for this, in the declared Methods of God's Wisdom, is the obediently, surrendered natural State, as to all the fading Life, Glory, Wisdom, Righteousness, and Riches thereof; even the Death and Loss of all, in Sacrifice to God, as Christ himself did, when he had taken our fleshly nature, in the full Glory and unspotted Purity thereof. Eternal, Gospel-Life, is, by the Wisdom of God, or Gospel-spirit of Christ, freely proclaimed and offered to all men, Prov. 1. 20-23. and 8. 1-9.  
The old foolish Kings, the highest and most criminal provoking Sinners, that receive and abuse the Life of the first, and Light of the second Covenant, will far worst under final Wrath. All others; fixed common Sinners of the Gentil's, literal Sodom, will have bad enough on't, under their fewer wrathful Stripes, or lesser Torments, in Eternal Death. But, the hottest fiery Indignation, and Mystical Flames of Wrath, in the lowest Hell, will be, for ever, upon the old foolish Kings. Sore, amazing Tidings for such self-confident, presumptuous Sinners, as reckon their Plea good, for entrance into the Kingdom of God. Yet thus it will be. For the mouth of the Lord himself hath spoken it. Mat. 7. 21-23. and 11. 23, 24. Mar. 6. 11. Luk. 10. 12. All first-Covenant Saints, in Holy Flesh, that finally refuse the whole new-Covenant Gospel-Testimony, the Words of God's Holy Spirit, and Life thereof; this will most certainly be theircase. Easier will it be for Litteral 〈◊〉 (Profane, Brutisied Sinners, in the corrupt Spirit of nature) then for them. It had been better for them, never to have known the way of everlasting truth and righteousness, then after they have known the truth (or Gospel-Life of Christ, in its own Light and Beaming forth upon them) to turn from the Holy 〈◊〉 of God, therein, and wilfully Rebel against it; 2 Pet. 2. 21. Heb. 10. 26, 27. Isai. 1. 20. Much sorer Punishment belongs to fixed Sinners against the Holy Ghost, than 〈◊〉 sinners against the Son of Man, for ever; v. 29. Such recompense of both their errors as is meet, will they all receive, both Litteral and Mystical Sodom, even the Vengeance of Eternal Fire; Ro. 1. 27. Judas 7. None, fixed in Enmity to God, can reasonably expect less than the unchangeable Wrath of God, upon them. There remains to them all, one and tother, nothing but a certain fearful looking for of Judgement and Fiery Indignation, to devour them. All foolish Kings, that choose to live and walk contrary to God, in a known Spirit of Enmity, and, at an all-adventures with him (Levit. 26. 21. 23) in their starting (Ps. 78. 57) unsteady Spirit of nature (when offered his constant, right, steady Gospel-Spirit of Grace, that David Prayed for, Ps. 51. 10.) he will walk contrary to them (Levit. 26. 24.) in an unchangeable dispensation of Wrath; and, but at an all-adventures with them, while that first-Covenant Principle, is his dispensation to them, and their active obedience required therein. When they break with him, he will break with them. They shall know his Breach of Promise, therein. They break the first-Covenant, by refusing Christ in the second; Jer. 31. 32. They break it, by keeping up that Life he crucified; and warns them to depart out of, as not their rest, but sore destruction; Mic. 2. 10. 'Tis polluted with filth of spirit, though, in part, cleansed from filth of flesh.  
The evils, done by man, in his first state, and mortal body, upon earth, must be answered for, by the whole man, as the second child that shall stand up for ever, in his stead, in a resurrection of damnation. No old foolish King, or other fixed sinner, at present, upon earth, before, or after, from the beginning to the end of this World, shall ever find cause to rejoice in him, that is, in this second Child, that shall stand up in every one of them, for ever, in stead of the mortal life and state of their whole man, in this world. They shall all, and every one of them, find all the essentials of their personal constitution, Body, Soul, and Spirit, put together again in a resurrection of damnation (and a most exquisite everlasting sensibleness of all) to pay off the reckoning in the world to come, for all done in this mortal world, and life of all, under final wrath, as vessels of dishonour and everlasting contempt. Christ has besought them by his ambassadors of grace (while it was called to day, with them, in this world) to listen to his voice, submit to his terms (that himself obediently submitted to, in our nature) his declared method and way of saving them: but they would not. O Jerusalem, Jerusalem, says he (meaning the mystical earthly-Jerusalem party of men, under law or gospel, Jews or Christian Gentiles, the old foolish kings, reigning in a first covenant righteous life, or image of the earthy, before absolutely fixed there, against the second, and image of the heavenly) How often would I have gathered thy Children together, as a Hen gathereth her Chickens under her wings, and ye would not? Behold, therefore, your House is left unto you, desolate; Mat. 23. 37, 38. Luk. 13. 34, 35. How oft would I have gathered thee, under the protecting shadow and cherishing influence of my divine and creature-wings, my almighty divine, and irresistibly mighty new-creation Power, for your security and everlasting blessedness; and ye would not? Therefore is your house, or immortal being (that ye have consulted shame to, by your evil coveting, choosing, and delighting in the fading perishing riches and glory thereof, in preference to my durable and everlasting, when offered you; Hab: 2. 9) is left unto you desolate, in everlasting contempt; destitute of all good, and in utmostmisery under the positive 〈◊〉 of the wrath of God, for evermore. But, Christ does not rise up, and shut the door of the kingdom upon any men (Luke 13. 25) nor swear in his wrath, they shall never enter into his rest, till he hath waited to be gracious, and tried all ways and means for their good, they can wish or desire; Isai. 5. 4.  
There's no end of all the people, no not of incorrigibly wicked Angels and Men (fixed in their first-Creation Spirit of nature, against God and his new-Creature Spirit of Grace) either as to their beings, numbers, or 〈◊〉. If Christ's little Flock, from amongst Men, the few that are saved, be a numberless Multitude (Rev. 7. 9) what must the many that Perish, be? Mat. 7. 13, 14. Endless Sufferings, will the old foolish Kings (after their self-confident race in Holy Flesh, form of godliness, all along this World, against the Power of it) find, the due recompense of their error; the just fruit of their own doings; the most sad and dismal end, issue, and result of all their sore labour and travel in their own nature, under the mystical first-creation Sun-light, or first-covenant Spirit, fixed, by them, in enmity to God and the 〈◊〉; Prov. 1. 31. Isa. 3. 11. This will be found the Case of this serpentine seed of first-covenant Professors, fixed in enmity to the second, in all former generations, in the present, and in the succeeding generations, that come after this, to the very end of this world, under Satan's reign. They have been, are, and will be found in a universal contradiction to the Gospel-truths', and Mysteries of Christ's Kingdom. They greedily suck and drink in the old serpent's poisonous doctrin's of devils, and confidently teach the same, in a known unchangeable enmity to God. And, this renders them, serpents, devils, a generation of vipers, that cannot escape the damnation of hell, the wrath to come; Mat. 23. 33. These old foolish Kings are the beloved darlings of the old serpent, the king of all such kings, and self-exalting children of pride (Job. 41. 34.) who therefore fall into the same condemnation with him, the same Tophet or place of torment; the same lake of mystical fire and brimstone, for ever; Rev. 19 20. Mat. 25. 41.  
These old Kings, in the old or first-Creation State, are the choicest Subjects and most creditable Instruments, to carry on the old Serpent's mischievous designs and intendments, against all the Gospel-Doctrin of the Kingdom of Christ, and all Gospel-Saints, from Abel, downwards; from the beginning to the end of this World. They directly and knowingly choose rather to be Born of the Devil's Spirit of unchangeable Enmity to God, then of Christ's Gospel-Spirit (that's in unchangeable Union with him) as the principle of their whole Life, Desire, Thought, Word, and Action; of all their Preaching and Praying, shall I say? Why not? Can they speak truly good things, out of the abundance of their Heart, that's in Union with Satan, Established with his Perishing Meats (as carried about, with his divers and strange Doctrin's) not with God's Grace; contrary to what's advised and required; Heb. 13. 9 Can such Mystical evil Trees bring forth any good Fruit, to God? Will not all, they speak and do, be continually evil? And, must they not suffer for all? Lie down in sorrow, under Wrath, for ever? All they have rested on, and trusted in, for happiness, proves (as they have been sufficiently warned) Vanity; and so, must needs leave them, in eternal Vexation of spirit.    

CHAP. V.  

Vers. I. Keep thy Foot, when thou goest to the House of God; and be more ready to hear, then to give the Sacrifice of Fools: For, they consider not that they do evil.  
HEre's the Result and Use of all, declared in the foregoing Chapters, as to the Vanity and vain Labour of Man, under the Light of the Mystical first-Creation Sun, or Spirit of the Law, in and under which, Man and Angel were, at first, Created; and Christ, Born; Gal. 4. 4. Paul draw's the same useful Instruction, from the doctrine of the 11 former Chapters, to the Roman's (Chap. 12. 1.) for quitting, or giving up the same earthly natural State (the same thing with the Foot, here) when restored (or made, again, Holy Flesh, the righteous natural Body) in Sacrifice to God, as our reasonable Service, and true freewill Offering, even the Offering up of our freewill to good and evil, that we may receive his freewill to Good only, the Glorious Liberty of the Sons of God, with which the Son makes free indeed, all that are Born of his Gospel-Spirit of overlasting righteousness and truth. First, then, consider what this Foot is, or signifies; and secondly, what's the House of God, it's to be kept out of, as not fit to enter.  
1. This Foot 〈◊〉 the whole Man, in a first-Covenant Life. The Heel, Satan is permitted to bruise (Gen. 3. 15.) is of the same extent, and comprehensive significancy. And, so were the Shoes, Moses was Commanded to put from off his Feet, where the ground was Holy; Exod. 3. 5. This Foot, or natural Spirit of Man (corrupt or righteous, being found in Enmity to God, at best, as in Paul, before his Gospel-Conversion) can bear no part in the right Worshipping of God, which is wholly to be performed in Spirit and Truth, Christ's new-Creature Gospel-spirit of everlasting righteousness and truth. The infinite Divine Spirit and Father, requires all Men and Angels to Worship him in the Son's Gospel-Creature-Spirit of truth. How can Man please him, in duties of Worship, or any other Performances towards him or Man, in his own Spirit of Enmity? Such Enmity, as is no otherwise extinguishable, but by 〈◊〉 death of nature, being absolutely inseparable from the Life of it, at best. Christ's Gospel-Spirit of Love, in unchangeable Union of Mind, and Will, Desire, and Thought, with God (when it becomes the sole Principle of Life, Desire, Thought, and Action, in Man) will perfectly and completely fulfil all Law, perform all duty to God and Man, to God's wellpleasing, and the Performer's certain and everlasting Salvation. Man is not to come, in his own Spirit of nature (however Wise, Strong, Rich, and Honourable in Christ, by his first-Covenant-Communications to him, as a fleshly Bridegroom, and 〈◊〉 at his earthly Table) into the new-Creation Sanctuary of God, the everlasting Righteous Fountain Gospel-Spirit of Christ. The Courts of this Sanctuary, are too Holy Ground, for any thing that's but changably good (as Man and Angels, before the fall) or also, positively evil (as nature corrupt or righteous, in all Men, since the fall) to tread on. For a Man, in a Spirit, that's a Root of Bitterness, bearing Gall and Wormwood, Briars and Thorns, in a continued Enmity to God (every Imagination, Purpose, Desire, and Thought thereof, being only evil, continually; the old World's case, before the Flood, Gen. 6. 5.) to appear in the unchangably righteous new-Creation Sanctuary of God, what a strange, incongruous thing and sight would it be? If any, filled and Clothed (by Satan's 〈◊〉, and their own consent or choice) with a Spirit of unchangeable Enmity to God, do (as 'twere) crowd in, and appear at the Marriage Supper of the Lamb and his Bride, in the Kingdom of his Father, see what's like to become of him (Mat. 22. 11, 12.) Friend, will the King Jesus say, how cam'st thou in hither, not having a Wedding Garment? And, he was Speech-less; had nothing to say. Then, says the King to his Servants (the Holy Angels of his Power, that excel, in strength, all fixed first-Creation Enemies of God and the second) bind him Hand and Foot, and cast him into outer Darkness, where shall be Weeping and Gnashing of Teeth, to all Eternity. Let the fixed first-Creation Sinner and Enemy of God, in his form of Godliness, Righteousness of Man, do what he can, get where he will, he is gone for ever. No Stranger was to come into the Litteral Sanctuary, under the Law, the Type of this Spiritual, Gospel-Sanctuary-Spirit of God, in Christ's Person, and in his Saints, the lively stones of the House, upon the Rock, that Christ is the living head-corner Stone, and Foundation of. He spirit's, influences and enliven's all the rest; holds them fitly compacted together, and firmly cemented, in his one Gospel-spirit of new-Creature-Life, that's a Universal Bond of Love and Peace, to and with God, Christ, and one other, for evermore. The Foot, Heel, or Shoe, that's to be kept back, laid aside, or put off (that we may be shod with the preparation of the Gospel of Peace, and so, walk orderly, with a right Foot, according to the Gospel of the Grace of God; or, on a new foot of account, in the single-eyed discerning, strength, and Power of Christ's Gospel-spirit) is that Flesh and Blood, which cannot enter into and inherit the Kingdom of God (1 Cor. 15. 50.) or tread the Courts of his Heavenly Sanctuary. Angels, in the purity of their first-Creation-make and changeable Life, were to cover their Faces, as not fit to appear before God, to behold (or be beheld by) him, therein. And, says God to the Jews, when ye come to appear before me, who hath required this at your hands, to tread my Courts? Isai. 1. 12. No right, acceptable Worshipping God, or doing any thing else, but in the Gospel-spirit of Truth, that spirit of Love, that's the complete fulfiller of the whole Law; even of all that God requires of us. Sure, the natural spirit, at best, that's a spirit of Enmity to God, and a bloody-minded Spirit against his true Saints, can do no such thing. It's hands are full of blood. It breathed out threatenings and Slaughters against the Disciples of the Lord, even in Paul, who had therein, lived, according to his light, in all good conscience; (Act. 23. 1. exerciseable in the activity and restored Life thereof) as a strict, circumspect Opposer, and Suppressor of the vile Affections and Lusts of his corrupt nature. This Foot, then, is to be cut off, cast away, laid aside, by us, as not fit to perform any part in the true Worshipping of God. Man is not to come alive into the House of God, but be brought into it, by the High Priest, Christ himself, dead (as to his own Law-Life and principle of active obedience) and quickened up into his Gospel-Life and Principle of active obedience, wherein alone 'tis possible to please God, or be saved. Passive obedience is the highest service, performable in (or with) Angels or Man's natural, first-Creation Life or Make. For, by this, the guilty Sinner, the Belial-Party, the Enemy of God, is slain; and all Power of Sinning, abolished, for ever; Ro. 6. 7. 1 Pet. 4. 1. The obedient death of the guilty and continually sinning natural Spirit, is more pleasing to God, and profitable to Man, than any Obedience or Duty, performable (in its kind) in the Life and Activity thereof. The House of Mourning or Death, as to the first-Covenant Principle of Life, is better than the House of Feasting, in the utmost Flourish, Prosperity, Wisdom, Glory, and Fruitfulness thereof, or Joy therein. The death of the natural State, at best (from which, since the fall, Enmity to God is inseparable) obediently yielded to, must needs be more acceptable to God, than the Life thereof, or any thing performable therein. From Love to God's Mercy (or the unspeakable gift of new Creation Life) to submit to, yea, and join with God, in doing justly (or Executing his righteous Judgement and Sentence of Death, on our fleshly, natural, law-state) in the awakened Life and Power of his Gospel-Spirit, in us; this is the Sum of all, God requires of us, as the terms and condition of our full entering into (and striking) the new and everlasting Covenant with him, Established in all things, and sure. This doing justly, in humbling our guilty natural Man or Spirit, the Enemy of God, even to the death thereof; and, living wholly to him, in our never-sinning Spiritual Man, or his never-sinning Spirit (1 To. 3. 9) is all, he requires of us; Mic. 6. 8. Man must quit his own (cieled, Hag. 1. 4.) adorned House, or natural State, to enter into God's Spiritual House, or new-Creation Sanctuary. His own House, or nature, is not (ought not to be reckoned) his dwelling place, or state of true rest, for him. Men will find all their Labour to keep up that building, with the fading glory and riches thereof, but a wearying themselves for very Vanity (Hab. 2. 13) a disquieting themselves in Vain, by heaping up Treasur's (Ps. 39 6.) for their own destruction, in the day of wrath. This, will Man get, by coveting an evil covetousness to his own House, or natural State, and setting his Nest on high, as vainly puffed up in his self-confident fleshly mind, and thinking to secure himself from the Power of evil, the Wrath of God; Hab. 2. 9 He says in his Heart, Who shall bring me down to the Ground? Obad. 3. I will saith the Lord; v. 4. We must depart out of our own Country and Father's House (the Life and State of our own nature, at best, in but the restored Image of the earthy, or first Adam; form of godliness, righteousness of Man, a glory, a wisdom, to be Crucified, Defaced, Obliterated, and done away; a Visage, a Beauty, to be Marred and Spoilt) in order to enter into God's own Country (the far Country, the Man Christ is gone into, before us, to prepare Places or Mansions of Glory, for us; Luk. 19 12. To. 14. 2, 3. We must depart from (or out of) our own House (or nature, however Ceiled, Adorned, Swept, Cleansed from the filth of flesh, and Garnished with Spiritual Light, or best enlightening Gifts, short of the more excellent Spiritual Life and way; 1 Cor. 12. 31. called Love; 1 Cor. 13.) in order to our right and worthy entering or going into God's Spiritual Sanctuary, or House, to Worship. Our own Country, Father's House, Image of the earthy, first-Covenant Life of our nature, righteousness of Man, Spiritual Conviction-Light, etc. All these make up but the Foot (the whole Life and State of nature, at best) thats to be cut off, and cast away, as loss and dung, to enter in a Resurrection-Life, with the Man Christ, into his Father's House, where are many Mansions. And so, come we to the second thing, here; the House, Man is to keep his Foot from, or out of, when he goes into it.  
2. This House is the Supreme, original new-creature Spirit of Christ, the Living Creature-Book, Word, or Wisdom of God, in which 〈◊〉 〈◊〉 and Written out the whole Counsel of his Divine Mind. And, the Man Christ is the Supreme Prophet, Mouth, and Infallible Declarer thereof, to Angels and Men. Christ's whole Creature-nature is the immediate Temple and Sanctuary of his own Divinity, set up by his Divine Hand or Workmanship, from everlasting, in Personal Union with the Divinity; Prov. 8. 22, 23. This was Typed out, by the Litteral Sanctuary, under the Law. No Strangers, no, nor 〈◊〉, while unclean, might Approach, or enter into it. The polluted Heathen-Stranger, and the unclean 〈◊〉, in Mystery and Truth, signify the natural Man, corrupt or righteous. This is the stranger and Fool, here meant, that (being altogether ignorant of this new-creation Sanctuary, of God's own pitching, not Man's; Heb. 8. 2.) is ready, with Paul, to think he does God service, in denying and opposing this his own house, and himself, the Divine Inhabitant thereof, in personal Union with it; as also, in Persecuting to the death, true Saints, that own and assert such a House, as Partakers of, living, walking, and speaking in the spirit of it. The new-Creation Sanctuary-Spirit, the Creature-word, Wisdom, or Hand of God, set up from everlasting by God's own very Divine hand, was the immediate hand by which the whole old or first-Creation World was made (Isai. 66. 1, 2.) Men, Angels, etc. which, therefore, are all to be rolled up and laid aside, by God, as an old Garment (Heb. 1. 10-12.) and in Harmony of Mind with him, and obedience to him, are the life and all the best and most glittering things thereof, to be laid aside, and parted with, by Angel and Man, to partake of his Heavenly Sanctuary-Spirit, and Live with him in that place of his and their true rest, for evermore. All the Heavenly, Eternal things of his Sanctuary, seem Foolish, Idle Dreams, (which Men conspire to kill them, for, Gen. 37. 19, 20.) and all right Words concerning them, Vain or Lying Words (as Pharaoh called Moses his Messages from God) to the most enlightened natural Man, who is wholly ignorant and in the dark, as to all Divine and Spiritual Creature-things of Christ and God; 1 Cor. 2. 14. 'Tis a vain imagination, when Man thinks to Pry into, and View the most Holy things of God's Spiritual Sanctuary, in the highest Wisdom and best Light of his but restored natural state. If he finally persist in such a Presumptuous mistake, he will meet with a final Blasting upon him, to Eternal Death, figured by the fifty Thousand Presumptuous Peepers into the Ark of the Lord, who were smitten by him, to a Temporal death of their bodies; 2 Sam. 6. 19) All the best things in the first-Creation-make and life of Angel and Man, are of no nearer kin to God's new-Creation Sanctuary and Holy things thereof, then as figures and shadows of them. The rational powers and things of man, are not more hid from the brute beast; then the Spiritual things of-God, from the wisest and most rational man; 1 Cor. 2. 10, 11. 14. 'Tis too painful, yea, 'tis impossible for man (Save in sanctuary-life and light, Ps. 73. 16, 17) to discern the spiritual, new-Creation things of God's House; and, less yet, the deep things of his very infinite Divinity. The truly Spiritual Man, Judges (or discerns and sees) all things (1 Cor. 2. 15.) Divine, Spiritual, and natural. The highest first-Covenant-Saint, in Holy Flesh, Righteousness of Man, is a Fool, a Stranger, an unreasonable Man, a Profane Infidel, as to all Gospel-Things and Truths. Such troublesome self-confidents, Paul desired to be delivered from (2 Thes. 3. 2. and 2 Tim. 4. 14, 15.) as most impertinent, irreconcilable Babblers and Disputers against all those Gospel-truths', or Sanctuary-things, they bid at, and pretend to the knowledge of. That contradicting Wisdom and very Understanding, they use in the dispute, is to be abolished by the Cross, as the Blasphemous Enemy of God, and all his Gospel-truths'. Thus Paul found it in himself, till Christ knocked down that earthly Wisdom, and caused him to turn from that fleshly Mind, Understanding, or Principle of reasoning, in obedience to his heavenly; Act. 9 3-6. Gal. 1. 16. Christ himself, in the flesh, turned away his foot or feet, his own fleshly or natural understanding and will, the two Feet of the Living Soul (on which it walks abroad, to View, Desire and feed upon worldly Vanities, Perishing Meats) refusing to think the thoughts, do the will, or speak the words thereof, but the will and words of him that sent him, by Crucifying that Will and Understanding, utterly Abolishing all the Life, Desire, Thought, and Motion thereof. And, such death is the only Consecrated Living way, into the new-Creation Sanctuary-Life; Heb. 9 12. and, 10. 19, 20.  
The natural man, even in Christ's person, however perfect, was a prohibited Stranger, amongst the rest, that might not enter into his own new-creation Sanctuary, House, or Temple, in the single, changeable, first-covenant law-life, in and under which, made. 'Twas impossible, even for him, as so, to enter. By Death, he ascended into it, and set it open, to his followers in the like Death of nature. Such obedient Death is the only way to eternal life. Never was there any other way to it, for any Angel or Man. That law-life, that was but a changeable shadow, in him and in us, must pass (by the death of nature in both and all) under the cross-work of the Gospel-spirit, that the life which is true in him, may be true in us, also; 1 Joh. 2. 8. and 5. 20. In Scripture sense, all's true, in the new-creation; all, shadow, in the old. True Life, Light, Wisdom, Righteousness, is found in the new, only. All things eternal, things of God, are there. All the Wisdom, Life, Light, Righteousness, Glory, things of Man or Angel, in the old, are but shadows of the substantial things of God, in the new. The changeable, earthy Image of God, and righteous first-covenant Life of the Law (Man was at first created and set up in) is but shadow of the new-creature life and Image of the heavenly, or second Adam. All, in the former, are things of man, Life, Wisdom, Righteousness, of Man: all in the latter, things of God, Life, Wisdom, Righteousness of God. A zeal for God's heavenly, Spiritual things, must eat up our earthly, or natural. The fire of his heavenly Sanctuary-Spirit, must consume our Earthly Life and state, eat up all mortal desire and thought, root and all. By such destruction of our flesh, or natural state, can we come to be Saved in that Spirit. We must put off the old Man, the Image of the earthy, or can never put on the new, and Image of the heavenly. The Earthly House and Life of this present tabernacle must be dissolved, that we may have that Building of God, not made with hands, eternal in the heavens; 2 Cor. 5. 1. Think any to enter into that House, any otherwise, than Christ himself could? to go whole and unmaimed into it, in that Life or natural state, he crucified? Gal. 3. 1. Nature, in all men, is an enemy to God, and his Sanctuary-Spirit. Paul, in righteous nature, was (in union of mind with the Devil) an enemy to the Spirit of Grace, to God, Christ, all Gospel-Saints and truths; a stranger to all things divine and Spiritual.  
God the Mediator, in his changeable Angelical nature, from the beginning; and humane, toward the latter end of this world, did cease, by a Holy death, from all the works of both, in the activity of the changeable principle of first-covenant Life. Angels and Men must do (and suffer) likewise, or never enter into his rest; Heb. 4. 4. 10. The mystical Sabbath-Law of the Cross, upon the works and and working Spirit of nature, is expressed by turning away our foot from the Lord's Sabbath, from delighting in our own will and way, 〈◊〉 our own Pleasure, and speaking our own Words; Isai. 58. 13, 14. This is the very same Death-doctrine, and work of the Cross on the whole natural Spirit, at best. The Obedient submitting thereto, is the keeping our foot from the Lord's house, and turning it away from his Sabbath. Those that honour God herein, he will put everlasting honour upon, lifting them up over the heads of all earthly powers, humane or angelical, called the high places of the earth.  
He will cause them to ride upon these high places, that have had their turns to ride over their heads; Psal. 66. 12. But those, that from a fond love to their own vain life, despise the Lord's sanctuary life, shall be lightly esteemed (1 Sam. 2. 30) yea, made vessels of dishonour, and everlasting contempt. The Spiritual, Heavenly Original Gospel-Light of Christ's Sabbath or Sanctuary-Spirit, is the day the Lord hath made, in which Saints will rejoice and be glad, for evermore; Psa. 118. 24. This heavenly Sanctuary and Sabbath, that's the Lords doing (his own immediate divine Workmanship, from everlasting; Prov. 8. 22, 23.) is marvellous in our eyes. The earthly Wisdom of man, at best, despises and wonders at this heavenly creature-wisdom of God. The Orthodox humane builders of a first-covenant Church (which their Wisdom Judges, asserts and warns, firm and safe, for Salvation) reject and refuse the cornerstone of the second; and so, the whole new-creation building on the rock, the true church or house of God. Man's wisdom won't believe or receive the words of God's, though plainly declared to it; Act. 13. 41. Abundance of professing, wise, first-covenant Saints believe not any such thing as that creature-Wisdom of God, in the Mediator, from everlasting, by which the Worlds were made.  
How can ye believe (says Christ to the professing Jews) who receive honour one of another, and seek not the honour that cometh from God, only? Joh. 5. 44. A mercenary, selfseeking trade in the first-covenant, exceedingly indisposes, and hinders any listening to one right word of the second. None so highly Prejudiced and offended at the least Word of Christ's Gospel, in the second, as the engaged ministers of Satan's, in the first. Such Gospel-Teachers are themselves 〈◊〉 or Unbelievers, as to every tittle of Christ's Gospel. No first-coven 〈◊〉 Saints ought to trust in themselves, that selfish, fleshly life or natural state, however righteous; but, in God, that raises men from the Dead, or out of the obedient Death of that, into his life and righteousness, in the second; 2 Cor. 1. 9 They ought, with Paul, gladly to receive God's Sentence of Death in themselves, or, on their Spirit, in the first, that they may be raised into his life, in the second. And as none are to trust in themselves in the first, so are no men there, sit to be trusted by Christ or 〈◊〉 Saints, being yet but in an unsteady, starting Principle; Joh. 2. 23-25. For, they know, in the alsearching Spiritual light of God, what is in man, all men, in their highest restored Life, Light, 〈◊〉, 〈◊〉 〈◊〉. The best of them is as a brier; the most upright, 〈◊〉 than a thorn hedge; (Mic. 7. 4.) As found in enmity to God and all his Saints and Truths. Paul himself, while but there, though eminent, breathed out slaughter against the disciples of the Lord. What such temporary first-covenant believers came to, under Christ's own personal ministry, when he came closely upon them, with the cross doctrine of the second, upon all that; we find, Joh. 6. 66. A way they go: walk no more with him: regard not him, or his doctrine. Let not the true followers of the Lamb, whither soever he goes (not only into the Law-life of the first-covenant, but, through the death of that, into the Gospel-life of the second, in which he lives for evermore (Rev. 1. 18.) expect other doings, from such false, hollow-hearted, apostatising professors, who are presently upon the turning point, to Satan, and drawing back to Perdition, when clossly plied and followed with the true, full doctrine of the Gospel-Cross, on the Law-Life of nature, at best, which they are willingly and therefore easily persuaded by the words of Man's Wisdom, is a true Gospel-state of Salvation and Eternal Life. Such drawers back, and those that go on to the saving of the Soul, grow daily farther and farther asunder, more and more strange and contrary to each other, in Thoughts, Words and Deeds. One is Marching on, with a swift Foot, towards the Chambers of Eternal Death: The other 〈◊〉 towards the Kingdom of God. Their Bodies meet, and touch Elbows, still, in these daily increasing Distances and Elongations of their minds, hearts, or spirits; till they find one another, at Length, in fixed, irreconcilable distances and contrarieties of Mind, Will, whole course, and way towards eternal life, or death. Apostates from Gospel Light, turn from the hot, fiery Doctrine of the Cross (when they find it touch nature, at best, to the quick; at the very root; bringing a flaming sword upon the very principle) into the cool shade of a worldly Church-doctrin, where Satan's pleasing-Gospel is preached, nature (specially righteous, restored nature) tickled and gratified with words, after its own heart. 'Tis the language or thought and Desire of all natural Hearts, Prophecy to us smooth things, Prophecy Deceits; Isai. 30. 10. We have heard enough, and too much, of the right things of God's Seers and true Prophets. Their Doctrine is too hot for us. We like it not. Let them that bring such strange and sad Tidings to our Ears, sit and speak to themselves, or stools, if they will; which, indeed, may be to near as much purpose, as to any good, such regardless hearers of Gospel-words, have gotten. 'Tis a dreadful Season, in which 'tis rare to find any that are in earnest about Salvation, or, at all, inquisitive after it. Who, with the noble Bereans, search the Scriptures, about their eternal concerns? Who regard, any more than Pagans, that Command of Christ, for seeking first or chiefly the Kingdom and Righteousness of God (Mat. 6. 33.) or, to lay up Treasure for themselves, in Heaven? v. 20. Even the but Shadowy, Mystical Laodicean Treasur's, heaped up in an earthly first-Covenant Life, are now, as 'twere, under God's Blasting and Professors negligence therein, almost in the Dust, as Conclamated, Withered, Unregarded things. Profanes, and a regard of (and inquisitiveness after) mere bodily concerns and Ornaments, steal away the Heart; and, in a manner, all the time of Professors. How, too generally, are they laying about them, wholly, to fetch in Provisions for the lowest and basest fleshly Life and Lusts, of confounded, fallen nature, common with Brute Beasts? But, if any, yet, are conscientious Walkers in first-Covenant Principles, and reckon they have whereof to trust in the flesh, Holy flesh, restored, righteous, cleansed nature; Paul, more (Phil. 3. 4.) Christ, most. But, Christ Crucified it in himself, and Paul rejoiced, or gloried to find him Crucifying it in him, also (Gal. 6. 14.) as the only way of delivering him from that Body of Sin and Death, he before took to be a state of Eternal Life; Rom. 7. 24. 8. 2. The kindly death of nature, under the Cross, brought upon it, in love from God (and submitted to, by Man, in Obedience to God) is the only means and way of his deliverance from all evil, by the death of the guilty Sinner; and of being furnished with and Possessed of all good, in God's Gospel-spirit of everlasting righteousness, that never sin's; 1 Jo. 3. 9 All Sabbath-keeping, and other Litteral Performances (in Man's Spirit of Enmity to God, and his true Sabbath-Spirit, Sanctuary, and place of his rest, that he delights in, when known, so to be) are, with their Persons, an Abomination to God; and so, their Solemn Meeting on his Sabbath, that was his own Appointment (what's ours?) Isai. 1. 13, 14. All their Incense, and Sacrifices (all our Praying, Preaching, etc.) in a known Spirit of Enmity to God, are Mystical Murder, Idolatry, Sacrilege, the highest and most criminal wickednesses, in God's sight. Why? Hands full of Blood, a bloody mind of Persecuting Enmity, against his Gospel Saints and Truth's, spoil's all. I'll therefore hide mine Eyes from you, and not hear your Prayers. Ye are a Mystical, most Criminal Sodom and Gomorrha, to me. v. 10-15. and Isai. 66. 3. Ye do all in your own self-chosen way, after your own Heart, in your own spirit; not mine, but in perfect contrariety thereunto. None of you here's and answers 〈◊〉 Heavenly Call, in true Wisdom's Words, or Preachings. I'll, therefore, not hear or answer your Prayers and pretended Callings upon me; v. 4. If you'll not hear my cry to you; 〈◊〉 not hear yours, to me; saith the Lord of Hosts; Zec. 7. 13. Is man, in Enmity to the whole Mind, Counsel, true Sabbath, and Sanctuary of God, like to be a faithful and able Minister of his Gospel-truths'? Yet, who else is heard, or regarded? Who, but the Woman, or private, natural spirit, that's Enmity to God, and all his right Words of Counsel and Instruction for Eternal Life?  
Be more ready to hear, then to give the sacrifice of fools. Man, in the best wisdom, the most righteous life and activity of his own Spirit, offer's but the sacrifice of fools, in God's judgement, however highly he esteem the sacrifice, or himself, for it. He does not rightly know what he does, what he is, whither he goes, whom he 〈◊〉 〈◊〉 ospel things and truths, the whole Counsel of God, the 〈◊〉 and only way of salvation, the methods of God's wisdom, in order thereunto; all the law's, ordinances, statut's and judgements of his new creation-sanctuary, described in the nine last chapters of Ezekiel; all these things lie quite out of his sight. How can Man (in his own best Wisdom, that's foolishness to God's; in his own Spirit, that, at best, is enmity to God's) perform, do any thing, or offer up any sacrifice, acceptable to God; any, but the sacrifice of fools? These fools consider not (will not consider) that they do evil. Stiffnecked are they, in their own self-confident understandings, which are not only blear-eyed, and dimm-sighted, but stark blind and wholly ignorant of all Gospel-things and truths; yet, on they will, turning their deaf ear to (or, setting their mouth against the heavens; Ps. 73. 9) all heavenly, Gospel-doctrin and instruction. They'll listen to nothing that may induce them to consider the great mischief they are doing to themselves and others, by preaching, promising, and warranting peace with God, in a spirit of direct enmity to him (Ezek. 13. 6. 10.) and decrying, might and main, that which is the only way of salvation (and the only spirit, in which any can be saved) with all the words thereof. This desperate work are these blind leaders, with their self-confident followers, at; all, reckoning they are doing very pleasing and acceptable service to God; Act. 26. 9 Having nothing of Christ's very Gospel-Spirit, or doctrine, in their Church, do they, with great indignation and scorn cast all that are wholly for the very Christ, and his very Gospel, out of their church (Isai. 66. 5. Ps. 50. 20) yes, and out of the world too, when they can, as not fit to live any longer, in it; Act. 22. 22. All this, do these Gospel-wolus in Sheep's Clothing, reckon, to be a doing God service (Jo. 16. 2.) in a (blind) zeal for him, and his law, against every word of his Gospel (Rom. 10. 2, 3) for the first-covenant life of the law, in their own restored spirit of nature, against the second-covenant life of the Gospel, in his own spirit of grace. So, think they do God service, when they join with the Devil, to do despite to the spirit, of grace (Heb. 10. 29) casting all the words thereof, behind their backs, and all contempt they can, on all such words, and all the speakers and right hearers of them, as the worst of blasphemies, and blasphemers. What was Saul's Sin in letter and mystery too, is theirs in mystery. They must be brought to acknowledge, with Saul, that what the wisdom of God (and the words or commands thereof) require to be destroyed; their foolish wisdom, in the words thereof, preaches, keeps up, and warrants currant, for salvation. The Spirit of nature in Man (recovered and restored, by Christ, out of the fall, into the life, wisdom, and ruling power thereof, over all inferior, sensual, brutish power of life and operation, in him) amounts to no more, in mystery and truth, than the Amalekite King, Agag, and best of the cattle. The refuse of the cattle, the vile affections, the disorderly & unruly lusts of the corrupt state of nature, they have subdued (yet not fully) but, the King, and best of the cattle (the rational and sensual powers, reduced, to good order, in the ruling authority of the former, and due subjection of the latter) these, they judge fit to be spared. And what are these, both king and subjects? All, but still the Amalekite spirit of nature; and Man, therein, the direct enemy of God, and all his Gospel-Saints and truths. Was not Paul, in and with all these, fight against God, when he thought his had been fight for him? With Saul, will all such self-confident justifiers of themselves, be condemned out of their own mouth; even amidst their self-justifying plea, against the Lord's and his true spiritual Prophet's charge, drawn up against them; as Samuel's, against Saul. They'll be found partial in God's Law. The refuse things, the vile affections of their polluted nature, they are content, should be subdued, in obedience to it. But, the choicer things thereof, nature at best, in the Glory, Wisdom and righteousness thereof; that all this must go up, in sacrifice, by a just and holy death to God (being an unholy life, or state of enmity to God, however, in a sense, holy, as cleansed from filth of flesh) though convinced, God's Wisdom requires this, also, do they, with Saul, under a self-condemning light, refuse to obey, etc. and yet stoutly assert, with him, that they have obeyed the voice of the Lord. All this, find we, 1 Sam. 15. 18-23. This get men by setting up their own Wisdom and Spirit, as judge or interpreter of the Oracles, dictats, or words of God's, in a known contrariety to the spiritual meaning and intendment of all. In their restored, righteous, inlight'ned nature, that's God's required Gospel-sacrifice (sigured out by all clean law-sacrifices in the old Testament) do they, presumptuously, with Saul and King 〈◊〉, intrude or thrust themselves into the priest's office, 1 Sam. 13. 8-14. 2 Chron. 26. 16-21. In their own Foolish Wisdom, and Spirit of Enmity to God and all the Words of his Wisdom, do they pretend to the Office of Christ's Priestly Gospel-spirit of Infallible Truth and Everlasting Righteousness, as the only true declarers of the Will and Words of God, that rightly take not his meaning in any of his Words, nor ever can understand them.  
This Presumptuous course, persisted and fixed in, will render the contagious overspreading Leprosy, the Sin of Enmity to God, filth of Spirit (that's no otherwise curable, then by the complete and full death of nature) absolutely incurable, and mortal; as the case was with the Litteral Leprosy on Uzzia's Body, to his dying day; though said, for a season, to have done that which was right in the sight of the Lord, in his long Reign of two and fifty Years; 2 King. 15. 2, 3. The true Priestly Gospel-Spirit of Christ, offered up our nature in himself, at best, in Sacrifice to God. When Samuel Reproved Saul, for Sacrificing; his answer was; The Philistines were ready to come upon me, to Gilgal, and I had not made Supplication to the Lord; so, I forced myself, and Offered a Burnt-Offring. These 〈◊〉 Pleas and Apologies of nature, go for nothing, when thoroughly searched by the Spirit of Christ, in his seers. Thou hast done foolishly, says Samuel, and shalt lose thy Kingdom, Life and all, for't, by those Philistin's, through the fear of whom, thou didst Offer this Sacrifice of Fools. And, what befell Adam and all his Posterity, with King Uzziah, for Presumptuously setting or keeping up his Law-State (or changeable first-Covenant righteous Life of his own nature, as therein the fit Priest, to perform all wellpleasing active obedience to God) in Preference and Opposition to the Gospel-Spirit, presented and offered to him, in the Tree of Life, wherein alone 'tis possible to please God, and do all things well, without any possibility of failer or Miscarriage? What came of this wilful mistake and Heresy of Adam? A Universal Leprosy, and contagious Disease (of Sin and Enmity to God, and death in such Sin) upon all mankind; Rom. 5. 18. 1 Cor. 15. 22. The very sin, by which Adam brought this sore Mystical Leprosy, upon the spirit of humane nature, in all mankind, in the beginning of this World, do many Professors in the ending of it, reckon, had been his duty; even, to keep up the righteous life he was created in, from death and loss. This is directly contrary to God's Command to first and second Adam, which the first Rebelled against, and second obeyed; Jo. 10. 18. What was offered Adam, in the Tree of Life? Nothing? All things; the one thing necessary, comprehending all things conducible to man's true blessedness. Nor Man nor Angel had this Life, in their first-Creation-make and State. What they (both and all) had, was not Eternal Life; but a Mortal, Perishing Vanity; a fading Flower. 'Tis Eternal Life, says Satan, ye shall not die at all. Hold fast your own.  
He had Rebelliously so done, in his Angelical nature, which turned that which was but changably good, into unchangeable evil; a mutably good Angel, the work of God's hand, into an incorrigibly wicked Devil, the work of Satan's own hand, which he would also bring all Men and Angels to, if possible, in a fixed, unchangeable Enmity to their Maker. The setting up ourselves in a righteous first-Covenant Life, against God and the Spirit of the second, is the highest sort of Rebellion, as the Sin of Witchcraft; such Stubborns as is, indeed, the highest and most criminal Idolatry; 1 Sam. 15. 23. Paul found the Corinthian and Galatian Professors of the Gospel, in danger of this most criminal Witchcraft, to wit, of being beguiled by the Old Serpent, as Eve 〈◊〉 (2 Cor. 11. 2, 3.) and fetched back again, from Christ's unchangably Holy Gospel-spirit of Life (exhibited to, convincingly showed and offered them, in his Ministry) to a confident taking up in their own changably Holy Flesh, or natural Law-Spirit of Enmity and death, for Salvation. This, after they had begun in the Spirit, running well, for a season, in obedience to Gospel-Light; Gal. 3. 13. and 5. 7, 8. Who hindered you, or, did drive you back, that ye should not obey Christ's Gospel-Spirit of Truth? Who, but the Devil? We find in both Old and New- Testament-Saul, that the confident resting in a first-Covenant-Life, for Salvation, renders Men mortal haters of all the right words of the second, and fierce Persecuters of all that bring such unwelcome Tidings to their Ears, as the Doctrine of the Cross seems to the Wisdom of righteous Man, though indeed the only Words or Doctrine, whereby any can be saved; the Power of God, unto Salvation; 1 Cor. 1. 18. Saul, in the Old Testament or First-Covenant Spirit, Persecuted David, singly and merely, as found in the new Name and Spirit of the second, in which, he saw the Lord to be with him; 1 Sam. 18. 12. For this very thing, was he afraid of him, and resolved to kill him, though his Son in Law.  
So, old Testament legal-spirited Saul, in the New Testament, till he became a Gospel-spirited Paul, and preacher of the Gospel, was the fiercest opposer of it, breathing out threatings and slaughter against the Disciples of the Lord, for it; Act. 9 1. Old Testament Saul's unpardonable, presumptuous sin against the Holy Ghost; his unchangeable murdering mind of enmity against David, for its sake, was the great transgression, David earnestly prayed to be delivered from, in his own person; Psal. 19 13. God sets up, first, that that's natural; and afterward, that that's spiritual, in the Saint. All that stick fast in the natural state and life of man, are against the spiritual state and life of God. Those are figured by the Elder; these, by the younger brother; in Cain and Abel, 〈◊〉 and Isaac, Jacob and Esau. He that's born after the flesh (by the knowledge of Christ, after the flesh, as a mystical parent and bridegroom to him, in a restored, fruitful, first-covenant righteous life) persecut's him that's born of the same Christ, after the spirit, in the second; and so, brought forth in (or raised up into) that life, into which Christ himself is risen from the dead; Rom. 7. 14. Thus, was it always. And, so is it, now; Gal. 4. 29. These two births in Christ; the former, making men wise, strong, and honourable in the first covenant; the latter, wise, strong, and honourable in the second, we find; Jo. 3. 6. 1 Cor. 48. 10. The rich, full, first-covenant Corinthians, reigning as Kings, there, were the former; to whom, Paul, in the latter, seemed a fool, weak, and despicable. But Paul, in the latter, knew them to be fools, weak, and despicable, in all the Wisdom, strength, and fading Glory of the former. Paul himself had experienced both, in an eminency; had been eminent, in holy flesh, and, therein, the eminent'st Ring-leading Persecuter of them that were born of Christ's Holy Gospel-spirit. And, when Eminent in Christ's Gospel-spirit, was he persecuted by those that were fixed, or unfixed (as himself, before Gospel-conversion, Act. 9 1.) In Holy flesh, enemies of the Gospel, and Cross of Christ. Even those that will prove true Saints, while but in the first-covenant, persecute the second, and consider not, or think they do evil; but indeed, good and acceptable Service to God; Joh. 16. 2. Act. 26. 9 Solomon's advice to them, here, is, that they be more ready to hear the voice of the Spirit of Christ, in himself and Saints, then to speak in their own; to hear the words of the true public new-creation manly Spirit of Grace, in the second Adam and his Spiritual descendants or posterity, then to speak in their own private, changeable, womanish Spirit of nature, or the first Adam.  
We should be swift to hear the true spiritual shepherd's voice, rather than forward (or, at all) to speak in the highest Wisdom of our own Spirit, that's the stranger, and indeed, the very woman, Christ prohibits any speaking at all, in his true Gospel-Church. Paul, on Christ's manly, astonishing voice from heaven to him, turned from his own womanish understanding, conferred not with flesh and blood; nature, at best, in himself or others; Gal. 1. 16. None more prejudiced against, or more unfit to hear Christ's Gospel-Doctrin, in the Church on the Rock, than the self-confident Speakers and Preachers of Satan's, in the House upon the Sand. Satan's false Prophets and Ministers, that see Vanity, and divine Lies, are most unfit of all Men, to be so much as Members in the Gospel-Church of Christ, the Assembly of his People; Ezek. 13. 9   

V. II. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for, God is in heaven; and thou, upon earth: therefore, let thy words be few.  
In this farther advice, Solomon confirm's (and opens his meaning, in) the former. The mouth, we are not to be rash with (nor suffer our heart to utter any thing before God, by) is the mystical mouth, or tongue of the natural Spirit, Comprehensively signifying all its variety of expressing itself, in outward action and a sound of words, as also the inward agitation of mind, in thought and desire. The latter is called by Philosophers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the thought or inward word of the mind or spirit of Man, within himself; the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the outward expression of it, to other Men. The Mystical Tongue of the natural spirit (in this comprehensive sense of the Word, Mouth, or Tongue, we are not to be rash with, nor hasty to utter any thing (or word) before God, by) is abundantly more untamable, and unreclaimable, in its exorbitances, than the figurative, Litteral Tongue. And, of this mystical extent and significancy, abovesaid, is Tongue to be understood, Jam. 3. 8. The Tongue can no Man tame, it is an unruly evil, full of deadly Poison. 〈◊〉 kind of Beasts, 〈◊〉, Fishes, and Serpents or Creeping things, in Air, Earth, and Water, have been tamed by Man. But, the Tongue (his own Spirit, in the unruly Life, Motion, and Various 〈◊〉 of it) can no Man tame. This is beyond Man's Power or Skill. And, more so, when beside all the Evil and Enmity to God, found in its fallen earthly state of nature (and fiery Zeal (of love to, and) for the defence of its own Life, Will, and Way; Specially, when restored, and cleansed from filth of flesh) 'tis also, set on fire of Hell. This may seem to import its being brought, by Satan's farther workmanship, into a fixed state of Flaming Zeal and Love, for, and to itself, with him, in unchangeable Enmity to God and his Spirit of Grace. This full account of the Tongue (the same with the Mouth, here) have we, with the Litteral Figure, that little Member that boasts great things; and, with its little fire, or heat, in the beginning of a contention, kindles a great matter, increases into a huge flame, and tumult, so as frequently to bring two persons or more (before, in Union) into a final separation, and an irreconcilable parting-blow, to their dying Hours. Thus is the Tongue (in Letter and Mystery, put together) a fire, a World of Iniquity, defiling the whole Body, or Man, and setting on fire the course of nature; and all this, beyond Retrieve or Remedy, when it is once set on fire of Hell. Any Man then, that's reduced by the Cross of Christ, the only effectual and powerful Bit, Bridle, and Helm, for ruling or bringing about his natural spirit (more untamable, and unreducible to order, than any wild Horse, Mule (Psal. 32. 9) or other Beast; more ungovernable than a Ship, in a Storm, or other dangers) into due order, peace, quietness, and right demeanour towards God and Man; any, or every such Man is a perfect Man, not offending in Word, but able (on all accounts) to bridle and order his whole Body, or Man. All this, have we; Jam. 3. 2-8. In many things, we offend all, says that Apostle; that is, the natural Spirit, in its own will, course, and way (at best, worst, 〈◊〉 any intermediate condition) is a continual Offender, without any intermission, in principle and all manner of operation or motion, desire, thought, word, or action. The very Spirit itself is a Root of Bitterness, bearing Gall, Wormwood, Briars and Thorns, in Enmity and Rebellion against God. Yea, in the very awakened Spiritual Saint (〈◊〉 perfectly Crucified and Slain, Dead and Buried in the mystical Grave of Christ) 'tis a continual contrary-minded Warrior and Fighter against God, and the Saints own spiritual mind; Gal. 5. 17. Rom. 7. 22, 23. Thus have we, by Solomon, Paul, and James, a sad, strange, but true description or Character of the temper and condition of the Spirit of Man, within the compass of nature, or in the Sphere of its own activity, corrupt or righteous. It 〈◊〉 in wickedness, or in the wicked one; 1 Jo. 5. 19 Satan has a twofold party, in mankind, the corrupt, Profane Heathen; and a mistaking righteous, Professing first- 〈◊〉 People. Both are against Christ's little Flock, Spiritual Saints, a third party in this World, 〈◊〉 in Heaven. We find the mention of all three; Psal. 2. and Rev. 12. 12. Inhabitants of Earth and Sea, a mystical earthly Jerusalem party of Professors, in all Ages; and a prosane party (foaming out their own shame, casting up Mire and Dirt, as a mystical 〈◊〉 Sea) these are, all of them, against the dwellers in Heaven, that have their Conversation 〈◊〉 Heaven, affections fixed on things above. Another wonder. Of Satan's two parties in the World, Professors, in first-covenant Holiness, as gained by him, and made his Synagogue, in a fixed Enmity to the Gospel, prove, all along, his most serviceable Instruments (as the righteous Scribes and Pharisees, against Christ, and his whole Gospel-ministry) his choicest Subjects; the strongest, frontier Garrisons in his whole worldly Dominion, or Universal Monarchy; before, and all along the four Universal Humane Monarchies, with the Roman or last whereof, his also is to be Perioded. They are the signal withstanders of Gospel-Light, and of all Christ's true Gospel-Witnesses, in all times, whose Testimony is Tormenting to all that dwell upon the Earth, or take up, with confidence, in but earthly, restored natural Principles, for Salvation. These false Apostles, Messengers, or Emissaries of Satan, that so generally amuse Men with his accursed other Gospel, for Christ's true and blessed one, are his most useful Engineers, to keep off the true Gospel and Preachers thereof, in the whole World. Why? What if Christ's Messengers or Ambassadors should have a hearing? Why, they are the only dangerous Invaders of Satan's Universal worldly Monarchy; discoverers of all the intrigues, wiles, and most subtle devices, by which he 〈◊〉 on his whole Mystery of Iniquity, manages all his affairs, for the maintaining his ground, against any Encroachments, or Dawnings of the Kingdom or Spirit of Christ. So long as he can keep out Christ's Gospel (as the most formidable Blasphemy and Heresy, in the World) and make his Law-Gospel pass currant with the generality of Professors, he reckons himself well; and his matters, at a very good pass. And, if he have thus prevailed wonderfully, all along this World, even in the very day of Christ's and his Apostles Ministry, what's to be expected in this latter day, the worst of times? He has alway's, in a manner, engaged magistratical Humane Powers (as under his influence and steerage) on his Gospel's-side, to assist against Christ's; help first-Covenant Brethren, against the second; a worldly Church against a heavenly; Hypocritical Sinners in Zion, against true Spiritual Zion-Saints, in their Controversies with them; the Orthodox Doctrine of Man's Wisdom, on nature's behalf, against the 〈◊〉, and Gospel of Christ, as the common enemy of nature, in them all. Though these two earthen Pot-sherds, a corrupt and righteous party, do sometimes dash one another in pieces, they still find it their joint interest, to piece up again, and lay their heads together, to consult at one Table, against the true Saints of the most high. Righteous Law-Saul, that fiercely fought Satan's Battle, against the Lord and his Saints; when everlastingly righteous Gospel- Paul, he became the most dangerous enemy to, and disturber of the peace of his worldly Territories, or Universal Province, in the whole World. For, than he could discover all his wiles, and Cabinet-Counsels; as Elisha, the King of Syria's. And yet, the natural spirit, with its Mouth, Tongue, and whole expression, inward or outward (in thought, desire, word, and deed, as to its own remainder of Life, in its own activity, will, and way) was still on Satan's side; the Belial-party, even in Paul; the Unbeliever, as to Gospel; the continually guilty Sinner, the Fighter against God and his own true interest; Ro. 7. Gal. 5. 17. 1 Pet. 2. 11. But, it was weakened and battered by the Cross, he having gladly received the sentence of death, upon it, within him; and rejoicing to find death-work going on, a-main, upon it; yea, joining with Christ, in his spiritual mind, to Crucify his fleshly, with the affections and lusts thereof; Gal. 5. 〈◊〉. This Belial-party, in the very Saint (2 Cor. 6. 15.) his natural Spirit, or fleshly mind, not fully Crucified, is that Tongue, that's 〈◊〉 to be set on fire, by the influence of the Devil, and to be kindled or awakened up, into strong, hot, fleshly desires and lusts, after his perishing Meats, or worldly desireables. Whence else, could Solomon himself, after God's answer to his pleasing request for true Wisdom (Spiritual and Heavenly) have been fetched back, and hurried, many Years after, into such a World of gross Uncleannesses and Idolatries? The natural spirit, in its own unsubdued motions and way's, defiles even Saints themselves; and this is figured by the Tongue, a little Member of the Body, but an unruly one, as used by the unruly Spirit and will of Man. 'Tis a raging and enraged Expresser and Provoker of unruly Passions in our selus and others. Whatever may be done with the Litteral, the Mystical Tongue of Man's Spirit, can no Man tame, by any Curbing-Bit or Bridle, any device, or means, to be found in the first-Creation World, or, nature. Yea, this Tongue waxes more unruly, raging mad and blasphemous (of all things, against all saving Gospel-truths') even in the flourish of Legal-Christianity, form of Godliness, righteousness of Man, or Holy Flesh; Act. 26. 11. If no Man, nothing, in first-Creation nature, can curb and tame this Mystical unruly Tongue, 'tis implied, this can be effectually done, only by God himself, or his appointed all-searching, all-powerful Spirit, Cross, or Spiritual Gospel-Sword and Fire, Slaying and Offering up the Life of nature that's Enmity to God, in Sacrifice, by Death, unto God. The obedient death of a Spirit, a Life, a State of Enmity to God, is acceptable to God, by Jesus Christ, the Highpriest, Slayer, Offerer up, and Presenter thereof, unto God most high. The Cross of Christ, is the Yoke, the Bit, the Bridle, put upon it, for like reason, as Yokes and Bridles, on unruly Beasts, to make them obey their Masters and Riders. The natural Spirit in the Saint, though cleansed and righteous, is, since the fall, found in Enmity to God, and Union with World and Devil. So Paul sound it; Ro. 7. Nature (corrupt or righteous) World, and Devil; or, the World, the Flesh, and the Devil are all of a Knot, in a united interest against God, Christ, all Gospel-Saints and Truths.  
This unruly beast, in the Saint, greatly need's a taming-bit and bridle, to fetch it about, and teach it obedience to Christ, its divine and Spiritual Lord and Master. The demolishing, death-work of the cross, upon it, can only do this. Satan was riding this mystical beast, the natural or legal Spirit in Paul, towards Damascus, against the Gospel. Christ meets him, throws off that rider (for ever, and not only for a season, as from Balaam) strikes down the beast, flat to the earth; the earthly, natural Spirit, as well as literal body of Paul. The latter was a figure of the former. Christ turned about his understanding and heart, or will, into a full career of opposition to the Devil's design and Kingdom. So he presently preached the Gospel, at Damascus, whither he was coming, with full purpose and resolution, to persecute it. Then, forthwith, the Devil and professing Jews, hunted and forced him out of the City. But, let Satan Strike while he will, at Paul, and do his worst, in rage, against him (whom, before he used as a serviceable instrument) when Christ is the rider. The more deadly wounds he or his instruments do give any thing in Paul, that can be wounded and slain, the more tame and obedient does it grow, to his new rider and true master. Christ will render the most malicious practices of all enemies against Paul (or any, in like case) conducible to the bringing him to his own hand, which is the Saints true good, and great gain. The Wicked (Angels or men) that are his Sword, are used by Christ as whipp's and scourges, to tame the unruly tongue, natural Spirit, or rebellious fleshly mind in the Saint, that war's against his Spirit, in himself and Saints. The said wicked are (as 'twere) ridden also, or overruled by Christ, the Saints new rider (Psal. 17. 13, 14) used, as his Sword and hand, to carry on his cross-work on what's to die in the Saint, the said unrulytongue. The whole knot of evil angels and men, can do nothing to, or against his Saints, but what's exactly conducible to their good, at every turn, in every point. All's on the right wheel, still, come what will or can, under Christ's conduct, for the Saints advantage. The due consideration of this, will cause Saints to rejoice, with Paul, in the greatest tribulations (and triumph over all enemies, amidst the thickest troops of them, round about them) having a fixed eye upon the glory that follows, which exeells and remain's, for ever. In stead of sinking, and growing weary under contradictions and persecutions, he said, God forbid I should glory or rejoice in any thing, save what's doing to me, by the Cross of our Lord Jesus Christ; let who will be the instruments, for carrying on its demolishing, taming work, on my unruly fleshly mind, and body of death. The full taming it, is the complete death of it. The more thick, speedy and powerful death-blow's are given to it, the better; the sooner will the happy work be done, and the Saint delivered from his Spirit of bondage, the perpetually guilty Sinner; and so, from all evil of sin or punishment. The natural Spirit, corrupt or righteous, is in a union of mind, with the Devil, till this death-work of the cross upon it, be finished. Be not, therefore, rash with thy mouth, tongue, language, or expression of thy natural Spirit; nor let thy carnal mind or fleshly heart, that's in union with the Devil, be hasty, forward, and confident, to utter any thing before God. Let not that be the Speaker to Men, in Preaching; or to God, in Prayer, public or private. It will do Satan's drudgery, carry on his designs, where or whenever it is the speaker or actor. It will do all, in enmity to God, to his Spirit of truth, and Saints. Let not thine heart be hasty to utter any thing (or word) before God. This shows, Solomon mean's by mouth, in the first clause, the expressing and doing of the will and mind of the natural heart or Spirit, that's in enmity to God. The Saint ought to have a jealous eye over it, and keep a continual watch against it; so as never to do the will, or fulfil the lusts thereof; but oppose, fight against, and crucify them. If we live and walk in Christ's Steady Spirit of everlasting righteousness, thus we shall do; Gal. 5. 16. and, 24, 25. All yielding Obedience to, or doing the will and lust of the flesh, or carnal mind of enmity to God, is compliance with the Devil, against the Gospel-will of Christ (in himself and us) and divine will of God. The natural Spirit is the homebred traitor, wrapped up in a confederacy with the Devil, in enmity to God; the Foe of our own House, or in our own persons, by which, Satan seek's to mischieve and destroy us. 'Tis our great concern, to watch against this foe, and keep it out of action, till perfectly abolished, and cut off; and then, shall we never be troubled with it, more. The restored Spirit of man, that has been as a bosom-friend and guide, in the first-covenant house of God (leading us out of the corrupt State of our nature, and opposing the vile affections and lusts thereof, filth of flesh) turns flat against the new guide and leader, the Spirit of Christ, in himself and us, under the conduct whereof, only, 'tis possible for us, to 〈◊〉 into God's rest. This familiar friend and wife, that lies in our bosom, lifts up the heel, and turns flat against the new governor (the Spiritual and sure guide to true bessedness) as well as former familiar friends without doors, that remain wholly in the first-covenant house, established by Satan in the righteousness of man, and so, in unchangeable enmity to God; Psal. 41. 9 Trust not thy bosom-friend, when indeed, turned into a bosom-enemy, the Foe, the worldly disputant, the carnal-minded reasoner against, and opposer of Christ's Gospel-Spirit in us, our new guide. Confer not with her (Gal. 1. 16) Suffer her not to Speak, or, open her mouth. And, keep the door of thy mouth, from her. Let not the thoughts, words, prayers of thy Spiritual mind or man (that's to seek, study, and join with Christ, to put her to death) be offered to her, in way of conference, or treaty. For, She will be against all, to be sure. there's no treating with her, for peace, whose enmity to God is curable only by her Death. She is for war, as long as one drop of mystical blood, or life is left in her. She will fight against Spirit, to the last gasp. Trust her not, then; Mica. 7. 5. I am for peace, says David's Spiritual Man, but if I open my mouth to speak of peace, to my natural; that (with all the affections and lusts thereof, that fight and war against my own soul, 1 Pet. 2. 11.) is alway's for war; Psal. 120. 7. The carnal mind, or natural Spirit, is the he, that hates peace; that peace with God, which is no otherwise attainable, but by its Death; The soul of the Spiritual Saint sojourn's in Mesech, dwells in the tents of Kedar, with him that hates peace, the Foe of its own house, till utterly abolished, dead and gone. v. 5, 6. If we follow our former old guide, in us, against the lusts of our corrupted nature (when thus turned against the new and sure Spiritual guide in us) we are so far forth, servants of sin and Satan, Rom. 6. 16. These two Spirits, natural and Spiritual, Man's and God's, first and second-covenant principles of life, desire, thought, word, and action, in Man (clearly stated and laid before him, in their vast differences, and irreconcilable contrarieties (with the advantages and disadvantages of choosing this or that, for the principle of our life and action; eternal life or death) does not a wrong and most foolish choice, render a man undeniably and unexcusably guilty of his own eternal ruin? Be not, then, rash with this mouth of thy Spirit of enmity to God, nor hasty in that heart, to utter any thing before God. For how is it possible to speak right words or things to God, or men, in a 〈◊〉 of 〈◊〉 to God, whose mouth speaks all its words, in union with the Devil? All, that after Spiritual Light and strong conviction (as to all these things) afforded them, do still persist in speaking the words of their hasty, forward Spirit of enmity to God (in preaching to men, or pretended prayer to God) are abominable to God, in all. For, as their most aggravated wickedness, madness and folly, do they deliver themselves up to the Devil, as his sworn, bored Slaves and vassals, for ever. When, by way of death and 〈◊〉, Man's natural Spirit is transformed and baptised into a union with his Spiritual mind or man (the Spirit of God in him) then, as a Seer of God, and right obedient Servant to the true Prophet or Spiritual man, in him, 'tis a meek, rightly tuned spirit, fitted to be a mouth, or door of utterance, for the things of God, to his Spiritual man.  
For God is in Heaven, and thou upon Earth: therefore let thy words be few. God resides or dwells in the all-searching Light of his new-'creation Sanctuary-Spirit, that can discover the bottom intent of all hearts (Heb. 4. 12, 13) that take up with Satan in his first-creation house or state, in unchangeable enmity to him and the second; his heavenly house or Spirit. When thou prayest, then, enter into thy Closet, and shut thy Door (Mat. 6. 6.) exclude thy own Earthly understanding, Mind, or Will, let them have nothing to do, in, or with thee, in thy Prayers; keep secret from them, what thou prayest, and treatest about, with God, for thy Salvation. For, the Life of that, is to be the Sacrifice, by which, to enter into the new and everlasting covenant with God; Psal. 50. 5. Keep the Door of thy mouth from this false bosom-friend, and guide. She will never consent to her own Death. And, in all true Saints preaching to men, and Prayer to God, is this very thing to be taught and sought. This foe is to be excluded out of the cabinet-counsell of Christ and the Saint, who jointly conclude the Death or utter abolition of all the Life and motion thereof. If that therefore be admitted into our Closet of prayer, and consulting with Christ, about its own Death, so as to have a vote in the case, it will pray, plead, and vote against it, always; and reckon Christ and the Saints Spiritual Man, it's unreasonable enemies. It will reckon all the prayers of the Spiritual man against it, cursing, and all his endeavours, in union with Christ, to crucify it, murder. 'Twil cry out to the Devil, Oh! Murder, murder; and call for assistance, against its and his enemies. All, that it will agree to pray for, will be but an ask amiss, such things as may gratify its own lusts, in enmity to God. It is the perpetual disputer, wrangler, and quarrel against the only way of Salvation, under the Cross; against its own Death, which is God's declared undispensable way, in the appointed methods of his wisdom, for man's Salvation. This secret, faithfully kept (according to Christ's counsel) by the Spiritual man of the Saint, from his own natural; when the sacrificing Death-work on the natural, is over, and finished, Christ will reward him openly (Mat. 6. 6.) at the manifestation of the Sons of God, in the visibility of his (before) hidden Spiritual Life; hidden (till Christ's second coming and manifestation in Spirit) in himself and Saints. The Saint is deeply concerned to check his own hasty, rash, forward Spirit, as a most dangerous foe, in his own house, or Person. God is in his heavenly Spirit, thou in thy earthly, therefore let thy words be few; indeed, none at all. If that foe be the speaker or chooser, all will go wrong. All its prayers will run for (and be calculated to) its own interest, Life, and livelihood; the belly and meats, the desires and desirables, that will all be destroyed and perish. It will hate Christ the fountain of Life, and choose its own eternal Death, in the causes of it, and ready way to it; Pro. 8. 36.   

Vers. III. For, a Dream cometh through the multitude of business; and a fool's voice is known by a multitude of words.  
Man, at best, in his own nature, is altogether vanity, walks in a vain show (Heb. an Image) leads but an Imaginary Life, in the Image of the Earthly, the Law-Spirit of nature, shadow of the heavenly, the Gospel-Spirit of Grace and Truth. All man's concerns and labours, relating to such a Life; all his disquietings of himself about it, must needs be in vain. The very life, to which all relate, is very vanity. In all the noise, trouble, stir, and din, man makes about himself, herein, can he never please God, or profit himself, as to true blesedness. Vain are all his solicitudes in getting, heaping up, and keeping such literal or mystical riches of his own nature, as will all make themselves wings and fly way, do what he can, when all's done. All such riches are but a vanity, tossed to and fro, by them that love Death. 〈◊〉 〈◊〉 but a tumbling cast, in which men are tossed up and down, by providence, like balls (as the Poet says) never at any certainty. Many, rich in outward, literal wealth, live to see all gone, and themselves run down into poverty. And so, as to mystical; many, rich, for a season, in 〈◊〉 treasures, and fruits of a first-covenant righteous Life, roll back again with the Dog to the vomit, and Sow to the mire of their old sins, brutish vilenesses, and so come again to be as poor, and tattered there, as other beggarly, brutish sinners of the Genti'l's. Yea, in a worse condition than they (if unfixed there) because now come to their latter end worse than that beginning, as born dead in trespasses and sins; 2 Pet. 2. 20-22. For but these two sorts of 〈◊〉 deceitful riches, especially the mystical, do men turn their backs on Christ's true riches, heavenly treasures, eternal Life, with the Young Man in the Gospel, not regarding them, at all, any more than a bruit beast does. And this renders man's whole Life and labour, in this World, from his Cradle to his Grave, a very dream. In the multitude of his buisiness (cumbering himself as Martha, with the many things of this World, that Satan is called Prince and God of) he wholly neglects Mary's better choice of the one thing necessary, which comprehends all things, relating to true blessedness, in the World to come. The full sum of all, man labours but for some little particle of, the god of this World offered Christ, and was refused; even all the Kingdoms of this World and Glory of them, that is, all humane and angelical excellencies, sound in the first creation; yea, and all these, by his transforming art, gilded over with the nearest resemblance of all the things of God, the spiritual Life, Wisdom, and Righteousness of God, in the second. What madness is it, for Men to trade in, seed, and wholly dote upon, but such perishing vanities, or meats, Satan is the known permitted Master and dispenser of? Mean while, all eternal things and concerns, are as wholly neglected, despised, and hated; even that spirit of Christ, that one thing (comprehending all things) necessary to salvation. This Gospel-spirit of God, with all its words, the only right do-all and say-all, to God's wellpleasing and Man's salvation, Man will not reckon worth his thought, regard, looking after, or listening to. But, on he goes, in his dreamish Life of Vanity, to try what work he can make on't, there, for true happiness, under an absolute known impossibility of ever finding it. He sondly seeks for it, in perishing vanities, which God reckon's things that are not; and, never 〈◊〉 things spiritual, heavenly, and 〈◊〉, which God calls the only things that are. Thus cross and contrary is the judgement, are the conceptions and words of Man's wisdom, at best, to God's. Man will own nothing above his fading natural things, first-creation vanities, but infinite divinity. He will not believe there are any middle sort of things, of a spiritual everlasting righteous new-creation nature, between natural, and purely divine things. Thus, does Man leave no room for his advance in creature-ship, above his natural first-creation state of vanity, but only a being swallowed up, into infinite divinity, wholly losing his creaturality, by annihilation: and so, indeed, getting just nothing. Infinite Divinity will be where 'twas, and what it was, from Eternity to Eternity, beyond and above all possibility of addition; and, all Creatur's, Men and Angels, where they were, before Creation; a mere absolute nullity, vanished Shadows.  
If there be no other creature-state, but what they (both and all) received by the first creation, what else imaginable, can become of them, but a reduction of them all, into their primitive nothing? The towering, presumptuous thought of being godded with God, is, at bottom, when well examined, a being downright nothinged; and no better. God will not only confute, but destroy all this wisdom of man, in which he presumtuously, rambles about for happiness, in his own will and way (against his makers known mind and counsel, about him) pitching upon his own fading, natural creature things, in preference to, and exclusion of God's heavenly, Spiritual Eternal creature-things, as not worthy his regard, or minding. They deny, they decry them. They call them blasphemous 〈◊〉 (and therein do they blaspheme) devised fables only, to 〈◊〉, diminish and disparage their conceited natural things, perishing vanities, which they reckon the only creature-things that are, in a perfect contrariety to the 〈◊〉 of God. By those very Spiritual Saints and things, man's Wisdom count's Fools and foolishness, will God confound all their foolish-Wisdom and self-exalting power. By these foolish Persons; and despised things, Man looks on as worse than nothing, will God bring to nought things that (in man's Judgement) are; in God's, not; 1 Cor. 1. 9 and v. 27, 28. who'll be Judge, at last? God, and wise, holy, first-covenant Saints, are of a directly contrary Judgement, in this great case. Those that, with Paul, have Praise with God (are such as the Lord commendeth) go for no body, worse than nothing, with them.  
They that are mere dreamers, and please themselves with their dream (Jer. 23. 25-32) or dreamish happiness, call all Gospel-truths, a dream, 〈◊〉, a delusion of the Devil; and say to Gospel-Saints, as Joseph's brethren to him, behold these dreamish-heirs, that pretend to the everlasting inheritance, in a Spirit and doctrine, we hate; let's kill them all, and see what will become of them and their dream's. Gen. 37. 18-20. They reckon their doctrine Wheat; and Christ's, Chaff. But, he will say, what's your Chaff to my Wheat? The true Spiritual circumcision-Saint, seems a fool, a mad Man, in the house of God, or, to and amongst first-covenant brethren (Host 9 7, 8) yea, the filth of the world, the offscouring of all things; 1 Cor. 4. 10. 13. 2 Cor. 10. 12. Those, that rejoice in Christ Jesus, or in his Gospel-Spirit, the Holy Ghost, with joy unspeakable and Glorious, are despised and trampled on, by their first-covenant brethren, whose confidence is wholly in their holy flesh, or restored naturals. The first and second-covenant Saint, are properly the natural and Spiritual man. The enlightened moral heathen, obedient to the restored rational, first-covenant light, or law of nature, may be comprehended under the title, natural man. But, the corrupt heathen, living and walking wholly in the brutish lusts of his degenerate, fallen nature, is a beast. He has not, what is properly, in a Scripture-sense, the life of a man, or any part of it. That Death in Sin, threatened (and accomplished upon) Adam and all his posterity, they delight in, rather than accept of deliverance out of it. But, the enlightened, restored natural man, in the light, or also life of the first-covenant, is of a distinct, contrary palate, desire, appetite, and thought or judgement, from and to the Spiritual. All his regard, desire, love, and delight, is for, after, and in worldly, perishing vanities, passant shadows, dreams, that come from a multitude of business, that he vainly makes to himself, about such empty, perishing nothings. So, will they themselves (even these first-covenant kings, the mystical Princes of this world, such as 〈◊〉 Christ) come to nought, yea, worse than nothing, with all their trusted in nothings. They'll be at a total loss, for ever, pining and starving in everlasting poverty and nakedness, under the positive Inflictions and Burnings of unchangeable and unquenchable Wrath.  
T. And a Fool's voice is known by a multitude of words; good words, fair speeches, as the only Ministers of Christ's Gospel, deceiving the hearts of the simple, or undiscerning; that can't discern, or, at least, 〈◊〉 own the difference between Christ's and Satan's Gospel. All the while, are they gratifying or serving their own palate, appetite, desire, or belly of their natural Spirit, in the perishing Life, and with the perishing Meats, of a first-Covenant State, as the true Salvation and blessedness of any. These Wise-Fools, are the fiercest enemies of the very Christ, the very Gospel, of all men. A multitude of Words and Books do they come forth, in. And, nothing must pass for Orthodox, right or true Gospel-Doctrin, but what the wisdom of Man, that's a flat enemy to all Christ's Gospel, sitting in its Magisterial Chair of Infallibility, gives its ratifying nod, or Imprimatur, to. Be such, what they will, they do and will yet pass for the only signal owners and Trumpeters of Christ's everlasting Gospel; whereas indeed they are the most careful shutters up of the Kingdom of Heaven, the most industrious decriers of the very Christ, the very Gospel, or Spiritual sense of all Scripture, in the World. This was the Pharisees case, in Christ's own time; Mat. 23. 13. The first-covenant law-spirit or principle, fixed in enmity to the second, is the 〈◊〉- same leaven with that of the Pharisees, under the outward dispensation of the Gospel, as well as under the Law. They, for a pretence, made long Prayers, compassed Sea and Land, left no means unattempted, no stone unturned, to proselyte or fetch back any from Christ's Gospel-truth, to Satan's lie and falsehood, his accursed other Gospel; and so, to make them twofold more the Children of Hell than themselves, as sinning against clearer discerning, greater Light and Conviction, than they ever had, as to Gospel-truths. And, this done, they Triumph, as having done God Service, in converting them from Christ's to their 〈◊〉, which Man's wisdom styles Orthodox. So, all runs smooth and fine. 〈◊〉 keep's silence, and they please themselves to imagine he is of their mind and judgement, such a one as 〈◊〉; Psal. 50. 20, 21. But, he warns them beforehand, he will find a time to 〈◊〉 them in pieces, so as none shall be able to deliver them; 〈◊〉. 〈◊〉. And, as he 〈◊〉 them, he comforts Saints, abused by 〈◊〉, with this 〈◊〉, Pl. appear 〈◊〉 your Joy, and they shall be ashamed. These threats 〈◊〉 the one, and promises to the other, will be accomplished, at one and the same time, Christ's second coming; 〈◊〉. 66. 5. If such 〈◊〉 were used, to keep off people from 〈◊〉 〈◊〉 himself, what may the true Ministers of his 〈◊〉, now, 〈◊〉 from the like legal-spirited Generation of 〈◊〉 and Professors? The Pharisees said among themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing? To wit, as to the gaining and keeping off the people, from listening to his Ministry? 〈◊〉, the World is 〈◊〉 〈◊〉 〈◊〉; Jo. 12. 19 Indeed, the World goes after 〈◊〉 (1 Jo. 4. 5.) here's and own's them and their Doctrine. People, a 〈◊〉 People, 〈◊〉 after the Beast, admire his Apostles, praise, reward, and follow them.  
The deadly Wound, given mankind by the first Sin, being 〈◊〉 in these Teachers and 〈◊〉 (by which they are recovered out of that Death in Trespasses and Sins, they were born in) they reckon, all's their own. And, who but they? Rev. 13. 3. With what a wry Mouth, and scornful Indignation did the Pharisees take up theirs and the Chief Priest's Officers, who were sent to Apprehend Christ, but did not? Never Man spoke like this Man, said the Officers. Are ye also deceived? said the Pharisees. Have any of the Rulers or Pharisees 〈◊〉 on him? But this People that knoweth not the Law, are Cursed. None, but a sort of ignorant, simple People, Women and unlearned Fishermen (So they reckoned Peter and John, Act. 4. 13.) follow him, or regard his doctrine. At this rate, did the signally enlightened ringleaders of the then only Professing People of God, in the World, say of Christ and his Doctrine. What will convince? Are we blind also? Said the Pharisees. Jesus said, if ye were blind, ye should have no Sin; or would not be guilty of the unpardonable Sin, against Spiritual Light; and so, the Holy Ghost: But ye say, we see: Therefore your Sin remain's, for ever, upon you, that is, is unpardonable. Ye wilfully and knowingly Sin against my Gospel-Spirit of truth, the Holy Ghost; so, remains to you nothing but a certain fearful looking for of Judgement and fiery Indignation, for ever; Heb. 10. 26, 27. Ye are of your Father the Devil, Jo. 8. 44. Ye Serpents, ye Generation of 〈◊〉, how can ye escape the Damnation of Hell? Mat. 23. 33. This is the language, on both hands, that passed between Christ and the enlightened Professors and Teachers of that day. What will warn, or induce self-confidents, to a suspicion of their rotten Principles, and Sandy Foundation? If any think he has whereof to boast, there, Paul and other enlightened Pharisees of that day, more. And, as confident was Paul, all was right with him, and he doing God Service, in Persecuting the Gospel, as any now can be, in like case and Principles. The case of blind Leaders and their blind followers, all of them stark blind (or worse, wilfully blind, as shutting their eyes against, and turning away their understandings from Christ's to Satan's Gospel) is the same now, as then. And, the punishment of both and all, will be the same. They'll all fall into the Ditch, the Bottomless Pit, the very Spirit of the Devil, the unchangeable enemy of God. They said of Christ, he hath a Devil, and is Mad, when convinced of his Doctrine, as the truth, they had nothing to say against, but, in a way of railing, against a Witness for him, and against themselves, in their own Consciences. The true followers of Christ, in all ages, have the same lot and handling; are called Fools and Madmen, at a venture, in despite and scorn, by those, whose own Consciences fly in their Faces, and condemn them, for their folly and madness, therein. These are the Fools, whose Voice is known by a multitude of Words. Brutified Sinners, at this day, Litteral Sodom, Egypt and Babylon, destroy or make void the Law; Psal. 119. 126. And then, a sort of righteous mystical Sinners (Spiritually called Sodom, Egypt, and Babylon, such as Crucified Christ, Rev. 11. 8.) what in them lies, destroy the Gospel; make void the Grace of God. Yet, in all this combined interest of Litteral and Mystical Sodom, against the Gospel (and yet, clash amongst themselves, in their practical pro and con, as to the Life righteousness, and Doctrine of the Law, with their multitude of words, and many things, on all hands) remain's a hopefulness, that Christ may find his seven Thousands, or seventy-times seven thousand, amongst us, that have not wilfully, but ignorantly bowed the knee to Baal, or followed and owned the first-Covenant-Doctrin of his Priests, and righteousness of Man, for the Power of Godliness, the grace, and righteousness of God, in the second.   

Vers. IU. When thou vowest a Vow unto God, defer not to pay it: For, he hath no pleasure in Fools; pay that which thou hast vowed.  
His Father David did (Ps. 66. 13, 14.) as required; Deut. 23. 21. 23. The Vow and Engagement of Men, in the first-Covenant (on God's bringing them out of Egypt, Bondage in the corrupt nature, death in Trespasses and Sins, contracted by the first Sin of Man) is, faithfully to walk there, in suppressing the vile affections and lusts of their degenerate nature, and to pay such Worship, Service, and Obedience, as is performable to God, therein. So, do they live unto God, in that state, for a season. This, do Men often fail in, and so, break that Covenant with God, after entered into it; and forfeit all the benefits and advantages thereof. For then, God breaks with them, the promises of it being but conditional; Numb. 14. 34. Jer. 31. 32. Levit. 26. 15 25. Deut. 29. 30. and 31 Chapters. Man, in his first Covenant, Law-Principle (his restored, enlightened spirit of nature) is alway's in danger of breaking this Vow, Covenant, or undertake (by contract) with God. God therefore promises to make another Covenant with them, in another Spirit, his unspeakable gift to them; a steady, right, constant Spirit of everlasting righteousness (Psal. 51. 10.) the Gospel, new and everlasting Covenant-Principle of Life; Jer. 31. 31. 33. This, God engages to do, by quick'ning up the incorruptible Seed thereof, into Life, motion, and prevailing activity, if they obediently submit to his declared terms, in giving up their cleansed nature, to him, in Sacrifice, by a holy Death. Their polluted nature was no meet sacrifice for him, neither is it slain, but somewhat disabled only, by Law-Conversion; and, is continually striving to fetch them back to their old Sins, with the Dog to the Vomit, often prevailing, so as to recover its former Dominion over them, and ride in Triumph again, with its uncontrolled vile affections and lusts. The first-Covenant, natural, or Law-principle, failed of its duty, in the first Man, when at best; and more liable, sure, is it, to fail, in but some gradual renewals thereof. God therefore finds a fault, or defect in that first-Covenant-state of Life, as to Man's steady, wellpleasing obedience to him, or true happiness to himself. So, offers a second; Heb. 8. 6-13. This is the better (the new and everlasting) Covenant. The Gospel-spirit of God, undertakes the performance of all obedience in Men, when it becomes the principle of life, desire, thought and action, in them; which can never sin, err, or miscarry; deceive, or be deceived. In this new-Covenant Spirit or Principle, God becomes their God, and they his people, for ever. He will never depart from them, nor they, from him; Jer. 32. 38-41. The undispensable condition, on man's part, for entering into the second covenant with God, is the obedient giving up in Sacrifice to him, all the fading life and things, received from his own hand, in the first. When convinced of this twofold differing covenant-principle, with the methods of God's Wisdom, and his requirings from them, as also with the unspeakable advantages of quitting the first for the second, then are they bound to vow the sacrifice of their Life in the former, and not to be slack in performing the said vow. If we be not slack in that our part, for entering into the new or second Covenant with God, he will not be slack concerning his promise; the promise of the father, even the Spirit of the Son, will, by the Son, be set up in our hearts, which is the Gospel-principle, the Apostles were commanded by Christ, after his resurrection, to wait in their earthly-Jerusalem-state, for; Act. 1. 4. and Luke 24. 49. Both these testimonies are given by the same hand; Luke. Man is to part with all, called his own; his Life, Wisdom, Righteousness, and all the things of man, in his first make; and then, God will give to him, and set up in him, what he calls his own, by a second; his Life, Wisdom, Righteousness, the things of God. All the Life of Man's Spirit, with the free will, and rational Powers thereof, must go, in Sacrifice to God, as our true freewill Offering and reasonable Service; Rom. 12. 1. These things, clearly seen, assented to, agreed on, and engaged for, on all hands (as to what man is to suffer, and God to do, in order to man's being actually brought into the new and everlasting covenant, with him) man's wilful Apostasy and flying off from all, after, for a season, he hath run well, in obedience to Gospel-light, and suffered many things, towards the demolishing his law-life (Gal. 5. 7. and 3. 4.) Spoils, loses, and forfeits all. Dislike to Ghrist's Gospel-life of truth, from love to his own law-life; and so, a fixed enmity to God, and despite to his Spirit of Grace, exclud's him all benesit of Christ's Sacrifice and Intercession, for ever; 〈◊〉. 10. 26, 27. 29. This is the unpardonable Sin against the Holy Ghost, or new-creature Gospel-Spirit of Christ. There's no plea, or excuse, left Man. Nothing to be looked for, by him, but the fiery Indignation of God, to devour him, as the far sorer punishment for 〈◊〉 sinning against the Gospel-Light of the Son of God, than Law-Light of the 〈◊〉 of Man.  
T. For, he 〈◊〉 no pleasure in Fools; pay that which thou hast vowed, without delay. Deser not to pay it; that is, to perform thy part, vowed and engaged for, by thee, in order to thy entering into the first or second Covenant with God. For, the not paying it, will be found the greatest Folly and Madness, and of most desperate and dangerous consequence, to thee. Hence does Solomon farther say, by way of Information, in this case.   

Vers. V. Better is it, that thou shouldst not vow, then that thou shouldst vow, and not pay.  
So, Deut. 23. 21-23. When thou vowest a vow unto God, thou shalt not slack (or delay) to pay it. But, if thou forbear to vow, it shall be no sin in thee. Thou shalt perform thy freewill Offering, as thou hast vowed. Better not vow, then vow and not pay. Better for men, never to have known the way of everlasting righteousness and truth (2 Pet. 2. 21. Heb. 10. 26, 27.) then, after known, to turn from the Holy Commandment, delivered to them. What Commandment? That, which Christ received from his Father (and obeyed) even the yielding up our nature, at best, in himself, to death; To. 10. 17, 18. God connives at Man, in the day's of his ignorance and darkness, as to a Gospel-Life of everlasting righteousness, whether in the vile state of polluted nature, dead in sin; or moral Heathenism, in obedience to the Light or Law of rational nature; or in the first-Covenant Believer, Professor, and Worshipper of God, under the outward dispensation of 〈◊〉 or Gospel, as Paul, when a Persecuter.  
These 〈◊〉 sorts of people, while wholly ignorant of Gospel, though they reject, yea, oppose; yea, persecute it, to the death of the true Professors thereof, it is no unpardonable Sin in them. We find this in Paul's case, who was the highest of the three sorts of Sinners, abovementioned. He was an injurious Blasphemer and Persecuter of Saints, for Gospel-truth; but because he did all ignorantly, in unbelief, he obtained 〈◊〉, was not an unpardonable Sinner against the Holy Ghost, or Gospel-Spirit; 1 Tim. 1. 13. He soon became more eminent in Gospel-Life and knowledge, than those he Persecuted: Yea, a signal Teacher of them, and more abundant Labourer in the Gospel, than all the other Apostles, who were in Christ before him. So, as, while a righteous Law-Pharisee, if any had whereof to Glory, or trust in Holy Flesh, he more (Phil. 3, 4) now, if any had whereof to glory in the Spirit, or Resurrection-Life of Christ (that 'tis duty and absolute safety to trust in) he more; 1 Cor. 15. 9, 10. No Man is brought to an absolute Trial (till Christ, the mystical Sun of everlasting righteousness dawn upon him, in the beaming forth of Spiritual Light, by which to give undeniable notice of his Gospel-Life and State, to him) for vowing or engaging the giving up the Life of his nature, in Sacrifice to God. Neither Publican or Pharisee, the common Profane Sinner, nor righteous first-covenant Jew or Gentile, is bound to vow, nor therefore to perform the vow, as to that devoted thing (nature, in whatever variety of Life or condition, will, in all, first or last, be found to be, even) devoted to death, under the final Love or Wrath of God. Fixure in the Life of nature, corrupt or righteous, which renders Men literal or mystical Sodomit's, will be found, against (at least) negative conviction and Testimony, that they ought not so to do, being, by its own self-evidencing demonstration, a fading Flower, a perishing Vanity. But, when Christ, by spiritual Conviction-Light, clearly discover's (and graciously offer's) his Gospel-Life, to Men (in its own self-evidencing excellency above their Law-Life) and, that they are bound to give up their fading Law-Life, or natural state, in whatever condition (corrupt or righteous) for it, then are they both bound to Vow the giving up this devoted thing, to death; and to pay their Vow; yea, speedily, sorthwith, not be slack; not delay, or defer the Payment. 'Tis better, never to have experienced the righteousness of Man, in a renewed first-Covenant Life, then, after all, either turn back to their old sins, in the corrupt Life of nature; or establish themselves there, in unchangeable enmity to the righteousness of God, in the Gospel-Life of his Spirit of Grace. The sorest Punishment, for ever, in Hell; the many 〈◊〉 belong to such knowing not-doers of their Master's will. 〈◊〉 in such knowledge, and rebelling against all, will increase 〈◊〉 everlasting sorrow. Most aggravated wickednesses, will be recompensed with such aggravated punishment and Tormont, for e-ever, as is meet. 〈◊〉 Salvation is seen by Man, at his door, when under the undispensable obligation to vow the death of nature, in obedience to 〈◊〉; and accordingly as he performs or not persom's this most deeply concerning vow, he has, or misses it. Refusing finally to vow, or perform, when bound to both, is fixing in nature, in unchangeable 〈◊〉 to God and his Spirit of Grace.  
This break's all Covenant with God, first and second, the staff of 〈◊〉, comeliness (Ezek. 16. 14.) or righteousness of man, in the first; and of Bands (Zec. 11. 7-11.) or, such an unchangeable band of Union, as they ought 〈◊〉 to have entered into, with God, in the second. All's 〈◊〉 and gone. They are, for ever, excluded by God's Oath, or swearing in Wrath, they shall never enter into his rest, in the second. And, for their unpardonable Sin, he will take from them, all the fading beauty or goodness he had bestowed on them, in the 〈◊〉. So, all's gone. God's first-Covenant-gift, set up in unchangeable enmity to his convincingly showed and graciously offered second, is the unpardonable Sin against the Holy Ghost, comprehending all the most criminal Sins or Abominations, Man can be guilty of; mystical, spiritual Adultery, idolatry, Murder, etc. Ezek. 16. 15. 38. Ro. 2. 21, 22. 1 Cor. 6. 9, 10. Gal. 5. 19-21. The proud, reigning, 〈◊〉, old first Covenant Kings, despise all these words, to their own destruction. But, the poor of the Flock (Christ's little ones, content to be impoverished, and run down into the barrenness and death of their own, however 〈◊〉 and enlightened nature) understand, own, and obey all such words of the Lord; 〈◊〉. 11. 11. They are willing to be made Fools, weak, and despicable, with Paul, in the 〈◊〉 visage of a first-covenant State, Image of the earthy, that they may be all glorious within, in the Image of the heavenly, such as 〈◊〉 〈◊〉 〈◊〉; 〈◊〉, rich, strong, and honourable in God; in the spiritual, Gospel-Life, 〈◊〉 with Christ in God. All that finally 〈◊〉 〈◊〉, are the greatest Fools, as to their greatest, eternal concerns. All that 〈◊〉, boggle, and fly off, at the Gospel-Tydings of the Cross (and Death, thereby, to be brought upon nature) resolving to maintain the sandy Foundation (and untempered Walls of their earthly, worldly, first-Covenant Church-building) for Salvation, are be witched by Satan, with their glittering Holy Flesh and things of Man and Devil, into unchangeable enmity to God's Holy Spirit, and all the things of Christ and God.  
This work, Satan is at, with first-covenant Professors, in holy 〈◊〉; the selfsame, as with Eve, 2 Cor. 11. 3. And, through God's most wise permission, has he wonderfully prevailed, in all Ages and Generations (and not less, sure, in this last and worst of times) to keep men short of the Grace of God; yea, to fix them with himself in enmity to it, and so deprive them of all advantages or benefits of both God's Covenants. Many that begin well, engage and set their hand to God's Spiritual, mystical-Plow (the Cross of Christ, for running down nature in them, toward the commanded Death, suffering many things that way) their foot, in the same Gospel race of suffering, with the thoroughpaced resolved Gospel-Saint (that follow's the Lamb slain, whithersoever he goes, even to the mystical Death and Grave of nature) many of these engaged Racers, does Satan fetch back again, to himself; and six them with himself in first creation-Life, and so in unchangeable enmity to God, and the second; Gall 5. 7, 8. and 3. 14. When come to the borders of the heavenly Canaan, as Israel, of the literal, they hate it, and turn back to mystical, if not also literal Egypt, fixing in the righteous, or rolling back to the corrupt Spirit of nature, and that as their professed Judgement, for Salvation, with Ranters. After all high Spiritual enlightening (partaking of the Light of the holy Ghost (and offered the Life thereof) and so tasting of that heavenly gift; the good living word and wisdom of God; and Powers of the World to come) they Apostatise or fall away, beyond all possibility of recovery, or renewal of them again, unto repentance; Heb. 6. 4-6. The high Priest's, among the Jews, offered literal Sacrifices: Christ, the true high Priest comes to Preach Death to nature, in their very Persons, as the true Gospel Sacrifice, they ought obediently to give him, to offer up in the fire of his Eternal Spirit, as he offered our nature at best, in himself, to God most high. For this, they blasphemed, and crucified him. The fixed Shadowy Law-Priest's and their blind followers, abhor the true Gospel-Priest, with all his Spiritual Seers and Doctrine. Many shuffling devices and inventions, Devils Suggest and men find, to shift off the Cross of Christ, wave all the unpleasing words or doctrine thereof, which indeed is the only way to, and Door of entrance for any, into the Kingdom of God. Through a fellowship with their Lord, in sorrows, sufferings, and manifold tribulations, of and to their natural man, inward and outward, do true Saints enter, with him, into his everlasting joy. All others must lie down in everlasting Sorrow, eating the fruit of their own way, & be filled with their own devices, under final wrath. Had they owned God's reproofs (given by the mouth of true Wisdom, his living word, to them, even the reproofs of Death, to their nature) and followed his instructions for Life, they might have dwelled safely, for ever; and have been quiet from all fear of evil; Prov. 1. 20-33. The Pisgah-Prospect into the new-creation Life, or true Land of promise (given to their natural understandings, by Spiritual irradiations or Light) should have invited, moved, and drawn their wills, with cogent arguments, to the most delightful embraces thereof, on any terms.  
Man, convinced of the more excellent Gospel-Life and way (and setting hand and foot to work, in prosecution of it, and towards attaining it) is actually under the vow of surrendering nature, to Death. And this is upon record, in that living cornerstone, the fountain Gospel-Spirit, or living creature-Word, Wisdom, or Book of God, in Christ's person.  
This was figured by the Stone, Josua set up, under an Oak, by the sanctuary of the Lord, that, in figure, heard the Spiritually enlightneed Israel●●s vow, promise, and engagement, over and over, for the true serving the Lord (in his Spirit of truth, the principle of the new and everlasting covenant) accordingly will witness for, or against them, as they firmly hold, or perfidiously fly off, from the said engagement. As for me and my house, says Josua, we will serve the Lord. So will we; answered the people, again, again, again, and again (Jos. 24. 15. 18. 21. 24) yet, after all these good words, fair promises and engagements, a world of them flew off, and came to worse than nothing. Christ, the living Stone (sigured by that, Joshua set up) will witness against, and deal with all such, according to their works and dealings toward him; v. 26, 27. Man must not dispute or defer the performance of the said vow; but, with Paul, should be forthwith obedient to the heavenly vision of the mind of God; come roundly and readily off, with his holocaust, or whole burnt-offring of his natural State. His eye must not pity, nor hand spare any thing in it, that God requires to be destroyed, as Saul spared Agag, and best of the cattle, in letter and mystery; whereas Abram spared not his very Son Isaac, Nature at best. Our true father Abraham, though tempted to it, by Satan, and his own apostle Peter, spared not the true Isaac, our spotless nature in his own person; but, offered it up, in the mystical fire of his eternal Spirit of grace, unto God; accounting, with literal Abram, that God was able to raise him or it, up again, from the dead, into the everlasting righteous life of the true Melchisedec, or sacrificing high-Priest of God, and of our Gospel-profession. Abram was a type of Christ's priestly, Gospel-Spirit; Isaac, of his natural, law-Spirit, offered up, by that Priest, in his own person. For this obedience, God most high, blesses the said true Abram, Christ himself, in and with the figure, promising him an innumerable multitude of Spiritual Saints, the true seed, descendants, and posterity of the second Adam. Gen. 22. 16-18. The new covenant is a covenant of oath, by which the Lord ratifies his mercies to all obedient enterers into it with him, for ever, by an oath; and excludes all rebellious, wilful refusers of the terms of entering into it, with an oath, also; Swearing in his wrath, they shall never enter into his rest; Heb. 3. 11. 18. And (Heb. 6. 13-18) we sinned the new-covenant promise to Abram, established with an oath, and that oath itself, made or confirmed by two immutable things, God's infinite divine, and his immutably righteous and Glorious new-creature self, or Spirit, the living word, and Eternal Wisdom of God, in personal union with infinite divinity.  
The terms of the first covenant, on Man's part, is to part with the vile affections and lusts of the corrupt Spirit of nature: on God's, to set up the restored righteous life thereof.  
In the second, is man to give up the very righteous life, to God, in sacrifice, as a perishing vanity, a fading flower, which was God's part to give him, in the first; as the clean sacrifice, for entering into the second. Thus, first, God gave Abram an Isaac, and then required the offering of him up. And so, did Abraham, by that very thing, in mystery, enter the second, and was justified for ever, before God; Jam. 2. 21. This gives him, and all his Spiritual seed, complete victory over all enemies; so, as to 〈◊〉 their Gates, take away all strength and power from them; Gen. 22. 17, 18. They will, in the 〈◊〉 mighty power of 〈◊〉 new-creation Gospel-Spirit, tread all 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 law-enemies, evil Angels and 〈◊〉, under their 〈◊〉. Nothing is of greater advantage to the Saint, than the 〈◊〉 〈◊〉 of his vow, relating, to the new-covenant, sor the 〈◊〉 death of nature: nothing, of more dangerous 〈◊〉, than his deserring or delaying the performance of this vow. Nothing gives greater advantage to the Devil, against him, than 〈◊〉 delay sor extinguishing his part in him, the natural State. The most 〈◊〉, resiless, Implacable enemy (that, in his mighty power and 〈◊〉, roves up and down, as a roaring Lion, to devour all he 〈◊〉 light on) will not 〈◊〉 to make his utmost advantage of such delay. If he sinned Saints lingering, and loath (with Lot) to depart out of literal or Mystical Sodom, or both (even the whole Life and lust of nature, corrupt or 〈◊〉) he will labour, might and main, to turn their linger, into a 〈◊〉 and absolute establishment, there, and so, 〈◊〉 their hearts in them to do evil; six them with himself, there, in unchangeable enmity to God, and Death to themselves.  
But, God is 〈◊〉 to his Saints, and lays hold on them, by his Angels, as on lingering Lot, to hasten them out of both the said Sodoms; Gen. 19 15, 16. 〈◊〉 great mercy in the Lord, and should be the earnest prayer of the Saint to him, to hasten the execution of the guilty Sinner, the 〈◊〉 party in him; and so, his deliverance from all evil, in enmity to God, or compliance with the Devil. 〈◊〉 uses his utmost power and skill, to cause a delay, in this case. God gives his most saithful counsel and instruction to us, to hasten the performance. To be sure, linger while we will, done it must be, first or last, or we perish for ever. The sooner and speedier done, the better sor us. We should not look on Christ, as Satan represents him, a hard Master, a bloody Husband; but, a most faithful Creator and gracious Redeemer. What? (Suggests Satan to men) does Christ come with a sacrificing Knife, Fire and Sword, speaking War and Death to a righteous Life of his own twice setting up, in vou? first, by creation; and then, redemption? Never believe it. With God is no such variableness or shadow of turning. He quoted Scripture, to Christ himself. 〈◊〉 unreasonable, says he, to think, God should pull down and destroy the Work of his own hands. And, when he has thus steeled them with arguments, for self-defence, and keeping up themselves in their own native Country, and Father's House, the restored life of the first Adam, the image of the earthy, as a most desirable land, or state; then falls he to work, the other way, to bring a false and evil report on God's Country, the new-creation land of promise or state of life. This is the Far Country, the man Christ is gone into, where he lives for evermore. This Far Country (even a heavenly, that God engages, as his part, in the new Covenant, to bring men into, on their obedient, speedy departure out of their own) does Satan bring an evil report, upon. First, says he, you have but a report, a hear-say of it, you have no certain knowledge or experience of it. And then, 'tis a Land that eateth up the Inhabitants thereof (as the spies, doing his errand therein, said of the literal, Numb. 13. 32) your destruction and very death itself, is the propounded and declared terms, on which only ye can enter into the possession of it. So, when brought by Christ's Spiritual Light, to the very borders of the heavenly Canaan, by and with his evil apostles and spies (ministers of his Gospel, that's no Gospel) are they easily persuaded & induced to start aside, and fly off, as offended at both the promised land or life itself, they should enter into; and also, at the loss oftheir own, with all their mystical riches & large possessions, therein. So, in stead of speedily performing the commanded and vowed sacrifice of their old nature, in order to enter into (and take possession of) the said new land of promise, they peremptorily and conclusively refuse the terms, and consult with Satan and one another, about a return back, rather into Egypt (literal, or mystical, corrupt or righteous nature) and there fix and establish themselves, in their own nature, land, or Country, in unchangeable enmity to God's. This, the rebellious fleshly Israel was at, in letter and figure. If holy flesh, a righteous natural State; and strict, holy walking therein, won't do't for salvation, they'll not be saved. This desperate resolution is a crime of a dangerous, destructive complexion, of an Ethiopian hue. 'Tis the Leopard's spot, never the spot of God's Children, Spiritual Saints. 'tis the highest folly, imaginable. If they'll never obediently come out of their own land, the fading life of their own nature, they'll never enter his, even the life of his Spirit of Grace. If they'll not suffer and die with Christ, in the former; they'll never live and reign with him, in the latter. If they'll not follow his suffering steps, they never come where he is. They prefer the earthy life and Country of the Creature, to the heavenly life of the Creator, Blessed for ever. The issue of (and for) this disobedience, matters come to, is this. God will strip them of, and take from them, all the fading good they are possessed of, in the mystical earthly Country, or land of their own restored enlightened nature, as wilfully retained in a known rebellion against him. The very same Mystical Sword (or new-Creation Spirit of Christ and God) will be drawn against them, in final wrath, to destroy them for ever, which they so feared, startled at, and turned from, when offered to be brought upon them, in love, to give them a kindly and right death-pass, into the true land of promise. Had they willingly obeyed it, they had entered, and eaten the good of the true land of promise. But having absolutely and conclusively refused it, and rebelled against it, they'll be devoured by the same sword, or Spiritual cross upon them, for ever. The mouth of the Lord (the living word of God, Christ himself) hath spoken it. Isa. 1. 19, 20. Obediently lose the fading life of nature, and enter. Rebelliously save, pity, spare your own life, and ye lose all, for ever, in eternal death, under final wrath. This is Christ's doctrine; Mat. 16. 25. And this, Christ presently delivered, on Satan's contrary doctrine, by an Apostle, with the persuasive (and seeming friendly) words of his wisdom. When he had spoken of his sufferings, Peter rebuked him, and preached the selfsame doctrine to him, the Old Serpent preached to Eve, and by her, to Adam. Be it far from thee, Lord: this shall not be unto thee; that is, thou shalt not suffer, or die, at all. This Spotless righteous law-life, in holy flesh, is eternal life; no danger of death. The Gospel-Riddle, uninterpretable by Man's Wisdom, is this; die must nature, or all's lost; nature and grace too; all good, in first or second covenant, changeable or unchangeable. And what succeeds? unchangeable evil of sin and punishment. The obedient death of nature, under the cross; the full, sevenfold purifying of it in the fiery furnace thereof, from all dross, tin, and reprobate silver, all filth of flesh and Spirit too, renders man clean every whit; Jo. 13. 10. This delivers him for ever, from all captivities, bondages, enemies, dangers, and death's, literal and mystical Sodom, Egypt, and Babylon, the life of nature, corrupt or righteous, both of which are a state of enmity to God, and death to man, if fixed in. Thou shalt never wash my feet, said Peter; No? says Christ, then, thou wilt have no part in me. Oh then, not my feet only, but hands, and head, said Peter; If feet be washed, 'tis enough, says Christ, there need's no more, to make perfectly clean, every whit whole, and spiritually sound. If the feet (the will and understanding, the two mystical feet on which man walks, in his esteem, judgement, thought of, and desire after things; if these) be Spiritual, Heavenly, Gospel-feets, the discerning and desiring powers of the Gospel-Spirit and principle, all will go right. Heavenly things, never-perishing meats, will be wholly and only esteemed, desired, and fed upon, in this bottom-principle. All will be right atop, in all Holy, Gospel-Conversation, when all's right at bottom. A Spirit greater than he that's in the World, the Devil, in which 'tis impossible to displease God (Sin, err, miscarry, deceive, or be deceived) must needs ever do all things well, and man be truly blessed in the deeds thereof.  
The extreme folly then of man, in not only deferring, but finally refusing to pay his engaged, commanded vow, for giving up his whole nature, or Spirit (the devoted thing) in sacrifice, by death, unto God, is unpardonable. And then, God will be extreme (and that most justly) in marking all, done amiss by him, in his self-chosen nature and life. He will call him to an account, for every thing, done therein, from first to last. This great transgression, the presumptuous unpardonable sin unto eternal death, will bring all other sin's at its heels, to be answered for, as creditors come upon a man, for lesser debts, when clapped up in prison, for a great one. And then will every Spiritual conviction, offered men (in the day of their trial, and God's patience towards them) be revived in them (and stare them in the face) to witness against them, judge, and condemn them, in harmony with God himself. When man's trial is over, and sentence of death irrevocably passed upon him; God will not repent or change from his dispensation of wrath, and man cannot repent or change from his rebellious mind of enmity against God. Repentance will be hid from God's eyes, and man's, on all hands. Unchangable enmity to God, lay's man under the unchangeable wrath of God; thrust's him out of all distance, as to any favour, for ever, or benefit by Christ's sacrifice or intercession. Christ died not, nor will intercede for the pardon of unchangeable enmity to God and him. And God will revive his formerly given Spiritual light, to testify for him, against them, in their own consciences; the evidence whereof, can never be silenced, extinguished, or denied by them. The irresistible testimony of it, will be a perpetual condemner of them, and justifier of God, in his most wrathful proceedings against them. This is the worm, never dies; witnessing the fire of that wrath, to be undeniably just, which can never be quenched; Mark. 9 44. 46. 48.   

Vers. 6. Suffer not thy mouth to cause thy flesh to Sin; neither say thou before the Angel (70. before God) that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?  
The Spirit of man, at best, in its own life, is but flesh. The life, mind, will, desire, thought, wisdom, righteousness, glory, all the things thereof, are but sleshly, earthly, perishing vanities: Man, in all, altogether vanity; is possessed of no goodness, but what's a fading flower; no beauty, no glory, but what will be consumed and done away; Ps. 39 5. and, 49. 14. Isa. 40. 6. Man, in all this, is the flesh, his mouth should not cause to sin. Mouth, as said, signifies all manner of expression of this flesh (〈◊〉 mind, or natural Spirit) inward or outward, in desire, thought, word, or action. If the inmost mouth, bottom desire and thought of man, be found approving of (and consenting unto) the entering into a firm, unchangeable union with the Devil (the striking up an everlasting covenant with him) then does it cause his flesh (or natural Spirit) to sin, unpardonably, against the Spirit of Grace, the Gospel-Spirit, or Holy Ghost, in which, convincingly showed, he ought to enter into (or strike) a new and everlasting covenant with God. His knowing, wilful choice, is, rather to comply with the Devil (in a fond self-destroying love to himself, or his own life and nature) to be, by his most destructive workmanship, Baptised into his spirit of unchangeable enmity to God, then by Christ's new-creation workmanship, baptised into his Gospel-spirit of unchangeable union with God. What's the meet recompense of such error? The same Tophet, punishment, lake of mystical fire and brimstone (the literal is but a Shadow of) unquenchable wrath, fiery indignation, the vengeance of eternal fire. In this and other variety of language, does the Holy Ghost or Spirit of truth, in the Scriptur's of truth, cloth the joint everlasting torment and vexation of both. For, such a covenant with the Devil, is a covenant of oath, a swearing everlasting allegiance to him, and a taking also his oath of supreamacy, owning him as the supreme ruler and infallible dictator, in Church and State, in the room of the holy ghost, or Christ in Spirit, and God most high, himself; 2 Thes. 2. 4. And so his bored Servants they are, for ever, whom they have sworn to obey for ever, on all accounts; and own for their Supreme, Paramount-Ruler and guide, so as to place themselves under his protection, wing, and conduct; Rom. 6. 16. They agree to Obey Sin and the Man of Sin, Satan, the unchangably sinning Spirit of Eternal Darkness and Death. Can this be less than the sin unto death, eternal death? They'll be sure of the portion, they have chosen. They unchangably hate Christ's Gospel new-Creature Spirit of everlasting righteousness; choose and love a Spirit of unchangeable enmity to it, and death to themselves; Prov. 8. 36. Can they miss of what they love, and have chosen? Rebellious Children are they. They take counsel; not of me saith the Lord; but, of the Devil. They cover with a covering; not of my Spirit, but the Devil's, for their clothing and protection. They are willing to be dressed up in his furniture and armour, to fight against God. All this, for this very end, that they may add sin to sin; unchangeable enmity to God, the unpardonable sin, to the pardonable, changeable state of enmity and death, they were born in. So, come they to a latter end, worse than their beginning, by their own choice; when offered a better end, than ever nature, in its beginning, at best, before the fall, amounted to, in the the changeable, spotless life thereof. They are now, in a known, chosen confederacy with the Devil, for ever, against God, Christ, all Gospel-Saints and truths. They have greedily drunk down the poisoned wine of the very Spirit of the old Serpent. Their wine is the poison of Dragons, the cruel venom of Asps; Deut. 32. 33. The poison of Asps is under their lips; Rom. 3. 13. They spit venom, breath out slaughter, against the Saints of the most high. They are established by Satan; made men, fully after his own heart; So, unchangeable, irreconcilable, implacable enemies of all, after God's own heart; as Saul, to David. In these two fixed states, after God's or the Devil's own heart, will all men, in conclusion, be found, in heaven or hell; everlasting joy, or sorrow; under the final favour, or unquenchable wrath of God.  
Neither say before the Angel, 'twas an error. This Angel is Christ, the supreme Apostle, or Messenger of God's Covenant, the living Creature-word and book of God, which is God (Jo. 1. 1) So the Septuagint render it; neither say before God, it was an error; and therefore, why should he be angry & c.? To what purpose is it, for any to pretend ignorance (as having done all this, by a mistake, and surprise) before this Angel, or word of God, that's of an all-penetrating sight, so as infallibly to discern and discover the bottom-thoughts and intents of all hearts? Heb. 4. 12, 13. He will undeniably evidence, all this wickedness to have been wilfully and knowingly done, against his clear declarations of the mind of God to them, and most faithful warn of them, to the contrary; and of the unspeakable danger thereof. No good words, fair speeches, plausible pretences, whereby they have deceived their fellow-creatur's, will signify any thing, towards their defence, or excuse, before this infallible Angel's judgment-seat. He will silence and stop every mouth of iniquity, and fill all that have thus caused their flesh to sin, thereby, with everlasting shame and confusion of face. Peter, in the Holy Ghost, or that Spirit of this Angel, Christ, wherein he will judge the world, detected the falsehood of Ananias and Saphira, and executed God's sentence of death upon them, as having suffered Satan to fill their hearts; their undeniable guilt; Act. 5. 1-10. Such Spots are not the Spots of God's Children. They are never guilty of unpardonable Sins. And then, do those, guilty of such errors, think to get any thing, by 〈◊〉, why should God be angry and destroy our works? Or, Solomon in the Spirit of God, asks them, why should God be angry at thy voice (or mouth, that hath agreed with Satan, to cause thy flesh or whole man to sin, 〈◊〉) and so, destroy the Work of thine hands? But let this Question be put by whom it will; the Works which have been wrought in a Spirit of unchangeable enmity to God, will be 〈◊〉. If put, by the Holy Ghost, in Solomon, 'tis by way of counsel, to 〈◊〉 such madness in Men, whereby to receive such a Spirit of unchangeable enmity into them (for the principle of all their Desires, Thoughts, and Works) as will most certainly expose them and all such Works, to be burnt up and destroyed, for ever. They have done all such wicked Works, and the leading wicked Work, to all the rest (in receiving the Devil's Spirit of unchangeable enmity, for their working Active Principle) before the said Angel, or under his convincing Spiritual Light, and clear discoveries of himself to them, in his Spiritual Life of Truth, wherein alone they can be Saved. He will, at last, undeniably convince them, that they were convinced and fairly warned of all these things, beforehand, in his gracious exhibiting and offers of himself to them; doing all they could desire he should do, for preventing such a self-ruining, wilful, unpardonable error. All has been done by them, against the known commands of his Spiritual law. And will they say, it was an error? a mistake, of mere ignorance? And so, think to prevail with this Angel, to plead for their Pardon? Alas, Alas! He will make them see it most Just, for him to intercede against them, as his and his Father's incorrigible, wilful Enemies; and to say to his mighty Angels, slay these mine Enemies before my face (Luke 19 27.) that would not, I should Reign over them, but the Devil. God, or this Angel, is most Justly angry at their Voice, or Mouth, by which they have chosen (and declared their consent, for) unchangeable union with the Devil, rather than with him. And he will destroy all the works of their Hands, that, in such union, they have done against him, in whatever nearest resemblance of his Gospel-Spirit and Truths (by the transforming Arts and Skill of their Master-Workman) purposely to express their utmost Malice against him, thereby.   

Vers. VII. For, in the multitude of Dreams, and many Words, there are also divers Vanities: but, fear thou God.  
This concluding Word on this subject, is a Character of the first-creation Spirit or State, as chosen by men, in union of mind with the fallen Angels. Solomon calls it many things and businesses, a multitude of Dreams; as v. 3. a multitude of business, whence cometh a Dream. The busy, boundless, wand'ring, gadding Spirit of man, cumbers itself, as Martha, with a heap of first-creation Vanities, that can give him no true satisfaction. All his conceited happiness therein, is but a Dream. His many Words and Labours about them, are but divers Vanities, a variety of glittering nothings, things that God says, are not; perishing, vanishing shadows. All labour of man, in his first creation life of Vanity (all his Works, Fruits, Duties, performance, to God or Man, therein) is Vanity. All inordinate love to, and 〈◊〉 after, the outward or inward, literal or mystical Riches and Treasures of that State, in the most fruitful Exercise of a first-covenant Life, is but that Love of Money, Paul calls the Root of all 〈◊〉. For, from this Love to his own Worldly Life and Riches thereof, is man sound in direct enmity to God, and his Gospel-Spirit, and Riches, which alone can make any, truly Happy. So, all he is, has, or does; all his Attainments, Works, Fruits, Riches, Possessions, rested in, will prove a most unhappy, destructive Dream; out of which, when he awakes, he will find himself to have been, all along, deceived with Imaginary things, that have no durable reality in them. Christ convincingly shows men this, now; and will hereafter, convince them, he hath so showed it, and fairly warned them thereby, of their danger. Let him then that Preaches up such a vain State, with all the best things of man, therein, for happiness, tell it, but as a Dream, not confidently assert it to be a Gospel-State of Salvation, but a Law-Dream; Jer. 23. 28. Man's Chaff, Dream, Vain Glory, Shadow, Life and Image of the Earthy, fixed in (in unchangeable enmity to God's Wheat, his Word, Wisdom, Righteousness, durable Life, Riches, Food, and Clothing, in the Image of the Heavenly) is certain damnation. What's the Chaff to the Wheat? the Words of Man's Wisdom, in his lying Spirit of divination (as to all Gospel things and truths of God, into the Room whereof he thrusts the things of Man, and says, the Lord sayeth Ezek. 13. 6.) to the Words of my Wisdom, in my Gospel Spirit of Truth? What are Man's Law-Dreams to my Gospel-truths'? In stead of this dangerous Trade and destructive practice, Solomon's advice is; Fear thou God. This fearing God, and keeping his commandments, he declar's (Eccles. 12. 13.) to be the whole Duty of Man; the Conclusion, and sum of the whole matter, in all Books, and Words of Right Instruction unto Life. Follow after, obey and close with the Lord's own Counsels, Teachings, Leadings, convincing discoveries of his mind, and Gracious Offers of that Gospel-Spirit that's in unchangeable union with his divine Spirit; and you'll ever know and do his whole mind and counsel, and Worship him in Spirit, and in Truth, to his wel-pleasing acceptance and your Salvation. His Spirit is that Love, that's the fulfiller of his whole Law; Rom. 13. 10.   

Vers. 8. If thou seest the Oppression of the Poor, and violent perverting of Judgement and Justice in a Province, marvel not at the matter (Heb. will or purpose) for he that is higher than the highest, regardeth; and there be higher than they.  
Her's encouragement to right Fearers, true Believers and beloved's of God, that have abandoned their own first-creation Life of vanity and enmity, for his new-creation Spirit of Truth and Love. In this, are they too hard for all Enemies. For, the Almighty Divine, and irrisistibly mighty new-creation Spirit of Christ and God, are on their Side; as also, the Angels of his Power, who in their Spiritual, new-covenant Life of everlasting Righteousness and Truth, transcendently excel, in strength, all first-creation Evil Angelical or humane, invisible or visible Principalities & Powers, that are against the Saints of the most high. Saints, then, are sufficiently furnished, under the great Captain of their Salvation, to deal with, and be more than Conquerors over all Enemies, all worldly Powers of Darkness, and Gates of Hell. Muster they never so strong; Bluster, Storm, and Look as big as they can, Saints Infallibly see and know where they shall have them, in conclusion, for ever; even, under their feet, as the necks of the five Kings of Canaan were put under the feet of Josua's Captains; Jos. 10. 24. Those Kings were a Type of all first-Creation Powers, fixed in Opposition to the second. Spiritual Israelites know how to demean themselves under all Oppressors, the great mystical Goliath, the Devil, with his whole Army of Philistines, evil Angels and men. They have so learned Christ in their Spiritual man, which no Enemies can touch; that they fear not them that can but kill the Body, or whole natural man, as to a first-covenant, first-creation Life of vanity; and have no more that they can do. They know their great Captain, Christ himself, turns all Injuries, done to their Body, or natural man, to their great advantage, as hastening the Death of what's to die in them; and so, completing their conformity with himself, therein; the consequent whereof, will be a completing them in his resurrection-Life, that's above all Enemies and Deaths. Their Way of ascending into his all-conquering Spiritual Life, is the Death of their natural State. They overcome by such Death of what can die, as found in a state, that can never die, the certain result and issue of such a Holy obedient Death. This way, the Captain of our Salvation overcame; Heb. 2. 10. And, his good and faithful Soldiers must fight, as they have him for an example, and not look for a final, absolute Conquest, any other Way, than he obtained it. Satan and his Party seem to conquer, by killing the natural man or Body of Christ and Saints; who finally conquer them all, by being so killed. They fight with exceedingly differing Weapons; Enemies, with Weak and Carnal; Saints and their Captain-General, with Spiritual and Mighty, through God, for pulling down all their Strong Holds, and laying them all in the Dust. Another Riddle. Enemies fight against the Spirit of God, or Spiritual man, in Saints, but can hit or touch only their natural, which their own Spiritual is fight against, in their own persons. So, though they have Perfectly contrary designs, Christ, Saints, and all Enemies, whatever they strike at, they all hit only flesh and Blood, which cannot enter into the Kingdom of God, but lets or hinders the Saints fully entering, till it be fully destroyed. By suffering Devils and men, seemingly to overcome him and his Saints, as bringing death on their natural man, do Christ and they overcome them all, in their Spiritual, which is greater than they: and which they can never touch; V. 14. 1 Joh. 4. 4. and 5. 18. Satan's Battles against (and seeming Conquests over) Saints (the few that are saved, Christ's little flock) are performed with a confused noise, and Garments rolled in Blood. Christ's and Saint's victory over them, is with burning and fuel of Fire, by which the 〈◊〉 of and by the Lord, will be the many that perish; Isai. 9 5. and 66. 16. Enemies kill Saints Body's, but they'll kill their Spirits, Souls, and Bodies, for ever, in that Spirit they aimed at, to kill, but could never touch. It will touch them, to purpose, at last. But, Who are the Oppressors, here? What, the Oppression? Who, the Oppressed, in the Province of this World, Satan's universal Monarchy, through a violent perverting of Judgement and Justice? Much has been said 〈◊〉 these queries, on Vers. 1. of Chap. 4. Evil Angels and Men, are the invisible and visible Principalities and Powers, that set themselves to oppress the Saints of the most High (the Poor and Needy, as to the Treasures of their inward natural Man, their Spirit; and oft, outward also) as the Signal Torments of such Dwellers upon the Earth, or fixed Inhabitants of the Earthy, first-Creation State of Nature, evil Angels and Men; disturbers of the Peace of their Joint worldly Dominion, and tyrannical Domination, therein. For, they declare all that worldly Life and Strength, they trust in, for Happiness, to be but a Bubble, a Dream, a fading Flower, insignificant as to true happiness; a fixed confidence, therein, unchangeable enmity to God, and certain Damnation to themselves. Can the Rulers of this World, visible or invisible, bear such Doctrine, concerning that State, they set up in, for Salvation? Though Devils more fully know the Truth thereof; will men (under their strong delusions, pleasing themselves to think their sandy Foundationed Church-building, good, and their matters right with God, as therein doing him service) let the true Saints contrary, spiritual, true Gospel-Doctrine, pass uncontrol'd, or the Preachers and Owners of such Doctrine, unpunished? Never look for't. And, least of all, in these last, and worst of Times; in which, the Scripture proclaim's, and warns, this Oppression will rise to a higher pitch, than in all former Ages of this World, under Satan, the Prince and God, the Moloch, and Baal, or King and Lord thereof; King of Kings, and of all the Children of Pride, all proud self-exalters, in this World; as Christ, King of all Spiritual Kings, and meek subjected Children of his Kingdom, in the next. Satan, the permitted God and Prince of this, when he knows he hath but a short time to Reign (his Kingdom drawing near a Period) will more outrageously and Subtly then ever, lay about him, to hinder and prevent the Dawnings, and commencing of Christ's; Rev. 12. 12. He will then enrage his visible Powers in this World, against Saints, to the causing such a time of Trouble to them, as never was, or shall be; Mat. 24. 21. As certain Tokens of Satan's expiring Reign; and so, of the approaching of Christ's, the Love and Practice of all sorts of Iniquity (literal and mystical) will abound; and of all sorts of goodness, decline and decay. By both these, will the Devil most dexterously serve his designs, as to all sorts of Oppression, by the violent perverting of Judgement and Justice, towards the Poor of Christ's Flock, stripped of all natural Power or Relief, visible or invisible. He will use a profane Party, to destroy the common Rights and Properties of men, on civil accounts. And he, will use first-Covenant, Law-brethrens, as by him turned into gospel-wolv's (and yet dress'dup by him, in Sheeps-clothing, Spiritual appearances) to worry and hunt true Spiritual Gospel-Breth'ren, in the second, to Death. But Saints are forewarned of all this, as to what they are to expect, in the worst of times; Mat. 24. 25. Joh. 16. 4. All's by God's permission, and under his overruling Power. They ought not therefore, to marvel or be dismayed at the matter, or will and purpose of God, herein, which is wholly for their Good. Be not dismayed; for, he, or they, that is (or, that are) higher than the highest (the Holy Angels) do regard, see and take notice of all, as Standards by and Looker's on, till fully empowered and comissioned to come forth, in the effectual Preaching of the everlasting Gospel, to Saints; and pouring forth the Vials of Wrath, on their Enemies. And, Christ and God, yet unspeakably, infinitely higher than the Holy Angels, sit, as 'twere, silent, but exactly regarding and observing the injurious demeanour of Enemies, towards his Saints; together with Saints dutiful and quiet demeanour, under such Injuries, and worst Occurrents.  
The spiritual Gospel-life of Christ, in Elect Angels (yea and in Saints, too) renders them as much higher than all evil first-creation Powers, Angels or Men; as the Heavens, than the Earth. And, though the Good Angels come not forth, in their immediately preparatory dispensation to Christ's second coming, till peculiarly commissioned for such blessed work, in the last and worst of times, when enemies are grown most rampant and confident; yet, mean while (even all along this World) are they (and have they been) sent by Christ, as ministering spirits, keepers, and guardians to blessed Saints on earth, heirs of salvation, surrounded with enemies, on all hands, in this scrambling, confounded world of cunning Devils, and ignorant men; ignorant, as to all Gospel, saving truths, abundance of them not knowing, or very little thinking what they are doing, as even Paul once, Act. 26. 9 Luk. 23. 34. Act. 13. 27. They protected Eliah, from the king's 3 Captains and their fifties; Elisha, in Dothan, from the Syrian Army; and Hezekiah etc. from the Assyrian Army, before Jerusalem; as Isaiah prophesied, 2 Kings. 19 20. 35. By the decrees of Christ's spiritual Angelical Watchers over, and observers of all men, good and bad (as Hesiod says) will the great Tree of all oppressing Worldly Monarchies, be cut down, when ripe for the Sickle; Dan. 4. 17. Mat. 13. 39-42. Rev. 14. 19, 20. That Devils are not ignorant of Holy Angels Guardianship over Saints, appears by Satan's quoting (Psal. 91. 11, 12) to Christ himself, Mat. 4. 6. They keep Saints, also, as the natural man of Christ himself in flesh, from being induced by tempting Devils (by the contrary workings of flesh and Blood in themselves, or persecuting-work of enemies, without doors) to stumble or be finally and unpardonably Offended at (and so, found offenders of) Christ, the cornerstone and foundation of the new-creation building on the Rock, as coming on flesh and blood (or their natural man) with mystical fire, and a flaming two-edged sword, to kill, slay, and offer it up, in sacrifice, to God. In the close of this world, will they pour down the wrath of God, gradually, on the several parts or branches of Satan's universal Empire, or worldly dominion, till all be laid in the Dust, under Christ's, theirs, and his Saints feet; Rev. 16. Saints, waiting, in a lively hope, for this, aught to possess their Souls in faith and patience, and not marvel or be dismayed (seeing clearly the mind, will, purpose, and method of God's wisdom, in all) at the most daring, presumptuous practisers of highest wickedness against God or them. They are sure of advantage, by all they can do against them, now. And, they are sure of having them under their feet, hereafter, for ever. What would they have, or can they wish more, in this point? God is for them, who can be against them? They must needs be more than conquerors. If this threefold Cord will hold (conjunctive divine and new-creature power, in Christ; the conjunctive, personally united new-creature power, in Christ and Elect Angels, and Saints also, for their security against all worldly Powers) all's safe.   

Vers. IX. Moreover, the profit of the earth is for all: the king himself is served by the field.  
The chief intendment of this literal truth (which, hit upon, is properly and truly, right interpretation) is, the fruits and products of man's nature, in the renewed old; earthly, or first-creation state thereof, the Image of the earthy. The profit of this, is for all; And, this is figured by the fruits, profits, and products, of the literal Earth, by which King and Subjects, Rulers and Ruled, even all Mankind, are supported and maintained in their bodily life. The fruits of the said mystical Earth, or righteous earthly Life and state, afford a natural food and clothing to the immortal spirit, or inner man of man, in his first-creation make and fashion of being. In this make and life, is man to serve or obey God, as the fruits thereof serve or preserve him: both, but for a season, till called out of this, man's own earthly life, make and fashion of being, into God's Heavenly, which (with the fruits and meats thereof) is everlasting. The Earthly state of man (or Angel) before the fall, in a first-covenant law-life, was figuratively represented by the Tree of good and evil, signifying the corruptibility thereof; and the danger, incident to man (or Angel) by their own evil choice, and use of it. To prevent this evil, both were strictly prohibited the feeding upon, terminating, delighting, and establishing themselves therein, with a confidence to find true blessedness, there, to their immortal beings. The so doing then, was rebellion against the command of God, and turned their natures into a direct enmity to that more excellent and durable creature-life of God, spiritual and heavenly, a Gospel-state of everlasting righteousness and truth. And, the same miscarriage and abuse of all, turned their earthly-state (life, or mystical field) into a uselessness to themselves, so as to be of no true avail or profit to them: but indeed, a prison-state of darkness and death, rendering their nature an accursed earth, bringing forth nothing but Briars and Thorns, Gall and Wormwood, from a root of bitterness or enmity to God. This brought the sinning Angels, on their first sin, under an absolute unchangeable Curse, and everlasting Burnings; and, man's mystical Earth, or earthly life and state, it brought nigh unto Cursing, as bearing Thorns and Briars, also; and, if he persist finally therein, against all offered Grace and Mercy, his end will be also to be burned, in the same Lake of mystical Fire and Brimstone, the unquenchable slames of God's wrath, for evermore; Heb. 6. 8. Adam's first sin, left no profit in this mystical field or earth of man's nature. All men, since, are born dead in trespasses and sins. Their nature is a waist, howling, barren Wilderness, full of ravenous, devouring wild Beasts, bestial thoughts; foolish, noisome lusts, that hurt, wound, sink, and drown them in destruction and perdition; 1 Tim. 6. 9 The King, or kingly, superior Angelical nature; and the subject, inferior humane nature, by their fall, lost the right use and true profit of the mystical earthly, first-creation field, life, or natural state. Both were brought to feed on dust, or the perishing vanities of this World, or Worldly state, having turned their Backs on God's never-perishing Life and Meats, figured in the Tree of Life, and offered to them both and all. They forthwith forfeited and lost the paradisical-state of their corruptibly perfect natural, in Subjection to that Light that showed and offered them God's incorruptibly perfect spiritual creature-Life, State, and Meats, which was their first habitation or state of Innocency. Fallen Angels, as their greater punishment (for their greater and more criminal first Sin, against higher and clearer Light than man) have the Dust of their not only corruptible, but corrupted first-creation Field or natural State, left them to feed on, and are permitted to use all their Strength and advantages therein, against God and his Saints. But Man, as a lesser punishment, was instantly deprived of all; both of the righteous Earthly Life of his nature, and of the proper Food and clothing thereof. He is ever since, born Naked, Dead, Helpless, and Loathsome; Ezek. 16. 5, 6. He has nothing left, but a mere bestial, bodily Life, and the lowest part of the Dust of this World, in common with Brutes, to feed upon; even the gratifying contentments of bodily lust, only. He has nothing, proper to him as a man, left him to feed on. But, he is pardonable, and recoverable into the righteous Life of a Man, again, by the Redeemer. And, when actually recovered into, and set up afresh, therein, if he, as wilfully, against conviction, abuse it again (in sinning against, and rejecting God's more excellent new-creature, Gospel-Life, at first represented in the Tree of Life) he is gone for ever, as fallen Angels, at first, were. Yet, is he left, for a season (after so irrecoverably and unpardonably gone) to the self-confident exercise of his restored changeable righteous first-covenant Law-Life, and feeding on the meats and fruits thereof, handed now to him from the Evil Angel, that's higher than he, in that fading Life and Meats. And so, is he permitted by Christ, to have more than Heart can Wish, (Psal. 73. 〈◊〉.) therein, to his dying hour; yea, and die with great 〈◊〉 〈◊〉 and satisfaction, to bystanders, that all's well with him. And, thus goes the inferior humane Beast, into the Arms of the superior and more subtle evil-angelical Beast of the first-creation World, whom he has taken to be his God; Gen. 3. 1. 2 Thes. 2. 4. Man's second personal sinning after the similitude of Adam's Transgression (in restored nature, against God's Spirit of Grace, and Light thereof) brings him to the same point, with Devils, a fixure or establishment in his own changably righteous nature, which is unchangeable enmity to God, and his everlasting righteous Gospel-spirit of Grace.  
If men suspect the offe'rd serpent's 〈◊〉, as earthly, he will gild over his earthly, natural excellencies, with the nearest resemblance of Christ's Spiritual and heavenly, and then they'll down for right heavenly, never-perishing meat's, with all but, the very elect. And, he wants not for apostles, from amongst men (transformed by him and themselves, into the likeness of Christ's) the supreme Wolv's in sheep's clothing, to carry on his work; making his Gospel-vanities pass for Christ's durable Gospel-riches, everlasting life, and never-perishing meats. Thus does Satan sport himself with those that sport themselves with his and their own deceive. By such, makes he his utmost batteries against the very elect, to deceive their souls; or if that won't be, to destroy their bodies. All that have resolutely taken up with him, to feed on dust (the perishing meats of the firstcreation) does he perfectly deafen to the voice of all true Spiritual Charmers, Charm they never so Wisely. Not a word of Christ's Gospel, or any of his never-perishing meats, will they any more listen to, regard or look after, for ever, than stones. They are fixed absolute infidels, as to all his things, truths, or doctrines. They are the hottest, fiercest, zealous decriers of all such things, or words, in the whole World. Paul was so, for a season, when a righteous first-covenant Saint; they, for ever. But, to prevent man's self-destroying choice of his own selfish, earthly, first-creation life, or righteous natural-State, with the perishing food, ragged clothing, and fading riches thereof, in preference to Christ's durable riches, never-perishing meats, and pure garments, clean linen, or everlasting 〈◊〉, in the second; Solomon farther declares;   

Vers. X. He that loveth silver, shall not be satisfied with silver: nor he that loveth abundance, with increase: this is also vanity.  
The mystical silver here (that with all possible increase thereof, is vanity, as well as the literal figure) imports the heaped up Laodicean treasur's, in the fruitful exercise of a first-covenant righteous life of vanity. Man, at best, therein, is lighter than vanity, weighs less (is worse) than nothing, in the balance of Christ's new-creation sanctuary; Psal. 39 5, 6. and, 62. 9 Isa. 40. 17. He is a flat enemy to God and it; to all the heavenly life and treasure thereof. Man's inordinate, preferring love to (and delight in) his own righteous nature, and riches thereof, is an evil concupiscence, an evil covetousness, destructive to his own mystical house, whole nature, or person (Hab. 2. 9, 10) the highest, and most criminal idolatry; that love of money, in the highest sense, that's the root of all evil, keeping up a murdering mind of enmity against all doctrine, or persons, that come to seize and take it away, as their unspeakable advantage, if obedient to the Cross of Christ, therein. Man, wearies himself, tires, and sin's himself into eternal death, for very vanity; v. 13. and Psal. 39 6. All, men seek and contend for, in their own nature, will, and way, Paul found, in Gospel-light, dung and loss; Job, dust and ashes; who both, once, thought themselves truly happy, there, in God's sight, as well as in their own. He that loves this mystical silver, or fading inward riches of his own nature, shall not be satisfied with such silver, in the most abundant increases thereof. There's nothing in it, can truly answer the wants of his immortal being: or, give the least degree of true happiness to him. Nothing but new-creature life, does this (Gal. 6. 15) neither corrupt or righteous Old-Creation life, signified by uncircumcision and circumcision, which avail not any thing, in this case; as to eternal life.   

Verse. XI. When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes.  
Here's the vanity of all perishing treasur's. The utmost increase of Laodicean riches, in the most fruitful exercise of a first-creation life, or first-covenant principle, makes but a heap of perishing vanities, when all's done. The right parting with all, as dung, for Ghrist's heavenly treasure, durable riches (acquirable only in his Gospel-Spirit or new-covenant-principle of everlasting righteousness) is the best, and only true improvement of all. In this Exchange, does Man receive all the fading goodness and riches of his law-life, with usury and great gain; even in Christ's Gospel-life, or Spirit. Thus 'tis, with all thorow-followers of Christ's Counsel. Christ receives, in this right improvement of his first-creation gifts, his own again with usury, and man his own also, with transcendent advantage, in God's own Life, Wisdom, Righteousness, Glory; all the everlasting things of God's Spirit of grace, for the fading vanities, perishing next to nothings, in his own Spirit of nature; the Life of the Creator, or new-creature Spirit of Christ, the living WORD and Wisdom of God, by which the Worlds were made. The final refusal of this change, is man's changing, selling, or parting with God's Gospel-Spirit of Truth, for Satan's and his own 〈◊〉, his perishing vanity, his law-Spirit of nature. And this is 〈◊〉 serving, worshipping, and loving the Creature, even himself, rather or more (yea, above and against) the Creator, who is blessed for ever. Can such ill-chusers, expect less then to be Cursed for ever, and perish as their own dung, that they prefer before the very Life, Righteousness, Wisdom, and Glory of God, that's never to be done away? Paul threw away this mystical dung, for the unsearchable divine and spiritual riches of Christ's Glorious person; which, when he came to be a happy possessor of, he became also the most Powerful Gospel-Preacher of; Eph. 3. 8. He that loves his own life, and the riches or Mammon thereof, literal or mystical, in preference to God's, hates God's. Christ therefore requires the hating our own very life, at best, in love to God's, or declar's, we cannot be his disciples; Luk. 14. 26. For thus did he. Not my will, but thine be done. Not my words, but thine be spoken; The word's of thy Spirit, the Holy Ghost, that's in unchangeable union of mind with thy infinite divine Spirit, and, not the dictates of my natural wisdom or understanding, the words of my Spirit. Job said, though righteous, he would not know or own his own soul, but despise or destroy, crucify his very righteous natural self or life, as dust and ashes, to God's: dung and loss (Phil. 3. 7, 8) for God's; with Paul. All true Saints think, say, and do thus, first or last. What amount all fading riches (treasured up by man, in the activity of faulty, or defective first-covenant principle's) unto, by the most fruitful exercise of the restored righteous life of his own nature, therein, when not rich towards God, in his Spirit of grace, the second Covenant Gospel-Principle of life, desire, thought, and action? Christ himself does thus resolve his own most pertinent and concerning question, by way of instruction and warning to men; Thou fool, that hast heaped up vast perishing treasures, in thy own enlightened, righteous nature; and art merry, confident, and at hearts-ease therein, as if happy for many years, even for ever, as possessed of what will never fail thee; this night shall thy soul be taken from thee, even this righteous life of thy living soul, and then, if thou have not the everlasting life of my quickening Spirit, and my durable riches therein, where art thou? and whose shall all those things be, which thou hast provided? none of thine, to be sure, for ever. 'Tis the true Saint, only, receivs all the good of the first-creation, transcendently advanced, in the second. All others, that finally refuse the second, will be excluded from it, for ever; and, have all, in the first, taken from them, too. Where are they then? They lose the riches, laid up for the ease of their own soul, soul and all, for ever, in conclusion. Here's their Doom. Christ therefore denounces woe to such first-covenant rich ones (reigning with confidence, as Kings, there, in their own righteous, cleansed nature) as having received their consolation, their penny, the Praise and reward of Men, in this World. They are to have no good in the next; Luk. 6. 24. Mat. 6. 2. 5. 16. No entering there, for a rich Man, rich in the first covenant life of his own nature, and confident therein, so as to reject the true riches, of the second-covenant-life of God, in his spirit of grace, Mat. 19 24. As to any thing of the new-creature-life and riches of God, are such, with the Laodiceans, wretched, miserable, poor, blind, and naked; Rev. 3. 17. They have nothing of that, about them. Yea, they loathe, mortally hate all such life, riches, and God most high, himself. They'll be needs Reigning as Kings, in a Spirit, a life, Christ would not Reign in (when offered, Joh. 6. 15) Paul could not, might not Reign in, 1 Cor. 4. 8. Such hate that Gospel-Spirit, Christ will Reign in, with all his Saints. The Rich and Full, in First-Covenant Life and Treasur's, are confident therein, and laugh now, under the Applause, Reward and Praise of Men, as were always the False Prophets; Luk. 6. 24— 26. How blank will all such self-confident Laodiceans, look, that now reckon themselves rich, full, increased with goods, and needing nothing, when forced to find themselves in everlasting Poverty and nakedness, needing every thing, that's aught? Litteral and mystical rich men, possessed of nothing but perishing vanities, must needs fade away in both their ways, as the withering grass, and falling flower thereof; Jam. 1. 11. God rejects both their false confidences. They shall not Prosper in them; Jer. 2. 37. Amidst all the mirth and jollity of both, are they bid howl and weep for the miseries that shall come upon them; Jam. 5. 1. why? why, because both trust in lying vanities, liable to rust, canker, moth-eating, thiefs; in sum, to perish; yea, infallibly certain so to do, from the intrinsic perishableness of the very nature of them; v. 2, 3. And where are they both, then? This get they, by listening to Satan's Man-pleasing counsel, and rejecting Christ's, who warns men, in this great concern, to quit such, for his heavenly treasure and life, exposed to none of these sad inconveniences; Mat. 6. 19 20. When men heap up, in, for, and to themselves, the said vain riches, perishing goods, so that such goods increase, they are increased that eat them. The mystical truth of this saying, is this. The inordinate lusts of man's boundless, rambling, roving Spirit (from the immortality of its being) increase, as his riches increase. So, he is never the nearer, yet, towards any full or final satisfaction. A bottomless desire, an unsatiable appetite, growing still bigger and wider, increasing as the heap increases (and their sinful dotage on, and love to the heap, increasing with the heap) man grows worse and worse, every way, as to his case, towards God; or, any satisfaction to himself, in all such riches. The sinful, false appetite of his immortal Spirit, after mortal riches, is the eye that's never satisfied with seeing, or with riches; the ear, never 〈◊〉 with hearing. Ec. 1. 8. and, 4. 8. Men, after all the sad experience of man and Angel, at first, will be trying over and over, again (generation after generation) the selfsame evil and unlawful use of first-creation vanities, that, at first, gave, many Angels and all men, their fall. This, notwithstanding all the faithful warnings of the Lord, also, against this course, before and since the fall, as to the dreadful consequents thereof. What peerless, unparallelled folly, must this needs be? Yet, this course will men steer; this way, will they take. Former Generations of professors have took this way, followed such doctrine as has directed, and assured them of safety therein; and their posterity, in the same first-covenant principles, now, approve their sayings, applaud their doctrine, and follow their example; and so, also, follow them into that state of eternal darkness and death, where they shall never see light. Thus goes one generation after another, to the generation of their fathers; to the same chambers of death, with them; Psal. 49. 13. 19 They all feed on such things, only, as perish in the using; and, will, as certainly perish, for for so feeding on them. And, mean while, before the final stroke of wrath be upon them (to cut them off, for ever, and put a full period to their false mirth) are they under an utter impossibility of ever being satisfied with the greatest possible increases and heaps of such perishing vanities. For, they Add, or afford nothing, no good to the Owners thereof, saving the beholding of them with their Eyes. There's no durable, truly satisfying good in them, to man's Immortal Spirit. The mystical Stomach, Thirst, Hunger, or Appetite and desire thereof, can never be satisfied, quenched or answered, thereby; but, only cozened, whiled off, and amused with the self-pleasing entertainments of this World, in a Fools-Paradise of vanities. The increasing vain desires, after such encreasingvain desirables, frustrats and deprives the Possessor, still, still, of any good or benefit by them, save the beholding them with his Eyes, which are never satisfied with seeing them. So is man, in a mere maze and labyrinth of self-tormenting disquietment, in getting, heaping up, keeping, and, at last, inevitably losing all, again; on which, he will be left in a Bed of sorrow, in Eternal Darkness, Want, Nakedness and Death, under the inflictions of final Wrath, for such madness and folly; of which, fairly and oft warned, in his day, on Earth. All his present joy, delight, laughter, pleasure, in seeing his heap of vanities, is but delusive and destructive to him. All amounts but to an increase of vanity, in desires and desirables; and what's man the better? Eccl. 6. 11. Yea, how much still the worse? worse and worse. The true living Bread, the Waters of 〈◊〉, the never perishing Meat and Clothing, Christ's Gospel-Spirit of everlasting righteousness, brings with it, answer all man's wants, and make up a true blessedness to him, for ever. True Saints increase with the increases of God, in his never-perishing Life and Riches. They are Coheirs with Christ, of God (Rom. 8. 17.) feeding on (and enjoying) the very divine Glory, shining forth upon them, in favour and love, for evermore.   

Vers. XII. The sleep of a labouring Man is sweet, whether he eat little or much: but the abundance (Arab. covetousness) of the Rich, will not suffer him to sleep.  
First, to the literal sense. Man, in his civil Capacity and lawful Calling in this World, diligently performing his Duty, and referring the issue and success of his labours, to Providence (without any carking solicitud's, or murmuring, repining thoughts, against God, when crossed in his expectations, and disappointed of his hopes) has rest and quiet to himself, therein. Such a one, however low in outward Riches, Solomon prefers, as to outward worldly Happiness, before the literal covetous rich man, that (from excessive, inordinate Love to such Wealth) robb's and deprives himself of all right comfort therein. His solicitous, self-tormenting thoughtfulness, for getting and keeping such Wealth; and then, fear of losing all, again (all which the other is freed from) render him a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His abundance of Riches fills his Heart with abundance of trouble and disquiet (as well as his Coffers, with Silver) which will not suffer him to rest or sleep. Through this vanity, under the literal first-creation Sun, Solomon saw such Riches, downright hurtful to the Owners thereof, instead of being of any benefit or advantage to them. Semblably, the inward Riches of man's Spirit (under the mystical first-creation Sun; the enlightening, enlivening, fructifying influence of Christ, as a fleshly Bridegroom, in his first-covenant Spirit, Single, upon man's nature) Laodicean Treasures, heaped up and trusted in, and to, by man, for true Happiness, produce the same restlessness and disquiet to him. Full of solicituds is he, in getting and keeping, and of Fears, about losing all, again; as the literal covetous rich man is. Is there not a cause for such Jealousies and Fears? All's but a vain show, in Holy Flesh, a first-covenant Spirit of bondage and fear, about his known perishing vanities; refusing Christ's convincingly showed and offered durable Riches and true Freedom, even the glorious Liberty of the Sons of God, in his Gospel-Spirit, or perfect Law of Liberty, to good only; and that good, unchangeable. That's Freedom indeed; to purpose; Heb. 2. 15. 2 Cor. 3. 17. Joh. 8. 32. 36. Jam. 1. 25. and 2. 12. The Truth (Christ's Gospel-Spirit of Truth) makes us Christ's true freemen, though, in letter, man's Servants; 1 Cor. 7. 22. And, the Master, that's free, in letter, if effectually called by Christ into his heavenly Life of true freedom, is his Servant. Christ's new-covenant Law, or Gospel-Spirit of Life, by its death-work on our old or first-covenant law-Spirit of Sin, Bondage, Enmity, and Death, sets us free from Sin and Death (Rom. 8. 2.) all vain Trouble, Bondage, and Fear. He that's so dead, is freed from Sin (Rom. 6. 7.) ceases, for ever, from it; 1 Pet. 4. 1.   

Vers. XIII. There is a sore Evil, which I have seen under the Sun; namely, Riches kept for the Owners thereof, to their hurt.  
This, with the Verse before, and four following, jointly Character the folly and misery of the literal and mystical covetous rich Man; the former, as a Type of the latter. One of them is filled with cares and solicituds, about making provision for his bodily ease; the other is as busy, about provisions for his Soul's ease; Luk. 12. 16-19. Both of them trade but in perishing vanities. 'Tis but for perishing meats, that gratify the evil Lust's, the Belly, Desire or Appetite of a mortal, perishable Life of Body and Soul, these two sorts of foolish Labourers, Toil, and fill their Heads and Hearts, with vain, self-tormenting cares and solicituds. All's but to compass and finger the vain Delights of the Sons of men. Nothing of the never-perishing Life and Meats of the Son of God, delights of the Sons of God, are admitted into their regard. God is not in all, or any of their thoughts Psal. 10. 4. Nothing of God's, Christ's new-creature Life, is sought after. They'll not come to him for it, nor regard it, when he comes and offers it to them; joh. 5. 40. How oft would I have gathered you together, unto me, under my divine and Creature-wings, in this Life, and ye would not? Mat. 23. 37. Ye are all for yourselves, your own Life; will have none of me, or mine. Then take your course; ye shall never have mine, at all; never enter into my rest: So will be left to your own desolate house, for ever; V. 38. The mystical rich man delightfully contemplat's the Beauty, Fruitfulness, and Riches of his own enlightened nature, and too oft arrivesat this highest point of Spiritual wickedness, as the result of his own wisdom, to strike up an everlasting-covenant-union with the Devil. He agrees to receive, by his transforming Hel-fire-Baptism, an advance of his own nature, out of a narrower changably evil humane capacity, into a wider and unchangably evil angelical. This, by suffering Satan to fill his Heart with his Spirit of unchangeable enmity to God. This is the making man's mystical House or Barns, greater (Luk. 12. 18) the enlarging and heightening his natural capacity, by a kind of mystical death (through Satan's false cross-work, or counterfeit mortification, for the death of man's Spirit of nature) on his engagement by covenant, and satisfying assurance, that he will raise and catch him up, out of that mystical Grave, into his higher, wiser, stronger, more excellent and capacious angelical nature. Thus, by bargain, does he touch man's Spirit, with the transforming, alterative, assimilating touch of his, and translate him out of his narrower humane, into his larger angelical capacity, of the first-creation sort. Man rather chooses this heightening and enlargement, in his own way, and after his own heart (in the first-creation state of nature, which renders him a man after the Devil's own Heart, in unchangeable enmity to God) than such destruction of his fleshly nature (or whole natural state and life, at best) as leaves him no hopes of ever finding himself in a single natural first-creation-life, more, for ever; but, in a spiritual and heavenly, by a new-creation, in the new & everlasting covenant Gospel-principle, God's Spirit of Grace and Truth. The assimilating, transformingwork of Christ's Spiritual Cross, or heavenly fire-baptism upon man, would translate him (if obediently submitting thereto, and compliant therewith) into the life of God's sacrificing Gospel high-Priest of our Profession, or of that very Spirit and fiery law of liberty (Deut. 33. 2. Jam. 1. 25) that puts his Law or lawless Spirit of bondage, enmity, and Death, to Death; with engagement, by Covenant, to raise it into the everlasting Life, and Glorious liberty of the Sons of God. Satan will Personate this very high Priest of God, and God himself; 2 Thes. 2. 4. And, he will transform his higher Angelical excellencies and capacity, into the likeness or nearest possible resemblance of Christ's new-creation Glories. This is the top-stone of his mystery of iniquity; the strongest delusion, by which this most subtle old Serpent, Dragon, and roaring Lion, deceives and devours men when and where God permitt's, for his own most wise and holy ends. Think, what this choice of man, under Gospel-conviction-Light, to join unchangably with the Devil, rather than with God, deservs. In order to secure their beloved nature's head, from the Gospel-Sword, and Fire of the Cross or Spirit of Christ, do men mount up into superior first-creation strength, subtlety, and power, to oppose and fortify themselves against Christ and God, that they may be delivered from the power of evil, even from the wrath of God; Hab. 2. 9 This is man's design, in his evil covetousness, to set his nest on high, amongst the evil angelical Rocks and Mountains, with a vain hope, to fight and make good his ground and standing there, against God himself. Most daring, foolish, presumptuous, self-destroying wickedness! Thus comes the mystical House of man's swept, garnished nature, but empty of the Gospel-Spirit of Christ, that's greater than Satan (after all cleansing from filth of flesh, and adorning with Spiritual, enlightening, excellent Gifts) to be reentered and repossessed by him, in a sevenfold more dangerous manner, than before he was cast out of his changeable corrupt state of nature; that is, unchangably. This is cleansed, righteous man's latter end, worse than his beginning, in polluted nature, dead in trespasses 〈◊〉 sins; but, recoverable and curable, by the redeemer; Mat. 12. 43-45. In this desperate and most deplorable condition, did Christ find and declare the self-confident righteous. Scribs, Pharisees, and professing Jews (who asserted themselves to be true Children of Abram; yea, and of God himself, as born of God; Joh. 8. 39 41.) to be of their Father the Devil, as born of him, and walking, acting, and speaking in his very murdering, lying Spirit of unchangeable enmity to God, as the very principle of their life, desire, thought and action; V. 44. Man's Body or natural state, given up to be burned (not in the true Fire of that Gospel-Spirit that's called Charity or Love (1 Cor. 13. 3.) but in the false Fire of Satan's Spirit of unchangeable enmity to God) profits him nothing; but indeed, becomes the highest, and utmost imaginable disadvantage to him. It renders him a fixed Temple of the very Spirit of the Devil; as the true Saint, of God's. This abundance of mystical first-creation Riches, men singer, by advance into evil angelical excellencies, superior to mere humane, will not suffer them to sleep, being for ever excluded God's Rest, the new-creation Spirit of Christ. They must lie down for ever, with their Father, the Devil, and his Angels, under wrath, in eternal vexation of Spirit. But, the mystical poor Labourer, that sets his hand to the Blow of the Cross, to turn up the very Root or natural principle of all mystical first-creation riches or fruits, will have sweet sleep, rest and peace with God, for evermore. He casts away, and willingly parts with all the riches, as dung (that the other cumbers himself with) and all desires after them, or care and solicituds about them. Who has the better on't? the rich, Christ pronounces woe, to (Luk. 6. 24.) or the poor in Spirit, whose is the Kingdom of Heaven? Mat. 5. 3. The more speedily the fleshly Tree, with all the fruits and riches, produced in and by it, is daily dying and withering away, under the Cross; at the farther distance is the true Saint from the danger, the covetous rich naturalist is involved (and in a perilous tendency towards an unalterable fixure) in, by not submitting to God's sentence of Death upon nature at best (as Paul did, 2 Cor. 1. 9) so, as to have it speedily executed, upon them. This exposes men to Satan's fixing, or setting their Hearts in them, to do evil (Ec. 8. 11.) in unchangeable enmity to God, with him. So, all their heaped up riches are kept (by, and) for the owners thereof, to their own hurt. Hurt? yes, to purpose, their eternal ruin. He that incorrigibly loves (and dotes upon) such riches, hates Christ and his true life and riches; so, loves Death; Prov. 8. 36. Had the young man listened to Christ, and quitted the fading earthly life and riches of his own nature, for his heavenly, he had found that eternal Life, he enquired after. But, quitting Christ's faithful Command, and gracious Offer (all, for his unspeakable advantage, if complied with) in case he finally persisted therein, what, less than eternal Death, could befall him? Mat. 19 16-22.   

Vers. XIV. But, those riches perish by evil travel (Heb. in the evil use (or employment) of them) and, he begetteth a Son, and there is nothing in his hand.  
Litteral riches, got by evil travel (and, as ill used) are, by the just hand of God, oft taken away, again. Man set's himself, to build Castles in the Air, or leave house and land to his Posterity, called after his own name; and all comes to nothing. The Son begotten by him, and left behind him, bring's his matters to such pass, that nothing remains to him, or is left in his hand. As for the deceased Father, he could carry nothing of such riches away with him.; Psal. 49. 17. Job. 21. 13. 21. What a dismal issue is here, of all vain travel, relating to the outward pelf of this World? and, the same issue come all the mystical rich man's labours, to, as has been above evidenced, abundantly. He trades but in (a higher sort of) perishing vanities, with the literal. Both of them, as they came naked, in Body and Soul, into the World; so do they march out of it, again, after a long travel, and trading in a scene of perishing shadows; as follow's.   

Vers. XV. As he came forth of his Mother's Womb, naked shall he return, to go as he came; and, shall take nothing of his labour, which he may carry away in his hand.  
No comfort, or benefit, for ever, will remain to either of the said evil Labourers and Abusers of literal or mystical perishing worldly riches; Psal. 39 5, 6. and 49. 11-20. They carry nothing away, to stand them in any stead, in a resurrection of damnation, for the second Child, that shall stand up in an immortal being of Body, Soul, and Spirit, in lieu of their mortal Life of all, in this World; Eccl. 4. 15.   

Vers. XVI. And, this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the Wind?  
Man, wholly destitute of the Life, Riches, and Glory of the World to come, labour's in Sin, Vanity, and Darkness, all along his day, in this. He has nothing but a delusive, transient jollity in things that perish in the using. Belly and Meats, Desires and Desirables; all, vanity. God will destroy one and tother. All's but a passant wind, he labours about. And all his false joy, leads directly to eternal sorrow, that he's to lie down in, under wrath.   

Vers. XVII. All his days also he eateth in darkness; and he hath much sorrow, and wrath with his sickness.  
In this verse and the two former, have we a true description of man's doleful state, after the largest possessions, literal or mystical, that can fall to his lot, in first-creation life. He hugs but a wind, phantom, shadow, or self-pleasing Dream. All's nothing; and, he comes to worse than nothing, unspeakable misery and confusion, without the least relief, for ever, under unquenchable wrath. Man is born in a naked condition of Body, and dead in Sin, as to his Soul. When revived and Clothed again by Christ, as to some measure of his restored lost Life and Righteousness, in the first-covenant; by keeping up that, in enmity (to an everlasting Life and Righteousness, offered him by Christ, in the second, and so, sinning after the similitude of Adam's first transgression) he is worse than ever; his latter end worse than his beginning, a state of unchangeable, incurable evil, sorrow, nakedness, poverty, and death. His whole man, after all possible revival, comfort, flourish, or fruitfulness in the mortal first-covenant Life of his Spirit, or sensual Life of his Body, goes destitute of all good or comfort, naked out of the World, as he came into't. He takes nothing of the fading Glory of his revived Spirit (any more than outward riches and comforts, relating to his Body) away with him, at the death of the Body. All goes. In all points, on all accounts, he goes as he came; stark naked; stripped of all comfort or goodness. All fruits and labours of his Spirit and Body, go together; all vanish. They that obediently part with all such fading Life, and but things of man, in their Spirit, before the death of their Body, find their own again with usury, for ever, in the everlasting Life, Wisdom, Righteousness and things of God, in the Gospel-Spirit or Principle of the new and everlasting Covenant. This is the unspeakable Gift of God, offered all, on obedient surrender of their fading Life and things, in the first-covenant, for his everlasting, in the second. They that refuse this surrender (as most do) lose all good, in both Covenants, for ever; and fall under the positive inflictions of wrath, for ever. This, for the evil use of all their things and labours in the first, against God, and the second. When charged for all, before the Judgment-seat of Christ, they'll be found in a silencing, self-condemning consciousness, as to all, charged with; will have nothing to say. When their evil consciences are opened, all their mouths of iniquity will be stopped. No disputing, pleading, apologizing, but e'en take their charge and sentence; and so, lie down for ever in sorrow, shame, and confusion, under the wrath of their most righteous allseeing Judg. Then will they find nothing of all their evil travel, left in their hand. The wrath of God will be upon them; and, the awakened spiritual convictions, afforded them, in mercy, on earth, will be set up in them, for ever, in hell, as a neverdying, ever-gnawing worm (Mark. 9 44. 46. 48) to torment them within, by the perpetually forced sight of their madness and folly, on earth, against the universal experience of all mankind, and all faithful warnings from God. All their fading beauty will be consumed, in that Grave, from their dwelling (Psal. 49. 14.) or that earthly state of their whole persons, which they have chosen for their final habitation. They have rendered themselves fit fuel for the wrath of God, eternally to flame forth, upon. When Christ awak's or comes forth in his heavenly, he will despise or destroy their earthly Image (Psal. 73. 20.) or state; burn up all the fading Glory, perishing Life, Riches, Fruits, and meats thereof, or works therein; 2 Pet. 3. 10. Their fleshly principle or root, with the branch; tree, with the fruit, as Grass; at best, a fading flower, will wither and perish for ever; Isai. 40. 6. These things and life, then, chosen by them, when known to be so (and Christ's everlasting Life and Things, as knowingly and wilfully rejected, when convincingly showed and fairly offered them) will cause their unutterable confusion, for ever, in eternal darkness and death. They'll have nothing but wrath to feed on, for ever, in a resurrection of damnation. Much sorrow and wrath will they have in and with their sickness, unexpressible wrath, rage, and madness within them (as the Septuagint render) in their languishing, incurable sickness, or unchangeable enmity to God, under the final wrath of God. This will befall them, after all patience of God, and favourable offers (while 'twas called to day, with them, in this world) all which, they abused and refused, to their sorer condemnation and punishment. So, become they most desolate, for ever. O Jerusalem, Jerusalem, etc. Mat. 23. 37, 38. As vessels of dishonour, will they be forced to eat the fruit of their own way, 〈◊〉 be filled with the fruit of their own devices; the wrath of God; Prov. 1. 31. 'Twill be sorely ill with them, when that just reward of their hands shall be given them; Isai. 3. 11. Had they 〈◊〉 to his Counsel, they might have dwelled safely, for ever, and, have been quiet from fear of evil. Prov. 1. 33. Their simple turning from his offers, and their prosperous flourish in their own nature, will, and way, destroyed these incorrigible Fools. V. 32.   

Vers. XVIII. Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour, that he taketh under the Sun, all the days of his Life, which God giveth him: for, it is his portion.  
Having, in some former Verses, finished the Character of the incorrigibly wicked, as to their dreadful condition, Solomon proceeds here, to declare the blessed condition of all, that are of a perfectly contrary temper of Spirit, to that of unchangeable enmity, abovesaid; of another Spirit, with Caleb and Joshuah, who wholly followed the Lord; Numb. 32. 12. 'Tis the Spirit of Faith, only, the law of the Spirit of Life, and true Liberty, the Gospel-Spirit of Truth, in which the Lord can be rightly owned, fully followed, and acceptably worshipped, in Spirit and Truth. Sure, none of these things can ever be done in man's own spirit, will, and way, that, at best, is enmity to God. True Saints bring forth all the fruits of their labours, unto God the Father, in this Spirit of the Son, which makes them free indeed; in this newness of Life, and Law of true Liberty, the glorious Liberty of the Sons of God. And they reap the benefit or fruit of all their such labours in the Lord, which never are in vain; 1 Cor. 15. 58. All labours in our own Spirit of nature, uncircumcised or circumcised, that is, corrupt or righteous, are in vain, as to eternal Life; Gal. 6. 15. Nothing but the new creature, and its actions, are conducible, or of any tendency towards that. There, God work's all our works for us; and we, all our works, in him, as co-workers with God, in his own Spirit; Isai. 26. 12. Joh. 3. 21. Without me, or my Gospel-Spirit, 〈◊〉 can do nothing in the way towards true Life, says Christ to all; Joh. 15. 5. These Gospel-works of the Spirit of Faith, in Abraham, justified him (Jam. 22. 21) not law-works, in his own Spirit of nature, or principle of the covenant of works; Rom. 4. 2-6. By the works of the Spirit of Grace, not nature, are we justified and saved; Eph. 2. 8, 9 One of the works, by which Abraham was justified, was the sacrificing death-work upon his Spirit of nature, at best, typed by Isaac. And Abram, therein, with Isaac, were both of them Types of Christ, as the Gospel high-Priest and Sacrifice. Works and reward, in man's dealing with God, on the terms of the first-covenant, in his own spirit, will, and way, are of debt; in the second, both and all, on all hands, are, of Grace; works and reward. True Saints can say, not I live, walk, speak, work, but Christ, or his Gospel-Spirit lives and does all, in me; Gal. 2. 20. 'Tis his Spirit of Grace, in and by which, they are what they are, do what they do, say what they say, 1 Cor. 15. 10. All, done in the participated creature-Spirit of the Son, exactly answers the very divine mind and will of the Father. All's after his own heart. By eating and drinking at Christ's heavenly Table, feeding on his never-perishing meats (Bread of Life, and Wine of his Kingdom, his divine and creature Glories) do they enjoy the good of all their labours in the Lord. They eat their meat with gladness and singleness of heart (Act. 2. 46.) with joy unspeakable and glorious, in unchangeable union with God; whereas others are feeding at the Serpent's Table, in a Spirit of darkness, death, and unchangeable enmity to God, with him. Avast difference. There's a fixed, unpasable Gulf between these two sorts of feeders, eaters and drinkers. The generation of God's Children, born of his Spirit, to whom he has given his heavenly riches, and power to eat thereof, do truly rejoice in all their labours, even while in their mortal Body, on earth, under the literal Sun; This is their happy Portion, and Gift from God; as follow's.   

Vers. XIX. Every man also, to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his Portion, and to rejoice in his labour; This is the Gift of God.  
The obedient Saint chooses not his Portion, in his own will, and life, to his eternal ruin: but, is content, God should choose (as well as provide) his Portion, for him. In a dutiful compliance with his Spiritual Law, he readily parts with his own fading Life and riches, perishing vanities, for God's everlasting; which is absolute Salvation. Others, rebelliously and knowingly, choose, what he obediently parts with (as dung) for their final portion; which lays them under final wrath. Saints quit the best Life and Things of the living Soul of the first 〈◊〉, for the transcendently better Life and Things of the quickening Spirit of the second; their earthy Image, for his heavenly. No other way of bearing the Image of the heavenly, but a quitting the Earthy, as a glory to be done away, for the Glory of the heavenly, which excelleth and remain's for ever; 2 Cor. 3. 10, 11. In this 〈◊〉 of Life, and all the labours, right works, and fruits thereof, do they eat with unspeakable gladness of heart; and this is the Gift of God. The reason of this gladness, is given.   

Vers. XX. For, he shall not much remember the days of his Life; because God answereth him in the joy of his heart.  
The day's of the Saints Life, in his own Spirit of vanity, and unprofitableness to himself, as also enmity and sin against God, shall not be remembered by God. So, he shall not be called to an account, for what he has done in them. God pardon's, and puts all out of his Book of remembrance, on man's delivering up the guilty Sinner (the Son of Bichri, spiritual King David's Enemy; 2 Sam. 20. 21) his own Spirit, to Death, in order to be quickened up into the Life of the Spirit of mystical King David, that can never sin. And this, done by God, the Saint himself shall not much remember, so as to be confounded with the review of his innumerable and unutterably aggravated follies and abominations, in the Life and Day's of his vanity. All's pardoned and done away, Sins and Sinner; never to be remembered more, by God; Jer. 31. 33, 34. Heb. 8. 12. and, 10. 16, 17. In their newness of Life, they delight in God; and God, in them. He answers them therefore, in the Joy of their Heart, giving them all the desires thereof; Psal. 37. 4. Their and his desires meet and centre in that one thing, necessary to their pleasing him, or being saved, the new-creation Spirit of Christ, his appointed and determined unspeakable Gift to them, from Eternity.    

CHAP. VI  

Vers. I. There is an evil which I have seen under the Sun, and it is common among Men: (Hebr. much upon man) What?  
Vers. II. A Man, to whom God hath given Riches, Wealth, and Honour, so that he wanteth nothing for his Soul, of all that he desireth; yet, God giveth him not power to eat thereof, but a stranger eateth it: This is vanity, and it is an evil disease.  
IN letter, a man furnished with all sorts of outward worldly desirables, heart can wish, from the unlawful use and feeding on them, may be said not to eat thereof, so as to receive any right comfort, in its kind; but, signal disadvantage, thereby. Hence, are all such his goods, left a stranger, to feed on, being to himself, so abused, nothing but vanity, and an evil disease. A right, lawful, comfortable eating thereof, is the gift of God; Eccl. 5. 18, 19 without this, is he in a worse condition than he that wants all, he enjoys; as by the abuse thereof, more deeply guilty. Fading things give no true comfort or satisfaction in their kind. The gift of God, added to them, distinct from such things; this only can give right comfort, and the lawful use of them. 'Tis a disease or infirmity inseparable from the nature of such things, singly of themselves, to give any right comfort or advantage to man. Solomon had himself large experience hereof, in the abuse of such vanities, given him by God, in greater abundance, then to others: he wanted not, for any such outward Riches, Wealth, and Honour (1 King. 3. 13.) and he did set himself, as much or more than any, to try what satisfaction he could find, therein. Whatever his eyes desired, he kept not from them. He withheld not his heart from any joy; Eccl. 2. 10. This trade in vanities, he long drove, after signal mercy of the highest sort, afforded him, a principle of true wisdom which remained in him (ver. 9) unextinguishable, under all; though sorely interrupted, as to exercise, by such mad, extravagant doings. On his return from such sensual delights, he declares, all, vanity, in this recanting book. All such desires and desirables, belly and meats, are vanity of vanities, shadows of a higher, mystical sort of vanities, belly and meats, that (with these lower, brutish) are all to be destroyed, 1 Cor. 6. 13. And, where's man, then? The same evil disease, in mystery, is found commonly among men, under the mystical first-creation Sun, the first covenant Spirit (as to all their fruits and Laodicean riches heaped up, there) as in the literal Rich man, under that Sun that produces the literal riches and fruits of this Earth, we tread upon. The influence, rain, anointings, gifts, enlightenings, and comforting warmth of Christ, 〈◊〉 his single distributions of first-covenant light and life (as a fleshly Bridegroom and Comforter) makes men first-covenant Saints, in holy, cleansed flesh, or a righteous natural State, freed, in degree, from the pollutions of their former polluted worldly nature. This makes them 〈◊〉, fruitful, rich, full, flourishing, wise, strong, and honourable there, in holy flesh, by such knowledge and experience of Christ after the flesh. Christ's mystical husbandry and husbandly influence upon them, there, has these real effects upon them; brings them, afresh, into the 〈◊〉 of godliness, and real righteousness of man, in the image of the earthy or first Adam, restored and put upon them, as a comeliness and beauty; all which, yet, is but a 〈◊〉 flower, a perishing 〈◊〉, as at first, in Adam. And now also, filth of spirit, or enmity to God's divine and new-creature Gospel-spirit of grace, is inseparable from this restored life of holy flesh. This disease therefore is curable only by the obedient death and loss of all this, again, for Christ's spiritual, Gospel, everlasting righteous new-creation life, by which to become one with him, there, as married to him in that life, into which he is risen out of the Death of that Law-life of holy-flesh, in his own person, Rom. 7. 14. These first-covenant Brethren, Children, and Spouses of Christ, in the first-covenant, finally refusing the terms of being Married to him in the second, which is the death and loss of all their fading vanities) come to be Married to the Devil, for ever; and so, of a changeable spouse and people, become not only no spouse, children, or people of God, but a very Synagogue of Satan. 〈◊〉 the mystery and power of Godliness, they are finally catched, and, for ever, swallowed up, in Satan's mystery of 〈◊〉. Such righteous first-covenanters in Law-life (thus joining unchangably with the Devil, in an everlasting Marriage-Union with him) hated all Christ's spiritual, Gospel-Doctrine, and Crucified the Lord of Glory; put to a temporal Death, the very Prince of everlasting life. These drive a more dangerous trade with their vanities, than the literal Rich man, with his. Paul, and all spiritual Saints follow Christ's suffering steps, out of the Glory and Life, to be done away, into the Glory that excelleth, and Life that remain's, for ever. This is the rendering any man, truly blessed. And this (in great variety of Scripture-language, and Figurative, Parabolical instruction) is signified to men, by the voice of the true Shepherd and wisdom of God; the words of his heavenly, Gospel-spirit, in himself and Saints. But man (notwithstanding all that can be said) pitches his foot, resolutely, in harmony with Satan, for Salvation, in the but restored earthy first-covenant life of his own nature, in his own will and way, after his own heart; which, in fine, renders him a man after Satan's own heart. They so interpret all Scripture, by the words of their own wisdom, and in their lying spirit of divination, as to warrant this, a state of true and everlasting blessedness. This Doctrine, in all its variety, is the Doctrine of Devils, and no better; the self same, the Serpent Preached to Eve, and prevailed in; Gen. 3. 4. Ezek. 13. 6. So have ye Satan's and his Apostles accursed other Gospel-Ministry, in flat contrariety to every word of Christ's. If ye follow it, ye must take what follow's, for ever; the wrath to come, be as jocund and confident as ye will, now. This has been Satan's and Man's delusive, cursed other Gospel, that's no. Gospel, from the beginning, and will be, to the end of this world, under all variety of dispensation from God, before and under written Law or Gospel, the Oracles of God in a sound of words, which make up the Scriptures of Truth, the holy Bible or Book of God, a transcript of the living Oracles of God, in the person of Christ, the living creature-wisdom, word, and book of God's whole very Divine mind and counsels, about the Salvation of his Creatures, Angels, and Men; and the supreme Prophet and declarer thereof; Prov. 1. 20-23. and 8. 1-9. Man and Angel must die, as to first-creation 〈◊〉, at best, that's but vanity and a fading flower, says 〈◊〉 No such matter, says the Devil, and say his Gospel-ministries, in all their tosses, variety of thought, and clashing language of their wisdoms; Ye shall not die at all. No danger or death is incident to you, to be suspected or feared by you, in your righteous cleansed natural State. Here's the universal clash and contrariety of Satan's lying, and Christ's true Gospel; which will ye choose, O simple ones?  
Object. 1. The willingly deluded followers of Satan's, object against Christ's, that 'tis but one and the same thing; whereas that, they call Satan's, has great variety. Hear you, say they, or turn your books, while we will, open them at any leaf, we find still one and the same thing, insisted on. 'Tis all one, where we open, or what we read.  
〈◊〉. What amounts this objection to? That Christ's Gospel-words are in exact harmony throughout, and Man's and Satan's Babel-gospel has great confusion of Language and contradicting words, proceeding from contrary Opinions, Thoughts, or Apprehensions, larded with a world of fine stories, similes, and persuasive words of man's eloquent wisdom. But all, uniformly against (and contrary to) all Christ's 〈◊〉 Gospel, to a Tittle. This variety tickles the itching Ear (2 Tim. 4. 3.) and gratifies that Palate in man, which, with Satan's, savour's only the many natural things of Man or Angel, in the first creation, and not at all, the one thing necessary, that's comprehensive of all the things of Christ and God (communicable to Men) in the second.  
Object. 2. We deny, say Satan's Gospelers, there's any creature-life or spirit, distinct from what God set up men and Angels in, by the 〈◊〉 creation, above that, or between that and the infinite divine life 〈◊〉 spirit. And this is that, fills all your Books, and is the substance of your pretended-gospel. And, this higher creature life, you call the life of God, and the wisdom, righteousness, and all the things of it; the wisdom, righteousness, and things of God. What can you mean by all this, save the very 〈◊〉 life, the eternal righteousness and wisdom? And, we hold a swallowing up of creatur's beings and wills, at last, into the Divine life and will of God.  
Answ. What's this, at bottom, but annihilation of Man and Angel? and then, God is where and what he was, from Eternity; and nothing of the Creature (in any sense or capacity) remains at all.  
Here's the sum of the controversy, between hypocritical Sinners in Zion (pretending to right saving Saintship, in renewed naturals, first-covenant principles of the Law) and true Zion-Saints, in new-creature, spiritual, gospel-life. God himself will judge and determine this controversy, at Christ's second appearing, in that very new-creature spirit of life, true Saints assert and own, the other 〈◊〉 deny, detest, and hate, with all the words thereof. In man's day, under Satan's reign, the hypocritical Sinner in Zion (that only 〈◊〉, and passes for the true Saint, and Heir of the Kingdom) carries it, clear, universally, under the title, Orthodox. In God's day of judging, the other 〈◊〉 beforehand, they are sure to carry it. So, in faith, do they patiently wait for his infallible decision. The Heavens, against which, the other, confidently and daringly, set their mouth (Psal. 73. 9) will declare his righteousness; for God is judge himself, Psal. 50. 6. Christ will undeniably manifest, that the everlasting righteousness of God, communicable to Man or Angel, is found only in his heavenly, new-creature Gospel-spirit of grace, not in our earthly spirit of nature. And, this is the very controversy, all along this world, between the said hypocrites and true heirs. The year of recompenses for these Controversies of Zion, will be the day or season of the Lords vengeance on the whole earthly contending party, against the life and image of the heavenly Adam, in the true Zion-Saint, Isa. 34. 8. and 63. 4. The Lord's appearing for his true redeemed ones, will be ruin to all their obstinate, rebellious opposers, fixed in the first-creation, with the Devil, in unchangeable enmity to him and the second, Mic. 6. 2. Host 4. 1. and 12. 2. Everlasting shame, confusion, and silencing of the one, will be co-temporary with the unspeakable joy of the other, on the final decision of this controversy. The Enemies of Christ's gospel, have yet, another frivolous, impertinent objection.  
Object. 3. Why so many words? such large tautological speakings and writings about one and the same thing, a pretended Gospel-life (in distinction from a righteous Law-life) a mere fiction, a nullity? Can't ye say, in a word, what you would have, that we may be presently rid of any farther trouble with you? open your Book, where we will, all's one and the same thing. In our gospel, we have abundance of pretty knacks, to entertain us with; passages out of Poets and History, many pleasant recreative things, and variety of opinions, which is very delightful. We can hear one thing at one place, and another thing at another meeting, and observe the various wit, eloquence, and fine language, with similitudes, and the like, by which, each illustrates, and proves his different judgement and way.  
Answ. But all this while, do ye observe, how, in all this toss and variety of persuasion and words, there's a deep silence as to any thing of Christ's gospel-state of true Spiritual Saint-ship, save to oppose, contradict, or blaspheme it? This objection of first-covenant Law-gospellers, against the second, is, in effect, what the Athenian Philosophers said of Paul (Acts 17. 18.) What will 〈◊〉 Babbler say? But, must we needs have all Christ's gospel, in a word, that God hath thought fit to use so many, about, from the beginning of Genesis to the end of the Revelalation? This is the mad, rash, rebellious, hasty spirit of man, about his Eternal concerns. But, if it be all, in millions of words, but one and the same thing, why may not one word be enough, to declare it? say ye so? And is not your accursed other Gospel, one and the same thing, at bottom? Sand? Vanity? a fading flower? righteousness of man? What need you use any more than one word, to declare your accursed Law-gospel, in? All your rhetorical flashes of wit and eloquence, histories, and similitudes, &c, What signify such embellishments of Art, in the case? Yet, about this your one and the same thing, Satan's gospel, what a world of Books in Libraries, Shops, and Houses? what a world of Preaching in thronged Auditories? And, must Christ's gospel be crowded into such a straight place, such a little narrow corner, as to have but one word, for it? A hard case. But indeed, Satan would have it have never a word, would you, so, too? Ye come too near it. Is one word like to do it, for Salvation? and must so many words be allowed, for Damnation? Must there be many words, and those warily placed, to secure any little parcel of literal earthly possessions; and our Eternal inheritance be allowed but one word? And this, when so many crafty Gamesters, Devils, and Men, fill the world with Words and Books, to deceive? Open your Bible, where ye will, and you'll find the Gospel-life, Spirit, and Doctrine of Christ, most harmoniously and uniformly signified to you, under abundance of figures, similitudes, parables, etc. as you'll find, if ever you come to know the true mystical reach, meaning, and significancy thereof. All's about the one thing necessary to Eternal life, the gospel-spirit of Christ. Will ye dare to accuse God himself of tautology? teach the most High how to speak his own mind? will ye call his oft Repetitions of the same thing, in the same or various words, vain Repetitions and Impertinencies? Let men, that are at this daring pass, against Christ and God most high, cry tautology while they will, at Christ's true Gospelers words and writings; who cares? Must Satan's gospel have such a world of Words, Books, Preachings, and Christ's, but one word? what a hard case is this, for the true Sons and Seers of God, amongst the deluded sottish sons of Men, that 〈◊〉 their own Ruin? Are ye so deeply in Love with Damnation, O ye sons of Men, as to hear such plenty of what leads that way, and but one transient word about true Salvation, and then deny that word too? whiff it away with a breath, and a losty cast up nose of Pride? The wicked, through the pride of his countenance (Heb. loftiness of his nose, cast up, in pride and anger) will not seek after God, but reject, all his words of counsel and instruction. God is not in all his thoughts, Psal. 10. 4. The gospel-spirit, life, truths, and things of God; his wisdom, his righteousness, are not at all regarded by him, or reckoned worth his consideration. Those that think the scaping Eternal Damnation, or finding Eternal Salvation, a trivial, slight, impertinent thing, let them reckon, and think thus, if there be no remedy. The Jews came round about Christ, and said to him, how long dost thou make us to doubt, or keep us in suspense? If thou be the Christ, tell us plainly; in a word. I told you, says he, and ye believed not: Then, they took up stones, to stone him, as a Blasphemer; Joh. 10. 24. 31. 33. Here's the posture and temper of those ravenous Wolv's, that are only for a word and away, as to Christ's gospel; but, as much as you will, of Satan's. Instead of being humbly inquisitive after Gospel-truths, in a readiness to comply with, own, and obey them, for their good; all their questions, about Salvation, to Christ or his followers, are calculated and designed only to catch at something from them, to accuse and charge them for, right or wrong. This was Christ's own case, all along his Ministry on Earth, among the Jewish Professors. When brought Prisoner before the chief Priests and Council of the Jews; very inquisitive are they, for Witness against him, to put him to Death, but none can they get, that will serve their turn. Then, they seek to pick something out of his own mouth, to do their work. For this, the Highpriest asks him; Art thou the Christ, the Son of the Blessed? Tell us, in a word. Jesus said, I am. Oh! now we have him, here's enough out of his own mouth, to condemn him; what need we any further witnesses? ye have heard the Blasphemy, what think ye? Guilty of Death, say they, as a cursed Jury of Rebels: All's of a batch, Judges and Jury, against Christ and his Followers. They all condemned him, as worthy of Death. They never examine his Doctrine, but cry, tell us in a word, this or that, and lie at catch for an answer; and then, in another word, condemn him for witnessing an infallible truth; that's their next word. Then they spit on him, buffet, mock him, and so on, to his Crucifixion and Death, Mark. 14. 61. 65. What may the Servant expect, when the Lord was thus handled? So, Luk. 22. 66-71. The Elders, chief-Priests and Scribes lead him into their Council, and all of them say to him, Art thou the Son of God? On his Answer, they say, What need of further witness? For, we our selus have heard of his own mouth. He has said enough, at the Bar, to take away his life, though we had nothing else against him, before: What think ye? Think? bad enough, no doubt; all of a mind, the whole rout of Wolves and Bears; guilty of Death, say all. Christ asserted himself, the Son of God. Blasphemy, cry they; not considering whether true or false. But, Satan, will such own, not only for the Son of God, but God most high, himself. He will assert himself to be God, and the true new-creation Temple of God (2 〈◊〉. 2. 4.) in his transformed appearance thereof, and find followers and owners enough, even amongst Professors, Chief Priests (Types of Christ, by Office) Elders and People of the Jews, the only then professing people in the world. Christ owned himself the Son of God, by way of Eminency, above all other Sons of God, begotten and Born of his Spirit. Do any such, dare to own themselves Sons or Children of God, in his new and everlasting Covenant-Principle, his Gospel-spirit of Grace and Truth? Dare they speak the words of that Spirit? Words, the Holy Ghost teaches? and, are these words contrary to theirs and Satan's accursed other Law-gospel? Down they go, at a word, for Blasphemers. Guilty, my Lord, say the goodly Jurors, all of a Pack, choose where you will. Professors notion of grace, is short. They look 〈◊〉 it, only, as an act of favour from God, as it is also; and a transcendent gracious one. But, they consider not, or own it, as a distinct principle, root, and spring of life, desire, thought, and action in man, from the natural first-covenant, or first-creation Law-principle. A word to the wise. But, to undiscerning fools (or worse, wilful Rebels against conviction) what words will serve the turn, to recover them out of their folly and madness? Here's the great turning point, for Eternal Life or Death. Single nature, corrupt or righteous, fixed in, is certain Damnation: Grace, Salvation. We are saved by Grace, or in Grace, through Faith, or in the incorruptible new-covenant Gospel-Principles of everlasting Righteousness; not in or by Nature, which, at best, is but a fading Flower, altogether Vanity; not of our selves (or any thing performable by us) in our own Nature, the first-covenant Principle, Eph. 2. 8, 9 'Tis the gift of God, the unspeakable gift of his Spirit of grace, in us, is Salvation to us. Here's a word, to those that are only for a word and away, about Christ's Gospel-Doctrine for Salvation. All ye talk of, is but one thing, say they, 〈◊〉 therefore hear it, in one word. What need such a do, with so many words about it? Pray, what's yours and Satan's Gospel (all that Man's and Satan's wisdom jointly preach up, declare, and warrant to be Salvation, that indeed will prove eternal Damnation to all final and resolute followers and owners thereof) what's this but one thing, as abovesaid? That the righteousness of Man, or Man, in his restored righteous life, according to the Law blameless, is in a state of everlasting Salvation? Did not Paul, when all this, most fiercely persecute Christ, and all his Gospel-Saints and Truths? And was he not as fiercely persecuted by such, as soon as he became a Gospel-Saint? What would ye have? where must one be, to get the least of Truth into your understandings and hearts? What, but this one thing, the Righteousness of Man, is the bottom-story of all your innumerable Books and Preachings, for Salvation? And what do all such gingling words, such tinkling Cymbals amount unto? A confused uncertain sound. And if the Trumpet give an uncertain sound, who shall prepare himself to the Battle? What Battle? the Battle of the Lord against the Mighty. What Mighty? Evil Angelical Principalities and Powers of this World. If the righteous Life, Armour, Strength, and Wisdom of Man, be asserted fit to undertake them in, all such Doctrine is a Lie. All these are but as straw and rotten wood, (Job 41. 27.) to the superior Wisdom and Strength of evil Angels, the mystical Leviathan or Goliath, and his Philistine Army. All such Doctrine, from top to bottom, in all variety of words and dress, by Eloquence, Wit, Art and Method, Reasons, Uses, Motives, etc. all is an absolute downright falsehood; Satan's Synagogue-Lie (Rev. 3. 9) his accursed other Gospel; the Laodicean Delusion, v. 17. The Power of Godliness, Life, Wisdom, Righteousness, things of God, all comprehended in his one Gospel-Spirit of Grace, the unspeakable Gift; these are the Gospel-onething, necessary to be found in Man, for Salvation. Form of Godliness, Righteousness, Life, Wisdom, things of Man, in his restored Law-spirit of Nature, the first-Covenant Principle; these make your one Law-thing, you place Salvation in; clothing it only with the Gospel-words and titles of God's one thing, to deceive. See ye now where we both are, with our several one-things? And will ye allow God's onething, and Christ's Gospel, but one word? and your one thing, or Satan's Gospel-principle and state, Millions, in thronged auditories and crowds of numberless Books and Writings? Must God's onething be decried for Heresy, Blasphemy, and a diabolical Fiction; and the Devil's, and your onething, be the only orthodox sober Truth, or thing? Fools, when will ye be wise (Psal. 94. 8.) and look about you, as to your most important concern, which you, yet, leave at random, and an all-adventures, in the hands of your trusty Trojans, your blind Leaders of such blind followers, neither of whom know what they are doing, whither a going, or whom they worship; all, in a manner, doing they know not what?  
The Objections here made, have I oft heard from the unanimous defenders of the Doctrine of Devils; who with hearts believe or obey, and with their mouths make confession of Satan's Gospel (calling it Christ's) unto damnation. Holy Men, a first-Covenant People of God, blasphemed, said of Christ, he had a Devil, and was mad; why hear ye him? Joh. 1. 11. & 10. 20. Do any wise, knowing, righteous Men believe on him? Joh. 7. 48.  
But, to return from this requisite digression. A Man, restored and made by Christ, rich, 〈◊〉, wise, strong, honourable, fat, fruitful and 〈◊〉 in his own nature, again (in the same kind of life, Adam was at first, set up in) has (with the literal rich Man, in his case) no power to eat thereof; so as to receive the comfort, that's to be found in the right use of his fading mystical riches. The right using and eating them, to true advantage, is in the zeal of God's House, (Psal. 69. 9) the mystical fire of his Sanctuary-Spirit, to eat, consume, devour, and burn all up, in Sacrifice to God; as Christ handled our spotless nature in himself. If not eaten thus, in and by the true Priestly Spirit of God (in an obedient, friendly union of mind with the Cross or Spirit of Christ) the same Spirit or Gospel-sword will come as a stranger, yea, a downright enemy, and devour, eat all up, and destroy the Rebel for ever; Isa. 1. 19, 20. Ps. 69. 9 Joh. 2. 17. The single Spirit of 〈◊〉, in its highest renewals, and most righteous restored life, since the fall, is a continual sinner, and an enemy of God. The Gospel-Spirit of Grace, that's, on its death, to succeed, and become the sole and single principle of life and operation in the Saint, never sins. The true Saint, therein, joins with Christ, to destroy the former, that he may live for ever with him, in the latter. Such suffering and dying, is God's appointed method for living and reigning with him, for evermore; 2 Tim. 2. 11, 12. A right death of Nature, is a ceasing and a being freed from Sin for ever; 1 Pet. 4. 1. Rom. 6. 7. They that feed on perishing, lying vanities, and gratify that fleshly belly, or desire and life that's to be destroyed, will be destroyed, for such rebellious feeding, in a forbidden life and way, on such forbidden fruits; 1 Cor. 6. 13. They gratify but that carnal, earthly mind, that minds only earthly things, first-creation vanities. So, sin they, after the similitude of Adam's first transgression. This great Sin, Solomon observes to be a vanity, and an evil disease, common among men. Multitudes of first-covenant Professors (call themselves what they will) will be found guilty of this unpardonable Sin, unchangeable enmity to God and his Gospel-spirit, at the final determination of Zion-controversies. They are strangers and enemies to the Cross of Christ (Phil. 3. 18, 19) and that, as a stranger and enemy to them, will eat up, or consume and destroy their fading life and goodness, in final Wrath. It also eats up all the same kind of fading life, riches, beauty or glory, in Saints themselves, in a way of everlasting kindness, love, and faithfulness, for their eternal good. Away then will all first-creation life, riches, and glory go, for ever, as to any goodness, comeliness, or comfort therein, from all, Saints or Sinners, in love or wrath. In wrath will he come upon incorrigible enemies, that (by choosing their own first-Covenant-life, before his second) have forfeited the benefit of all his dispensations of Love and Mercy towards them, as well as all their large & great mystical earthly riches and possessions, for ever.   

Vers. 3. If a Man beget an hundred Children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial, I say, that an untimely birth is better than he.  
In Mystery; Man, in the top-excellency and most abundant fruitfulness of his restored Nature, though he live long, and be filled with the utmost joy and comfort, all riches, fruits and honours, there, amount unto, he is but an old doting sinner against God and his Spirit of Grace, all along, throughout his whole race or course, in this mortal world and state. He is an old, rich, accursed Sinner; as to any durable life or riches, dead, miserable, wretched, poor, blind, and naked, Rev. 3. 17. He is such a covetous Sinner, that however he has blessed himself in his own way, or reckoned himself blessed of God, as giving him more than heart can wish, there; though he be an hundred years old, live never so long in this fool's Paradise, he will find himself accursed for ever, under the wrath to come, after all; Isa. 65. 20. The reasons hereof, are here given; his soul is not filled with good, and he hath no 〈◊〉. The truly satisfying new-creation goodness, (that's only to be attained by an honourable burial in Christ's mystical Grave, or through-conformity to his death of Nature) is not found with or in him. He has nothing of that about him. Satan has 〈◊〉'd his heart with unchangeable enmity to God, and all his durable riches. Diotrephes-like, loving to have the preeminence, do such prate against true Gospel-Saints with malicious words, and all the durable Gospel-Riches, yea, the unsearchable Riches of Christ's Wonderful Divine and Creature-person, that they preach (Eph. 3. 8.) as a mere blasphemous fiction, a nullity. 'Tis but a lump of corruptible vanities, they, at best, are filled with. They, and all this earthly trumpery will be found but the Earth and works thereof, that are the 〈◊〉 fuel, by the fire of Christ's day, to be burnt up, 2. Pet. 3. 10. Man's immortal Spirit can never be filled with true good, but in an immortal Gospel-Life; never, in a mortal, fading Law-Life. He must be emptied of the former, to be filled with the latter. This is done by the twofold Death, and Life-work of the Gospel-Spirit of the Cross, on his Law-Spirit of Nature; slaying his Nature, and raising him, if passively obedient to the death of that, into the life of the sacrificing Gospel Highpriest of our Profession (Heb. 3. 1.) the active Gospel-Principle of everlasting Obedience to God most high. Without this, an abortive or untimely birth is better than the said rich, and flourishing, long-lived first-creation sinner. This abortive is either a literal (that has not known any thing, or received any sort of good, 〈◊〉 God; and so, is free from the guilt of neglecting or abusing it) or mystical abortive, that has never received the actual birth and life of a First-Covenant State, from Christ; nor experienced a fruitfulness of his own Nature, therein; and so, has not been possessed of such choicer First-Creation riches, to abuse, in enmity to the second.   

Vers. 4. For he cometh in with Vanity, and departeth in darkness; and, his name shall be covered with darkness.  
Man comes into the World with nothing but vanity, Sin, and darkness, about him. And if he never attain any other life or riches, literal or mystical, but what's Vanity, he has a dismal exit, or departure out of it, into a state of everlasting darkness and death. He has no true happiness or satisfaction, from first to last. All worldly life or possessions relating to his Body, Soul, or Spirit, are Vanity. Restored righteous first-Covenant life, Law-principle and operation, Tree and Fruit, Root and Branch; all's Vanity. In his best, and most flourishing day's, therein, full of (and surrounded with) nothing but Vanity. All will come to nothing, as to any good or comfort to him, therein, for ever. And, as the second thing here, must he then (having nothing else to trust to) needs depart in darkness, and his Name, or whole Person come, at last, to be covered with eternal darkness, in a resurrection of Damnation, under the irresistible power of the Cross, or two-edged flaming Gospel-Sword of Christ, coming upon him, in final Wrath, to devour him, for ever; Isa. 1. 20. whoever, Angel or Man, submit not to God's Sentence of Death, pronounced from the beginning, on their first-creation, natural state, will fall under it, in final wrath, for rebelling against it. This, as the just punishment of their inexcusable wilful madness and folly. So, their Mystical Land, earthly Name, Life and Possessions, they have rebelliously set themselves to keep up (rather than exchange all, by an obedient Death, for God's Heavenly Life, new Name, and true Land of promise) are covered, (and so, their whole persons) with darkness for ever. The condition of an untimely birth, is better than any of these abusers of God's first-creation gifts, against him and his offered second, to their eternal ruin. The reason of this Assertion is given,   

Vers. 5. Moreover, he hath not seen the Sun, nor known any thing: this hath more rest than the other.  
He, that is, the untimely Birth (v. 3.) not the He, that comes in with Vanity, and departs in darkness, v. 4. This latter is the He, God has given riches, honour, and all, his Soul could wish, (v. 2.) in its own life, will, and way; and also, long life therein, (v. 3.) with abundant fruitfulness, figured by his hundred Children. An abortive or untimely birth is better than he. The literal abortive, comes not into the exercise of any bodily life, in this world. He has not seen the literal Sun, nor known any thing, in or by bodily Organ's and Senses. This abortive is a Figure of the Mystical, never brought forth in the exercise of a living Soul, in a restored first-Covenant Rightcous-life, under the (Law-Spirit of Nature, the Mystical first-Creation) Sun: and, less yet, under the shining-Light of the new-Creation Sun of everlasting Righteousness. The abortive, in this chiefly intended Mystical Sense, is better than he that receives; is, for a season, possessed of, and abuses all first-Covenant Life and Riches, and that under second-Covenant Light, against God, and the life of the second, to his sorer Condemnation and Punishment, under the Wrath to come, than if he had never received or known any such things; 2 Pet. 2. 21. Spiritual, Gospel-Light, clearly, positively, and undeniably shows man the vanity of all he is possessed of in his Law-life, and God's Command to him for surrender of all, by Death, in sacrifice to him, as the true payment of all mystical Tithes and Offerings. In the methods of God's Wisdom, this is the undispensable way and pass for any Man or Angel, into his new-Creature, Gospel-life of immortality (2 Tim. 1. 10.) and everlasting Righteousness. First-Covenant-Light (that springs up with, attends and accompanies Law-life, in Man) discover's the negative, towards this; viz. that all, which Man has, there, is but a fading flower, altogether vanity. The very intrinsic nature of all such fading life and things, preaches this in every such Man's own breast. Hence have the stoutest and most peremptory self-confidents, a secret bondage, all their life-time in that State, through fear of death Heb. 2. 15. And, further, even their first-Covenant Law-light, points towards Christ, for spiritual, eternal Life, who will not fail to give it to all that rightly come to him, for it, and submit to his terms of receiving it, even the death and loss of all they are possessed of, in the first-Covenant, as loss and dung (Phil. 3. 6,— 10.) for the everlasting life and durable riches of the second; Joh. 5. 40. & 6. 54. & 10. 28. & 17. 2, 3. knowingly then, to choose the former, hold fast their own, in the first, in unchangeable enmity to God's own, in the second-Covenant, is unpardonable madness and folly. It provokes God, to swear in his Wrath they shall never enter into his Rest. Then, must their name, their whole persons, be covered with everlasting darkness. The abortive is freed from such their guilt of neglecting or abusing all such things, received and possessed by them. He never had them; never saw or experienced any thing, under the literal or mystical Sun of this World, or next. He is free from condemnation, as to any of these accounts. If therefore liable to Judgement, 'tis only, according to God's infinite all-searching understanding and infallible sight of the inward mind of his Spirit, without the aggravating and additional weight of his own wilful evil thoughts, or ouvert actions, by which, any enmity to God, in his Spirit, could be manifested. So, has this untimely birth more rest than the other. For, having never had the other's advantages, he is free from the guilt of abusing them: yet, not free from all evil, or guilt in his sight, to whom belong and are certainly known, all secret things (Deut. 29. 29.) in the spirits of Men, not brought to view, by action, or so much as imagined by them; not so much as imagined Treason against the King of Saints. He saw Jacob and Esau, so as to love the one and hate the other, before either of them was born, or had done good or evil, Rom. 9 11, -- 13. All's naked and open to him, with whom we have to do, Heb. 4. 12, 13. He sees all Men's thoughts, long before they think them, or are in being; Psal. 139. 1, 2. He knew all they'll do towards him, and all he will do with them, for ever, from eternity. All futurities have been manifest to his Infinite Divine understanding, from Eternity: and, to his all-searching new-Creature understanding, from everlasting. But, they that are never brought into the exercise of bodily (or, if that, not into the exercise, of a first-Covenant) life, such have not had the opportunity of a trial, how they'd demean themselves, therein. As less guilty, then, they'll have more rest (or, at least, less Torment and Wrath for their portion) than the other, though, or in case they also perish for ever. For, as there are differences in Salvation— Glory, Joy, and Enjoyments; so, in Damnation -- Shame, Sorrow, and Torment. Else, how comes self-exalting Capernaum (any first-Covenant People, exalted or lifted up to Heaven, in second-Covenant Light, so as to taste and see how good the Lord is, in his new-Covenant life, 1 Pet. 2. 3. and Heb, 6. 4, -- 6.) to be tumbled down to the lowest, hottest Hell, under the most fierce and fiery indignation of God, for ever? Their greater punishment, carries, with and in it, a character, that's clapped upon their backs, as greater sinners, by the abuse of such utmost advantages for their good, than those of literal Sodom and Gomorrha (Mat. 11. 23.) figuring the general rout of all common Sinners of the Gentiles, in the corrupt spirit of Nature, under what ever outward nominal distinction, by the title Mahometan, Pagan, or Christian. Names vary not the case, one jot, where there's nothing of Christianity, in a first or second Covenant, a Law or Gospel-life; righteousness of Man or God. They are enemies of all righteousness, with Elymas the Sorcerer; Act. 13. 8, 10.   

Vers. 6. Yea, though he live a thousand years, twice told; yet hath he seen no good: do not all go to one place?  
Nothing but Vanity in the largest measures, highest degrees, and most fruitful exercise of a single first-Covenant, or natural, first-Creation life, with the longest continuance therein, is to be found by Man. Let him live a thousand years, twice told, in the largest possessions thereof, he sees not, or enjoys any true, unchangeable good, therein, from first to last. All the goodness thereof comes to the same end and pass, with his bodily life, and the concerns or good things of that. The death of both and all, is the same end of all, to the longest lived Methuselah, and to an Infant, that dies at an hour old. The same period is put to the mortal first-Covenant life of the Spirit, as to that of the body. If therefore a Man have no other life to trust to, beyond both these, he will be covered with unchangeable darkness, in eternal Death (the mystical Tophet, state or place of Torment, for ever) prepared for all self-confident first-Covenant Kings, Princes of this World, in the but fading glory of a first-Covenant life. Such Princes crucified Christ, for his Doctrine of the second. They despise (and wonder at) it, and so, perish, or come to nought, with all, they choose, and please themselves, with. 1 Cor. 2. 6. 8. Acts 13. 41. Do not all go to one place? All these eminent long-lived vanity-mongers go to the same place or state of unchangeable enmity to God, and darkness to themselves, with those that had shorter continuance in, and smaller enjoyments of the said righteous life of vanity, in holy flesh; or, with them, that never had any thing, at all, of it, polluted Heathen's, fixed in the vile affections and lusts of literal Sodom. All comes to one, at last, wise first-Covenant Saints, and foolish common sinners of the Gentiles. Yea, their greater and higher advantages, wilfully abused, gain them only a deeper cup or measure of Wrath, for ever, than those of less attainments, and standing therein; or, of none at all. After all their enjoyment of, and flourish in a but changeable good, rejecting God's everlasting (as recompense of their most foolish choice, to walk in the light of their own fire, the warmth, light & zeal of, and for their own enlivened, enlightened nature, and compassing themselves about with sparks of their own kindling, duties, fruits, works, producible or performable therein) must they lie down in sorrow, darkness and death, for ever. This will they have from God's hand. Isa. 50. 11.   

Vers. 7. All the labour of Man is for his mouth: and yet the appetite (Heb. Soul) is not filled.  
No satisfying answer to all the needs of Man's Immortal spirit, in all first-Creation Vanities, is ever to be found. No literal or mystical riches (that are all but perishing Vanities) can do't. Let Man lay about him, while he will, do what he can, in the activity of bodily, or but first-Covenant righteous life, he never finds or gets any such thing, as will stop the craving mouth, or fill the appetite of either, so as to give any thing of true rest or satisfaction to him. All Man's trading in a vain life (where Belly and Meats, desires and desirables, are perishing vanities, and to be destroyed, 1 Cor. 6. 13.) is, with himself, altogether vanity, (Psal. 39 5.) fleshly tree and fruit, root and branch, mouth, appetite, and meat. Unprofitable is all man's labour then, for fetching in Provisions for his flesh (even holy flesh, righteous, cleansed nature) to gratify or fulfil the lusts thereof; Rom. 13. 14. The very meats of Christ's first-Covenant, earthly Table (afforded man for a season, in that state) will, with that renewed holy life and appetite, come to nought. A Plea therefrom, will stand Man in no stead at the last day, (as having eaten and drunk thereat) for entrance into his Kingdom; Luk. 13. 24, -- 30. Mat. 7. 21 -- 23. He will not know, or own them, but hid them depart from him, as incorrigible workers of mystical iniquity, the highest and most criminal rank of unpardonable sinners. Out of Heathen Countries, from East, West, North, and South, the four winds of Heaven, shall an Elect Seed be wakened up (signally, by the preparatory dispensation of Angels, in association with the risen Witnesses from among Men, to preach the 〈◊〉 Gospel) into the spiritual, Kingdom-life of the 〈◊〉, and sit down with Abraham, Isaac, and Jacob, and all the Prophets, in the Kingdom of God; and such high (but hypocritical) pretenders to it, be thrust out; Luke 13. 28, 29. Mat. 24. 14, 31. All this will be preparatory to Christ's second coming. Abundance of Christ's Spouses and Children in the 〈◊〉- Covenant, become incorrigible Rebels against him, and his Spirit of the second, and consequently, the siercest Persecutors and haters of all his Gospel-Saints and Truths. Then he most justly, turns from being a Saviour to them (as, for a season, he was, in the 〈◊〉) to be their unchangeable enemy, and 〈◊〉 against them, (Isa. 63. 8, 10.) or pour upon them his unchangeable wrath, in and by that very spirit of the second, they 〈◊〉 with a perfect 〈◊〉; and it, them; Zec. 11. 8. Sure, the unchangeable wrath of God must needs light and rest, for ever, on the guilty heads of the unchangeable enemies of God. The stated Case for Salvation, from the beginning, is the surrender of, and passing out of all first-creation life and vanities, into the second. The rebellious keeping up the first against the second, loses all, and excludes from the second, that's God's and the Saints true Rest, for 〈◊〉. Solomon, lamenting the folly of Man in his own vain self-chosen life, will, and way, puts these two following Questions to him;   

Ver. 8. For, what hath the Wise more than the Fool? What hath the Poor, that knoweth to walk before the Living?  
What or who is the Wise? the Fool? the Poor? and his knowledge to walk before the Living? what Living? who? All these are to be enquired into, and considered of (promiscuously and inclusively) in one line of discourse. The Wise, is Man in the restored; the Fool, Man in the degenerate, corrupt spirit of Nature. All's but Nature, both are possessed of, corrupt or righteous: so, all's vanity. Nothing of Grace, true Regeneration, Gospel-conversion or life, in or about the best of them. Paul, at best, in his Law-life of Nature, fiercely persecuted this. And, in his Gospel-life of Grace, was as fiercely persecuted by the other. The Wise, Strong, and Honourable in Christ's first-Covenant communications, finally opposing the second, is a greater sinner and fool, than the fool, in the corrupt spirit of Nature, here; and will fall under sorer Condemnation and Wrath, hereafter. So, is he the worst, and will have the worst on't, in this World & next. He is the disputer of this World, that's perfectly unreasonable and untreatable, as to the Gospel-things of the next, which he can never discern, in the Wisdom and Spirit, he is of. They are foolishness to him; 1 Cor. 2. 14. He denies all, root and branch; the very foundation of all Gospel-Saints and Truth's; the living Cornerstone, the Rock of Ages, the fountain Gospel-Spirit. He denies there's any such thing. And, if the foundations of all, the true Saint is, has, or has to say, be destroyed or denied, what's to be done? Psal. 11. 3. They deny the Creature-Holy Ghost or Spirit of everlasting Righteousness, in Christ and Saints. They say, there's no such thing. A Spiritual creature-life, between Natural and Divine, the said wise first-Covenant Saint, utterly denies; and shuffles out of all his Divinity and teaching. What's then to be done with him, or said to him? He is the most unreasonable Man, in the World, to be dealt with, about Gospel-affairs, (however highly he pretends to them) being wholly destitute of any spiritual Faith, to discern them; 2 Thes. 3. 2. 1 Cor. 2. 14. True Saints are not to cast Pearls, Gospel-truths', before such Swine (Mat. 7. 6.) but, beware of such Gospel-Wolves in sheep's clothing; Mat 10. 16, 17. Can any deny this? Law-life, Wisdom, Glory, Honour, Power (all fading things) must be parted with for God's, Christ's Gospel-Wisdom, Righteousness, Glory, never to be done away; 2 Cor. 3. 10, 11. 1 Cor. 3. 18. This is implied; 1 Cor. 4. 10. To the self-confident first-Covenant wise, all spiritual, Gospel-truths' are foolish; and the spiritual Saint, a fool, a mad man; Host 9 7, 8. Christ's own People in the first, reckoned him mad, for the Doctrine of the second; Joh. 1. 11. & 10. 20. what plainer, or more suited to convince? All Men, corrupt or righteous, are fools, and enemies to all Spiritual, Heavenly Gospel-Things or Truths. These things are suited only to spiritual discerning or judgement, which they are wholly destitute of; 1 Cor. 2. 14. Wise Man walks but in a dream, an image, a vain show (Psal. 39 6.) dotes only on vanities. All Glorious, Heavenly, Spiritual and Divine things (all true Divinity) lie clear out of the walk of his narrow limited wisdom, that's bounded only with vanities, for object. All divine and spiritual things are stark foolishness to such wise-fools. Such, dying as they live, will be left in 〈◊〉 Want, Nakedness, Misery, and Confusion. The best things they can amuse and please themselves with, are used and enjoyed by them, but in a Spirit of Enmity to God. What was Paul, while but there? But, besides the truly Gospel-wise, in the spirit of Grace; and fool, in general (in the whole spirit of Nature, corrupt or righteous) there is also in the compass of Nature, the wise Man in the restored, and fool in the corrupt spirit of Nature. Also, in the corrupt Nature, is there a sort of wise Men and fools; Some, of great natural abilities, cultivated by learned education and study: others, of small natural light or reason; of weak and uncultivated minds. But all, in Nature, are fools to the spiritual wise, in Grace. And even such wise Men, may be short in natural parts and learning, of either the first-Covenant wise Man, or learned enlightened Heathen, in their own Sphere of activity, a subtlety and deep reach about natural concerns and objects. Children of this World, in their way, may be wiser than true Children of light, or the next; Luk. 16. 8. But, of all sorts of natural wise Men, none so much decry the spiritual Man, for a fool and mad, as the wise, strong, and honourable in the first-Covenant. See else, Host 9 7, 8. Joh. 10. 20. 1 Cor. 2. 14. & 4. 10. 2 Cor. 10. 12. Psal. 50. 20, 21. Joh. 16. 2. Act. 26. 9 1 Cor. 1. 18, -- 28. Which think ye, were the fools, the learned Council of the Jewish Priests, Elders, and Professors, or Peter and John, they termed ignorant and unlearned Men? Act. 4. 13. No wisdom of Man can understand or open their Writings. The wisest Men, first-Covenant Saints, are fools to the Gospel-wise Man, whom they reckon the arrantest fool, of all. If the Wisdom of God be foolishness to them, can any wonder, those that come with the words of that wisdom, should be reckoned fools, by them? Paul, that had been a wise Man in Man's day, was a fool, weak despicable, no body, with such, when a truly Gospel-Wise-Man. The true Gospel-preaching of the cross and death, on all first-Creation-Life and Wisdom, in first Covenant Jew or Gentile, and wise, learned Greek, is an high offence, and sore stumbling-block, to both, in their several states, and way. To be even with such, they both agree to reckon them the veriest fools; the Off-scouring of all things; 1 Cor. 1. 23. and, 4. 13. But all, that have an incorruptible Seed of true Life in them, though (while dormant, and unknown to themselves) they bluster and storm at the Gospel-Believer, awhile, with Paul, they will, with him, when awakened, become true friends of the spiritual Brotherhood, and helpers of their Faith. The wisdom of the natural Man, in all variety, will be found foolishness, at last; and the spiritual Man, the only wise, in the view of all Men and Angels, good and bad. True Saints will laugh, at last, at all their scornful mockers, that have laughed awhile, at them. And, all such laughing wise-fools, will have time enough to recant their misjudging the truly wise, in eternal darkness and death. Who's the fool, then, they'll sadly experience, after all their priding, vaunting, hugging, and blessing themselves, in their vain show, their dream, their fools-paradise. Nothing of their vain pomp will descend after them; Psal. 49. 17. All their short-lived merriment and laughter is but as the crackling of thorns under a pot; a blaze, and away, Eccl. 7. 6. Envy them that will. None aught; Psal. 37. 1, 2. Pro. 23. 17. The spirit of Nature can't well or easily be unriddled, anatomised and laid open, in its deep, self-destroying deceits, in few words: yet, will needs have all in a word; and rather, not that; or, if that, scornfully reject it, with a whiff. 'Tis deceitful above all things, and desperately wicked, who can know (or discover) it? The wisdom of God (in himself and Saints) this only can search it out, and cause it to know itself; teach it, or bring it to the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Jer. 17. 9, 10. Nothing in Nature, nothing below the all-searching Gospel-Spirit in Christ and Saints, can discover all its Meanders and Wiles; anatomize and unriddle it, to the full. The holy Ghost, in and by Peter, found out the falsehood of Ananias and Saphira, and slew them; Act. 5. 1, -- 10. The first-Covenant wise Jew or Christian Gentile, boasts himself as a fit Teacher and Guide to the common sinner, in corrupt Nature; little dreaming, that himself, in 〈◊〉 Nature, is guilty of a more criminal sort of mystical 〈◊〉 and 〈◊〉, against God and his Spirit of Grace; Rom. 2. 17, 27. He sits in his majesterial Chair, as an instructor of fools; insulting over the gross sinner, with a touch me not, stand by, keep off; for, I am 〈◊〉 than thou. This renders the proud Pharisee, an abomination to God; Isa. 65. 5. To such self-confidents, Paul puts divers searching questions, which discover him more deeply guilty of mystical sins, against the Gospel, bearing the same title, with the literal Adulteries, Thefts, Idolatries, and Sacrilege, he justly reproves, in the common sinner against the Law. The death and loss of all, such boast in, is absolutely necessary (in the methods of God's Wisdom) to Salvation; the receiving that Gospel-Spirit of life, in which any can be saved. Miss this, and miss all. Come short of the Grace, and ye fall short of the Glory of God; never enjoy the beatisical vision thereof. An exact observer of the letter of the Law, may be a most criminal breaker of its spiritual mind or meaning; as Paul, once. The Law-Saint, or legal-spirited Christian Believer, finds the corrupt Heathen, a nobody to him, and he is a nobody to the true Gospel-Saint; a mere blind Ignoramus, as to all-Gospel-truths; yea, worse, a mortal hater of, and enemy to all Gospel-Saints, as nobodies to him; the worst of Men, the 〈◊〉 of the World. The circumcised, cleansed first-covenant wise Man, by opposing the second, becomes a greater sinner, and worse Man, than the uncircumcised, polluted Heathen. If he, and the Heathen fix themselves in righteous and corrupt Nature, the 〈◊〉 righteous Man, will have the worst on't, for ever. 'twill be easier for the literal, than mystical Sodomite, in Hell; Mat. 11. 23, 24. But, what then hath the wise Man, or first-Covenant holy Man, more than the fool, in corrupt Nature? What advantage has he? Much every way, says Paul, in answer to his own question; Rom. 3. 1, 2. The Law, or restored life of it, rightly used, is of great benefit to Man, in suppressing and keeping under the vile affections of corrupt Nature: but, if abused, against spiritual conviction, in a 〈◊〉 enmity to the Gospel, 'tis rendered by Man, worse than nothing; and he is, thereby, rendered worse than the fool, or common sinner, 〈◊〉 in polluted Nature. For, he is absolutely excluded God's Rest, on his wilfully contracted incurable Leprosy, or disease of unchangeable enmity to God; the other, not so. But, leaving both their cases; what hath the poor, that knoweth to walk before the living? What has the poor, broken-spirited Saint, beyond both and all the the said wise and fools, that are levelled, at the death of the body, and come all to the same sad end, a being covered with darkness, for ever? This truly poor in spirit is a blessed Heir of the Kingdom of God. The natural Man of the true Saint, impoverished and run down by the cross (as to that wisdom, life, riches, and fading glory, the self-exalting first-Covenant Princes of this World keep up, in rebellion against God, and enmity to the cross) is the poor and needy, the Scripture so ring's of, specially the Psalms. And, occasionally has this mystical poor, been plentifully spoken of, and charactered in this and the like discourses, on Job, Timothy, etc. Christ pronounces such poor, blessed (Mat. 5. 3.) the opposite rich, or wise, cursed, Woe to the rich; Luk 6. 24. Such mystical rich go merrily (without regarding this woe they are under) with their whole Soul, or unbroken natural spirit, to Hell; while the true Saint, in the broken, crucified, impoverished, mourning state thereof, is following the slain Lamb, to Heaven. Blessed are such mourners; Mat. 5. 4. Both the wise and fool, in the restored or corrupt spirit of nature, set by, and laid aside, Solomon asks, in reference to this third Man, distinct from both, What hath (or is) the poor? etc. What has he got, in the room of all the lost life, wisdom and riches of his own Nature? spiritual, everlasting Gospel-life and riches. This is the case of such, as, with Paul, are content to become fools, weak, and despicable, as to all the first-Covenant rich and wise boast and glory in. What this mystical fool and poor has, is plain; durable riches and life, in God. What has the opposite wise, then? no more, to speak on, than the fool in polluted nature. All are fools, one and tother, as to their eternal concerns; mind no such things, Spiritual and Heavenly. These go for nothing with them; but, are all in all. The Spirit of God, asks and resolves his own question, negatively and 〈◊〉; Isa. 66. 1, 2. God delights not in any thing of the first creation (where all is corruptible, and altogether vanity; even all the life, goodness, and top-excellencies thereof, in Man and Angel) But, in the second, where all the goodness, materials, and ingredients are incorruptible and unperishable. Hence, delights he in one poor broken-spirited man (in the first, in order to his being quickened up into the second) incomparably beyond all the unbroken glory and excellency of all natural Men or Angels, though not found in enmity (changeable or unchangeable) to that Gospel-Spirit or cross, that will break down all fading good, in all Angels and Men, in Love or 〈◊〉 Wrath. What God delights not in, he requires our obedient submitting to his destroying, in order to be brought forth in what he does delight in, and will delight in, for evermore. So, of the work of his hands, by a first-creation, come we to be the Sheep of his Pasture, in and by a second. All first-creation or Covenant-Life, Wisdom, Righteousness, etc. are but Law-Ceremonies; not Grace, or Gospel-truths'; mere transient vanities, perishing next to nothings. When they have served their season, away they are to go, as dung, for Gospel-life; Phil. 3. 8. The Poor, here, as to all Law-life and riches, are the only true wise Men, that know how to walk before the living; even, before the living God, unto all-pleasing, in the living Word, Wisdom, New-creature Gospel-Spirit of the Son of God. They are taught, principled or spirited, so as infallibly to know the whole mind, and do the whole will of the Father. They have obediently quitted (and departed out of) their own Country, and Father's House, the mystical Land of their Nativity, their natural state and life; and, are entered into God's new-creation, spiritual, mystical, true Land of promise, or state of life, the Land of the truly living, for evermore. So, know they how to walk before the living God, the living word of God, and all the truly living partakers thereof, blessed Angels and spiritual Saints, in that blessed new land and life. They know how to walk with God, in some degree towards what Enoch did; and to demean themselves as orderly Gospel-spirited walkers, before all the blessed inhabitants of that new Land of the living. These poor ones, little Children (Mat. 18. 3.) Brethren of Low degree (in their own Spirit 〈◊〉 nature, demolished, defaced, and impoverished by the cross) are the only right sort of true rejoicers, because sure of an exaltation into that Gospel-life of Christ, wherein they will certainly know to walk before all the said living, God, Christ, blessed Angels and Saints; Jam. 1. 9 The fixed fool or wise (in the natural state, corrupt or enlightened) are utterly uncapable of Repentance, Pardon, or Salvation, for ever. The door of Grace is fast shut upon them. If then, Christ had not a secret spiritual Seed of unfixed ones, amongstus (whether in the corrupt or enlightened spirit of nature) where were any true Church of spiritual Saints, or so much as a hopefulness of such a thing, this dark day, on Earth? Had not the Lord a very small remnant-Seed of true Saints among us, we should be as Sodom and Gomorrha, literal or mystical. Both, both, in a wonderful degree, however unconsidered, or unperceived by such, whose minds the God of this World has wonderfully blinded, left the true Gospel-light of Christ should shine unto them; 2 Cor. 4. 4.   

Vers. 9 Better is the sight of the Eyes, than the wand'ring of the desire, (Heb walking of the Soul) this is also vanity, and vexation of Spirit.  
The wand'ring desire or walking Soul, is a fit character of Man's natural spirit, exercised in a first-Covenant principle of life and action, subject to all sorts of uncertainty. Man, therein, lives and walks at all-adventures, as the margin renders Leu. 26. 21. 'Tis a starting, turning (Psal. 78. 57) versatile principle, in which, Man, at first, was liable to Apostasy; and, since his Apostasy, any Men in that restored principle and life, are exposed to the same, as has been sufficiently experienced by millions. 'Tis a tossing, fluctuating principle, unstable as water, with Reuben; Gen. 49. 4. Man, therein, is apt to be carried about with divers and strange Doctrin's; tossed to and fro with every wind of false, deceitful, delusive, and destructive Doctrine, by the sleight and cunning craft of Men (Ephes. 4. 14.) and Devils, Satan and his Gospel-ministries. These false Doctrines (or the matter of them, the Wisdom, Righteousness, Glory, things of Man, or Angel in the first Creation, asserted to make up an absolute Safety and Salvation to Man) do utterly pervert and destroy him, for ever. They tend wholly to the establishing of Men, with Satan's perishing Meats, in unchangeable enmity to God. This is a most evil, wicked thing, and state. But, it is a good thing, that the heart be established with Grace, (or in that Gospel-spirit of Grace, that's in unchangeable union with God) not with Satan's perishing (but Christ's never-perishing) meats; Heb. 13. 9 Man's tossing, roving, rolling spirit, wand'ring in its desire, up and down, to pick up a satisfaction in Satan's vast heap of first-creation vanities, the perishing dust, himself feeds on, (Gen. 3. 14.) if permitted, by God, to make his own final choice, brings him, at length, to be established by such gratifying, ensnaring, captivating 〈◊〉 or things, in unchangeable union with the Devil. He feeds on Wind, (Host 12. 1.) Ashes, (Isa. 44. 20.) a deceived heart turns him aside, that he can't deliver his soul, nor say, is there not a lie in my right hand? 〈◊〉 divers, uncertain Doctrines or things, the Spirit of God calls strange meats, wind, ashes, lies. Satan, by 〈◊〉, has all first-creation vanities at his dispose, all the Kingdoms of this World and glory of them, as 〈◊〉 up to him, to give to whomsoever he will; Luk. 4. 6. 〈◊〉 〈◊〉, on which he offer's all to Christ himself (or any thing thereof, to others) are, that he, or they, take and own him for God, and worship him, as so; (v. 7.) and 2 Thess. 2. 4. He can gloss over his vanities, so as to answer 〈◊〉 palate, gratify every extravagant desire of Man's wand'ring spirit (being completely skilled, and knowing therein, by the overreaching subtlety of his superior angelical nature) and, by his powerful insluence upon Man, can he kindle, blow up, and inflame his desire or lust after his perishing desirables. Yet farther; if Man, by spiritual conviction-light, grow jealous and suspicious, that his meats are dangerous; and shy, as to an eating of his dainties, he will gild them over with the nearest possible resemblance and counterfeit appearance of Christ's never-perishing meats. And so, does he fetch many back from Christ, that have tasted of his true heavenly meats, begun well in his spirit, or in obedience to his Gospel-light, and ran well, for a season; Heb. 6. 4, -- 6. 1 Pet. 2. 3. Gal. 3. 1. -- 4. and 5. 7, 8. The Devil is ready for Man, at every turn; can humour him to a hair, while at his own choice, as to what he will feed and live upon. And, in presenting his dusty diet, in all variety thereof, he uses all imaginable self-pleasing, and most subtle arguments, as to Eve, to engage men to feed at his table, till established in his spirit of enmity to God, and to his never-perishing Meats. Hold your own, says he, and ye shall be as God's; Gen. 3. 5. God offers you a happiness, in your eternal and unchangeable subjection to him. 〈◊〉 teach you how to become Gods yourselves, in an absolute, uncontrolled sovereignty of your own wills, like the most High, as I have made myself; Isa. 14. 14. What kind of Gods, will he make them? Gods or Princes of this World under him, in unchangeable enmity to the true God, most high. He is the God of all such Gods, King of all such Kings, and Children of pride; Job 41. 34. In stead of not dying at all, as he flatters them, they sink and die with him, once for all, irrecoverably, eternally. While people are gadding abroad, to change their way; (Jer. 2. 36.) wand'ring like Bees, from one fading flower to another, in Satan's first-creation field or worldly dominion, they look not after God; their backs are upon him; they bow down to feed with the Serpent, on dust: their ears are deafened, their eyes or minds blinded by him, that they will not listen to God's Counsel, look after his meats; have no palate to savour or relish his things, the things of God. They are wholly of Satan's palate, savour only natural, first-creation vanities, the things of Man, or evil Angels. Solomon (with Paul) discovering Satan's devices and wiles, herein, directs Man, here, to get out of his vain wandering walk, in the delusive, destructive desires of his own spirit, after any first-creation vanities. And then, does he direct and point him to Christ, for his never perishing-life and meats, with an eye of spiritual Faith, fixed thereon; and affections (accordingly) unalterably set on things above (all perishing vanities, the dust of this World, Col. 3. 1, 2.) the peculiar delights of the Sons of God. When Men are once brought into the exercise of spiritual senses, for this new diet, in Christ's new-creature spirit of life; as living and walking circumspectly and wisely therein, they'll have no savour or regard for Satan's meats; let him gild them, by his subtle artifices, while he will or can, to make them pass for spiritual. Christ, with his Spiritual meats, once rightly seen and fed upon, taketh Men off from their wand'ring desire after Satan's meats, and discovers the great danger of feeding on them. Solomon, in a right compassion to his fellow mortals, would put a stop to the restless extravagant wander of their minds and hearts after Satan's many things (a multitude of delusive vanities, that can never give any true rest or satisfaction to them) and six their eye or heart on Christ's one thing necessary, that comprehends all things, truly, or unchangeably good; Mary's happy and better choice.   

Ver. 10. That which hath been, is named already; and it is known, that it is Man: neither may he contend with him that is mightier than he.  
Man's first-Creation state, is a State of Vanity. And, so are all the things, he does, deal's in, seeks, or feeds upon, for his satisfaction. That which hath been, is named already; Man. The convincing view of himself has been given him by God, and experienced by himself; that he has nothing of goodness about him, in his first-creation-make, or natural state, but 〈◊〉. His vain desire feeds only upon vain desirables, dust, the old Serpent's diet. Till something of new-creation Life and Wisdom, be found in him, and experienced by him, all's Vanity within and round about him, that he is able to take notice of, or delight in. His life, and all his labour in his own Wisdom and Spirit, is Vanity. All's but the number of a Man, or Angel; both are but the higher rank of Beasts, in all their first-Creation excellencies, or natural perfections; Rev. 13. 18. Gen. 3. 1. All their life, and things, Wisdom, Righteousness, Glory, Thoughts, Desires, Words, and Actions, are but perishing, earthly, sensual or natural things; and, if fixed in, devilish; Jam. 3. 15. All such things, at best, while not fixed in, are admitted no comparison, with the Glory, Life, Wisdom, Righteousness, and things of God, communicated to, and set up in spiritual Saints, by a new and second Creation, with all the Fruits, Desires, Thoughts, Words and Actions, performed or brought forth in his Gospel-spirit, the new-Covenant principle of Life and Action. The Glory of Man or Angel, in the first-Covenant State, that's to be done away, is no Glory, to the Glory that excels and remains, for ever. 1 Cor. 3. 10. So, the Righteousness or Wisdom of Man, in the first, is no Righteousness or Wisdom to that of God, in the second Covenant-Saint. But, the things of Man or Angel, turned into (and used in) unchangeable enmity to God, become abundantly worse than nothing, the greatest Wickednesses, Madnesses and Follies: their Righteousness, Wisdom, Light, etc. the greatest Wickedness, Folly, and Darkness. The highest, subtlest and powerful'st Beast in the first Creation, is the Devil, and his whole evil angelical party. Man, the next Beast, in degree, below these, is deeply concerned, to know the number of his own evil humane, and this evil angelical Beast's name: to take the right and full measure of them, in their utmost Strength, Poli eyes, Artifices, Wiles, Devices, Subtleties, and Methods of delusion, in their whole Mystery of iniquity; else, what will become of him? For, these evil angelical Principalities and Powers, he has, to grapple with, (Eph. 6. 10,- 13.) and if conquered (as he is sure to be, if he have nothing about him, but his own Life, Wisdom, Strength and Armour of man) he is undone for ever. Unless therefore there be some way for man, to become wiser, stronger and more subtle than the Devil and all his Angels, how can any escape their hands, or be saved? Will any say, 'tis a most presumptuous spiritual Pride in any man, to pretend to this? The proud, self-exalting presumption lies wholly at their Door, who refuse to have their own Nature humbled, in order to this right exaltation, Jam. 1. 9 & 4. 10. They are the proud resisters of that Grace, God bestows on the humble Submitters to. And, this Grace enables them, so to resist the Devil, and his whole party of incorrigible wicked Angels and men (the Powers of darkness and gates of Hell itself, all their joint consultings and forces) as to make them all, in and with their Captain-General, the Devil, flee before them, and fall under them. This whole Army of rebellious Luciferian self-exalters, God will resist, or fight against; ver. 6, 7. Where will they be then, but under Saints feet, by being forced to pass, with all their incorrigible stiff Necks, or obstinately stubborn Spirits, under their two-edged Sword? Psal. 149. 6,- 9 In the evil angelical nature, is comprehended the full sum and most absolute perfect Beauty, Strength, Power, Wisdom, and Glory, that's to be found in the first-Creation World. But, the least in God's Spirit of Grace, the Kingdom-spirit of God, will master and tread all this under foot. Yet, therein do wicked Angels set their heart, as the heart of God, as typed in the proud, rich King of Tyre; Ezek. 27. 3. & 28. 12. Thou sealest up the Sum, full of Wisdom, and perfect in Beauty. But, with all this, art to be utterly destroyed, for ever, as follows; v. 13,- 19 They say, they are God, and sit in the Seat or Temple of God (in a counterfeit appearance of the New-creation Spirit of Christ, the creature-Temple of the infinite Divine King, in personal Union with the inhabitant) and positively require all men to worship them, as God, or Gods; many Gods, with their many Lords, self-exalted men, under them; 2 Thes. 2. 4. The very God, the very Christ, the very Apostles and Saints of Christ, will discover and rout all these mysterious workers of Iniquity, and destroy them for ever. Saints will prove more than conquerors o'er them all, at last. Down go all final incorrigible workers of mystical or literal Iniquity, at long-run, and never rise more; literal and mystical Sodom, Egypt, and Babylon; as figured, Jer. 51. 64. What Wisdom, short of God's, in his-communicated Spirit of Grace, the holy Ghost, is able to discover these false Gods, false Christ's, and their false Gospel-Ministers, and Apostles, in such beautiful disguise, and taking false dress, as they are permitted to come forth in, to deceive? Spiritual Wisdom, in true Saints, can count, number, discover, and sinned them all out. Yea, and they will be the very hand, at last, by whom, in association with the holy Angels, the vials of God's 〈◊〉, shall be gradually poured forth, upon all the guilty heads of such Gospel-Wolves and Lions, in Sheep's and Shepherd's clothing, or appearances. Evil Angels, as all comprehended under the name and title of their head, and called Satan, help their 〈◊〉 amongst Men, to transform themselves into the likeness of the Apostles of Christ, to carry on their anti-Gospel-work. This work, Paul found them, both and all, at, 2 Cor. 11. 13, 15. & ver. 2, 4. The end of both, Paul could tell, will be bad enough, even according to their works. These two evil humane and Angelical Beasts, do jointly, in design, make up one and the same antichristian Beast, or Man of Sin, the mystical Sodom, Egypt, and Babylon, which the Devil, as the mystical King Pharaoh and Nabuchadnezzar, is the supreme manager and ruler of. Spiritual Saints, in the wisdom of God, 〈◊〉 out this whole body of Mystical Sinners, the whole Man of Sin, and Son of Perdition; number and sum them all up, so as to discover, they all amount unto no more (with all their big looks, stout words, and vast numbers) than the first-creation Beast, fixed in unchangeable enmity to God; which they are sure to have under their feet, in conclusion, at the winding up of this World, with Satan's Kingdom, and beginning of Christ's, on the Earth; Jer. 23. 5. Rev. 5. 10. True Saints know, they are, all together, but a man, and not God, though they set their heart as the heart of God, and presumptuously say, they are wiser than Daniel, (Ezek. 28. 2, 8.) or the spiritual Saint; yea, reckon him a nobody, a fool, a mad man, the offscouring of all things; 1 Cor. 4. 10, 13. Yea, so stubbornly daring and presuming will they be found, as to say, under the hands of God, Christ, and his Saints, when 〈◊〉 them, that they are God; ver. 9 But, shall be irresistibly forced to acknowledge, they are all but a man, and no God. All their pretensions, crafts, power, Luciserian presumptions, and confidences, will fail them; not do their work, nor serve their turn. The spiritual Saint has a certain, steady, infallible view of the most dismal and dreadful conclusion, all their vain boast and fading Glory will come to; after all their huge swelling words of Vanity, scornful looks, and scoffings at that new Light, that discovers, and will master them all. The three six, in the number 666 (Rev. 13. 18.) make up, and point out to us, the first-creation state, with the utmost Glories and Excellencies thereof, in Man and Angel, as of the six day's works of God's hands. God rests only in the new-creation, or seventh day's state, turning and ceasing from all his first works, in the six days; Psal. 102. 25, 28. Isa. 66. 1, 2. Heb. 1. 10, 12. And, God the Mediator rested or ceased from his first-creation life and works, in angelical and humane nature, of the first-creation sort, becoming thereby, the Lamb slain from the beginning, and towards the latter end of this World, in the fullness of time; Heb. 4. 4. 10. The true Saint, finding out the number, weight, and intrinsic nature of all first-creation excellencies (when he has summed them all up) can write down, at the foot of the Account (after imprimis, Satan; & item, all other evil Angels and Men) the total sum, the burden of this Book, All's Vanity, and will prove eternal vexation of Spirit, to all that trust therein. Vanity? Yea, lighter, worse than Vanity itself; Psal. 39 5. & 62. 9 Angels, that are of higher degree: and Men, of lower, in such fading Glories, all are but Vanity. And so, Men of higher and lower degrees, in the literal or mystical Riches, Pomp, and Glory of this World; all, Vanity. No getting out of the sphere of Vanity, within the compass of the first creation. No goodness in Man or Angel, but what's a perishing Vanity. This hath already so been named, or called by its right name, Vanity. And it is known, that it is Man, the Man of sin, in Angel and Man, fixed therein; and whatever is to be found in the whole first-creation. This is God's divine thought and judgement, and the infallible judgement of the new-creature Gospel-Spirit of Christ, in himself and Saints, in exact harmony with the infinite divine understanding and thought. The Spiritual Saint, weighing all, in the balance of the new-creation-sanctuary-spirit, calculates and finds out the total sum, or comprehensive number of all first-creation goodnesses, and excellencies, represented in all the several parts and distinct Glories thereof, and finds all Vanity. All, therein, are found wanting, with Belshazzar, and too light, by this Mene Tekel, as having nothing conducible to true blessedness, about them; or of any avail, towards it: but indeed, as to that new-creation Spirit of everlasting life, Glory, Wisdom, and Righteousness, wherein true happiness is to be found, wholly destitute of it, and unchangeable enemies to it, and all its things, things of God; and, by infallible consequence, are they wretched, miserable, poor, blind, and naked. All old, perishing, first-creation good things, 〈◊〉 pass away, and will be taken from all Angels and Men, good and bad, in Love or Wrath, for evermore. In the room thereof, all God's new and everlasting good things are set up, in obedient Saints; 2 Cor. 5. 17. Gal. 6. 15. Mat. 19 21. In incorrigible sinners, only the unchangeable Wrath and fiery Indignation of God for ever, succeeds in the room thereof.  
If the changeable first-Covenant life, set up by God, in the first-creation of Angel and Man, had not been found faulty, wanting, or defective (as to the true unchangeable blessedness of either) no place or room would have been sought or found, for a second: no need of Gospel, or a new-Covenant principle, the Spirit of Grace; Heb. 8. 6, 7. They, that, by 〈◊〉 in the first, make void the Grace of God, in the second, will, in conclusion, sinned all, in the first, void, and of none effect, as to the blessedness they have vainly flattered and promised themselves, therein. Changeableness, and now, enmity, the great defects in the first-creation state of Angel or Man, can neither be cured nor found out by the single first-creation wisdom and light of either. 'Tis utterly impossible. Nor therefore does God require it, of them. But, he requires of both and all, to be beholden to him, for his unspeakable new-creation gift and wisdom, whereby, all may be done. For this, must they submit to his terms of receiving it, the free parting with, and giving up their first-creation life of vanity, with all the things thereof, in sacrifice to him, by a holy death, under his cross, or Gospel-sword. First-creation life, in Man and Angel, was represented to them both, by the Tree of that Knowledge or Wisdom that 〈◊〉 up, to their own destruction, if rested in. Life, in an absolute sense, unchangeable and everlasting, was figured by the Tree of life, after which they were all to seek, as that, wherein, the Kingdom and Righteousness of God, is to be found; Mat. 6. 33. By mere natural light, in their first-creation-make, could neither Angel nor Man, in innocency, reach the truth of this Mystery. But, by convincing spiritual light, both had the conviction-sight of it, in their higher and lower spheres. The Angels higher natural capacities fitted them for stronger and clearer conviction-sight thereof, which rendered their resusal to submit to the terms of receiving it, absolutely unpardonable, at first. Man's, through mercy, was not so. But, 'twas the fault of both, to lean to their own fallible understanding, rather than follow and obey God's spiritual convictions and commands to them, forbidding them, so to do. The sad consequence of such foolish choice, will the fallen Angels experience, to eternity. And, so will as many Men, as fix there. Man's true concern, for preventing all this, is, to listen to that voice of true Wisdom, which declares the vanity of all natural, first-creation life; and then, also, another life, above and beyond that, a life of everlasting Righteousness and Truth. This brings with it durable riches and goodness, delights of the Sons of God; and so, taketh Man off, from his wand'ring desires and pursuits after first-creation vanities, the delights of the Sons of Men, where 'tis impossible for them, ever to find any true rest or satisfaction. All such seeking for a happiness, tends to everlasting torment and vexation of spirit.  
Solomon's concluding advice then, to Man, in this verse, is, not to contend with him that is mightier than he; by keeping up his own fading life, in a direct known rebellion against God's convincing discoveries of a more excellent, (That he calls his own) and his express command, for parting with that, he calls our own. For, Hast thou an arm like God? Job 40. 9 contend not with him, then. For, who hath directed his spirit? or been his Counsellor? Isa. 40. 13. Shall he that contends with the Almighty, instruct him? he that reproves him, must answer it. Job 40. 2. This silenced Job; Once have I spoken; yea, twice, but I'll proceed no further; vers. 5. Presume not then, to keep up thy own forbidden life, to thy known certain eternal Damnation; and to refuse so great Salvation as is offered, in God's own. woe to him that strives with his Maker: Isa. 45. 9 Let the potsherds of the Earth (Men in their but earthly-Jerusalem or first-Covenant spirit) strive, contend, and dispute with one another, as to this or that way of Salvation, in their tossed, fluctuating understandings (under the various winds and blasts of diabolical Inspirers and Suggesters, on the troubled mystical Sea of their weaker humane nature) while all of them equally, that is, wholly miss the only true path of life, one and tother. But, let them all take heed of striving with their Maker, about the way of Salvation, proudly exalting the conceptions and words of their foolish wisdom, against the plainly and abundantly declared word's and methods of his. Shall an earthy, clay-Man say to God, why hast thou made me thus? Rom. 9 20. whv hast thou set me up in a life, I may not keep, as my 〈◊〉 〈◊〉 thee, and concern to myself? Why didst. not give 〈◊〉 〈◊〉 creature-life, thou call'st thy own, at first? So might I have escaped the hearing of all the hard sayings of the Cross, and the Death-blows thereof, upon mine. Can any Man hope to prosper, in such contest and dispute with his Maker? Nay, but O Man, who 〈◊〉 〈◊〉 that thus repliest 〈◊〉 God? Job, presently, on such 〈◊〉, did silence his own quarrelling spirit, that darkened the counsels of God's Wisdom, with the ignorant words of his own; Job 42. 3. What a noise have we heard, among tossed humane, earthy understandings, pro and con (and the same Men off and on, therein) about freewill, Water-Baptism (with many other, besides the cinque-points, in the 〈◊〉 ‛ 〈◊〉, 〈◊〉 new Arminian Controversy) while all are in a tumult against God's freewill, in his new-creation life; and against his Fire-Baptism on their freewill, or cleansed natural state? In what unutterable confusion, are mortals tugging and sweeting against their own Salvation, and for their everlasting destruction? A deep silence and inadvertency, we sinned amongst them, as to the true life and glorious liberty of the Sons of God, in all their Skirmishing, and Polemical, quarrelling Divinities, so called. They are, one and all, without controversy, for the same righteous first-creation life, freewill, and delights of the Sons of Men (call all, by what disguising Names they will) and, as one Man, against the spiritual life, glorious liberty and delights of the Sons of God. They all unanimously, with a full mouth, set themselves to hunt and run down the only Gospel-Divinity, and Doctrine of true Salvation, the very Christ, the very Gospel, as the most dangerous, destructive Doctrine, in the whole World. To a seed of unawakned spiritual Saints, engaged for a season, through ignorance, as Paul once, among these wicked Confederate's, Devils and Men, is it said; Say ye not a confederacy, in a resolved union with them, that are fixed in this Confederacy, against God, to their eternal ruin? Isa. 8. 12. Fix not your foot with them, in this desperate quarrel, against God. As for others, they will on, in the proud waves of their own understandings under the inspirations and doctrines of Devils, swelling up, in their words of vanity, to the highest pitch of presumption, against Christ, all Gospel-Saints and Truths. So will they hasten the wrath of God, upon their own guilty Heads. The cornerstone of that rocky new-creation building, they reject, will fall on them, at last, and grind them to powder; dash them all to shivers, as a potter's vessel. On these accounts, Solomon continues his advice to Men; saying,   

Vers. 11. Seeing there be many things that increase vanity, what is Man the better?  
These many things, that, with Martha, Man cumbers himself about, are all variety of things, relating to his outward or inner Man, in his natural state; which he covet's, greedily seeks after, and feeds upon. The whole round of this vast heap of vanities, Men march up and down amongst, to get; Satan walks up and down in, to give them, as he sees occasion, to carry on his interest, among them. All this is his circuit, sphere, walk, and permitted dominion, as God and Prince of this World (Job 1. 7. Luk. 4. 6. Joh. 12. 31.) He is the master-Prince of all such Mystical humane first-covenant Princes of this World, as crucified Christ (1 Cor. 2. 8.) for his Doctrine of the World to come, as treason against the peace of their joint worldly dominion, and tyrannical domineering over and against the Saints of the most high. A fixed, self-confident, righteous first-Covenant People, will unanimously vote true Saints to death (as they served Christ himself) rather than robbers and murderers. By such, did the Prince of darkness and death carry on his murdering work on the Prince of Life,? and Author of Salvation; and, at same time procured, by them, a pardon for a convicted murderer; Act. 3. 14, 15. That, Men get, by such fight against the only spirit, wherein and by, they can be saved, is, their own everlasting destruction, by the same hand they oppose, executed upon them. And, what get they in their own way, amongst a heap of delusive vanities? nothing, save an increase of vanity, and of their sin and guilt, for their wilful rebellion therein, against all the faithful warnings, advice, and commands of God's spiritual Law, to the contrary, for their good. So, will they find, at length, that by increasing their heap of vanities, they have been heaping or treasuring up wrath to themselves, against the last day. They will be (in such sense) filled with their own devices, and reap the sad fruits of their many inventions (Prov. 1. 31. Eccles. 7. 29.) under wrath, and a total disappointment of all their vain opinions, and labours, about and for rest and happiness. Abundantly the worse will they be, for all they have been, done, or had.   

Vers. 12. For, who knoweth what is good for Man, in this life, all the days of his vain life, which he spendeth as a shadow? For, who can tell a Man, what shall be after him, under the Sun?  
There's great cause for these two pertinent queries, concerning Man. For, in his natural state, at best, is he wholly ignorant of both these things, viz. What's best for him to do, in this World; or what will be after him, under the Sun, when he is departed out of it. What's truly good for him, in order to true Blessedness, here, or hereafter, he knows not. But, when convincingly showed all, wherein, from what hand, on what terms, or, by what way and means, 'tis attainable, if he refuse so great Salvation as is offered, in God's Spirit, and choose the life of his own, before and against it, he spends all his days and labours, in and about a shadow; and so, chooses his own damnation. He is possessed of no good, but what will vanish and leave him, for ever; Psal. 39 5. & 49. 12. when he is stripped of all his fading good, and finds himself unchangeably evil, under unchangeable Wrath, he will, too late, be forced to see the Truth, here declared, by way of question, that he spent all his days in (and all his hours about) a shadow. But,  
To the second Query. These are the sad things, that will be after a Man has spent his days here, in a shadowy state of Vanity; as amused and diverted, all along his vain life, with variety of perishing Vanities, under the influence of the God of this World. Amidst a flush and confluence of these delusive entertainments, he seems little concerned what shall be after him; or what will become of him, for ever. He obstinately deafens himself to all counsels and instructions, about what indeed is eternal life, or the way towards it (the death of a fading natural one) as mere airy notion, fiction, and enthusiastical delusion. He strikes in, with the God of this World, as willing to be blinded by him, against all Gospel-Light and things. He desires not to be troubled with such matters, but, to live in 〈◊〉 perfect inadvertency and unconcernedness, as to such good things as can't be lost; and, as in no danger of losing what he has, which most certainly will be lost, for ever. Man's days in this World are but as a hand-breadth, nothing to his endless sorrowful State, hereafter. Yet, all his solicitude is about his concerns here; scarce a thought, about his eternal concerns, hereafter. All duties and performances, in a life of vanity, do but add to, and increase vanity; and, what's he the better, as to true happiness, or any thing towards it? In every respect, worse: in none, better. For, what he sinfully heaps up, against conviction, he more and more sinfully delights in. As the heap of vanities, increases, his evil love to, and delight therein, increases. So, in all his labour, he adds iniquity to iniquity, on all hands. His heap of vanities, and his vain love to it, increases; all, in a known rebellion against God. Here's Man's destructive trade in vanities, wilfully neglecting all God's Counsel, and durable riches. He neither lays to heart the desperate consequents of his evil choice and dotage on his own perishing life and riches, or the unspeakable happiness that would have come after, and befallen him, had he obediently exchanged and parted with all, for God's everlasting. Solomon bewails this twofold ignorance of unhappy Man, as to the everlasting good things, that would have fallen to his lot, after this life (above all conception, or thought of his natural heart) on a right choice; or sorrows, and torment for ever, on a wrong, in a state of everlasting darkness and death. This is the unknown, or unconsidered state, that will come after all his jollity and deceitful pleasure, in his vain life, under the Sun.    

CHAP. VII.  

V. 1. A good Name is better than precious Ointment: and the day of death, than the day of one's birth.  
NOthing is (properly) good in God's sight, but what's unchangably so. Christ would not suffer our nature in the changeable first-covenant life of the Law, to be called good, in his 〈◊〉 person; Mat. 19 17. The good name then, here, is the new name, (Rev. 2. 17.) which imports (and belongs to) that newness of life, in which only 'tis possible to bring forth fruit unto God, or be saved. Rom. 6. 4. & 7. 4. This is, here, asserted to be better than all the precious Ointment, in its kind, of first covenant Life, Light, Wisdom, with all variety of Gifts and Abilities therein, as also, all spiritual enlightening Gifts, received upon that foot, or in that Law-state, short of the very Gospel-life and more excellent way (1 Cor. 12. 31.) called Love; 1 Cor. 13. To this, only, belongs the new, or unchangeably good name, here. This is the unspeakably more excellent Gift, than the said precious Ointment. All first-creation-Life and Goodness, being corruptible; God, that sees all futurities and possibilities (knowing it will change, or be changed and lost) calls it Corruption, in or with which, no man or Angel, can enter into, or inherit Incorruption, the incorruptible Inheritance (1 Pet. 1. 4.) the Kingdom of God, 1 Cor. 15. 50. That incorruptible new-creation Life, is convincingly showed and offered Men, (in lieu of their obediently surrendered natural, and corruptible) in which, alone, any can enter into, and inherit it. And, this is imported in the new or good name, here. All old or first-creation life, at best, in Angel or Man, is charactered by 〈◊〉, grass, flower of grass, Vanity, a Dream; and they, therein, said to be altogether Vanity; Isa. 40. 6, 8. 1 Pet. 1. 24. Psal. 39 5. Thus is the corruptible seed of a first-covenant life, (set up in both, by the first-creation, or restored in Man, since lost by the fall, which in its utmost growth, flourish, and fruitfulness, is but a fading flower, the mystical natural tree of God's left-hand-planting) distinguished from the incorruptible seed (1 Pet. 1. 23.) of his right-hand-planting, by a new-creation, which springs up in spiritual Saints, prospers into an everlasting Kingdom-state, rendering them mystical Gospel-trees, the fruits whereof are incorruptible; and the very leaves, such, as never wither or 〈◊〉 away; Psal. 1. 3. This spiritual tree of Life, will be known by its fruits, in distinction from the natural, fleshly tree, all the fruits whereof, are (as the root, and tree, they grow upon) perishing Vanities. The new Name or Life of the new-Creature, Gospel-spirit, or living Word of God, set up in man, can never be turned into a lie. Man's old name, and fading first-covenant Law-life, at best, when asserted to be a spiritual, Gospel-state of everlasting Life and Salvation, is turned into a flat lie and falsehood, and all the things, births, works, fruits, and products thereof and in, though good in their kind, when called spiritual, and confidently rested in for Salvation, are all lies, and enmity to God, and his Gospel-Spirit of Truth. Renewed nature, called Grace; the renewed old or natural Man (with his first Covenant righteous Life and Name) called the new-creature, the spiritual Saint, with the new Covenant-Life, and Gospel-Name; all these are dangerous, destructive lies. In sum, the good Name and precious Ointment, here, are the differing characters of first and second-Covenant Life. The former, through the said mistake, Paul found to be a body, a law, a state of sin and death (Rom. 7. 24. & 8. 2.) which the new-covenant law of the Spirit of life, in Christ Jesus freed him from, by putting his nature, therein, to death. The Spirit of life is the death of death, when it puts the law-spirit of Enmity and Death, to death, in the Saint; utterly abolishing all the Anointings, or said precious Ointment, received in the natural state; and giving all again, with usury, in the unchangeable life and transcendently more precious anointing of the spiritual Man. Man, in restored first-Covenant Law-life, is apt (as Paul once) to despise and reject all Gospel-Tydings or witness of the second. The good Name, imports a transcendently higher and better anointing, than the precious Ointment, here, can signify. For, then the spiritual, there is no better kind of precious ointment, receivable by, or communicable to, Man. This true meaning of the Holy Ghost, in Solomon, as to this former, will much conduce to, and facilitate the opening of the latter clause of this verse.  — And the day of Death, than the day of one's Birth. 
The stress of these words can't lie in the literal sense, which cannot hold, generally, nor mostly, true. For, the literal death of the vast number of wicked men, is abundantly worse, than the day of their literal birth, and life, in this World. Man, though born dead in Sin, is capable of a restauration-birth of a first-Covenant life in his Spirit, which puts him under hopeful advantages, and possibilities of a new-creation-birth of an everlasting righteous Life. These hopes are utterly cut off, from all that die in their Sins, as all that die, in a state of enmity to God, and his Spirit of Grace and everlasting Life, do. This necessitates the allowing a mystical meaning to these Words; which is this. The death of Man's Spirit (as to all natural first-creation life, 〈◊〉, or first-Covenant righteous) obediently submitted to, with certain hope of a Resurrection into the life of Christ's Gospel-Spirit (that slay's and offers it up, in sacrifice to God; as he served our nature, at best, in his own person) is transcendently better, than the Birth and utmost flourish thereof, in him. For, now is he much forwarder on his way, in the right method and death-pass, towards an everlasting righteous new-Covenant life. Paul counted the former dung, to the latter, and suffered the loss of all therein, for it. Phil. 3. 7, 8. If Man submit not to the terms and ways of arriving at this new birth, for a newness of life, he will come to a latter end worse than his beginning (in either of his two former Births, literal or mystical, of bodily or first-Covenant life) eternal death. By obediently losing and quitting the former, natural, or Law-life, for a spiritual, Gospel-one, he comes to a latter end, better than any of his beginnings (in Adam, before the fall; or since, in his own said twofold personal birth) eternal life. A rebellious pitying and sparing our own nature in the first-covenant life thereof, loses all, for ever. An obedient giving it up, to death, and right losing it, saves all; Matth. 16. 25. The Spirit, or inner natural Man, when crucified, and raised into Christ's spiritual life; the death, or dissolution of the body, is not feared but desired; as by Paul. He earnestly longed and groaned after the shaking off, and being perfectly rid of the dusty, mortal, perishing earthly life and state, of his whole natural Man, body and spirit (2 Cor. 5. 1,— 4.) and so, to be wholly at home with the Lord (ver. 6.) in the entire, single, uninterrupted exercise of spiritual life, amongst the best company, the pure, unchangeable Friends of that life, blessed Angels, and Saints departed. In this World, the Saint is surrounded with innumerable Enemies thereof; very burdensome, ill, unpleasing company to him. In the birth and utmost flourish of a first-covenant Law-life, we are still under Satan's power, and delusive influence. He can deceive us, into the same perdition with himself, by that very righteous life. By inducing Men, to over-value, and and rest in it and on it, for Salvation, he brings them into unchangeable Union with himself, in Enmity to God. When perfectly crucified, as to the life of the Law, & raised into the life of the Gospel, we are not under the Law, but under Grace. Then, Sin and Satan have lost their dominion over us, for ever. We wholly cease and are freed from both and all; all enemies, and dangers, whatsoever; Rom. 6. 7, 14. 1 Pet. 4. 1. The birth of a first-Covenant life, gives not full victory over Satan: the right death of Nature, and loss of it, does. Therefore, better, on all hands, as the only way to free us from death, and set us up in eternal life. The right, full death, of Man's Law-spirit of bondage, delivers him from all bondage and fear of death, for ever; which, all their first-Covenant life-time, Men are continually subject to; Heb. 2. 15.   

Vers. 2. It is better to go to the house of mourning, than to go to the house of feasting: for, that is the end of all Men, and the living will lay it to his heart.  
The house of mourning, or state of sorrow to the natural Man (under the death-blows of the Gospel-Sword, or spiritual cross of Christ) is better for him, to go into and be in, than the house of feasting, in the most joyful fruitful life and exercise thereof, in a first-Covenant state. For, therein draws he nearer to a heavenly, spiritual, new-covenant life. Our nature in Christ, was straitened and sore pained under the progressive work of the Cross, and pangs of Death, thereby caused, till accomplished; Luk. 12. 50. His living Soul was exceeding sorrowful, even unto death, (Mat. 26. 38.) as the Sacrifice, under the crucifying Work of his own quickening Spirit, the Gospel high-Priest, and true Melchisedec. The first Adam aught to have given up that Sacrifice, to God, by the same Priestly hand of (and in) the second. True Saints, with 〈◊〉, receive the sentence of death within them, and find it their great advantage to have it speedily carried on, upon them; and, their ease, to have it perfected or accomplished. The full death thereof, kindly submitted to, is perfect conformity to Christ's death; and their perfect deliverance from all evil, all wicked enemies, within them and without; and from all the danger of ensnaring vanities and tempting objects, they are continually surrounded with, which are gratifying to their natural life and desire, corrupt or righteous; while they have any activity thereof, left about them. So, all former natural fruitfulness in a first-Covenant, under Christ, as a fleshly Bridegroom, is turned into barrenness; in which, with Hannah, they become a scorn and derision, to such as continue fruitful Peninnah's, in the first; that house of feasting. Paul, that was an eminent somebody, in the first; when converted into the Gospel-life of the second, was a stark fool, a nobody, to such somebody's. Phil. 3. 4. 1 Cor. 4. 10. 2 Cor. 10. 12. Rich, wise, full first-covenanters, were the mystical strong Bulls of Bashan, that gaped on Christ himself (and so, on Saints) 〈◊〉 him round, as ravening and roaring Lions; Psal. 22. 12, 13. These are the mystical 〈◊〉 cattle, that thrust with side and sheulder, and push all the weak, poor, lean, wounded, diseased 〈◊〉 (under the Death-work of the Cross, upon their natural man) with their horns, Ezek. 34. 20, 21. Such lean, barren, diseased ones, fools, and as little Children, are God's: The fat, wise, and strong (finally persisting there, in enmity to the Cross) the Devil's. He gets all such fat cattle. The poor and lean, get the Kingdom of God: the rich and fit, the Kingdom of the Devil, by kinging it, in the same Spirit, with him, against God. But, besides enemies without, the grieved, sorrowful natural man of the Saint, within, adds to the affliction. All its whining passions, and false reasonings, under, and against the Cross, or Spirit of Christ in him, are foes of his own house (or, in his own person) in union with enemies without doors. Thus, is his tribulation completed, in that house of mourning, that's the ready road to Heaven. But, amidst all scornful despisings of first-covenant 〈◊〉, Christ, as Bridegroom to his spiritual Spouse, figured in Elkanah, loves her transcendently more than any fruitful wife, in the first; and so, is better to her then ten sons, any possible fruits brought forth, in that state; 1 Sam. 1. 1,- 8. Amidst all bitternesses of the natural, the spiritual hidden Man of the heart prays for the full birth of the 〈◊〉, figured by Samuel, which, when born, turns the natural house or state of mourning, into a spiritual house, or state of everlasting feasting and rejoicing. For this, see Hannah's song of praise, in the true house of feasting, on God's having granted the prayer she put up to him, in her house or state of mourning, and barrenness; 1 Sam. 2. 1,- 10. Christ foretold the sorrow of his Disciples, on his departure from them, as a fleshly Bridegroom, in the first-Covenant, till his return to them, in the second, according to the promise of the Father (and of himself, too) which they were to wait for, in that state of mourning to their natural Man. Joh. 16. 20, -- 22. Act. 1. 4. & Act. 2. 1,— 4, Christ's such return to them, turned all their short sorrow into everlasting joy. Joh. 16. 16,— 22, gives a full account of his forehand preparing his disciples, in this case, to look for him as a better Comforter, in a new-Covenant Marriage-Union with him, as risen from the dead. A little while, and ye see me no more, in the first. Again, wait a little, and ye see me, in the second; in a life I have, in unchangeable Union with the Father. They understood not this mystery. They knew not what he said; or what to make on't. Yea, when risen, he found two of his disciples, in a drooping, sad, dejected Condition; Luk. 24. 17. In a little, short, temporary wrath, he forsook their sinning natural Man, in a life of Enmity; but, with everlasting kindness, he soon returned to them, in his never-sinning spiritual-life; and set it up, in them, Isa. 54. 7, 8. 'Tis but once, and for a little season, the waters of the Cross (figured by Noah's flood,) drown and overwhelm their natural Man; extinguish all the life, lust, desire and thought thereof; and then, all joy, for ever after, in Christ's rocky spiritual life (figured by Noah's Ark) a state of everlasting feasting and rejoicing, in the Kingdom of the Father; v. 9, 10. Christ will not leave them, long, comfortless, in a state of, Orphanship and Widowhood, fatherless, and husbandless, as to their natural state. He will soon be with them, again, in that Spirit of truth, the merry, self-confident first-Covenanteer receives not; Joh. 14. 16,- 20. So then, the Saints short mourning, ends in everlasting feasting, and rejoicing: the others short rejoicing, in eternal sorrow, mourning, darkness, and death; Mat. 5. 4. Luk. 6. 25. Who hath begotten me these, even these Children, or Sons of Peace, these spiritual fruits, peaceable fruits of righteousness, brought forth in a newness of life, to God? The Faith of the Saints spiritual Man, answers this question of his amazed natural, ascribing all, to the spiritual Bridegroom and better comforter, than himself was in the first-Covenant. No way, but through the house of mourning and death (as to all fading first-Covenant life of nature) into Christ's spiritual house of everlasting rejoicing, where all sorrow and sighing 〈◊〉 away, for ever; Isa. 35. 10. Psal. 126. 5, 6. Rev. 21. 4. and 7. 17.  
The contrary state to the said mystical house of mourning, is Man's flourish, in a restored first-Covenant righteous life, holy flesh, and a fruitful living and walking therein, as a present Victor and Master over (or 〈◊〉 of) the vile affections of the corrupt spirit of nature. Rectified rational and intellectual powers keep the sensual, in some degree of a first-creation rectitude and good order. All this, yet, is vanity, a fading flower. And this, with the fruits and enjoyments of it, is all that's found in the first-covenant house of feasting. The final self-consident keeping here, in refusal of (and opposition to) Christ's offered spiritual, second-covenant life, is certain damnation. Satan has a sevenfold more dangerous hold of them (and abode in them, as his absolute temples and habitations, for ever) even of these mystical swept, 〈◊〉, garnished houses, in first-covenant life and second-covenant light, then of Men in the corrupt spirit of nature, unfixed; Mat. 12. 43,— 45. Luk. 11. 24,— 26. So come such feasters, to a latter end, in restored, worse than their 〈◊〉, in corrupt nature; a state of unchangeable enmity to God and his Gospel-spirit of Grace. Man chooses, rather, to follow the Devil's pleasing false counsel, through a house of temporary feasting, into everlasting mourning; then God's true and faithful, through a house of 〈◊〉 and death, into everlasting rejoicing, and life. ' t. For, that is the end of all Men, and the living will lay it to his heart. All Men, good and bad, must come, sooner or later, for a season, or for ever, to the house of mourning, by the death and loss of all the 〈◊〉 goodness in their natural state, or house of feasting. That house, or state of mourning, is the end, all men come to, on the said differing accounts, specified. Such an end, they must all experience, after the most fruitful flourish in their fading Law-life; even the death and loss of all. Here's then a character of the natural heart, in all Men Their inward thought and design, is, to establish themselves in their own righteousness, when they have it; and in the riches, and fruitfulness thereof, and so to have the mystical Land of their own nature, called after their own old name, in their old first-covenant life, or restored first-creation state, figured by Men's calling their outward possessions, so, relating to bodily life, only; Psal. 49. 11. Conviction-light of the new-covenant Spirit, they'll receive, as an ornament to prank up, adorn, and advance their nature; to puff it more up with spiritual pride; not by obedience to, and compliance with it, to let it fall down and be humbled to the death of that state, as they ought. So turn they all spiritual enlightening Gifts upon (as well as fresh enlivenings of) their nature, into their disadvantage, and sorer condemnation, for ever. Satan offers to advance them in their own way, after their own heart, into his superior angelical perfections and excellencies, of the first-creation sort, gilding them also by his sinful transforming arts, with the appearance of Christ's spiritual new-creation excellencies; and then, has he them fast in his fools-paradise, which they take for the Kingdom of Heaven. He wants not for Men-Apostles to carry on this work.  
Moral Heathens are bidding towards Salvation, by obedience to first-Covenant light, only. Temporary Believers (by the knowledge of Christ, after the flesh) are bidding at it, in a righteous first-Covenant life, under the perfect righteousness of that sort, from Christ, imputed to them; or that comeliness, put upon them; Ezek. 16. 14. The moral Heathen, with the Quaker, aims at a perfection in his own perpersonal Life and operations, of the same sort, Adam, at first, had; not regarding imputed righteousness in either Covenant; or, at all, the everlasting righteous life of the second. This is not (and so, nor God) in all or any of his thoughts; Psal. 10. 4. The legal-Christian-Believer and Professor, tho' advanced beyond the highest pretender to Heathen morality (yea and furnished with spiritual light, also) is yet but the supernaturally adorned natural Man, that, oft, with the 〈◊〉 Galatians, retreats from Christ in spirit (showed and offered him) to a resting in holy flesh, or his own restored naturals, in a first-Covenant-life, for salvation; Gal. 3. 1,- 3. This, finally and absolutely done, is the unpardonable refusal of, and sinning against the Holy Ghost, God's holy new-Creature Spirit of everlasting Righteousness. The Morally righteous Heathen is not so resolutely fierce against first-Covenant life, in the professing legally righteous and Gospel-convinced Christian, as he is against the second, in the true Gospel-believing Christian. Wot ye why? First-Covenant life advances nature, in its own way, above and beyond Heathen Morality. But, in order to true Gospel or second-Covenant life, Christ comes with fire and sword, to pull down and destroy the Wisdom of the Greek, or Moral Heathen, and the first-Covenant righteous life of the Jew or legal Christian. For this, is the Preacher of the Cross, and work of it, a fool, foolishness, and a stumbling-block to both; 1 Cor. 1. 23. Thus, comes the spiritual Saint (tho' transcendently advanced over both their guilty heads, as far as the Heavens are above the Earth, into the life and Image of the Heavenly, that's out of the sight and reach of both their Wisdoms or Understandings) to be judged the veriest fool and mad man in the world, by them both. They are agreed against him, to call and reckon him, so, in their several gradual advances in Naturals. The highest rank of Naturalists, in 〈◊〉- Covenant life and second-covenant light, called Christ 〈◊〉 So, (Joh. 10. 20.) for his Gospel-Doctrine 〈◊〉 the Cross, on their Pharisaical Law-life and Righteousness, leavened & soured into unchangeable enmity to God's Gospel-life and everlasting righteousness. Awakened Saints and true Prophets have been so handled by such legal-professors, in all Ages; Host 9 7, 8. Cain, a 〈◊〉- Covenant worshipper, killed his own Brother Abel, a second, on this very single account. Paul himself, when a righteous, wise first-Covenant, Law-Pharisee, in holy 〈◊〉, fiercely persecuted the Gospel-spirit, in 〈◊〉- Covenant Saints. 〈◊〉, he was despised as a contemptible 〈◊〉, by such as he had been, when a signal Friend and Preacher of the Gospel; 1 Cor. 4. 10, 13. But, in his transcendently superior Life, Wisdom, and Righteousness of God, he passed not for Man's day, or dark-spirited judgement, whose wisdom reached not such Spiritual Heavenly Mysteries, Things, or Truths; 1 Cor. 4. 3. He regarded not their disregards, mistakes, contradictions, blasphemies, or evil-speakings, and most unjust cenfuring of him. As elevated, by Satan, into natural angelical excellencies (and tongues or language of Men and Angels, intuitive, and by a sound of words, and all 〈◊〉 things, gilded with appearances of spirituality) do first-Covenanteers feed at the Serpent's table with such delight, as to find ecstasies and rapturs of false, delusive joy, in a way after their own hearts, and despise the crucified, abased natural Man, in the Saint, as the filth and offscouring of all things. Satan, thus (all along this World, and his Reign) by his undiscerned, or wilfully unconsidered pranks, plays his game upon Man, so as to carry it, clear, with abundantly the far greater number of professors, high pretenders to Gospel, and bidders at Salvation, and the Kingdom of God, as the only reputed Orthodox, or right-thinking heirs thereof. But, the truly living spiritual Saint, lays all these things to heart, as having escaped out of the dark, mistaking spirit of bondage and death, others keep in. He sees, the house of mourning, or loss of all fading goodness or life, in the natural spirit, will be the end of all Men (and Angels) good and bad. Those that obediently surrender and lose it, find eternal life: others, eternal darkness and death. True Saints, and incorrigible sinners, all must come to't, at last; even, to experience the loss of all good, in their own mortal life of Nature. 'Tis appointed to all, once to die, (Heb. 9 27.) or lose all mortal life or good, in Body, Soul, or spirit. Is it short of a wonder, that when Saints discover the devices of Satan, all his serpentine crafts, throughout his mystery of iniquity; first-covenant professors, jovial and frolic in his mystical, spiritual Snares (and a profane party, in his brutish Snares, or Fetters of a contemptible strumpet) should, both and all, despise and hate him, for his Gospel-news, and discoveries of their madness, and desperate consequence of finally persisting therein? Yet, thus it always was; and now is, more than ever, in these latter and worse than all former times; 2 Tim. 3. 1. The great peril to true Saints, in the power of Godliness, is from 〈◊〉 Brethren, in the form thereof, the life of the Law, righteousness of Man; Psal. 50. 20. Isa. 66. 5. In them, is the highest strain of self-love. For, they have the most plausible, beautiful self, to love; the mystical visage, or clean face of a cleansed, enlightened Spirit. The literal Beauty, or outward Glory, found in a profane party, lies but in bodily complexion, Skin, and glittering outward Circumstances, Pomp, and Ornament. The true Saint, that brings tidings, in his new Light, of a spiritual Life, Beauty, and Glory, (demonstrating all, these two sorts of mad People are pleasing and sporting themselves with, to be but shadows, a dream, a vain show, kick-shows, lighter than Vanity, and themselves also; Psal. 39 5, 6. & 62. 9) spoils all their sport; gives a damp to all their delusive pleasure and delight: yea, vexes and torments them all; specially, the dwellers upon Earth, (Rev. 11. 10.) inhabitants of the earthly Jerusalem, in first-covenant-life, holy flesh. The brutish inhabitants of the Sea, a profane party, are more gravelled with, and vexed at such reproof and condemnation, as is reflected upon them, by the doctrine and conversation of strict-walking righteous legal-spirited Teachers and Professors. They little mind, or are able to take any cognizance, of the spiritual, Gospel-Saint, or his doctrine. And, what need the Law-pretender to Gospel, (gilding all his Law-things with Gospel-words and appearances) fear the Gospel-saints Testimony, as to true Gospel-things? What? Why, this spoils all their mystical Babylonish sport, and trading Ministry, with their false Wares. It discovers all, to be but Pictures, or Idols, portrayed on the Walls of their house or Church on the Sand; and on the mystical whited Sepulchers, themselves, who personate and would pass currant, in such disguise, paint, and gildings, for the true Gospel-Heirs of the Kingdom; and so, jussle out the true spiritual Heirs, as blasphemous wranglers about it; and groundless, unwarranted pretenders to it. Mean while, the true Heir's invisible Saintship, (on which his title and claim to the Kingdom of Heaven, depends) consists in a life 〈◊〉 with Christ, in God; hid, under a vail, of not 〈◊〉 〈◊〉 〈◊〉, or Law-life. But, when this vail wears off and grows daily thinner, under the continual batteries and macerating-work of the Saints spiritual, on his natural Man; the spiritual begins to shine through the vail, look out at the windows (or holes made in his natural spirit, by the Gospel-Sword and Cross) and flourish, or 〈◊〉 himself thorough the 〈◊〉 thereof. So, through his impoverished 〈◊〉 mind or earthly nature, comes his spiritual Man to shine forth in a right Gospel-conversation, to (and with) other awakened spiritual Saints (Cant. 2. 9) in such Gospel-works, and fruits, by which he 〈◊〉 his Father, which is in Heaven; Mat. 5. 16. But, in converse with unawakned Saints, and the generality of the two other sorts of sinners and 〈◊〉 of God and them (that the world is full of) must they, with Moses, pull the 〈◊〉 vail, again, over their spiritual faces, lustre, and beauty, that they may appear to, and talk with them, in their own guise, dress, and language. They must, in this sense, become all things to all Men, with design to gain some, to their spiritual Life and Doctrine; yea, turn many to the everlasting Righteousness of God, by a true Gospel-conversion; which, Paul wholly wanted, when an eminent Law-Saint; 1 Cor. 9 22. They must thus, with Paul, please all Men in all things; 1 〈◊〉. 10. 33. How? In a serviceableness only to their true interest, and the interest of Christ therein, by gaining the opportunity to insinuate Gospel-truths' into them, and jussle out 〈◊〉 lies. As to a soothing Men up into a confidence in Man's and Satan's Law-Gospel, he says, do I seek to please Men? then I should not be the Servant of Christ (Gal. 1. 9, 10.) but indeed an enemy to him and his Gospel, as I (too long) was, through a confidence in my own Law-life, or holy flesh. But, if no compliance, in any sense, might be lawfully used by spiritual Saints, with otherwise-minded people (common sinners or first-Covenant-Professors of Christ) all opportunity of gaining them to a Gospel-state, would be lost. There's no dealing with them, at first dash, without something of condescension from a pure spirituality of conversation. To grate on them, with forced spiritual discourse, and high mysteries of the Kingdom of God, where there's nothing preparatory, towards the reception of such matters (or hopefulness to give them any advantage thereby) would render the most pertinent things, impertinently as well as unsupportably troublesome and tormenting to any earthy, fleshly-minded company, corrupt or righteous, holy or profane. Such, too generally, is the guise, dress, and temper of (in a manner) all sorts of People, in common conversation, at this day, that should they see or hear the inmost thoughts of spiritual Saints, they'd not endure their company. Self (the Anagram of Flesh, backward, rejecting h, that's no letter) holy or unholy Nature, professing or profane People, are all of a knot, in confederacy with World and Devil, against the spiritual Saint, and all his right words, to a tittle, about Salvation, special; 1 Tim. 4. 10. Yet, enough has he, to bear him up, and maintain in him, an undaunted spirit, and invincible courage, against all the despisings and misjudging of these two sorts of blind, dark-spirited, confounded haters and rejecters of all Gospel-light and truth. They both sit, as in Plato's feigned Cave, admiring their little glimmering Moon or Candle-light (their intellectual, rational Lamps, in a Night-state) or, at best, and highest, but such Daylight, as the mystical first-creation Sun, or first-covenant Spirit, giveth, and makes out to them. In these various states, postures, accoutrements, and enjoyments of Nature, sit they both, in a readiness, to deride and scoff at the true Saint, pretending to a yet transcendently higher Daylight, under the beamings forth of the New-Creation Sun of infallible, everlasting Light, Life, Righteousness and Wisdom; the Gospel-new-Covenant-Spirit of Grace and Truth. Those that are lifted up from amongst their fellow-mortals, out of themselves, or their own deep, dark, dungeon-spirit of Nature, corrupt or righteous (a miry pit of Corruption and 〈◊〉; filth of flesh or spirit; enmity to God, and death to itself; a Body, a Law of Sin and Death, as Paul found; Rom. 7. 24. & 8. 2.) into the marvellous Palace or Paradisical- Light, and glorious Liberty of the Sons of God, cannot forbear to go tell their 〈◊〉, how they fare. They give them an account, or true report of the new-creation Land of Promise, or state of Life, with the fruits and peculiar enjoyments therein, above all other Countries, Lands, or States, as far as the Heavens are above the Earth. How is this News resented by these two sorts of Sodomites (the Profane in silth of 〈◊〉; or Legal-spirited Professor, in filth of spirit, enmity to God and all spiritual Truths) that's brought to both their ears, by the Gospel-spirited Saint? They all hiss at, and deride his pretention to such Sun-light, as the most presumptuous conceit, and fanatical delusion, in the World. They sit them still, won't budge an inch from their opinionated happiness, in Rational Light and Moral Heathenism; or, first-covenant life also, in Legal Christianity; just, as the case was in Plato's Apologue, or fabulous Cave-students, in their demeanour towards him that had ventured up a rocky Precipice (with great difficulty and danger) into the open Air and Sun-light, on his return and tidings thereof, to them. What of all this? The Saint is not to regard, these contradicting Blasphemers misregarding him, or his words; nor be weary, nor faint in his mind, or Spirit; Heb. 12. 3. They are to look wholly to God, Christ, blessed Angels, and Saints, that know and own them, for what they know themselves to be. What matters it for Man's day, or judgement, in which nothing of their spiritual life or doctrine, is rightly seen, felt, heard, or understood? Saints, by spiritual senses, do all this, natural never can do. They hear, see, look upon, and handle the Word of life, even the original new-creature life, in the living Word & Wisdom of God, Christ's Person; 1 〈◊〉. 1. 1. And, they 〈◊〉 such life also, in the derived streams of the living waters thereof, in true Saints. When their own Spirit is dead, in Man's sight and judgement, 'tis, most of all, alive, in God's Sight, in his Spirit of Grace. And, those that live and spend their Widowhood (on Christ's death and departure from them, as a 〈◊〉, first-Covenant Bridegoom) in the pleasures of that life, he has forsaken them in; however alive in Man's sight, are dead in God's, while they so live; 1 Tim. 5. 6. Incorrigible sinners, in filth of Flesh or Spirit, pass along this mortal World and Life, jollily, in the broad way, to an eternal house of mourning (Job 21. 13. Psal. 39 5, 6, 11. & Psal. 49. 10, -- 20.) while true Saints (through much tribulation and mourning) are passing into an eternal house of feasting. Those that will on, in their various temporary houses or states of feasting, literal or mystical, making large and swift steps towards the Chambers of death, seem to have much the better on't, in this World. Who can help them? Who can lift them up out of these drowning, self-chosen, lustful, goatish ways of Vanity, that will most certainly set them among the left hand 〈◊〉- Goats, at last day? Mat. 25. 33. Will ye hear a Wonder? Spiritual Saints have the best on't, even in this World; as thus: They have the promise of the life that now is, and of that which is to come. True Godliness, the power of Godliness, is profitable to all things. The form of it, and bodily exercise, or the fruitful exercise of Man's cleansed natural Spirit, therein, profits little. The truly pure, sinless use of worldly enjoyments (without any sinful love to, or delight in them; and spending the strength of all, in a serviceableness to the designs and interests of Christ, upon, and in Men) belongs to the true Spiritual Saint, only. And, they have a daily increase with the increases of God, in the promised life of the World to come. So, have they the best on't, indeed and in truth, even in their mortal day and state, on earth. All their Tribulations, Persecutions, and seeming worst things, are wholly and exactly calculated for their good, by him who cannot miss of accomplishing his design upon them, therein, and by. There are three sorts of Men, on the stage of this Earth, together, in a confsed jumble, as a mixed heap, in mortal bodies. Profane inhabitants of the Sea, in the corrupt Spirit of nature; of the Earth, in the righteous, cleansed earthy state or spirit of nature; and dwellers in Heaven, or in God's heavenly Spirit of Grace; Rev. 12. 12. All People upon Earth are living and walking in the corrupt, or changeably righteous Spirit of Nature, or in God's unchangeably righteous Spirit of Grace. No state in changeable nature, is unchangeable, or everlasting Salvation; but a state of Grace only. Eph. 2. 8, 9 Not our working Spirit of Nature, but God's working all, in us and for us, by his Gospel-Spirit of Grace, will give us entrance into his Kingdom. 'Tis the unspeakable new-creation gift of God, and workmanship of Christ, fits any, for the Kingdom. And, 'tis then, the unspeakable folly and madness of Man, to refuse the receiving that Gift, on any terms, seem they never so hard to his nature. woe to Laughers, they shall weep and mourn, eternally. Blessed are the mourners; they shall rejoice and laugh, eternally. These were Christ's spiritual sayings and warn to all, when in our flesh. And he will be the Judge of all, in that Spirit, wherein himself is justified, for ever, in our nature, before God most high; 1 Tim. 3. 16. An innumerable multitude, that have thought it so brave, to have their wills, in this World, will meet with unimaginable, amazing, surprising disappointments, in the next. An irresistible blast, an irrecoverable death-blow, will they be forced to receive on all first-creation delights, desires and desirables, belly and meats; 1 Cor. 6. 13. All these dreadful things, the living spiritual Saint lays to heart, and (as knowing the terrors of the Lord; what a fearful thing 'tis, to fall into the hands of the living God, and be torn in pieces, without any possibility of deliverance, Heb. 10. 31. Psal. 50. 22.) endeavours to persuade Men, while called to day, to desist from their jovial march and swift posting it, in their several sensual and intellectual paths of delight, and present pleasure to their misjudging nature, which do all tend to (meet and centre in) one and the same point, a state of everlasting darkness and death, under the triumphs of divine Justice and final Wrath. Solomon bewails the unhappy choice, most Men make, of the merry self-pleasing-paths to eternal mourning. But, to allay the compassionating grief of this undeniably true observation, he discovers an opposite party of happy People, that, in a new life and spiritual understanding, do lay all these errors, follies, and madnesses of their fellow-mortals, to heart (though they can have little or no hearing with them) and that find it, their unspeakable concern and interest, to obey the counsel, and follow the example of Christ, in his suffering steps, through a temporary house of mourning, into his eternal house of feasting and rejoicing. But, for such doctrine of the cross, and practising it upon our nature, in himself, was Christ himself contradicted and blasphemed (Joh. 10. 20.) as by Beelzebub, the chief or Prince of Devils, a master devil, casting out other lesser and weaker Devils; Mat. 10. 25. & 12. 24. Mar. 3. 22. Luk. 11. 15. Holy first-covenant Preachers and Professors handled Christ, thus. And, the Disciple must not look to far better than his Lord, from or amongst the legal-spirited generation, in any age of this World, under Satan's reign, and in Man's day, while his Wisdom will shuffle itself in for Judge and Umpire, in Religion and Worship, and force all it can, to receive its sentiments, as the only Orthodox and sound 〈◊〉.   

Vers. 3. Sorrow is better than laughter: for, by the sadness of the Countenance, the heart is made better.  
The sorrow (Heb. anger) or mourning of the natural Man, under the cross (at which, offended, angry, troubled, grieved, as run down in his own life, and denied the pleasing himself in his former freedom of feeding on the gratifying delights of the Sons of Men) all this, as ill as it appears, is better than all his former laughter, in the flourish, fruitfulness, and joy thereof, in its own way, and after its own heart. When brought into such a state of darkness and ignorance, under this dispensation, as not to understand God's design in all his withdrawing from him the favours and fruits of his former presence (as a fleshly bridegroom, in which he has found much content and satisfaction) yet is this a certain truth, he ought to believe, for his own comfort; that this sorrow is better than all his former laughter, in the first-Covenant house of feasting, while the candle of the Lord, therein, shined upon his Tabernacle, which Job (while yet in the dark as to what followed) wished for the fresh experiencing; Job 29. 2, 6. The veneration his person was in, so that young Men hid themselves, aged stood up, Princes refrained talking, and Nobles held their peace, when he appeared and spoke amongst them; this honour from others, and satisfaction to himself, he had found in the wisdom, glory, and fruitfulness of his inlight'ned, righteous Nature, begot in him a lingering desire to return thither, again, even to his old house or state of feasting and rejoicing. O that I were as in months past, etc. Under the cross, all his Glory and Visage was so marred, that now younger than I, says he, have me in derision, etc. Job 30. 1. Not seeing the more excellent Glory that was to follow; this was a hard point, with him. Paul, when of such a wise, strong, and honourable Man, was rendered by the same sharp discipline of the cross, a fool, weak, and despicable, saw that spiritual Glory (yea, had it in him) which is to be revealed (or made manifest in him and others, at Christ's second coming, and manifestation of the Sons of God, in the visibility of spiritual Saintship) with which he reckoned not the sufferings of the present time, worthy to be compared; Rom. 8. 18, 19 And, Solomon here, declares the advantage of this amazing dispensation of the cross, wherein, Christ not only withdraws his comforting presence, as a fleshly Bridegroom, but turns his hand against his Spouses and Children, in the first Covenant, coming in the posture of an enemy, with his Gospel-fire, Sword, and Cross, speaking nothing but war and death to them, there. Yea, he runs 〈◊〉 〈◊〉, as a Giant, with 〈◊〉 force; breaks them with 〈◊〉 upon breach; takes them by the Neck, and shakes them to 〈◊〉; and, all this, sometimes, without showing any cause why, that the Saint is able, presently, to take distinct notice of, in such confusion; as in Job's case. Job 16. 12, 14. and, Job 2. 3. & 9 17. 〈◊〉 wonderful 〈◊〉 and contrivances of God's Wisdom, leave Saints quite at a loss, till they come to see how matters go. Yet, this sorrowful state is better, in it 〈◊〉, 〈◊〉 the 〈◊〉 take it, than all his former laughter and 〈◊〉, in the house of feasting, by him 〈◊〉. Christ withdraw's the lesser glory of the first-Covenant-Sun, in order to shine upon him, in that of 〈◊〉 〈◊〉, that excelleth, and remains for ever. The very Apostles were at the same loss, and sad pass, with Job, on Christ's withdrawing from them, as a fleshly Bridegroom and Comforter. Their hearts were filled with sorrow. But, the joy that followed, in the visits of the better Comforter, over-answered all. When Paul had, by the Gospel-Doctrine of the Cross, made the Corinthians sorry, dashing all their vain hopes and false considences in the fading glory of a first-Covenant life, he repented not, but, rejoiced, 〈◊〉, as that right godly sorrow, wrought a Gospel-repentance in them, to Salvation, not to be repent of; or, that can never be sinally turned again, from; 2 Cor. 7. 8, 10. A Law-repentance, or change of mind, from the corrupt to the righteous life of Nature, they had experienced before, as himself, also, when he persecuted the Gospel. But now, came they to the happy experience of a Gospel-repentance; conversion, or turn of mind, from Law to Gospel, from the life and 〈◊〉 of Man, to God's. The letter, that made them sorry, seems to be his first Epistle to them, wherein he shows the vanity of their false joy, and confident reigning as Kings, without him, or Christ; yea, against both; 1 Cor. 4. 8. Nor he, nor they, would ever have cause to repent of such right sorrow, as was followed with repentance unto life. For, no damage, but great advantage, received they, thereby. But, says he, worldly sorrow worketh death. Unwarrantable joy in this world's vanities, disposes to unwarrantable worldly sorrow (about the loss of them) which works death. A crucified mind to all worldly, perishing vanities (upper or lower, mystical or literal) with the sorrow of the natural Man, and pangs of death upon him, in order thereunto, work life; or, a repentance unto life. Such short sorrow of the natural Man, in the Saint, tends to his everlasting joy, in spiritual life. By obedient losing his own life, he finds God's. From all these reasons or grounds, sorrow is better than laughter: and this farther reason hereof, does Solomon give; for by the sadness of the Countenance the heart is made better. The Visage of the natural Man, marred, defaced and made black, by the Cross, in Man's sight; the more comely is the Saint, therein, to God; Cant. 1. 5, 6. When Paul was a fool, weak, and despicable, in the judgement even of those that were yet wise, strong and honourable, in Christ (as to a fruitful flourish in first-Covenant life) was he truly wise and honourable in God's sight, such a one as the Lord commended; 1 Cor. 4. 10. 2 Cor. 10. 18. The whole-spirited Man in the fading glory of the first-Covenant, has the praise of Man. The broken-spirited Saint (as to all that) has the praise of God; Luk. 16. 15. Rom. 2. 29. One such contrite-spirited Man, God value's more, than all Angels and Men, in the unbroken excellencies of the whole first-creation; Isa. 66. 2. How vastly distant are God's thoughts, and Man's, in this matter? Again, the more sad and marred the Countenance or visage of the natural, or old Man, in the Saint, under the dispensation and discipline of the Cross, the better is his heart, the more thriving, prosperous, and fruitful in spiritual life. The Spiritual Man rises, as the natural decays and falls. The decay and sorrow of the old Man, is abundantly over-answered by the increasing joy of the new. To the full death of the old, does immediately succeed a compleatness of spiritual life, in the new. As the outer, or natural Man perishes; the inner, or spiritual, is renewed day by day; 2 Cor. 4. 16, 18. The light and short affliction of the former, work's for us a far more exceeding and eternal weight of Glory, in the latter; and Rom. 8. 18. Hereby comes Man, to be rid of all bondage, and regard of ensnaring vanities, things temporal, delights of the Sons of Men, and to be advanced into the glorious liberty of the Sons of God, so as to look at (and set his affections upon) things eternal, only; ver. 21. Lo then, the plentiful harvest-sheaves, they that sow in the Tear's of their natural Man, shall reap, in the Joy of their spiritual; Psal. 126. 6. The decay of the life and glory of Man, in the first-Covenant, attended with an increase of the never-fading creature-life, glory, wisdom, and righteousness of God, in the second, renders his heart less after Man's, but more after God's own heart, with David; and so, better. The unchangeable good, new-creature life only, with all the things, and never-perishing meats thereof (in the Man-Christ, or his Saints and followers) have God's approbation-Seal, as is implied, John 6. 27.   

Vers. 4. The heart of the wise is in the house of mourning; but, the heart of fools is in the house of mirth.  
Here are the contrary places or states, in which the mystical wise and fools are found, as the certain evidence of their wisdom or folly. The latter take up, for happiness, in the flourishing fruitful life of their own restored nature. This, in a known, wilful contrariety to the spiritual Law and Example of Christ himself. In such place or state, by them chosen, will they be chained up, as a Prison of everlasting darkness and death, under wrath. So, will their house of feasting be turned into a house of everlasting mourning, torment, and vexation of spirit. And this, will they, as a signal aggravation thereof, be forced, by God's awakened convictions in them, to own, as the fruit of their own device, invention, and wilful choice, against all fair warning. In a perfect contrariety to these (merry travellers to the Chambers of death, and their own everlasting confusion) are the truly wise, in the house of mourning, under the cross, as their secret Chamber of safety, shutting their doors, (Isa. 26. 20.) window's, or natural senses, outward and inward, from all first-creation desireables, visible or invisible, Satan's perishing meats; the dust, himself feeds on. By this means, are they not exposed (as all, not under the Cross, are) to be catched in and with the ensnaring vanities of this world. At winding up, out come the reputed fools, under the cross, into an everlasting house of feasting; and down sink their scoffing blasphemous enemies, heathen, or people (Psal. 2. 1. fixed in nature, corrupt or righteous, and so, in unchangeable enmity to God and them) into a house or state of eternal mourning. Saints are content to pass through all sorts of reproach, shame, and much tribulation, without and within, knowing whither they are going, even to the Kingdom of God; Act. 14. 22. Joh. 16. 33. In the world ye shall have tribulation. The world is full of enemies, round about them; corrupt and righteous Men are all enemies to the Life and Righteousness of God, in the spiritual Saint. Thus, does Solomon, distinguish and character, by the marks of wisdom and folly, the contarry-minded inhabitants of the two houses, on the Sand, and on the Rock.   

Vers. 5. It is better to hear the rebuke of the wise, than for a Man to hear the song of fools.  
Here's the cause and ground, whence the said wisdom and folly come to be practised. The wise obediently hearken to the voice and rebuk's of Wisdom, Christ; his death-reproofs upon their spirit of nature, that they may receive his Spirit of Grace; Prov. 1. 20, 23. They receive (and submit to) the chastning Discipline of the Cross, according to the revealed and known methods of God's Wisdom, for Salvation. On the other hand, fools listen to the pleasing voice and charming song of folly it-self, in Devils and Men; their accursed other Gospel, for Salvation, in the restored life of nature. Man's quiet submitting to wisdom's sentence of death, within him (upon that life, they preach up and warrant, for Salvation) is unspeakably better for him, then to regard the delusive, destructive song, and flattering voice of fools, that set up the first-covenant, law-life and righteousness of Man; most falsely calling it, a Gospel-state and righteousness of God. This Gospel, or glad Tidings, if true, Satan preached to Eve. Ye shall not die, at all. Ye have eternal life in this first-creation state, or life of your own nature. The righteous life of nature, in Man or Angel, is Eternal. This is Man's and Satan's other Gospel, in perfect contradiction to Christ's, and the only way of Salvation. He that here's the reproof of (the spirit of) life, on his spirit of enmity and death, gets true understanding, and abideth among the wise; Prov. 15. 31, 32. He that refuses it, destroy's his own Soul. Here are the infallible characters of Wisdom and Folly. The only way to get true Wisdom and Life, is to quit and lose our shadowy, under the Cross. To be fools, with Paul, as to all Men do, have, delight in, or feed upon, in the first-Covenant, that we may find the Life and Wisdom of God, in the second; 1 Cor. 3. 18. & 4. 10. God declares that all who refuse the chastisements of his Cross, to the death of their continually sinning spirit of Nature, are Bastards; and not Sons, in his never-sinning spirit of Grace; Heb. 12. 8. 1 Joh. 3. 9 So, shall not be provided for, in his house. In short; the rebuke of the wise, leads to eternal life; the song of fools, to eternal death.   

Vers. 6. For, as the crackling (Voice or Sound) of thorns under a pa, so is the laughter of the Fool: this also is Vanity.  
Here's a true character of the short-lived joy, song, and laughter 〈◊〉 fools. All mirth in first-creation life, is but as the crackling of thorns under a pot; a short blaze, and away. This is all, the delights of the Sons 〈◊〉 Men, amount unto. All the fine song, or noise, made in the Wisdom thereof, is but an uncertain sound of a tinkling Cymbal; 1 〈◊〉 13. 1. & 14. 8. It gives no aim at the right way toward Salvation; or, at the right armour, to undertake Satan, in. Yea, no greater or siercer Enemies, blustering contradicting Blasphemers of the very 〈◊〉 of Salvation, and right Armour for the Lord's battles, than these 〈◊〉 Sirens, first-covenant Singsters. Such literal-wise mysticalfools, will meet with a total disappointment of all their 〈◊〉 for ever.   

Vers. 7. Surely, oppression maketh a wise Man, mad; and, a gift destroyeth the heart.  
In letter, the unreasonable Injustice and Oppression, practised 〈◊〉 the corrupt spirit of nature, in all worldly Governments, may 〈◊〉 here meant. The root and cause of all, is an evil, false self-interest by which, Men in Government, and Judicature, are mercenarily seeking advantages to themselves, in the outward riches and honours of 〈◊〉 World. This is employed, in saying; a gift destroyeth the heart. 〈◊〉 Joel and Abiah, Samuel's Sons, turned aside, 〈◊〉 lucre, 〈◊〉 gain; took bribes, and perverted Judgement; turned their bench 〈◊〉 Justice into a seat of Iniquity, whence wrong Judgement proceeded. This gave occasion to Israel's ask a King; under which 〈◊〉 they found themselves much worse, and that without remedy. 〈◊〉 could not shake off that new and grievous yoke. God would 〈◊〉 hear, own, or help them, therein, as he had threatened and forewarned them. His Spirit, in Samuel, ruled over them, which was a Theocracy. So, God was rejected, Sin their choice of a King, like the Heathens, round about them. 1 am. 8. They have rejected me, that I should not reign over them; says God. Yet gave he them their national evil choice, in his anger, after he had said, I will be thy King; and told them, they had destroyed themselves, by their own foolish choice, but in him was their help; Host 13. 9, -- 11. So, gives he particular persons their foolish choice, to be reigning as Kings, mystical, in the restored first-covenant 〈◊〉 of nature, in preference to his Spirit of Grace, the principle of life and action, in the second; a Theocracy; where God would undertake to rule over, and work all their works of obedience to himself, in them, and for them. Such an evil self-chosen kingly Power, he gives them, in anger, as a Judgement, and will take it away, in final wrath, as he did 〈◊〉.  
For preventing, or, at least, allaying the cammon evil, and general calamity, under the oppressive outward Governments of this World, God gives Laws, and enables wise Men (in moral Heathenism, or but legal-Christianity, by the knowledge of Christ, only, after the flesh) to make Laws, prohibiting all, in places of government or judicature, to take gifts. The reason, alleged for this (Exod. 23. 8.) is, because a gift blinds the Eyes of the Wise, (Heb. Seeing) and perverts the words of the righteous. So, they pass sentence, contrary to their own discerning, Light, Thought, and Conscience. This brings unreasonable oppression upon the innocent. A foundation is laid, and occasion given to this oppression, in selling places of Judicature. Whoever buy such places, are under a temptation, on that very account, to sell Justice; that they may reimburse themselves, as to their own bribe for the place, by taking bribes of others, in it. In the counsel of Jethro, to his Son in law, Moses, approved by God, we find the right qualifications for Men, in such places; that they be able Men, fearing God, Men of truth, 〈◊〉 covetousness; Exod. 18. 2. They were to be wise, understanding Men, such as should not respect persons, in judgement; nor fear the face of Man, but hear (and do justice to) the small as well as great; Deut. 1. 13, 17. Thus did Job. I put on righteousness; delivered the poor and fatherless, that had none to help them. I caused the Widow's heart to sing for joy. I searched out the cause, to the bottom; broke the jaws of the wicked, and plucked the spoil out of his teeth; Job 29. 12, 17. Did I fear a great multitude? or, did the contempt of Families terrify me, so as to hinder my doing Justice to the poor, needy, and helpless? Job 31. 34.  
So, of the literal; now, to the mystical meaning of these Words. A deeper and sorer evil among Men, (because a greater sin against God) than the former, is here pointed at, as the principal intendment. The truly wise Man, is the spiritual Saint. By the oppression of him, are signified the additional ingredients and aggravating circumstances of bitterness, by Satan's wiles, put into the cup of sufferings, given his natural Man, to drink. In the weakness and barrenness thereof, under the demolishing work of the cross, causing an hour and power of darkness (all the former flourish and fruitfulness, joy and feasting thereof, in the first-covenant, is turned into) comes the roaring Lion, the Prince of darkness, to oppress, devour, and sink him, quite. Till brought to the test, under the cross, he accuses him to God (be he never so faithful to his first-covenant Light) that all his obedience is but mercenary (from a self-interest, wherein gratified, to the utmost) and not, at all, from any regard or love to God. Put forth thy hand, and touch all he has, and he will curse thee to thy face, says he, of Job, to God. Let me be thy hand, or employed instrument herein, and see where Job will be, then. All he has is in thy hand, or power, says God. Job. 1. 9,— 12. When this dispensation of the cross (and trial of Job, thereby) was begun, Satan wind's about, and employs his Serpentine craft and malice, against both God and Job, another way. He endeavours to bring Job, to espouse his quarrel, against God, as dealing most injuriously with him. He represents to Job, the cross-blows on his righteous natural man, body and spirit (which himself was the permitted hand and commissioned manager of, upon him) as a most unreasonable oppression. And, by thus casting all the seeming oppressing-work, upon God, does he hide his own real oppression, wicked counsel and suggestions, from Job's natural Man, now brought into darkness, and not knowing what matters would come to; what God would do with him, or what would become of him. Till new spiritual daylight was caused to spring up in him, he could not interpret the riddle of the cross; how this devourer of a fading life, goodness, clothing, belly and meats, should be the very means of giving all again with usury, in a more excellent life and way. Samson's riddle was the type of this. Out of the eater came meat, and out of the strong, sweetness (Judg. 14. 14.) honey out of the Lion, by him killed, ver. 6. 18. Samson (as a type of the Priestly Spirit of Christ, in its crucifying, sacrificing-work upon nature) rend that Lion, as a Kid; which was a usual sacrifice to God, under the Law. The natural Man of the Saint, while in the dark, under the cross, is ready to strike in with Satan, against God. The Devil stirred up Job's three Friends, far inferior to what he had been, in the Light, Wisdom, and Righteousness of a restored first-covenant Life. His mistaking self-confident Friends (under Satan's management of them, to oppress him, by adding to his afflicton) deny the reality of his first-Covenant Righteousness, and reckon him but a hypocritical pretender thereunto; and now, under the punishing hand and manifested displeasure of God upon him, for his hypocrisy and wickedness. Job, in his dark house of mourning, was sorely put to't, as to what way he should go about to defend himself against their most false and injurious chargings of him with falsehood and deceit, in all his former life and practice. He did find all that life and goodness going to wrack, in him, under the Cross; and knew not why; nor, what he should have in the room thereof, as God's design in all. Yet did he stem the tide, through all difficulties and enemies (with which, on all hands, surrounded and encountered) till safe landed in the wished haven, the true Land of promise, state of true Life, and Blessedness; a newness of life. His own conscience, yea, God himself, were witnesses of his integrity in those first-Covenant Principles, they charged him with Hypocrisy, in; Job. 1. 1, 8. & 2. 3. Their charging him therefore with falsehood, was an unreasonable oppression, and added great bitterness to God's afflicting trial of him, stirring up his muddy earthy part; raising all the dust, and causing all the unadvised speeches, that in a long debate of his case, with them, passed out of his mouth. After all, the Devil or his Wife could do or say, 'tis said, he sinned not with his Lips; Job 2. 10. Some few questionable words, he had (in his great Agony and consusion) uttered (Chap. 3.) that seem to have introduced (or given some occasion to) the following discourse of his three Friends. When Satan finds the Saints natural Man, under the Cross (for a removal out of first, into the second Covenant-Principle) he puts him on a vindication of his own faithfulness, in the first, so as strenuously to engage in a self-defence, against the cross-work of the second, upon him. So, makes he the Saint himself, instrumental to the heightening and aggravating of that mystical oppression, which tends to the making him, mad. Saints therefore (and others too, under like trial, that apostatise) are forbidden to take that gift which destroys the heart. This gift is that, Satan offers, to bribe them off, from God, or obedience to his Cross. 〈◊〉 establish you, for ever, in the life and liberty of your own wills, a way after your own hearts, says he; all which, God comes not only to oppress, but utterly to destroy, in you; and you, therein. So, represents he God, as the greatest Oppressor, of all, in that very dispensation of the Cross, that's his certain and constant method for bringing about their everlasting freedom from all bondages, enemies, and deaths. Satan and his Instruments, bring all, that finally listen to their promised liberty, into everlasting bondage, with themselves. This, by speaking great swelling words of Vanity, to them, the alluring words of Man's and the old Serpent's Wisdoms; 2 Pet. 2. 18, 19 Ye shall be as Gods, says the Devil, if ye follow my counsel and 〈◊〉, (Gen. 3. 5.) that is, ye shall be advanced into the highest pitch of happiness, ye are capable of, if established, with me, for ever, in the life and freedom of your own Wills and Spirits. And, this is, indeed, a fixed state of unchangeable enmity to God, and death to themselves, in the utmost woe, misery and confusion, imaginable, for ever.  Better is the end of a thing, than the beginning thereof: and, the patient in spirit is better than the proud in spirit. 
1. In letter; 'Tis better, quietly to bear any evil, God permits others to do to us, ordered by him, for our good, as the end thereof, that's better than the seeming evil beginning, that really tends to such a good end. 'Tis Man's interest as well as duty, to be patient under every dispensation, or, occurrent, by providence, to him. 'Tis folly and sin, to be offended at God's dealings with us, as to things, not in our power, to prevent, or avoid. Such anger is founded in pride, and rests in the bosom of fools, amounting unto a jussling competition of their wills, with God's. And hence, are they angry with their fellow-creatures, God permits by injuring, to cross them. On all accounts then, in reference to God, others, and themselves, better are the patient than the proud in spirit. Man aught to suppose, God's infinite Wisdom sees just reasons for crossing his will (that are undiscerned by his unbiased understanding) to his great advantage.  
2dly. In Mystery; these words signify the differing demeanour of two sorts of Persons, under the Cross; a spiritual Seed, that, at length, yield obedience 〈◊〉 it; and a fleshly first-Covenant Seed, that finally resist and refuse it. The former, patiently submit to, and comply with the will of God, therein, as finding their great advantage, in exchange, thereby, of the embondaging, burdensome, perpetually sinning life of their own Law-spirit, for that light burden and easy yoke of Christ's Gospel-Spirit (Mat. 11. 28,- 30) that's, indeed, the glorious liberty of the Sons of God. They find this peaceable fruit of all their loss & sufferings, even the everlasting Life and Righteousness of God. In this newness of life, only, can they bring forth the peaceable fruits of righteousness (and not in their own spirit of enmity) to God. This end is better than the beginning. Beginning and end, here, signify God's twofold gift of first and second-Covenant life, and principles of two differing sorts, of righteous fruits, works, duties, and performances, towards God or men. The method of God's Wisdom (in giving, first, the natural or first-Covenant life; and afterward, the spiritual or second, 1 Cor. 15. 46.) is not to be questioned, or disputed against, by Man's. Those disputers of this world, that so do; and obstinately set up their natural, against God's spiritual-creature-life, come to a latter end worse than their beginning, under final Wrath. They, that in a lawful use of the Law (or of their first-Covenant Law-life, called their own) exchange it, by death, for the second (a Gospel-life, called God's own) come to an end, better than their beginning, in unchangeable union with God: others, to a worse, in unchangeable union with the Devil. By the Cross upon Nature, God tries, whether Men love themselves and their own life and things, or him, and his things, best; their natural, or his Spiritual, new-creation-things. Satan himself savours only the natural things of Man or Angel, in the first-creation; perfectly hates all the spiritual creature-things of Christ and God, in the second; Mat. 16. 23. All Men, that he can fix in a union of mind and will with him, are of the same palate, belly, or desire and appetite with him, in unchangeable enmity to all the divine and spiritual things of Christ and God. All Men and Angels, as under this trial, they make a right or a wrong choice, find eternal life or death, the better or worse end than their beginning. All that make the right choice, have the praise of God, but lie under the utmost dispraise and malice of Man, all along this World, under Satan's reign, and the day of Man's orthodox judgement, or Wisdom. This is the great and main controversy between God and his creatures, 〈◊〉 and Men. 〈◊〉 the very turning point, to 〈◊〉 life or death; the obedient submitting to the death of nature, or the rebellious keeping up the life thereof. The Saint finds the end that's better than the beginning; others, an end, that's worse. The Saint finds that blessed end of the Lord, that the Lord Christ himself and his Servant Job found, to be the happy issue and result of all their sufferings in the flesh, or natural Man; Jam. 5. 11. The truly patient in spirit, here meant, that submits to the death of his own nature, finds the life of God's new-creature, spirit of Grace, in the room thereof. So, is he transcendently better than the proud in spirit, that contradicts, blasphemes and does despite to the Spirit of Grace, with all its words and followers, to his own everlasting destruction. By sparing, saving, and keeping up his own life, in enmity to the Cross, he loses all life and comfort, for ever. The over-value and love of his own freedom, or freewill, brings him into everlasting bondage. The quitting it, for God's freewill to good only, and that, unchangeably, is everlasting deliverance or Salvation from all captivities, oppressions, enemies, dangers or deaths. The Saint's new-creation life of God, swallows up all death's and enemies into victory; renders them, more than conquerors, over all, for ever. The proud lifters up of themselves against God, will be made vessels of dishonour, under everlasting contempt; and lie down in sorrow, for ever. This will they have of his hand.   

Ver. 9 Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.  
The spirit of Man, rich, full, wise, strong, and honourable, in the fruitful 〈◊〉 of a first-covenant life, is apt to be hasty, angry, and offended at what comes to run down all this, in him; mar his 〈◊〉, and lay all this his fading glory, and honour, in the dust. The wise spiritual Saint, in Seed, may be found in this hasty, angry demeanour against the Cross, or any words or Doctrine thereof, ignorantly, for a season, with Paul: but, such anger resteth or abides, for ever, only in the bosom, heart, or spirit of fools, that obstinately persist in such wilful madness and folly, as to their grand concern, and utterly perish in their own corruption. Will Man justify himself herein, saying, I do well to be angry at the Doctrine and work of the Cross? He that contends with the Almighty, reproves God's declared method and way of saving his own creaturs, let him answer it; Job 40. 2. Why? what? Says Man's wrangling, disputing wisdom; Shall I suffer my house to be set on fire, the Gospel Fire-Baptism (and death thereby) to be brought on my righteous natural state? Christ did, on his more righteous. Shall I suffer the comely visage, beauty, and glory, the wisdom and righteousness of my own nature, (' twice set up in, and put upon me, by God himself, once at creation; and again, by redemption) to be all spoiled and marred? Shall I suffer all my mystical riches herein, to be seized, and like a tame fool, make no resistance? The Man-Christ himself, did not. He opened not his mouth against this dispensation. He suffered that fleece to be shorn off, all that riches to be taken away, as the dumb Sheep, her literal fleece; yea, that life and all, as the Lamb brought to the slaughter, without noise, or struggle, Isa. 53. 7. And, Paul was forthwith obedient to the Heavenly Vision and discovery of the Lord's mind herein, without struggle or dispute. He gave not way to the fleshly disputer of this world, in himself or others, against the known Command of God, and method of his Wisdom, for Salvation. He became a tame fool, in this case, as Man's wisdom reckons; an obedient, wise spiritual Man, as God's Wisdom reckon's; 1 Cor. 4. 10. Here's the clash of two distinct opposite Wisdoms. They that reckon themselves wise, are not wise, in God's account; 2 Cor. 10. 12. And those, they reckon fools, the Lord commendeth; v. 18. Those that finally refuse to be offered up in the fire of the same Heavenly, eternal, priestly, Gospel-spirit of Grace, in which Christ offered up our nature, at best, in himself, without spot, unto God (Heb. 9 14. Joh. 10. 17, 18.) will offer up themselves in the false fire of Satan's spirit, unto him; will give their body or natural state to be burnt by him; not in love, but unchangeable enmity to God. This is the state, they choose to pass into, as set on fire of Hell; Jam. 3. 6. They are backed and encouraged by Satan's lie, to set up their own nature, with him, in unchangeable enmity to God. So come these mystical proud in spirit, by their false, self-preserving reasonings, to be guilty of remediless folly and madness, to their own destruction. All this proceeds from a 〈◊〉 up thought, of the wisdom and glory of their own nature, above what is written of it. They take and assert it to be everlasting. But, no such thing was ever written of it, in the Oracles of God's Wisdom; but, the contrary. 'Tis therein abundantly, and frequently asserted to be but a fading flower, a perishing vanity, and Man at best therein, altogether vanity, lighter than vanity, less than nothing. It had been better for him never to have been at all, than never to be better. He will find himself worse than nothing. Annihilation-death will be desirable, a reduction to his primitive nothing, rather than a being exquisitely sensible, under eternal torment, and vexation of spirit. When thus gulled by Satan, do men carry his lie in their right hand, teach it as the only way of Salvation, to their own and deceived blind-followers eternal damnation. To prevent this great danger, Solomon advises not to be hasty in our spirit, to be angry, in this grand concern and case; as knowing it a fault, Saints themselves are too inclinable to; through a readiness to listen to the voice of their own spirit, the words of their own Wisdom, which go forth out of their own mouth (Jer. 44. 17.) with Satan's strong delusions and reasonings, at the back of their own humane arguings, to beget in them a rash, hasty, angry temper against the Cross or spirit of Christ, and all the words thereof. A stiffnecked resisting the cross-work of the Holy Ghost (Act. 7. 51.) upon them, is the unpardonable sin; the great, the presumptuous transgression, the sin unto eternal death. They that thus do, reject so great Salvation, as in God's way and Wisdom, is offered to them, and 〈◊〉 what proves damnation, in their own will and way; as the Devil and his Angels, at first, did. But, 'tis the distinguishing mark, brand, and character of fools, to suffer this anger to rest in them, or themselves to be fixed in enmity against the Gospel-spirit and Cross of Christ. The very Elect, Satan would thus deceive: but, tho' they be, for a season, ignorantly engaged in the same folly, such anger against God's declared way of 〈◊〉, 〈◊〉 〈◊〉 rest or abide, for ever, in them. Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Act. 26. 11. In letter, anger long rests in fools, for any injury, real or supposed, done them; whereas a wise Man will pass by a transgression, and not harbour in his bosom, long, troublesome, revengeful meditations of an injury, to his own and 〈◊〉 hurt. But, the said mystical fool, is the greatest fool, of all 〈◊〉 〈◊〉, in his greatest concern. His lifted up Soul in first 〈◊〉 〈◊〉 and ornaments, against God and the second, is not 〈◊〉 〈◊〉 〈◊〉 4.) indeed, a downright hater of (and hateful to) 〈◊〉 〈◊〉 〈◊〉 in spirit waits for new spiritual light or revelation: the proud in spirit, scorns and scoffs at this new light, and rejects what ever his conceited wisdom can't receive or discern, that is, all Gospel-truths' and Mysteries of the Kingdom of God.   

Vers. 10. Say not thou, what is the cause that the former days were better than these? for thou dost not inquire wisely, concerning this.  
Solomon, here, prevents and rebukes Man's quarrel, and complaint, that the latter day's of this World, since the fall, are worse than the former, before the fall, which brought a desolating change upon mankind, into a dark, dead, ignorant, corrupt state of nature. Man does not judge nor inquire a right, as wisely considering and discerning this thing. Fallen Angels indeed, were gone, without remedy, on their first sin. But 'tis not so with Man. For, God has overruled his fault and punishment, to the farther magnifying of his Freegrace, by which, he is offered better things, and greater advantages than were given him, in his first creation. God has found a way for restoring him to some measure of his lost righteous life. And, the universal experience of mankind, as to the fading nature of that life, by the first sin, and fall from it, and by a world of faithful warnings from God (and multiplied instances of Apostates, after renewed therein) do make up an advantage to them, beyond what Adam had, before his fall. For he, through something of inadvertency, was surprised and catched alive (2 Tim. 2. 26.) in that snare of the Devil, the very righteous life, he was 〈◊〉 of; as if all, that God intended for his final and absolute blessedness. All men, now, find that Suggestion of the Devil (Adam, through the weakness of his flesh, or fleshly state, entertained as a truth) to be a lie. If his saying, Ye shall not die at all, be not sufficiently refuted by the death of all Men (as to that righteous life, set up in the first-creation make of Adam) when will it? or, what will undeceive men? Man then, restored into something of the same changeable righteous life, Adam was created in the perfection of, may seem to have the advantage-ground of Adam, in order to the second, personal trial of every one, against the like fallacious arguings of Satan; 2 Cor. 11. 3. And, as men's advantages are greater, for preventing a sinning after the similitude of Adam's transgression, so will their punishment for it, be greater, even an irrecoverable destruction; the latter end worse than the beginning; as higher and greater sinners against the Holy Ghost, than Adam was, or, they, in and with him. The same sin, wilfully repeated in any man, is absolutely unpardonable. If that of Adam (and all men in him) had been so, who could have been saved? What Christ the second Adam, has done for all Men, leaves no Men capable of defending or excusing themselves, by that worn Proverb, a fleshly first Covenant Israel or people of God, had got in their mouth's; that our first Parents ate sour Grapes, and their, children's Teeth are thereby set on edge; Ezek. 18. 2. All Men may be recovered out of their polluted fallen nature, if they will, by Christ's General Redemption-work, as the common Salvation; 1. Tim. 4. 10. Judas 3. Rom. 5. 18. All are capable of such life, and justification therein, as Adam had, before his fall. And, all are capable of a new trial, for the obedient exchange of that life, for a better, an everlasting; which Adam, at first, failed in. Man's latter condition then, since the fall, is circumstanced with valuable advantages, both for escaping Damnation, and obtaining Salvation, beyond his former, before the fall. All the evil consequents of the first Adam's sin, are removed by the obedient death of the second; and Gospel-instructions are afforded, to caution against the like, beyond what Adam, in innocency, had. So, in the said respects, God has made the latter day's of Man, better than the former, tho' man had made them worse. And, if man make the right use of his advantages therein, as he ought, God will make his latter end better than his beginning, by setting up in him, an everlasting Gospel-life, that never can be lost, in the room of his fading Law-life, that has been, and will be lost, for ever by every man and Angel, that do what they can, to keep and save it, in a known rebellion against the only Saviour, and all his words of counsel and instruction; Mat. 16. 25.   

Vers. 11. Wisdom is good with an inheritance: and by it there is profit to them that see the Sun.  
The new-creature Wisdom of God, in man, qualifies him for the inheriting of God himself; renders him a joint-heir, with Christ, of God; Rom. 8. 17. The corruptible, old, or first-Creation life and wisdom of Man, gives no title to this incorruptible 〈◊〉; 1 Pet. 1. 4. It belongs not to flesh and blood (1 Cor. 15. 50.) Man or Angel, in their natural make and state, which, at best, is in both (and they, in it) altogether Vanity. No entering into the second Covenant, and Kingdom-spirit of God, but by the sacrifice of all we received from his own hand, in the first, to him; Psal. 50. 5. All our own, in our natural first-creation-make and life, must go, for all God's own, in the second. If Man yield to his suffering, parting part (in order to his entering the new Covenant) the surrender, loss, and perfect resignation of all his own, without any reserve; if he come roundly and clearly 〈◊〉, herein, not keeping back any part of his earthly life or possessions, with Ananias and Saphira, Heaven is his own; God himself, his inheritance, for ever. Christ will not fail to perform his part, and undertake in the second Covenant, as to the unspeakable gift, the promise of the Father, (Luk. 24. 49. Act. 1. 4.) which he calls his own. The young Man refused Christ's terms, herein; Mat. 19 22. The old Man, in him; was not willing to part with his old earthly things, for Christ's new, and heavenly; his natural, for Christ's spiritual creature-life and possessions. A conclusive refusal to part with all we have, is a final parting-blow, between God and Man. Paul found Corinthian Professors, bewitched Galatians, and belly-God Philippians, dangerously engaged towards a sixure in this most presumptuous Sin and Error. 1 Cor. 4. 8. 2 Cor. 11. 2, 3. Gal. 3. 1, 4. Phil. 3. 18, 19 And, Christ found a first-Covenant party, in enmity to the second, in most or all the seven Churches (Rev. 2. & 3.) In Laodicea, scarce any other; and all this, under the outward dispensation and ministry of the Gospel; owning themselves, as Gospel-Professors. And, what or who else, in a manner, at this day, can we find, but such anti-Gospel-Gospellers, in all variety of opinion, form, and way? All the highly pretending and conceited Children of the Kingdom, in the most sublimated Church-forms, or purest Churches, in but restored first-covenant Law-principles, without advance by exchange, and Gospel-conversion, will be found at a loss, and cast or kept out of the Kingdom of Christ, as not at all, of his new-Covenant Gospel-spirit of Grace and Truth. 'Tis in the heavenly Wisdom of this, only, Men can attain the sight and inheritance of the most glorious divine Sun, and of the new-creation- Sun of 〈◊〉 〈◊〉, (Mal. 4. 2.) in the Mediator's person, which is the greatest gain, the highest prosit and advantage, Man or Angel can receive or enjoy, to all eternity. This, 〈◊〉 proves, ver. 12.   

Vers. 12. For, Wisdom is a defence (Heb. shadow) and money is a defence; but, the excellency of knowledge, is, that Wisdom giveth life to them that have it.  
Here's a distinguishing character of the first and second covenant spirits, Lives, Wisdoms, with or by the effects, riches, and privileges of each. The Wisdom and mystical money or riches of the first, are a defence against the rude assaults, the unruly brutish motions of the corrupt state of nature; and, do make up to Man, all, he thinks he needs, for eternal life; 1 Cor. 4. 8. Rev. 3. 17. But, through the fading nature of all that life and riches; and evil use of it (in preference and opposition to the durable life and true riches, in the Gospel-spirit of God) all's spoiled. Man's inordinate love to the former, is that love of money, that's the root of all evil, against God, and to himself; evil of sin and punishment. It renders all, the mammon of unrighteousness as preferred to the 〈◊〉 riches of Christ, in his infinite divine, and everlasting righteous new-creation Life.  
First-creation Life, with the riches thereof, is to be allowed its due, as good, in its kind, and lawful use, for suppressing the unruly desires, thoughts, and motions of the corrupt state of Nature. Man, so using it, is faithful to the Light afforded him by Christ, in the first Covenant, as a fleshly Bridegroom. But then, farther, is he to follow this Bridegroom, in the death and loss of all this fading life and riches, Wisdom and Money, for what, in spiritual conviction-Light, is showed and offered him, by Christ, as a better Bridegroom and Comforter, in the second. This second and principal thing, done, (as the passive part of obedience, required in the right and lawful use of all, in the first Covenant law-state) God is well-pleased, and Man saved. But, be Man never so faithful in the active obedience, performable in his law-life, if he refuse to perform or yield to the required passive obedience, all his active turns, in conclusion, to no account, at all. Himself is turned out of God's house, for ever, as but that servant, in his own law-spirit of bondage, that refused to become a Son of God, in his Gospel-spirit of glorious liberty, that makes free indeed; Jo. 8. 35, 36. The truth, the Gospel-spirit of Truth, makes Man truly free; ver. 32. Where, (or in whomsoever) that Spirit is, is liberty; 2 Cor. 3. 17. The Gospel-law of the Spirit of life, is the perfect law of liberty. It renders Man free, not to, but from all sin and death, at last; Rom. 8. 2. Jam. 1. 25. Man's spirit of bondage, chosen, before and against God's spirit of true freedom, becomes a house, a prison, a state of eternal death, to him. If Man use his law-life, aright, as to the first end, for which restored; and miss the appointed and declared second, all comes to worse than nothing, for ever. He misses that true Wisdom, that gives and is eternal life to them that have it. This, the Law-life and best Wisdom of Man, can never give (or be) to him; Gal. 3. 21.   

Vers. 13. Consider the work of God: for who can make that strait, which he hath made crooked?  
Consider well the life and state of Men and Angels, as the first-creation Workmanship of God's hand; and you'll find it crooked; first, comparatively. To the second make of them, by his new-creating Workmanship, all the fading goodness, Life, Wisdom, Glory, and Righteousness of the first are as nothing; no Glory, &c. 2 Cor. 3. 10. If the Glory and other things of Man, in the first, be not only presumptuously compared with, but preferred and exalted into a jusling competition with, and opposition to the Life, Glory, Wisdom, Righteousness, Works, Fruits and things of God, offered them, by a new and second Creation; this renders all such things, worse than nothing. Yea, if this be finally, wilfully and conclusively done; the Glory, Wisdom, Light, Life, Righteousness, all things of Man, are turned into unspeakable shame, utmost folly and highest wickedness, to which belong utter Darkness and eternal Death. The corruptible seed (1 Pet. 1. 23.) of God's lefthand planting, in Man's or Angel's natural, first-creation-make and state, at its utmost growth, flourish and fruitfulness, amounts but to a fading flower. Man, in all, at best, is altogether Vanity. This fleshly state of Life, was figured by the tree of good and evil, before the fall. Since the fall, 'tis always evil, root and branch, tree and fruit; silth of 〈◊〉 or spirit are found in all its operations, fruits, products, or performances, root and branch. When Paul was eminent in the restored righteous law-life of Man, how fiercely did he persecute the Gospel or new-Creature life of Christ, in himself and Saints? That was filth of Spirit, enmity and despite to the very Gospel- spirit of Grace, in which any can be saved; 'twas a sinning against the holy Ghost; but, ignorantly. When done knowingly, and so, wilfully, 'tis the presumptuous, unpardonable Sin unto Death.  
God made Man upright, set up in him a first-Covenant-life, perfect in its kind; but, fallible, corruptible, changeable, loseable, as all mankind have sadly experienced, by the first error of humane nature, at best, in the first Man. Now, what is corruptible, God calls corruption. The natural seed of a first-Covenant life, cast into Man, in his natural, first-creation make and fashion of being, was sown in corruption, dishonour, weakness. By the obedient death of Man, therein, 'tis raised in Incorruption, Glory, Power; a spiritual body, or man. His whole Body, Soul and Spirit, is filled and clothed with a Spiritual Life, Glory, and everlasting Righteousness. Flesh and blood (the comprehensive character of all, Man or Angel were possessed of, by the first creation,) cannot inherit the Kingdom of God: neither doth Corruption inherit Incorruption; or attain the incorruptible Inheritance, 1 Pet. 1. 4. Nor Man nor Angel, in innocency, had any such thing as eternal Life, or everlasting Righteousness, actually, about them or in them, that qualifies any for entrance into the Kingdom of God. Man and Angel then, set up by God's lefthand, as we may say, in a first-Creation-state, if they knowingly and wilfully set up for themselves, there, in enmity to God and the second, they will be found those lustful Goats (that through inordinate love to, evil covetousness and lust after their own fading life and things thereof, so as to hate and reject God's, by a new and second Creation) at Christ's left hand, severed from his obedient spiritual Sheep on his right, and forced to receive the meet recompense of their error, the vengeance of eternal fire; Mat. 25. 33, 46. Judas 7. By choosing their corruption, or natural state, before God's Incorruption, or incorruptible spiritual Life, will they utterly perish in their own Corruption; 2 Pet. 2. 12. The question here, then, amounts unto this. Who can make the natural or first-Creation state of Man, strait (or, unsubjected to change and miscarriage) that God, in the abovesaid sense, has made crooked, liable or subject to both? This question imports an utter impossibility of making it strait; Eccle. 1. 15. 'tis therefore, peerless folly and madness in Man or Angel, to attempt it; or, to establish themselves in it, for happiness. There's no way possible for either, to be happy, but by the death and loss of all their own, there, for God's own, which they can only arrive at and attain, by the death of their spirit of nature, and so, a resurrection into the life of his spirit of Grace. God positively requires both and all of them, to part with their crooked changeable, first-creation thing or things, for his unchangeably strait and incorruptibly perfect new-creation life, and things. However strait the former appear in Man's day or discerning; in the Light and Judgement of his Wisdom; in God's, 'tis crooked; and so, declared, for Man to take notice of. Man aught to consider the whole work of God, from first to last, beginning to the end; his beginning with him, in a first creation, and ending or finishing Workmanship upon him, in and by a second. Men ought also to listen to his whole counsel and instruction; to his convincing discoveries and revelations of the second and more excellent state they are offered, by a new Creation, and the way of attaining it. The death of their crooked state, is the undispensable means and way of being exalted into God's strait. Their crooked, set up in unchangeable enmity to his strait, is certain damnation to them. They ought to believe God's own report and declaration of their crooked natural state, and look after his strait spiritual Life, and State, in a Spirit that can never sin; 1 Joh. 3. 9 They ought not to stick at any cost, or loss, they can be at, for Truth, (Prov. 23. 23. & Luk. 14. 28.) or for the life of God's new-creature-spirit of Truth, and everlasting Righteousness.   

Vers. 14. In the day of Prosperity, be joyful; but, in the day of Adversity, consider: God also, hath set the one over against the other, to the end that Man should find nothing after him.  
The good and evil day, in the original, are here translated, the day of Prosperity and Adversity.  
Here's a twofold day, for Man, in God's wise method and appointment, set, one over against the other, which 'tis man's duty and concern, to take notice of, and comply with, recoycing in the former, and duly considering the yet greater advantages to him, in the latter. To follow the Lord's counsel, in both, is his best course. The spiritual mystery of these Words is the principal intendment. But, first, in the literal sense; the greatest content, joy, and satisfaction, man can find in the greatest outward Prosperity (when surrounded with a confluence of all visible desireables in this World) he must come to experience the loss of all, first or last, which he ought to consider. In the perishable nature of all such enjoyments, is discernably writ out a day of adversity, over against his utmost prosperity, therein. The perishing nature, also, of that life and desire in him, that's gratified by such things; the belly that's for such meats, does farther preach the same doctrine to him, cautioning against the placing his happiness in such slippery, uncertain things. Death puts a full period to all such desires, as are answered by such desireables. Vanity on all hands, proclaims a day of Adversity and darkness, set over against the day of such Prosperity. Unwarrantable over-value for, love to, and delight in such worldly things, will cause a destructive worldly sorrow to man, if he outlive them. When run down into a despicable state of misery and want, he knows not how to bear it, or what to do with himself. Life grows a burden. Sometimes he makes away himself, as weary of it.  
But now, as to the mystical, principal sense of these words; Here's a most concerning caution to man, in the utmost flourish, fruitfulness and inward mystical riches of his nature, in a first-covenant righteous life, where belly and meats, desires and desireables, root and branch, tree and fruits, principles and operations, are all but a higher sort of perishing vanities, sigured out by the former. All this yet, is but a vain show, a dream, a fools Paradise, a shadow, an image only of true durable life and substantial riches, in the heavenly creature-image of the second Adam. Man, at best, in all this fading glory and honour of his own nature, is altogether vanity. Ps. 39 5, 6. The first Adam was made in but the earthly, shadowy Image of God: the heavenly, substantial, creature-image of the infinite Divinity is found only in the second Adam, and his spiritual descendants, by a new birth, or second creation. A day of adversity, then, is written out, in the perishing nature of all such inward, as well as outward prosperity, over against the highest prosperity, therein. All such mystical, soul-riches, life, food, clothing, glory, honour, wisdom, righteousness, all will be gone again, most certainly make themselves wings and flee away; Prov. 23. 5. While then, Man sets his eye or heart on such things, which God says, are not, he is sure to meet with an amazing disappointment. By new-creature things, things of God, (which God's Wisdom reckons the only creature-things that are; man's wisdom, things that are not) will God bring to nought all those things of man, which his foolish wisdom reckons the only creature-things that are; 1 Cor. 1. 28. In the day of man's prosperity in the restored first-Covenant righteous life of his own nature (under the cherishing, impregnating influencing of Christ, as a fleshly Bridegroom, or Husband, rendering him fruitful in such births, fruits, works of righteousness and duties to God and Man, as are producible and performable therein) should he be joyful, and thankful to God, for mercifully restoring to him, the proper life, food and clothing of his dead, desolate nature, lost by the fall. Ezek. 16. 3, 14. This is the common Salvation, or general deliverance, all men may receive, from Christ's General-Redemption-Purchase. This, by his putting our nature, at best, in himself, to death, as to this very life, he offer's, thereby, to restore in all men. And thereby, has he showed them the right use of such life, when restored, even to give it up, in Sacrifice to God, as he did, in order to receive from him, that spiritual, new-creation life, in the image of the Heavenly, into which, he has exalted our nature in his own Person, in which he lives, and in which, we may (on like obedience, as thorow-followers of his suffering-steps) live with him, for evermore; Rev. 1. 18. A twofold day of adversity and house of mourning then, will infallibly succeed a twofold day of prosperity and feasting, in all possible outward or inward Riches of this World. In the day of the said utmost twofold Prosperity, then, is it man's important concern, to have in his eye, thought, and due consideration, the approaching twofold day of Adversity. Such a consideration may keep him from a sinful over-value of, and over-rejoycing, or trusting in his fading enjoyments, and uncertain 〈◊〉; 1 Tim. 6. 17. The day of adversity, as to all such riches, under the Cross, and in the house of mourning, and death to Nature, is the method of God's Wisdom, for the bringing him into his house of everlasting feasting and 〈◊〉, with Joy unspeakable and full of Glory. So is the day of adversity and mourning, a greater Mercy, than the restoring him into the utmost prosperity of his nature, outward and inward, as bringing him nearer to absolute life, and special Salvation (1 Tim. 4. 10.) then when he first believed (Rom. 13. 11.) in Christ, so as to receive the fresh gift of a first-covenant life, from his hand. On obedient submitting to the appointed death-pass into the Glory that follows, excels, and remains for ever, does Christ stand ready, to perform the promise of the Father (Act. 1. 4.) in giving Men durable Life, Riches, never-perishing food and clothing. So, follows a day of everlasting Prosperity and feasting, to them. They must suffer and die with Christ, as to the fading, first-covenant law-life of Nature, that they may live and reign with him for ever, in the Gospel-life of his Spirit of Grace and Truth; 2 Tim. 2. 11, 12. God sets all this, before Man; declares his whole counsel to him, with the advantages of his compliance with, and disadvantages of his rebellion against him, as to absolute Salvation, on the one hand; or final damnation, on the other. Isa. 1. 19, 20. All this, fairly declared, man may run and read, what's like to become of him, for ever, as wilfully running after Satan's lie, or obediently complying with God's Spirit of Truth. God has so clearly stated his true interest and duty, in reference to his eternal 〈◊〉, that he will make him confess, at last, he kept nothing from him, that 'twas his true advantage to see or know. This, to the end Man should find nothing, after him; no concerning Truth, that has not been 〈◊〉 and plainly set before him; and so, no cause to complain of God; as the Septuagint render it. For the joy of an everlasting day of Prosperity, spiritual feasting and rejoicing, set before them, ought Men, with Christ, to despise the shame, and sorrow, brought upon their natural state, by his Cross. Heb. 12. 2. Former Saints and followers of Christ, are a great cloud of witnesses, for this (ver. 1.) that the sufferings of the natural man, in the present time, are not to be compared with the Glory that shall be revealed to and in the spiritual state of the whole man, Body, Soul, and Spirit; Rom. 8. 18. Unchangeable enemies of the Cross, from a most foolish, unwarrantable love to their own nature, will find all their day of Prosperity therein, inevitably swallowed up into an eternal night of darkness and death, under the fiery Indignation of God.   

Vers. 15. All things have I seen in the days of my Vanity: there is a just Man, that perisheth in his Righteousness; and, there is a wicked Man, that prolongeth his life in his wickedness.  
Here's Solomon's large experience of all things in this first-creation World of Vanities. He has seen the end, all corruptible perfections and excellencies, therein, will come to; Psal. 119. 96. The just man, here, may be the moral Heathen, that depends on his own personal Righteousness, as also the first-covenant Jew or Christian, that depends on the perfect Righteousness or Comeliness of that sort, imputed to, or put upon him; Ezek. 16. 14. Both these are bidding, with some confidence and hopefulness, at Salvation, in the natural, corruptible first-creation or first-covenant Principles of Light, Life, and Action; their own Wills, Understandings, and Wisdoms, under the Law of works, that requires such obedience as is performable in the active, working power of their enlightened Nature. These two sorts of just Men, in Heathen-morality or legal-Christianity, have nothing, brought afloat, in, or about them, but what's perishable; which, therefore, fixed in, is unchangeable enmity to God. This enmity to God's Spirit, which, is the unpardonable filth of Man's, renders all such righteous opposers of the vile affections or filth of Flesh, in the corrupt spirit of Nature, guilty of the most criminal sort of uncleanness and wickedness. So, do all such just men perish, in (and by) their Righteousness, as abused, and set up, against the Gospel-Life and everlasting Righteousness of God, in his Spirit of Grace. The gross, profane wicked man, in the unbridled, unconscionable exercise of the corrupt spirit of Nature, contrary to both the said righteous Men, oft prolongs his life, in a prosperous, flourishing outward condition, in this World; Job 21. 7. And the literally-righteous, spiritually-wicked Man, typed hereby, may prolong his days, also, in this World. Both these fortunate fools, are, through the mistake of the natural man, in the spiritual Saint, envied, as 〈◊〉, in their differing ways more than heart can wish, while his nature is plagued and chastened, daily, under the Cross; Psal. 73. 2,— 14. But, when his spiritual man recovers and comes to work, he finds himself, passing, according to the fixed methods of God's Wisdom, through a house of mourning and death, into eternal life; and the other, through their desired Prosperity and house of feasting, into 〈◊〉 sorrow darkness and death; ver. 17, 20. He owns his natural man, to be foolish and ignorant, as a Beast, as to the making any right judgement, in this case; ver. 22. That brutish fool understands not this riddle of providence, in outward dispensations to friends, as 〈◊〉; and foes, as friends. He sees not this mystery, that when the wicked spring as the grass, and all the workers of Iniquity flourish; it is, that they shall be destroyed, for ever; Psal. 92. 6, 7. They are, in their various self-pleasing wicked ways, but treasuring up Wrath for themselves against the day of Wrath, and posting to eternal death, as happy as they both seem to themselves and others, to be. God's abused patience and long-suffring towards them, will be found, at winding up, a signal aggravation of their sin and punishment. Yet, mean while, God magnifies his mercy towards them, in giving them so large a time, to take notice of (and advantage by) his instructing warnings, for preventing the wrath to come. The mystical-wicked, first-covenant Brethren, fixed in enmity to the 〈◊〉, do long live and prosper (generation after generation) in union of mind with the Devil, filling up the measure of their Fathers, in the highest and most criminal wickednesses. Wolves in Sheep's-clothing are they; Serpents, a generation of Vipers, that have drunk down the old Serpent's poison of unchangeable enmity to God; and, 〈◊〉 then, can they escape the damnation of Hell? Mat. 23. 31,- 33. They 〈◊〉 and follow their first- 〈◊〉 Fathers, in former generations, as persecuting Zelots against the second, and so pass along into the same everlasting darkness, after them, and never see light; Psal. 49. 13, 19 To prevent this dangerous fixure in the righteousness of Man, in the first covenant, against the Gospel-life and new-creature righteousness of God, in the second, Solomon advises all, capable of repentance or change of mind, as follows.   

Vers. 16. Be not righteous overmuch, neither make thy-self over-wise: why shouldst thou destroy thy self? (Heb. be desolate?)  
Man is righteous overmuch, or long, in the first-Covenant, when he overmuch values it, and lays to great a stress upon it; when he trusts, rests in, and builds upon the changeable, fallible principles thereof, for Salvation. On this mistake, he refuses Christ's heavenly call to him, to come up, out of the life and image of the earthy, into his heavenly; out of the perishing life, wisdom, and righteousness of man, in the first-covenant principle, into the everlasting Life, Wisdom and Righteousness of God, in the second. An overvalue for, and unwarrantable security in the first, endangers man's shutting the door of his heart, and deafening his ear to Christ, against his gracious offer of (and invitation into) the second. So, by preferring the Law-righteousness of man, to the Gospel-life and righteousness of Christ and God, do men destroy themselves; bring the desolating, final judgements of God, upon their guilty heads. This get they, by being overmuch righteous, and over-wise, as putting a value upon such righteousness and wisdom of their own nature, above what is written of it (1 Cor. 4. 6.) in God's Oracles of Truth. Job, while yet much in the dark, as to what God was about to do with him, said, tho' he were perfect, yet would he not know his own soul, but despise even his righteous life; Job 9 21. The professing Jews blasphemed and crucified Christ; Paul breathed out threatenings and slaughters against the Disciples of the Lord, from a fond conceit, over-value for, and 〈◊〉 in the restored life of the first Covenant, and the wisdom and righteousness of man, therein, so as to prefer it to the everlasting Life, Wisdom, and Righteousness of God, in the second. This 〈◊〉, when Paul was happily delivered from, he found his Jewish professing Brethren, still in, Rom. 10. 1,- 3. They were ignorant of God's Gospel Righteousness, in the second; and so, zealous for their own Law-righteousness, in the first. While thus ignorant, as he, once; and so, pardonable and curable, he earnestly prayed they might so accept of, and receive his Gospel-instructions, that they might be saved. He had greater love and better desires for them, than they yet knew how to have, for themselves. He compassionately bemoans (and laments over) 〈◊〉, on the same account, Christ himself did; Mat. 23. 37, 38. O Jerusalem, Jerusalem, etc. Behold, your house is left unto you, desolate. Here's the temper of the mystical earthly Jerusalem professor, in all times and places, under Law or Gospel. They have been, all along, generation after generation, found in a posture of 〈◊〉 towards all right words, brought to them in Christ's Gospel-spirit of true 〈◊〉, declaring the death of nature in the first-Covenant, undispensably necessary to their sinding eternal life, in the second. The final refusal of the Lord's Counsel, herein, will render their first-Covenant house of feasting, eternally desolate. This twofold error, one the certain consequent of the other, even, the placing Salvation in the first, and finally rejecting the life of God, in the second, is certain Damnation. Man, established in his own righteousness, as a state of Salvation, is the unchangeable enemy of God, Christ, all spiritual Saints, and Gospel- 〈◊〉. This unlawful use of the Law, or their own Law-life, against Christ's everlasting Gospel-life, amounts to that love of the World (or of themselves, in their worldly, first-creation, Law-life of Nature) that's enmity to God and his Gospel-spirit of Grace. This is spiritual and most criminal adultery; Jam. 4. 4. Law-life, thus abused, is the leaven of the Pharisees, a root of bitternesses against the Gospel-life and Truths of Christ, with mystically profane Esau; Heb. 12. 15, 16. Such wilful opposing (instead of obedient submitting to) God's Righteousness (Rom. 10. 3. and Jam. 4. 7.) keep's Men from ever entering into God's Righteousness. David the Type, and Christ the Truth, intercede against such incorrigible enemies; Let 〈◊〉 not come into thy righteousness; Psal. 69. 27. Let their habitation be desolate; ver. 25.  
‛ Be not then righteous overmuch, or overlong, by overmuch valuing, and over long staying in that first-Covenant life, place, or state; whence (by the death and loss of all thou art there possessed of) the true spiritual Children of Christ break forth, into the new-creature-life of God; Host 13. 13. Be not over-pleased (transported and delighted) with the fading righteous life of thy own nature, so as to be leavened and soured into a bitter enmity against that spiritual life of Christ, in which alone, any can be saved. Prefer not thy mortal, to Gods immortal righteous life. Why shouldst thou destroy thyself? or be 〈◊〉, and undone for ever? This, by turning all the fading Life, Righteousness, Wisdom, Beauty, and Glory, by Christ himself, set up in, and put upon thee, into a perfect abomination to him, and cause of final desolation to thyself.   

Vers. 17. Be not overmuch wicked, neither be thou foolish: why shouldst thou die before thy time? (Heb. not in thy time?)  
Here's another branch of Solomon's advice to another sort of Men, whom he calls wicked, living in the vile affections and lusts of the corrupt spirit of nature; refusing the Redeemer's purchased and offered Deliverance out of that most palpably evil and shameful state of bondage, and death in trespasses and sins. These, under the self-polluting practices of their unbridled brutish lusts, carry folly and madness written in their foreheads, to be seen and read of all men, in and by the restored common light of Nature. They hate the righteous life of their own nature, with all reproofs and instructions, towards their recovery, into it. They abuse what light of Reason they have, rendering it a slave to those brutish powers of life (it ought to direct and rule over) so as to prog about and fetch in provisions for them. The consequent hereof, Solomon declares, to be a dying before (or, not in) their time; saying, Why shouldst thou die before thy time? In a literal sense, how oft do men hasten the death of their body, by 〈◊〉, riot and luxury? These are bloody-minded men, that shall not live out half their days; Psal. 55. 23. They wholly delight in the brutish lusts and pleasures of their degenerate nature, polluted in its own blood, (Ezek. 16. 6.) dead in trespasses and sins, Eph. 2. 1. Solomon advises men, not to be over-wicked, or stay overlong in the brutified, polluted state of fallen nature, out of which the first-covenant 〈◊〉 of Christ, do break forth (by a being born of (and knowing) him, 〈◊〉 the flesh) into the righteous fleshly-life of the Law; who also 〈◊〉 to break forth, out of that fading righteous state (with the spiritual new-Covenant Children of Christ) when warned of, and called thereunto, become guilty of more criminal 〈◊〉, 〈◊〉 and abominable Idolatries, than they that remain wholly in their polluted Nature. A being born but of the flesh, or will of 〈◊〉, in Christ, is vastly short of a being born of the spirit or will of God, in him; Joh. 3. 6. and 1. 13. That that's born of his flesh, is but flesh, holy flesh, righteous Nature; makes but a first-Covenant Saint, Spouse, and Child of Christ, which Paul wholly quitted as dung, for the knowledge of 〈◊〉 after 〈◊〉 Spirit, or in his Spiritual, Resurrection-life. This turned the Law-Saint, in holy 〈◊〉, into a Gospel-Saint, in God's holy new-creature Spirit of everlasting Righteousness; 2 Cor. 5. 16. Phil. 3. 6,- 10. So became he a fool, weak, despicable, as a crucified, dead Man, to them that were yet wise, strong, and honourable in Christ, by the knowledge of him, only, after the flesh (1 Cor. 4. 10.) or, in but the first-Covenant.  
But, to the wicked, here. Christ has restored the first-Covenant Light of Rational Nature in every Man, that comes into the World. By this, he shows (or gives them a fair prospect into) this first mystical Canaan, or earthly Jerusalem-state; and so, a call into it, even into the righteous, cleansed Life and State of their own Nature. Those that refuse deliverance out of their polluted, dead state of Nature, do, by this additional evil, to their Hereditary Disease and Pollution from Adam, pull the just charge of that original Sin, upon their own guilty heads, as delighting in it, and choosing it, in preference to any thing of the righteous life of Nature, Adam had, before his fall. They render themselves literal Sodom, incorrigibly and therefore unpardonably wicked, to whom belongs the vengeance of eternal fire, (Jude7.) as the meet recompense of such error; Rom. 1. 26, 27. Will they reckon it too hard, eternal punishment should be brought upon them in Hell, for a little short brutish pleasure, upon Earth? In this also they greatly err, not considering, that their unchangeable enmity to God, deserves his unchangeable Wrath upon them. Thus, Man dies before his time, chooses his state of death and pollution, when he might receive the fairly offered Righteous Life of his own Law-Spirit of Nature, again; after which, yet, he may die eternally, if he refuse, by the right death and sacrifice of that, to receive eternal Life, in God's Gospel-Spirit of Grace. But, as an enemy of all Righteousness, or Righteous Life, God's and Man's too, does he turn that but changeably dead state of Nature, he was born in, into a state of unchangeable, eternal death; a latter end worse than his beginning, worse than that changeable, curable, recoverable state of death, he was born in. Such brutified monsters will not admit any thing of the least 〈◊〉 towards their Deliverance or Salvation; not any thing towards 〈◊〉 rendering them clean sacrifices to God, in a restored first-Covenant Life, in order to receive his life, in the second. By this overplus of wickedness, does man hasten his own eternal ruin. If he hate the Righteousness of man, that he has seen, much more does he hate the more excellent, spiritual, new-Creature, everlasting Righteousness of God; and much more yet, the infinite and eternal Righteousness of the very Divinity, that he has not seen (1 Joh. 4. 20.) As still more and more above, and contrary to the vile affections and lusts of his brutified self-polluting Nature. Eternal death is the undeniably just recompense of all that finally refuse to submit to the Lord's declared terms, for their receiving eternal life, whether they be found in corrupt or righteous Nature; whether Publicans and Harlots, common 〈◊〉 of the Gentiles; or Righteous Scribes and Pharisees, professing first-Covenant Jews, or Christian Gentiles. So have we the sense, in which these two verses, 16 th' & 17 th', are spoken to two sorts of Men, professors and profane; one perishing by being overmuch righteous; the other, by being overmuch wicked. The former will needs have his Righteousness and Wisdom, to be everlasting and unchangeable (above and beyond all that God has ever written or spoken of it) crying, Peace, peace, to himself and others therein, as entitled thereby, to eternal life and peace, in and with God. All this, in a perfect contrariety to all God's Declarations, Counsels and Warnings, about it. So, they love and delight in, what, Christ makes the hating, parting with, and death of, undispensably necessary to their being saved. Eternal death is the meet recompense of such error, finally persisted in. As for the overmuch-wicked (ver. 17.) he sinks himself into a far worse condition, then left in by his first Parents. So come they both, to a latter end, worse than their beginning, eternal darkness and death. These two sorts of incorrigible sinners, mystical and literal Sodomites, bring upon themselves swift destruction, by denying the Lord that bought them, (2 Pet. 2. 1.) One denying or refusing to receive him, so much as in his first; the other, in his second or new-Covenant life. And, of the two, the mystical Sodomite will have the worst on't, for ever, under the wrath to come; Mat. 11. 24.   

Vers. 18. It is good that thou shouldst take hold of this; yea also, from this withdraw not thine hand: for, he that feareth God, shall come forth of them all.  
The good, we should take hold or lay hands on, is Christ's new-creation life of Truth, the absolute unchangeable good thing, that's to be sought and pure ased, at any rate; sold or parted with, at no rate; Prov. 23. 23. 〈◊〉 bad his highest (all the Kingdoms of this World, and Glory of them; all first-creation excellencies, humane and angelical, and that, as transformed into the gilded likeness of the second) to purchase the life of Truth, out of Christ's own hands. How Christ handled him, we find, Mat. 4. Luk. 4. But, he prevails with a World of professors, that have put their hand to the Gospel-Plough, (as brought by Gospel conviction-Light to see their concern, in running down Nature, at best) to look back (Luk. 9 62.) to his first-creation offers, withdraw their hands from, and turn their backs upon Christ and his Kingdom-Spirit (with the bewitched Galatians, Gal. 3. 1,- 3. & 5. 7, 8.) which alone could secure them from the destruction, the overmuch righteous or wicked, come to. That dungy-life, Paul quitted (which many hold fast, unto damnation) are we to withdraw our hand from, and let go our hold of, in order to lay hold on that unchangeably good thing, that is eternal Salvation. Those, that having begun in the Gospel-spirit, withdraw their hand from that Gospel-plough or cross upon their cleansed enlightened natural Spirit, and return to the love of and self-deceiving 〈◊〉 in their holy flesh (or righteous Law-life of their restored Nature) are in a dangerous way towards final Apostasy, and Damnation. Paul found the bewitched Galatians, not so absolutely gone, as to 〈◊〉 no room for his Gospel-endeavours and intercessions, towards their recovery; Gal. 4. 19 But, many, 〈◊〉 Gospel-convictions (owning and following Gospel-truths', for a 〈◊〉) play false, and turn final Apostates; sell Christ's Gospel-spirit, for their holy 〈◊〉; take off their hand, and let go their hold 〈◊〉 Christ's Spirit of Truth, for Satan's Spirit of lies, on his engaging to advance them in their own nature, will, and way after their own heart. Such oft become his most pregnant, eminently accomplished Instruments, to oppose those very Gospel-truths', that, for a season, they professed and owned. They knowingly part with, or sell Christ, his Gospel Spirit of Truth, (and his great Salvation, therein offered them) for themselves, or their holy flesh, restored Nature, the Devil, and Damnation. They part with Christ's great Spiritual, Gospel-Pearl, for their lesser natural, after they had agreed to (and vowed) the parting with all, for that one thing necessary. They'll not stand to their new-covenant bargain; not go through, as to the cost for a new building, the utter demolition of their old. They'll not part with all their old things, for Christ's new. They like them not so well. So, hold fast what they have, and lose all; whereas they that obediently lose all they have, find all again with usury, in what the others refuse; Mat. 16. 25. After all fair warning of this, thus they do. What help? To begin in the Spirit, and finally apostatise to a false confidence for Salvation, in the flesh, fits Men for the hottest Hell, the greatest portion of Wrath, for evermore. This exposes such bidders at the new-building, to everlasting derision and contempt; Luk. 14. 28,— 30. When Men have yielded, a little, to cross-work; suffered something of the old building to be pulled down, (Gal. 3. 4.) Stood the shock of some reproach from scorners, for it; and then, are offered by Satan, not only to be repaired and made whole again, as ever, but also to have their old natural first-creation building raised higher, and made larger, and wider (by the superadditions of superior angelical excellencies and brightnesses, of the same first-creation sort, with their humane) they are willing to take this for the right new-building, for the Kingdom of God; the true Gospel-state. When Satan has them, at this lock, in this snare, he lays his confirming paws upon them, fixing them in unchangeable enmity to the very Gospel-Life and Spirit, in which any can be saved, or ever could. They are then fully engaged in the sin against the holy Ghost, or Gospel-Spirit of Truth, beyond retreat, leaving no place for repentance; Heb. 6. 4, -- 6. & 10. 26, 27. This get all such Esau's, by greedily catching at Satan's first-creation morsel, in preference to Christ's offered new-creation birthright; Heb. 12. 16, 17. They let go Christ's new-creation all things, for Satan's glittering gilded first-creation nothings, perishing vanities; Christ's heavenly, for his earthly things; dust, the old Serpent's diet; Gen. 3. 14. This trade, many thousands have driven, and do drive, in this World, to their eternal ruin, in the next. There's no helping them that will not be helped. Finally to refuse the things of God, for the things of Man and Devil, deliberately, on a fair view of both, is unpardonable folly. They see how matters go, on all hands; see what they refuse, and for what; so their sin remains, upon them, for ever, as Christ told the Pharisees; Joh. 9 40, 41. They that refuse to part with their earthly life, as dung (Phil. 3. 8.) for Christ's heavenly, will perish as their own dung, for ever; Job. 20. 7. All fading first-creation Vanities, are dung to Chrst's heavenly, spiritual things, things of God, offered, by a new-Creation. The best services in their own life, on this fatal miscarriage, will he spread as dung, upon their faces; Mal. 2. 3. To withdraw their hand from Christ's offers, to comply with and accept Satan's, is a drawing back to perdition; Heb. 10. 39 This, Solomon warns against; farther declaring, he that fears God, shall come forth of them all; shall escape out of all sin, all evil company, and ways, every evil path, that mystical Sodomites are in (ver. 16.) or literal, ver. 17. He shall be delivered from the presumptuous, unpardonable sin of both and all, a sixture in their differing evil ways of death, and be finally delivered and acquitted, as to all his other sins, on the death of the guilty sinner, the evildoer, in him. He shall surmount all sins and sinners, come out of all literal or mystical Sodomies and Sodomites, in corrupt, or righteous Nature; and so partake of none of their plagues, under final Wrath; Rev. 18. 4. 2 Cor. 6. 17. The Saint is highly concerned to watch and fight against the Belial-party in him, flesh (or nature, corrupt or righteous) with the affections and lusts, that war against his own Soul; Gal. 5. 24. 1 Pet. 2. 11. What Satan backs and 〈◊〉 to gratify, support, and cherish in Saints, are they constantly to fight against, oppose, cross, impoverish, and run down to death. If they not only live but walk in Christ's Gospel Spirit, wherein he will judge the World (and they, with him) thus will they do. They'll judge the World within them their worldly natural Spirit, now; pass sentence of death upon it, in harmony of their spiritual mind, with Christ; and as workers with him, join in the speedy carrying on the 〈◊〉 of it, lest Satan set or fix their heart in them to do evil (Eccl. 8. 11.) in unchangeable union with him. All, that by Christ's Spirit in them, mortify the lusts and deeds of their body, or natural state, will live, for ever, with him; in his spiritual. Rom. 8. 13. The right death of what's exposed to all snares, deaths, and enemies attacks, delivers out of, and from them all; from all snares of Satan, on the right and left hand (calculated to the self-interest, palate, and desire of Nature, in the corrupt or righteous life and principles thereof) in order to lodge all he can, in unchangeable enmity to God, with himself. God warns all sorts of Sinners, as to Satan's various snares; if therefore caught therein, 'tis at their own peril. Their destruction is singly of themselves by their own choice; Ezek. 3. 17,— 21. Prov. 8. 36.   

Vers. 19 Wisdom strength'neth the wise, more than ten mighty Men which are in the City.  
The Wisdom or living Word of God, the Gospel-Spirit of Christ, makes all the truly wise partakers thereof, Spiritual Saints, stronger and wiser too, than all that's found in the first-creation-state of Men and Angels; 1 Joh. 4. 4. This new-creature-wisdom of God, by which the Worlds were made (Gen. 1. 1. Jo. 1. 1,— 3. Col. 1. 15, -- 19 Heb. 1. 2.) Wheresoever it is, or in whomsoever, admits no comparison of any first-Creation Power, Glory, or Excellencies, with it. Prov. 3. 13,— 19 2 Cor. 3. 10. The evil Angels, with their Luciferian head, as the supreme invisible Principalities, Powers, and Rulers of this dark World, may fitly be represented by the ten mighty Men, in the universal City, Province or Dominion thereof. The truly wise Saint, in the Life, Light, Strength, Power, and Armour of God, can discover all the devices, and vanquish all the power, the mystical Goliath and his Philistine Army can come forth against him, with. True Spiritual Davids, in the new name and power of the Lord, will be too hard for them all; will be more than conquerors over the whole incorporated first-creation City of evil Angels and Men. Their weapons are spiritual and mighty through God to beat down the City, and strongest forts thereof, about the ears of the rebellious defendants, that have fortified themselves, against the new Jerusalem City of God. The enemy has none but carnal weapons, fleshly Wisdom, Power, Strength and Arms, perishing Vanities. Saints, with spiritual, will tumble down all their strong holds and every high thing, that exalts itself, against God and them. They have in a readiness, Power to revenge all such disobedience of Man and Angel, when their own Gospel-life and obedience is completed; 2 Cor. 10. 4,— 6.   

Vers. 20. For, there is not a just man upon earth, that doth good, and sinneth not.  
This confirms what is said, v. 19 There's not one man amongst all men, in their earthy, first-creation life and wisdom, at best, without sin, in God's sight. Yea, their highest righteousness and wisdom, opposed to God's, are the most criminal wickedness and folly. There's none truly righteous, among them all; no, not one. None, in their earthly spirit, or natural state, corrupt or righteous, understands or seeks after God, in his spiritual, new-creation life. So, are they all, unprofitable to themselves as to true blessedness, because not one of them does that good, in God's sight, that's of any conducibleness or tendency thereunto. They rebel against (swell with indignation and despite to) his offered Spirit of Grace, wherein alone, any can ever please him, or be saved. Their throat is an open Sepulchre, to belch out blasphemies, threatenings and slaughter against it, or any that own or talk of it, in its own words and wisdom. 〈◊〉 tongues are deceitful, the poison of Asps is under their lips; their mouth is full of cursing and bitterness, against it; their feet are swift to shed the blood of any that declare it. From Cain downwards, to the end of this World, Satan's reign, and man's day, all's of a piece; one uniform spirit of contradiction to, and rebellion against the Spirit of God, and all its words. Destruction and misery are in their way's: and the way of peace have they not known. They have no fear of God before their eyes. Yet, flatter they themselves, as true fearers of God, at peace with him, and in the very way to Salvation. If good words, fair speeches, and most 〈◊〉 self-pleasing imaginations will do't, they are in a fair way to blessedness, while they are serving their own belly, gratifying their own lust and desire, in direct enmity to God, Christ, all Gospel-Saints and Truths; Rom. 16. 18. They 〈◊〉 peace, peace, to themselves and others, where there's no peace; and say, the Lord saith, when 'tis Satan and their own lying spirit of divination saith so; Ezek. 13. 6, -- 10. They have not known (or 〈◊〉 〈◊〉 foot in) the way of peace with God, but Satan's way of enmity to him. And, in all this, with their leader, are they bold, confident, and fearless; behave themselves as Satan's Children of pride, without fear; Rom. 3. 9, -- 18. Job 41. 33, 34. There's not a just man upon Earth (in the restored righteous life and image of the earthy) that sinneth not. There's not a man, perfectly free from filth of flesh, the vile affections of the corrupt spirit of nature; and filth of spirit, or enmity to God, and his Spirit of Grace, is inseparable from the most restored righteous life of Nature, since the Fall. Only, by the perfect death of the spirit of Nature, under the Cross, can this enmity be slain and utterly abolished out of any man. So, there's a very great mixture of sin, in any possible fading good, found in, or performable by man, in his highest renewal. Enmity to God lurks under all their fair shows in holy flesh, form of Godliness, righteousness of man. This spoil's all. The perpetually sinning life of Nature, utterly abolished by death, and the never-sinning-life of God's Spirit of Grace, set up in the room thereof, can render any man truly and fully just, in God's sight. He that's so dead, ceases, or, is freed from all sin, & justified before God, for ever, in a newness of life, that's above all death; 1 Pet. 4. 1. Rom. 6. 7.   

Vers. 21. Also, take no heed unto all words that are spoken; lest thou hear thy Servant curse thee.  
In letter, here's a prudent walking, required, by not troubling one's self, with regarding (or harbouring any revengeful thoughts against others, for their) injurious words. But, as the chief intendment, is advice here given to the spiritual wise Man, as to his deportment towards the natural, in his own person, made clean, wise, and righteous, in first-creation principles. The spiritual is to take heed to any words or doctrine, proceeding from this natural (so as to follow the direction or counsel of its fallible wisdom and judgement, about things pertaining to God, and his own Salvation) lest he hear this natural Servant, that would fain be dictating and ruling, as a Master, curse the spiritual, Heavenborn Son, in him. Paul, on his Gospel-conversion, immediately, conferred not with flesh and blood, (Gal. 1. 16.) leaned not to, but turned from his own understanding, and owned the infallible spirit of the Son of God, for his Counsellor, and the director of his paths; Prov. 3. 5, 6.  
t. Lest thou hear thy Servant curse thee. Here's the reason, for this advice. The natural aught to be an 〈◊〉 servant to the spiritual man, in the Saint, as its dictator and ruler; but oft, presumes to usurp the authority of its Master, pretending to an infallibility in its judgement, and so, sit to be obeyed by the whole Man. But, the words of his Wisdom, thwarting the Counsel, Doctrine and words of the spiritual, it sollow's, the said natural Man will be apt to curse, blaspheme or speak evilly, of all the right words of the spiritual. These words of the 〈◊〉, contradicting Servant, or Woman, against its spiritual Lord, Master and Husband, is the spiritual Man in the Saint, not to heed; nor follow the false reasonings thereof, against his spiritual mind. If he do, it will breed great disturbance and confusion to him. By a perverse misinterpreting the Methods of God's Wisdom, in his dealings with them and others, in this world, and its false conclusions therefrom, will it raise a sore, troublesome combustion and tumult, in him; Psal. 73. 1, 14. When the spiritual Man recover's itself, it does, in Christ's Heavenly Sanctuary-light, render all well and quiet, again, by its infallible discerning, arguings, and concludings. And, it discovers the natural disputer of this World, ignorant and foolish as a beast, unfit for the debating or rightly judging such matters, between God and them; v. 15,— 22. So Jer. 12, 1, 3. and 20. 7, 9   

Vers. 22. For oftentimes also, thine own heart knoweth, that thou thyself likewise hast cursed others.  
Others; that is, the Spiritual Man in other Saints, while and when in but the single activity and exercise of thy natural. Paul, while in his legal-spirited, cleansed, righteous nature, was of a perfectly contrary judgement to Gospel-Saints, about Salvation, and all things, relating or conducing to it. Hence, did he blaspheme Gospel-truths', and persecute the Declarers and Owners thereof. So has the Saint this farther argumentative Consideration, for quiet bearing contradiction to, and 〈◊〉 for his Gospel-Doctrine; not only, because Christ, that never 〈◊〉, did patiently bear it; (Heb. 12. 3.) but, because himself, before 〈◊〉- Conversion, contradicted, blasphemed and persecuted others, on the selfsame account. Peter's natural man (before the spiritual Seed was wakened in him, or known to him) very 〈◊〉 joined with Satan, in that seeming friendly advice and rebuke to his Master; Be it far from thee, Lord: this shall not be unto thee; that is, pure nature in thee shall not die. Christ rebuked his rebukers, Peter and the Devil, as an offence to him, for being offended at that Cross and Death, which by God's appointment, is to be brought upon the natural-state of all Men and Angels, first or last, in Love or final Wrath. 'Twas the selfsame Doctrine, the Serpent preached to Eve, and, by her, to the first Adam. Ye shall not die at all; this shall not be unto you. Ye have a life, above all danger of death, in your natural first-creation make, and first-Covenant life or state. The Devil was unchangeably fixed in enmity to the Cross upon Nature: Peter, not so; but, beguiled as Eve, (2 Cor. 11. 3.) unawares. Job, while in the single activity of his decaying natural man, under the Cross, multiplied words without knowledge, walked in company with wicked men, enemies of the Cross-dispensation he was under. Yea, he added rebellion to his sin, clapped his hands, and multiplied his words against God. Job 34. 7, 9 & 35 -- 37. and 35. 2, 3, -- 16. The natural man is an offence to the spiritual, because offended at the doctrine of the spiritual, in others, and in the Saint himself. There's just ground for the spiritual to be offended at the words of the natural man's wisdom, about Salvation. The natural, without any just cause, is offended at the spiritual, for the words of God's Wisdom. Satan and the natural man, in the Saint himself, are of the same mind, judgement, and palate, in this great Case. Neither of them savour, but hate all the Eternal, Divine, Spiritual, Gospel-Things or Truths of Christ and God. They are, only, for the old, temporal, fading first-creation life, wisdom, and things of Angel or Man, perishing vanities. This whole Controversy is clearly discovered and stated, by Christ himself; Mat. 16. 21, -- 26. The natural man, or spirit of the Saint, in the single judgement and voice thereof, is the foe of his own house, the false friend in his own bosom, that's not to be listened to, or trusted, in this greatest Concern and Case. The secret of the New-Covenant, even the required death and loss of the changeable, womanish state of Nature, in the old, or first, is to be kept from her; Mic. 7. 5, 6. The spiritual Man should shut out, or exclude his natural, when he retires into his Closet to pray, and treat with Christ, about the death of the natural. For, if that be admitted any share in prayer, it will ask amiss, even the sparing its own life, and what may nourish and gratify the lusts thereof, whether in its corrupt or righteous state, 〈◊〉 of flesh or spirit. It will never vote or ask aright, any thing of God, in Prayer. The thought and voice thereof, is to be rebuked and rejected, as well as Satan himself, with a get thee 〈◊〉 me; stand 〈◊〉. Nothing but death will fully silence, the cross-desire of Nature to the Spiritual Cross. 'Tis the love of God, therefore, brings the cross upon it, and the highly concerning duty of the Saint, to yield obedience to it. No other way, to be saved. Paul, when a holy Law-Man, gladly received the sentence of death within 〈◊〉, on his righteous natural state. 2 Cor. 1. 9 Gal. 6. 14. All the thoughts, 〈◊〉, and words of the natural man, in the Saint or others, are to be suspected and rejected by the spiritual; not regarded or listened to, either as to its counsel, or cursing the contrary-minded spiritual. Sometime or other, 'twill be at this work. For, 'tis flat against all the thoughts and words of the spiritual, in its preaching or prayer. 'Tis the carnal or fleshly-minded enemy to God and the spiritual, lusting against the Spirit of Christ, in himself; and against the spiritual mind thereof, in the Saint himself. Gal. 5. 17. The carnal mind of enmity to God, finally followed, is eternal death to man; Rom. 8. 6, 8. It enviously lusts against the spiritual mind (Jam. 4. 5.) is directly contrary to it, in all its thoughts, desires, and affections, lusts, and motions; labours, might and main, to hinder what that would beat; and further what that is against, and hates; Rom. 7. 15. Out of the Saints mouth (by reason of the untamed, or not fully crucified unequal Yoke-fellow, his natural mind or man) proceeds blessing and cursing; Jam. 3. 9, 10. The spiritual blesses God, the Father; the natural curses the spiritual man, in Men, that's made after the Supreme new-creature image or similitude of God, in Christ's Person; the image of the Heavenly Adam. The restored natural man may (and ought to) bless God, for his mercifully restored righteous Law-life, as effectually called out of his corrupt state; but when by God's second voice, or 〈◊〉 call, summoned to deliver up all that, back again, for a spiritual and more excellent life; he curses, rebel's's against, and 〈◊〉 this Gospel-voice, 〈◊〉 heavenly Call, all the words and things or truths of God's Gospel-spirit and Wisdom. On these various accounts, 〈◊〉 〈◊〉 and Cursing, for a time, out of the same mouth of the Saint. But others, in their restored Nature, fixing themselves in enmity to God's Spirit of Grace, go on cursing, and 〈◊〉, to eternal death. With Gospel-brethrens these things ought not so to be; nor will always be so. When the envious, spiteful Curser and Blasphemer, the Belial-party, the Insidel or unbelieving Rebel, in the Saint, the natural man or spirit, is fully crucified, dead and buried, and then raised into unchangeable harmony of mind with his spiritual; and so, with Christ and God most high; then, all such cursing-work will cease, for ever. But, till all old things, with Man's old life of nature, are passed away from the Saint, and all God's new things, fully completed in him, has, even he, need enough of this advice, not to heed the Counsels, per verse thoughts, reasonings, cursings or evil-speakings of the natural spirit, in himself or others, against the whole Gospel-Doctrine of the Cross, and only way of Salvation. Let it bark and make what noise it will, they should regard none of its thoughts, lusts, words, or ways, so as sinfully to comply with or follow it; but slight, turn from, and avoid, as much as in them lies, this troubler, opposer, and hinderer of their spiritual mind, till wholly cut off, and taken out of the way.   

Vers. 23. All this have I proved by Wisdom: I said I will be wise; but, it was far from me.  
The Wisdom, by which, Solomon examined, found out, and proved the truth of all things, could be no less than the spiritual, new-creature Wisdom of God. In this, he saw all things, divine, spiritual and natural, in their distinct differing excellencies and perfections. So could he call all things by their right names, and give their true discriminating characters. This is the peculiar privilege of the spiritual Man's understanding; 1 Cor. 2. 10, 15. Solomon, in this, did, with his Father David, see all natural first-creation things of Man and Angel, at last, to be altogether vanity; Psal. 39 5, 6. The wisdom of Man, at best, is the wrangling disputer of this World, about, and against all things of God, in the next. 'Tis the contradicting blasphemer of all such things, absolutely denying the very Gospel-spirit, life, and principle of the next. 'Tis the wisdom from beneath, earthly, sensual or natural, and, if fixed in, devilish (Jam. 3. 15.) the unchangeable enemy, and opposer of God's Wisdom, and all the words thereof, in true Saints. The natural undertaker in such Wisdom, to debate matters of Salvation, things of God, is the untreatable, unreasonable man, Paul desired to be delivered from; 2 Thes. 3. 2. A self-confident Man, utterly denying the very Gospel-Principle (or Spirit of Christ, the Saints rocky foundation) in defence of his sandy, is unreasonably burdensome to the Saint, when intruding to discourse Gospel-matters, which he knows nothing of. Envying, strife, confusion, tumult or unquietness, and every mischievous evil thing or work; what else can come on't? 〈◊〉. 3. 16. 2 Tim. 2. 16, 17. Here's the result of all such discourse and engagement. The quarrelling worldly Disputant, discourses in choler 〈◊〉 goes away, full of Wrath, meditating revenge on the spiritual Saint, for his cross-doctrine. Such Swine, ravenous Wolves, and poisonous vipers, Christ advises Saints, not to cast Gospel-Pearls or Truths, before. But, where the wise man suspects and question's his fitness, in such wisdom, to judge of such matters, the case is altered. He may hopefully be dealt with, in such affairs.  
In the latter clause of this verse, Solomon speaks of another state and wisdom, he had been eminent in; the wisdom of Man, distinct from that, wherein he had proved all things. What he happily, at last, found in the Spiritual Wisdom of God, he had been successlessly and vainly seeking, long before, in the wisdom of man, tho' taller than his fellows there. I said, I will be wise, but it was far from me. True Wisdom was far from me, as wise as I thought myself. All eternal, divine, spiritual, heavenly, most excellent, concerning things and truths, lay clear out the reach and comprehension of that earthly wisdom, as far as the Heavens are above the Earth.   

Vers. 24. That which is far off, and exceeding deep, who can find it out?  
How should the shallow, weak-sighted, low, earthly wisdom of Man, ever find out the exceeding deep, high, remote, divine and creature-things of the wisdom of God, that are all spiritual, heavenly, and from above? Gospel-things and Truths, mysteries of the Kingdom of God, lie in a depth unfathomable; at a distance, never to be reached by the utmost line of natural, first-creation understanding. They are spiritually 〈◊〉, (1 Cor. 2. 14.) Or by new-creation understanding, only. Man, in his best wisdom, bids at an absolute impossibility. Brute beasts, in mere sensual life, may as well, if not better, bid at the rational things of Man, as of nearer kin to their things, (all of the first-creation sort, natural) then the spiritual things of God, are, to the natural Man and his rational, intellectual things. And, when Man has thus presumptuously pitched upon things, beyond the reach of his own wisdom, he is ready to complain of, and dispute against God, that he has reserved things of highest concern to him, out of his sight; all spiritual, heavenly, new-creation things, Wisdom, Life and all, in which found; Rom. 10. 6, 7. This does Man, in stead of yielding to the terms of receiving that wisdom (wherein he might reach, see or know all things) the loss of his own; Life, and all. All spiritual things or truths are hidden, sealed up mysteries, from the most soaring, searching capacity of man, in first-creation wisdom. The Scriptures are a Book sealed, as to all the spiritual truths thereof, from the highest wisdom of Man; Isa. 29. 11. The professing learned Jews; yea, the very Apostles knew not what to make of Christ's Gospel-words, New-covenant doctrine, while they were but in old or first-Covenant Wisdom. The Bread I give, is my flesh, says Christ. How can this be? say the Jews; Joh. 6. 51, 52. A hard saying, who can hear (or understand) it? say his very Disciples; ver. 60. So, when he spoke of his Sufferings, and Resurrection; a little while, and ye shall not see me, viz. as a fleshly Bridegroom; again, a little while, and ye shall see, and know me, viz. as a spiritual one, in my Resurrection-Life (Act. 2. 1,— 4.) which was the promise of the Father, Act. 1. 4. What's this, he says? say his Disciples. We cannot tell what he says, or means; Joh. 16. 16, 18. Such mysterious things or words, do absolutely nonplus Man's. wisdom. It knows not what in the world, to make of them. Hence, man thinks, or says in his heart, Who shall ascend to Heaven, to bring down Christ to me, in that new-creation Life and Wisdom, you talk of, that's above my understanding, and out of the reach of my Wisdom? Vain Man suspects not his own wisdom, as to its sufficiency, for the reaching any thing that concerns him; and so, concludes, all the spiritual, heavenly Truths and mysteries, the Saint speaks of, are just nothing. So, all the spiritual sense of Scripture, all Gospel-Truth is rejected, to a tittle. The death and loss of that first-covenant life, wisdom, and all the things thereof, for the Life, Wisdom, and things of God, in the second, is the only way for man to understand all the mysteries of the Kingdom of God, the whole counsel of God, the methods of his Wisdom, and contrivances of his infinite Understanding, about the Salvation of his Creatures. The death of Man's Law-spirit of nature, at best, and resurrection into Christ's Gospel-Spirit of Grace, is the only way, by which he can enter into, or so much as see the Kingdom of God, and things thereof; Joh. 3. 3, 5. The loss of a first-covenant Wisdom, Life and all; the becoming a Fool there, with Paul, a nobody, is the only way to that Wisdom, wherein to see and know all things; 1 Cor. 3. 18. & 4. 10. Solomon then, charges himself with that foolish thought (many are guilty of, who are far inferior to what he had been in that natural wisdom) wherein he said, I will be wise, or shall find this Wisdom of mine, able to reach and comprehend all things. By Spiritual Wisdom, that can so do, does he discover and judge the former overweening thought of his natural, that never could. 'Tis in spiritual, new-Creation life and wisdom, Man or Angel, ever could, can, or will truly see their eternal concerns, or be saved. Man's wisdom is bounded with first-Creation-vanities, perishing shadows, only, for object. Here's his walk, to and fro, in the Earth, among earthly shadows of heavenly, substantial things.   

Vers. 25. I applied mine heart, to know, and to search, and to seek out Wisdom, and the reason of things; and to know the wickedness of folly, even of foolishness and madness.  
Solomon, here, by way of confirmation to what he had said (v. 24.) offers his own certain experience of the utter impossibility of reaching and discerning new-creation Life, Wisdom, and things of God, in the single first-creation life and understanding of Man. Few, if any, travel and reach so far, in this Wisdom, as he had, through a super-eminency therein. And, as to the insufficiency of his own wisdom, however great (1 King 4. 29,— 34.) For directing his steps, and ordering his conversation aright, before God; this did sufficiently appear, by his falling again, under the prevailing lusts and vile affections of the very corrupt spirit of Nature, in him. He did set his heart, to experience the wickedness of Folly, even of foolishness and madness, in direct opposition to his own wisdom and rational Light. He gave up himself to all extravagancies, in brutish pleasures. And, he found such wickedness, folly; and such foolishness, downright madness. He walked contrary to all Light or Wisdom of Man, in Heathen, first-Covenant Jew or Christian. He fed, with the Prodigal, on husks (among Satan's Swine, the common herd of brutified sinners, literal Sodom, Egypt and Babylon) the lowest part of the dust of this world (things below the Serpent's own angelical belly, desire, appetite, or palate; affording only such pleasure, as is common to brute Beasts. At this low rate, was Solomon wallowing with the Sow in the mire. Yet, under all this madness and folly, that his own wisdom hindered not his falling into, lay there an incorruptible Seed of Spiritual Life and Wisdom in him, that lifted him up (Eccl. 4. 10.) out of all his extravagant madnesses. It put forth itself, through Christ's powerfully influencing it; lifted up its own head, into the exercise of a prevailing authority and ruling power, and so, his whole man, out of the dark Dungeon and deep pit of miry filth and corruption, into the marvellous Light and glorious Liberty of the Sons of God, yea, the topheight of a supremely double-portioned spousal Saint. Thus did God favour this Jedidjah, or beloved of the Lord (as by the Prophet Nathan, he named him, at his birth) this Solomon (or Son of Peace) as his Father David named him, 2 Sam. 12. 24, 25. The Lord raised him up, from feeding on the lowest dust in Satan's kingdom of darkness and death, to feed on the highest never-perishing meats, divine and creature glories, in his Kingdom of marvellous Light. By this most transcendent change, from a most polluted Beast, in the first creation, to the highest rank of Saints in the second, was he enabled to give a true account of the single first-creation Spirit of Nature, in all the several parts, states, conditions, and dimensions thereof, from first to last, as having fully experienced it, in all its wisdom and folly, all the pleasures and contentments of it, whether in the corrupt or enlightened state thereof. As the result of all his Observations and Experiences, he declares it, in general, to be the Woman, he describes and character's.   

Vers. 26. And I find more bitter than death, the Woman whose heart is snares and nets, and her hands as bands: whoso pleaseth God (Heb. is good before God) shall escape from her; but the sinner shall be taken by her.  
The Mystery, here, lies in the Woman, figured out by the amorous, enticing practices of the literal. Interpretation is properly the discovering the hidden, unknown, mystical Truth, signified in the Scriptures of Truth, by literal shadows. The Mystery here, is the practice and way of the womanish, changeable first-creation spirit or natural state, in all its variety, throughout Satan's whole mystery of iniquity, falsehood, and deceit, from the beginning, to the end of this World. What tumults and confusions, the literal Woman is made the occasion of, in States, Families, and all worldly Societies (through her deluding Arts, and Men's foolish dote on her, in the vile, womanish spirit of nature, on all hands, in both Sexes) is no news to the common light of Nature in all mankind. But, God's Words of counsel and instruction, signify Mysteries, hidden from the best Wisdom of learned Man. The literal sense, here, is obvious to the unlearned. To the Mystery then, of this Woman, Solomon here reflects upon, and sums up his whole Experience in the Life and Wisdom of his natural state (after all the sore mistakes he had been involved in, with his fellow-sinners and mortals) calling that changeable state, in Man and Angel, Woman. This mystical Woman, in both Man and Angel, is here considered, as fixed in unchangeable enmity to God, and the true Spiritual, New-creation Man, or Heavenly creature-Life and Image of God, in Christ, blessed Angels, and Saints. The ring-leading Head of all, thus fixed, is the Devil. This Head, as representative of the whole party of incorrigible wicked Angels and Men, and comprehending them all, is the Woman here, the mystical Babylonish-strumpet, guilty of unpardonable Adulteries and spiritual wickednesses, against Christ, the true Spiritual Lord and Husband of Angels and Men, whom they ought all, to obey, and be eternally subject to, in every thing. The very person of the Devil, as possessed of the highest natural glories and excellencies, by the first creation, was, therein, the supreme first-Covenant Spouse of Christ. But, this Spouse, soon apostatised, and became the grand mystical strange Woman and Adulteress, that did, from the date of her first sin and fall, set herself to draw as many Angels and Men as she could, into the same adulterous and murderous mind of enmity against Christ, that spiritual Lord and Husband, they all ought to submit to his terms of being married to, for ever, in the new and everlasting Covenant. All that rebelliously keep up their own life and beauty, in the first, against him and the second, will be judged, as mystical Wedlock-breakers, Murderers, and most criminal Idolaters; Ezek. 16. 15, 38. The Devil, by this practice, in the top-excellency of first-creation life, has rendered himself a bottomless pit of deceits, and all sorts of spiritual wickedness, endeavouring (and abundantly prevailing, through God's permission and Men's wilful folly) to corrupt their spirits, and fill their hearts with the same unchangeable enmity to Christ and God, with himself. By the Workmanship of this mystical Woman, are Men rendered temples of her unchangeable evil Spirit. The mouth of this strange woman, is a deep pit: he that is abhorred of the Lord, shall fall therein. This have we, from Solomon, also; Prov. 22. 14. But, whoso pleases God, shall escape her. Thus, gives he a true account of the said bottomless pit, with the sad condition of all that fall therein; and the blessed privileges of them that escape her. All blind leaders, with their followers, in the first-creation-state, excluding Christ and the second, tumble together into this deep ditch or bottomless pit of unchangeable wickedness; Mat. 15. 14. Luk. 6. 39 The very spirit of the Devil is this ditch, or bottomless pit; the mother of all mystical Whoredoms, and spiritual abominations of the Earth (Rev. 17. 5.) Or in the earthly, natural state; lying in wait, as a robber, for a prey, and increasing the transgressors among Men; Prov. 23. 27, 28. All, that in their renewed spirit of Nature, righteousness of Man, or Form of Godliness in the first-Covenant, finally deny and reject the Power of Godliness, the New-creature-life, Wisdom, and Righteousness of God, in the second, are fallen into this bottomless pit of deceits. All fixed first-creation builders on the Sand, absolutely reject, exclude, and deny that Spirit of Grace, that's the cornerstone and rocky foundation of the true Church. The Woman, here, is, indeed that strong, powerful Man of Sin, or Son of Perdition, that by his superior angelical strength and subtlety, when fallen, was too hard for Man, at best, in innocency. By the obedient death only, of Man's spirit, at best, can he receive the life of that new-creation spirit of Christ, that's greater, stronger and wiser than he; 1 Joh. 4. 4. Then, he is an over-match for the Devil; able to fight, and run down all evil angelical principalities and powers, those wicked spirits, with all their spiritual wickednesses, in high places, or counterfeit heavenly appearances; Ephes. 6. 10, 13. When strong in the Lord, and in the power of his might, in the life, armour, or clothing of God's Spirit of Grace (set up in, and put upon him) then is man able to still the said enemy and avenger; Psal. 8. 2. This spirit, in man, is stronger than the strong man of sin, who therefore cannot enter that House or Person, it possesses, nor spoil his house or goods; Mat. 12. 29. Man, wise, strong, and honourable in Christ, but by first-covenant communications (1 Cor. 4. 10.) Satan is too strong for, and can spoil all he has, or is. All that is in his power; Job 1. 12. So, let Man want the Spirit, stronger than Satan, he'll fall under him, and be led captive at his will, in and by that very first-covenant life, he reckons to be saved in; 2 Tim. 2. 26. The wisdom of it, cannot discover his snares; nor the strength of it, withstand his power. All's but as straw and rotten wood, to his superior Angelical Wisdom, Strength and Armour; Job 41. 27. Flesh and Blood; Man, at best, is so far from being fit to wrestle against evil Angels, that they can make all that, in Man, serviceable to their designs, for destroying him; as on their side; their friend, in him. In Christ's Spirit of life, are Saints only fit to fight down both; both Flesh and Blood, the natural spirit, at best, and evil Angels at the back of it, to strengthen that Foe of their own house, that, with them, in all its affections and lusts, fights and wars against God, and the true interest of their own souls. The complete death of this homebred Foe, but pretending Womanish Friend and Counsellor in the Saints own bosom, (Mic. 7. 5.) is his full deliverance from all Satan's nets and snares. For, than he finds no part in him, that he can tempt or touch, please or hurt, John 14. 30. When the Saint is crucified, as to all worldly desires in him, to all worldly desirables without him, the God of this World finds nothing in him; his Belial-party, the enemy of God, is extinguished and abolished. The literal Woman, by her snares and alluring Arts, makes literal; the mystical, by here's, spiritual and more criminal Sodomites. 'twill be easier in the day of Judgement for the former, then for the latter; Mat. 11. 23, 24. The light of Reason in all men, may fence against the literal: but the best Wisdom and Strength of first-Covenant holy Men, is no defence against this mystical Woman's practices, upon them. Yea, she turns that very Wisdom and Strength, with the perishing meats, they feed on, therein, at Christ's earthly table (and fruits, they bring forth, under Christ's Husbandly influence, as a fleshly Bridegroom) into so many Snares, by which, she catches them. While she keeps them confident in holy flesh, or knowledge of Christ after the flesh, she renders them wholly regardless of his holy Gospel-spirit, and words thereof, save to oppose, contradict and blaspheme all. When Men give up themselves with Christ's first-Covenant gift of life, and second-Covenant enlightening gifts, (and thereby a taste-of his new-Wine (Host 2. 8. Heb. 6. 4, 5.) of the the Kingdom) to Baal, the Devil, they become his most Gigantic opposers and strenuous fighters against all Gospel, Kingdom-truths', and all that bring such things to their ears. When men wilfully deafen themselves to the voice of the true Shepherd, the said strange Woman fills her mouth with the most enticing, persuasive words of her serpentine wisdom, to furnish them for the serving all her mischievous designs upon themselves and others. The words of Man's and Satan's wisdom's, jointly hand forth another (pretended) Gospel, in flat opposition to every word of Christ's; clothing all their falsehoods with the misapplied letter of his words of truth. This Woman's words are smother than Butter, softer than Oil; but, are drawn Swords, wounding Men to eternal death; Psal. 55. 21. Many strong Men (Wise, Strong, and honourable in Christ, by first-Covenant attainments) have been So slain by her; Prov. 7. 26. The palate and temper of humane Nature, in general, is, what Ahab discovered, in hating the one true Prophet, Micaiah, that counselled him, contrary to his own will, for his good; and rewarding the four hundred false ones, that gratified his will, to his own destruction; 1 Kin. 22. The language or thought of all natural hearts, God declar's to be this; Prophesy not unto us, right things: speak unto us, smooth things; prophesy deceits (Isa. 30. 10.) and Satan finds false Prophets enough, in a readiness, to gratify them; so, as to keep true Seers out of all hearing or regard, all whose words lie cross to the will, palate, and desire of humane nature, corrupt or righteous, in all mankind. They preach the Cross and death to it, in all, as necessary to the Salvation of any. This, Satan represents as the greatest loss and prejudice imaginable, to them; indeed, their utter ruin. He advises them to hold fast their own, decrying the pretended advantages of suffering and dying, (even a living and reigning with Christ) as mere delusive fictions. All men, in their natural principles, corrupt or righteous, stand ready for receiving Satan's doctrine, the doctrine of Devils, pleasing to Nature, in all variety of condition, it can be found in. No man, in that worldly nature and spirit, receives Christ's Gospel-Testimony; Joh. 3. 22. & 14. 17. This must needs make a vast difference between the numberless flockers after Satan's Gospel, and the few or next to no listeners after Christ's. When Satan has locked up men in a double prison, the will of their own fixed spirit of bondage, and his will upon that; in this firm union of these self-embondaging spirits and wills, are they invincibly hardened against all the words of God's Wisdom. And then, the whole counsel of the Devil, in his Mystery of Iniquity, passes currant with them, for the whole Counsel of God, in his mystery of Godliness. Solomon, Paul, and other awakened spiritual Saints, can find out all these depths, wiles, devices, snares, and nets of this Woman, that they see their fellow mortals, even the professing party, so generally involved, entangled, and caught in. This Woman is more bitter than death; her heart being full of snares and nets, So subtly contrived and methodised, as most certainly to catch, all that refuse (and so, are destitute of) the new-creation wisdom of God, which alone can enable to number and find out the name and nature of this first-creation Beast (Rev. 13. 18) with all her natural perfections, disguised and gilded over by her whorish paint and transforming skill, with counterfeit resemblances of spiritual, in order to give the utmost shock of opposition to what is so. For this end, does she vent her Gospel-lies, in hypocrisy, or feigned resemblances of Christ's Gospel-truths'; 1 Tim. 4. 1, 2. Thus accoutred and furnished with gilded, painted snares and nets, from the date of her first sin and fall, is she the Captain-General of all her hosts of evil Angels and Men, fixed, with her, in a spirit of unchangeable darkness and falsehood, against God and his new-creature-spirit of marvellous Light, and infallible Truth. Under her powerful witchcrafts and alluring charms, fell Man, at best. And, what can he do, that comes after the King? Adam, in the unstained purity of all natural perfections and excellencies of humane nature? Remember this first battle (in which, all mankind, with the first, fell dead at the Serpent's feet; dead in trespasses and sins) and do so no more, Job. 41. 8. Never think of undertaking him, with success, in but the gradually restored Righteous Life, Wisdom, and Armour of Man. In the most restored righteous natural Man, is now found actual enmity to God, but, changeable, pardonable, curable, by the cross; not otherwise. If Satan render this, unchangeable and unpardonable, his work is finished. Christ comes with Fire and Sword (speaks War and Death to Nature, at best) Satan, with flattering kisses and pleasing Words. Who is like to be best liked by Man? The wounds of the true Friend and Saviour, submitted to, will be Salvation: The kisses and smooth words of the enemy, complied with, Damnation; Prov. 27. 6. Satan finds in man, a natural inclination to resist the Cross, as his enemy; and he leaves no means unattempted, conducible to the fixing him, in such resistance. Then, is he his own true subject, in his kingdom of darkness: and God swears in wrath, he shall never enter into his Kingdom of Light. This Woman will not fail to lay her snares and nets before Saints, every step they are making, under the cross, towards the Kingdom of God, while any thing of his natural friend in them, is yet about them. He, was at it, with Christ himself, again and again, while he had any thing of our pure fleshly Nature and changeable life of the Law, in him; Mat. 4. & 16. 22, 23. & Luk. 4. Man, established in his own Righteousness, thinks all safe, for Salvation, when fast lodged in the very arms of this grand mystical Adulteress, the Devil; irrecoverably wrapped and bound up in the bundle of death, caught and held fast in her nets and snares, while pleasing himself with hopeful thoughts, that his soul is bound up in the bundle of life, with the Lord, as David's, 1 Sam. 25. 29. The persuasive words of Man's and Satan's wisdom, are exactly calculated to gratify the desires of humane Nature, in order to fix men in enmity to the unpleasing doctrine of the cross, upon it; and so, perfectly deafen them to the voice of the true Shepherd; all the words of God's Wisdom, in himself and Saints; to all spiritual charmers, charm they never so wisely; Psal. 58. 4, 5. Man, by willingly giving himself up, in obedience to (and compliance with) Satan's known lie, against God's known truth, (Heb. 10. 26.) is abhorred of the Lord, and given up by him to such strong delusion, as holds him fast in the snares of this bottomless pit, the very spirit of the Devil, that he be damned with him; 2 Thes. 2. 10, 12. When men are thus caught in the Snares of this Woman, her hands are as bands upon them, powerful cords and chains, they can never break, or get loose from; never get out of this deep Dungeon and bottomless pit, into which they have plunged themselves.  Who so pleaseth (or, is good before) God, shall escape her: but, the Sinner shall be taken by her. 
Nothing but what's unchangeably good, is properly and truly good, before God. No man then, that has not some unchangeable good thing, or goodness in him, can please God. Without a spiritual Faith, (or new-creature principle of life and action, something of the life of the Faith of the Son of God (Gal. 2. 20.) distinct from, and superior to the most righteous life of the Sons of Men) 'tis impossible to please God; Heb. 11. 6. Man, wise, strong, and honourable in Christ, as a fleshly Bridegroom, that has restored the old, first-creation righteous life of Nature in him, and rendered him fruitful there, (1 Cor. 4. 10.) This is not yet the He, that singly as so, pleaseth or can please God. For then, what was Paul, that had quitted all the advantages or privileges, that such knowledge of Christ himself after the flesh, brings along with it, and includes in it? 2 Cor. 5. 16. He became a fool, weak, and despicable there, having parted with all that, as dung, for the knowledge of Christ after the Spirit, in his Gospel-life, into which, risen from the dead; Phil. 3. 6,— 10. Rom. 7. 1,— 4. Christ requires his Law or first-Covenant Spouses, to quit him there, as he, them; die with him, there, in order to meet him, in the life of the second. First-Covenant Spouses or Children of Christ, live in him: but, he comes properly to live in them, in the second; Gal. 2. 20. 'tis but the Life, Wisdom, and Righteousness of Man, Christ restores, and afresh sets up in Men, in order to render them his first-Covenant Children and Spouses. The Life, Wisdom, and Righteousness of God, a spiritual immortal Gospel-life, he sets up in the second, in the room of their surrendered, fading, mortal Law-life, in the first. Christ abolished death (or crucified that Law-life, in himself, that was subject to death) and so, brought a Gospel-life and Immortality to light; 2 Tim. 1. 10. This is true life, in an absolute sense: th'other, but a shadow. In the infallible Light, or spiritual Understanding, that accompanies (and is found in) Gospel-life, are true Saints enabled to discover all the wiles of the mystical Woman, here. All the subtle practices and falsehoods of evil Angels (coming as false Christ's, and their false Apostles and Prophets (Mat. 24. 24. & 2 Cor. 11. 13, -- 15.) in the dress, language, and nearest resemblance of the true Christ and his Prophets or Apostles) lie open and naked, before that understanding in spiritual Saints, that judgeth or discerneth all things; 1 Cor. 2. 15. That Spirit, in which they can discern the deep things of God (ver. 10.) the utmost depths and heigths of Satan, can't lie hid, from. All his nets and snares are seen, and all his power of darkness, overset and mastered, by this Gospel-spirit, and marvellous light thereof. When the mysterious methods of God's wisdom, for Salvation, are seen, all the depths and methods of delusion, Satan can use (in the utmost stretch of his Serpentine Wisdom, to destroy Men) fly open. All Satan's Apostles, Ministers of his Gospel, in whatever variety of doctrine, form, language, or way, in the same sandy, fallible, first-Creation Principles, do all centre in this point (whatever their thought or intent be) to run their hearers into the very arms of the Devil, as their only security, for Salvation. If the Devil can impose himself upon them, as Christ and God (as he can, 2 Thes. 2. 4.) This must needs be the issue and result of all their teaching; 2 Cor. 11. 13,— 15. Their end will be, according to their works. All's earthly, and so, fuel for the fire of that Wrath, that will be kindled on them and all their earthy doctrine, life, and works, at the day of the Lord's appearing in that Gospel-spirit and life, they'll be found in unchangeable enmity to; 2 Pet. 3. 10. No wisdom of Man, secures from this Woman, here. Adam, in his unspotted naturals, clear from all silth of flesh and spirit too, was not fence-proof against the wiles of this Woman. The womanish, fading, changeable first-Creation life in the evil Angel, when fallen, was too subtle and powerful, for man in his inferior womanish-life, of the same kind, to deal with, before his fall. Satan's first lie to Eve, passes currant all along this World, (with multitudes of professors and high pretenders to the Gospel of Christ and Kingdom of God) for the very Gospel of Christ; to wit, that the established righteous life of the first Creation-state of Man, is eternal life; that man need not (will not) die at all. Literal Sodom, Egypt, and Babylon, are made up of Men, fised in corrupt Nature, given up by themselves, and therefore also, by God, to the vile affections, enormous lusts, and madnesses of that; Ro. 1. 26. Mystical Sodom, Egypt and Babylon, are made up of Evil Angels and enlightened first-Covenant Brethren or Professors, established or fixed in the 〈◊〉- righteousness of Man, and so, in unchangeable enmity to the Gospel-righteousness of God. These two sorts of Babylonians and Sodomites, in these last and worst of times, do, or will so fill the scene, with their superabounding iniquities, literal and mystical, as to leave no room for any hearing of Christ's Gospel, at all. The spiritual Saint, by his Gospel-life of that faith that overcomes the World (1 Joh. 5. 4.) remains secure, amidst this vast heap, this innumerable multitude of Babylonians (visible and invisible, evil Men and Angels) under the protecting shadow and comforting influence of Christ's new name, that's the strong Tower, into which he runs and is safe; Prov. 18. 10. Heb. is set aloft; to wit, on that Rock, that's higher than he; Psal. 61. 2. But, all incorrigible, wilful haters and refusers of Christ and his Gospel-truths, will (every one of them) be taken in the snares of the said Woman. So, it follows; Text. But the sinner shall be taken by her. He that's abhorred of the Lord, falls into the mouth of this strange Woman, whose heart is a deep pit, full of snares and nets; and her hands, bands. Who is this sinner, the Lord abhors? The fixed, incorrigible hater and loather of God, and his Spirit of Grace (called God's Soul or Spirit; as the spirit of nature, Man's Soul) Zec. 11. 8. All blind leaders, with their followers, tumble into this deep ditch or pit, Prov. 23. 27. Luk. 6. 39 All, whose minds are willingly blinded by the God of this World, the Devil, lest the light of the glorious Gospel of Christ, who is the supreme creature-image of God, should shine into, or upon them; all such, embrace Satan's accursed, other, contrary 〈◊〉, and his spirit of unchangeable enmity to Christ and his. They are engaged, what in them 〈◊〉, to shut up the Kingdom of Heaven, 〈◊〉 off the 〈◊〉 of that Kingdom, out of all hearing, or reception; and to 〈◊〉 open the Kingdom of the Devil, asserting that, to be the Kingdom of God; and his Gospel, Christ's. So are they, with their admirers, engaged in 〈◊〉 of the bottomless pit of deceits, full of snares and nets, as the very Kingdom of God, and Salvation to men. And, they 〈◊〉 others to hope, that they will confirm or make good their word; Ezek. 13. 6. In a 〈◊〉 spirit of Divination, do Devil and Man, jointly declare this; and boldly affirm, 'tis in the Lord's Spirit of Truth, they say so. They say, the Lord saith. They see nothing but vanity, and preach up nothing but perishing vanities (the natural excellencies or fading things of Man or Angel, in the first-creation) for eternal Life. They speak only of the world, this world's vanities, and the world hears them; all the world wonder's after them; 1 Joh. 4. 5. Rev. 13. 3. All, in the but earthly spirit of nature, corrupt or righteous, are for such Preaching, or none at all. Satan's Apostles or Ministers, come forth, in great variety of form, language, and way; all, making but a universal Babel of confusion, running their hearers into the very bosom of the Devil (the bottomless-pit of all deceits and falsehoods) as their only security, for Salvation. Men are deeply concerned, to take heed who they hear; not such strangers to, and enemies of Christ's Gospel (Jo. 10. 4, 5.) and then, what, and how they they hear (Mark 4. 24. Luk. 8. 18.) that they rightly take the voice or words of the true Shepherd, and his Spiritual Apostles or Messengers; and obey them. Many may hear right Gospel-words, and not understand them, Mark 4. 12. And then, they'll not follow or obey them; but, run still after Satan's Law-Gospel. Those that distinguish not the Words of God's, from those of the Serpent's & Man's Wisdom, how, should they scape the snares of this grand mystical Adulteress? If they suffer themselves willingly to be beguiled into a persuasion, that Satan's Gospel, and that, which true Saints call Christ's, are all one, they are caught in the snares of the Devil. Satan's Apostles say, those that pretend to be Christ's, differ from them only in an affected singularity and disguise of words, not matter. While this shuffle will serve the turn, Satan's Gospelers find it not needful or convenient, to enter the lists, for a debating the case with Sion-Saints, about a true Gospel-state. But, if Christ's Gospel come forth, in such sharp, discriminating language, as to evidence its distinction in the whole matter of it, from Satan's, and Man's; than, to prevent, yet, any farther trouble, about it; they sit in their Majesterial Chair; and, in general (without meddling with any particular in it) decry it for the most dangerous, destructive blasphemy and falsehood, that ever was invented, or imposed upon Men; worse than Popery or Mahumetanism; then the grossest Idolatries, or most brutish practices of any Heathens. This general vilifying Christ's whole Gospel-doctrine, and assertors of it, as the vilest of doctrines, and men, they 〈◊〉 a far easier and safer way, then to meddle with any particulars of it. Thus far, and at this rate, only, seems the shock of opposition to be given to it, and managed against it, at this day. But, if matters once grow to that pass, that some valuable number of awakened Saints, and spiritually convinced Men, should be the Assertors, Followers and Owners of the very Christ, the very Gospel, so as to give occasion to Satan's Gospel-ministers, to say (in the same leavened, sour spirit of enmity to God, with the Pharisees) Perceive ye, how ye prevail nothing? behold, the World is gone after them; when this comes to pass, enemies will go another way to work. The Jews, when they could not resist, or bear up against the wisdom and spirit, by which Stephen spoke; they could and did (through the permission of God, and instigation of the Devil) silence him, as they reckoned, with stones. But, he being dead, yet speaketh, as Abel, and all other such witnessing Saints, most injuriously slain for the Testimony of Jesus, in the Spirit of true Prophecy. The regenerating, transforming, assimilating touch of the Gospel-spirit of Christ, six Man's versatile, changeable Law-spirit, in eternal obedience to, and harmony with God. The degenerating, transforming, assimilating touch of the spirit of the Devil, on Man's, fixes it with himself, in unchangeable enmity to God, as the very principle of his life, desire, thought, word, and action. By one or other of these unchangeable good or evil spirits, comes man to be lodged up, in a state of eternal life or death; a bed of true rest, and unspeakable joy (Isa. 57 1, 2.) or of everlasting sorrow (Isa. 50. 11.) torment, and vexation of Spirit. He that's born of God's unchangeably good Spirit, is secure from the transforming touch of the unchangeable evil-one; 1 Joh. 5. 18. The touch of spirits is a qualifying, alterative touch; baptises Man's changeable spirit into the unchangeable toucher, the Spirit of God, or of the Devil. By the death of their own spirit, that Satan can touch; and 〈◊〉 into the life of God's Spirit, he can 〈◊〉 touch; by this way and means, and this only, are Saints 〈◊〉 and 〈◊〉 from all the nets and snares of this grand Adulteress, the Devil. The whole World, all that take up in their worldly, earthly life of nature, run into them. A babe, a suckling in Christ's Spirit, is too hard for 〈◊〉; Psal. 8. 2. Man, in the highest restored perfections of his own, is no body in his hands; Job 41. The incorrigible first-creation sinner is taken by her: the new-creation Saint, who alone pleases God, shall escape all her nets, snares, hands or bands, for ever.   

Vers. 27. Behold, this have I found (saith the Preacher) counting one by one, to find out the account,  
Solomon, in the Sanctuary-balance, the alsearching new-Creation Spirit of true prophecy, weighed one thing after another, so as to give a clear and full account of what he was so inquisitive, after; an everlasting state of Truth and Righteousness. He weighed and tried all parts of the first Creation, the utmost goodness and excellencies, found in Man and Angels, before their fall; or restored in Men, since; and, in the total sum of all, found the one thing necessary for the true blessedness of any, wanting. 'Tis not in the whole first-Creation Land of the living (Job 28. 21.) or state of Life. No such thing, found he, in the whole heap of this World's Vanities. So arrived he, at this negative satisfaction, that there's no hope of ever finding true happiness, there. He resolved therefore, no longer to squander away his time, with others, in seeking for the living amongst the dead; or, true Life and Happiness, in a Region of Darkness, and of the shadow of Death. No such life, as will swallow up Death into Victory, is to be found there; nothing, but what Death will swallow up, into Victory; and triumph over, for ever. This, he declares,   

Vers. 28. Which yet my Soul seeketh, but I find not: one Man, among a thousand, have I found; but, a Woman among all those, have I not found.  
No unchangeably good thing, could he find in the first-creation. What then found he? One Man, among a thousand; but, no Woman, among them all. No true happiness, to Man or Angel, in the changeable, womanish, first-creation life of either. What's not there, can the wisest man never find. 'Tis folly to seek it, there. The self-evidencing vanity of all first-creation things, is such, that all and every one say, 'tis not in me, in us; no true life, wisdom or goodness, no manly, unchangeable new-creation Wisdom, Life, or Goodness, is to be found in or amongst us all; seek while you will; 〈◊〉 28. 12, -- 22. The first-creation life of Nature, in the first-covenant spirit, or Law-principle of action, God always saw defective, as to the true blessedness of Man or Angel. He had beforehand, therefore, even from everlasting, set up (prepared, and kept in reserve, to bestow) a creature-life of everlasting Righteousness, in his new-Covenant Gospel-spirit, that's in unchangeable harmony with his infinite Divine Spirit. Heb. 8. 6, 〈◊〉. The Law makes nothing perfect; (Heb. 7. 19) no incorruptible Perfection or unchangeable good, is to be found in the natural, first-creation make, or Law-life of Angel or Man. The Law never had in it, nor therefore could give true Life or everlasting Righteousness to any; Gal. 3. 21. 〈◊〉 Is it could; no need of Grace, Gospel, new-Covenant., new-Creation. Man's and Satan's Gospel says, there is 〈◊〉 Life, in the first Covenant principle, the spirit of the Law; or natural, first-creation-state; ye shall not die at all. What need then of a second? Never look farther, for eternal Life. Adam's yielding to this Doctrine, slew all his posterity. Yet, abundance of his posterity, when restored to some measure of the life they had, and lost, in and with him, are at the very same point. Can't the universal sad experience of Mankind, as to the dreadful consequents of their first sin (nor all examples of like Apostasy, since; nor all the abundant, reiterated Warnings and multiplied Counsels of God, or Instructions, by the mouth of all his holy Prophets and Apostles, or Messengers, since the World began; yea, and by the Son himself) prevent men's running into the same error, sinning after the similitude of Adam's transgression? What then, can? How currant does renewed old first-creation life, pass, at this day, for new? and the words thereof, for Gospel? How mad were the righteous Jewish Teachers and Professors, with Christ, for disturbing their peace, and dashing their hopes, in Satan's Gospel-state? Whereas 'tis in God's new-creature life and wisdom, only, on the death and loss of all this, we can receive God's eternal good things, to have, hold, and enjoy, for ever. These are we to eye, and look at; 2 Cor. 4. 18. 1 Pet. 1. 3, 4. Not one Woman, could Solomon, a true spiritual Preacher, find, in the whole first-creation; not one Man, or Angel, in that changeable, womanish state, in whom was any such thing as eternal Life, or everlasting Righteousness; any unchangeable good thing. From his certain experience, and infallible sight hereof, he declares, it's never there to be had. But, he leaves not the point, so. On this Negative testimony, giving a dash on the whole first-creation state, he proceeds to the Affirmative, showing where the one thing necessary, unchangeable Goodness, is to be found; in the second or new-creation Spirit and State, signified by the one Man, among a thousand. The manly Spirit of the second Adam, never sinned; nor can any, born of it, as living and walking therein; 1 Tim. 2. 14. 1 Joh. 3. 9 Gal. 5. 25. This one Man, the manly new-creation Spirit, Solomon found among the many thousands of blessed Angels and Saints, yea, in Christ the head, and all the members of his mystical body, the Church; Col. 1. 18. 1 Cor. 12. 13. Eph. 5. 23. Christ, and all his true thorow-followers, whithersoever he goes, and calls them, make up the one mystical Man, in unchangeable opposition to the Devil, and all his Babylonish Party of Angels and Men, fixed in the first-creation, womanish state, the whole mystical-Whore of Babylon. Not one Man, nothing of the manly new-creation spirit, in all these; nor one Woman, to be found, nothing of the womanish spirit, in all the completed new-creation body of Christ, the one mystical Man. All these come to be of the same mind and judgement, in every thing, as one Man. There's no Female in new-creation Life: no Male, in the first. Angel, Man, and Woman, are all but the mystical Woman, in the first; and, when fixed there, unchangeably so; and so, an unchangeable Adulteress, against the man Christ, to whom she ought to have been married, in the second. In a peculiar, prerogative-sence, Christ himself is the one Man among a thousand, even thousands of thousands of his Spiritual Saints and Angels, as the fountain of that Life, they are all partakers of. He never fails to give it, in the distinct measures and seasons, appointed by his Father, to all, the Father has given him; Joh. 17. 2. All the things of the Man, here, are eternal: of the Woman, temporal. Eternal Life and Death are set before us, in these two Spirits, the manly second, and the womanish first-Creation Spirit. All that hate Christ, in the second, love and choose their own eternal Death, in the first; Prov. 8. 36. Christ, the one Man, Solomon found among the thousands of his Saints (in a headship of pre-eminency over, and above them all) comprehensively signifies the whole number of elect Angels and Men, in whom his one Spirit lives; and they, in it. Here then have we the negative and affirmative Testimony of this Kingly Preacher, in this grand concern of Man; where eternal Life is to be found; and where, not.   

Ver. 29. Lo, this only have I found, that God hath made Man upright; but, they have sought out many Inventions.  
Here's a farther account, not only of the first-creation state, but man's evil use thereof. God made him upright, pure, clean, and righteous, without spot, any filth of flesh or spirit; very good, (Gen. 1. 31.) but, changeably so. So, soon did he make himself, very evil, by rebellion against him that made him very Good. This, by following his own many evil inventions. Having once rebelled, do men set themselves to seek out many inventions, to justify and fortify themselves, in their self-chosen evil way of rebellion against God, to their own destruction. This destructive trade, are they at, might and main, turning the deaf ear to the spiritual charmer, the spirit of Truth, in Christ and his followers; wholly rejecting all the Counsels of God, against their own souls; Luk. 7. 30. This is the case of all first-covenant Lawyers (in the renewed righteous life of the Law, in their own spirit of Nature) in enmity to the newness of life, in Christ's Gospel-Spirit of 〈◊〉, and all the words thereof. They resolutely and confidently walk in their own invented paths, to damnation; refusing, resisting, defying, contradicting and blaspheming the only way of God's invention, and most wise contrivance, for their Salvation. God's abundantly declared way, from first to last, and all along, is a death-pass to the spirit of Nature, under the cross, or death-work of his Spirit of Grace, into its own everlasting righteous Life. It takes down their natural, sandy-foundationed Building, to build them up anew, in its rocky-life, that's 〈◊〉 than theirs, as the Heavens than the Earth; a Life, a Glory, never to be done away. Man is grown to have exceedingly contrary thoughts and ways, to God's, in reference to Salvation. And, he will on, in his own invented way, to destruction; rather then in God's, to Salvation. Hereby have all Men, (in and with the first) and many Angels, given many infallible sinful proofs, the wrong way, of the changeableness of the good and upright state they were 〈◊〉 in. The good Angels, with their head, as the Lamb 〈◊〉 from the foundation of the World, proved it, the right way, by a death of that, and resurrection into a life, unchangeably good. 〈◊〉 the Head looked and went, they looked and went; turned not, or looked back, as they went. When he was lifted up from the Earth, or out of the earthy, changeable first-creation life of Nature, these angelical wheels or chariots were lifted up, by him. For, his spirit was in them; Ezek. 1. 12. and, v. 19, 21. and Ezek. 10. 11. The spirit of the living creature, or, spirit of life was in them; v. 16, 17. They followed the Lamb, whithersoever he went, through the death of the first-creation state, into the Resurrection-life of the second; in which, he became the firstborn from the dead; Col. 1. 18. In the utmost reach of those words (Rev. 14. 4.) the peculiar Spousal Saints follow the Lamb whithersoever he goes, over all the heads of the highest elect Angels, sitting on the very Throne with him, as his Bride and Wife; about which they stand (Rev. 7. 11.) as friends of the Bridegroom and his choice Bride, from among men.  
A sinless power of sinning was in Angel and Man, at best. The exerting this, in sinful Acts, was their sin and fault; unpardonable, in Angels, at first; pardonable in Men, till wilfully committed the second time, in their own persons, after the similitude of Adam's first sin. This amounts to a fixed preferring the Life, Wisdom, and Nature of Man, to the Life, Wisdom, and Grace of God; the Creature, to the Creator. The fruit of this their own device and invention, will Men find a sourer Grape than Adam, at first ate; unchangeable Wrath; Prov. 1. 31. Many such do prosper in their own self-chosen way, having more than heart can wish, in this World. They set their mouth against the Heavens, or heavenly Spirit of Christ, in himself and Saints. Psal. 73. 7,— 9 But, what come they to? Desolation, in a moment; they are utterly consumed with terrors; ver. 18. 19 They spend their days in wealth, or mirth; and, in a moment, go down to their eternal grave, Job 21. 13. These fat and strong cattle, in first-Covenant Life, Strength, and Wisdom, thrust with their shoulder, and push the diseased with their horns, the lean, feeble, poor and needy cattle, Spiritual Saints, whose Natural Man is death-struck by the Cross or Gospel-sword, plagued and chastened continually, thereby; Ezek. 34. 20, 21. Psal. 73. 14. Those, the Lord is thus disciplining, for Salvation (Heb. 12. 6, 7.) the poor and needy little ones of Christ's flock, do the sturdy, daring, stiffnecked, self-confident, proud, fat, full, wise, strong, and honourable (1 Cor. 4. 10.) first-Covenant cattle, despise, deride, shoot all their revengeful Arrows, bitter Words, against; Psal. 50. 20. Their teeth are Spears and Arrows; their Tongues sharp Swords, against them; Psal. 57 4. Thus are they merrily posting to the Chambers of Death, while the impoverished, needy ones of Christ, are passing through much Tribulation, into the Kingdom of God; Act. 14. 22. The former make swift steps, in the broad way, to Destruction: the latter, safe steps in the narrow way (under the Cross, that narrows and shrinks Nature to death) unto Salvation. The former set their heads a-work, to invent what will gratify their own Wills, in a known contrariety to God's. They fond and madly please themselves with hopes of Salvation, in a state, all mankind have experienced, no such thing was ever to be found in, at best, in innocency. The Righteousness of it, then, was but a fading Garment; Since the fall, 〈◊〉 rags; Isa. 64. 6. Think they, to enter the Kingdom, and sit at the Marriage-Supper of the Lamb, in such Garments, where all the Guests are clothed with everlasting Righteousness? See what's like to become of them; 〈◊〉. 22. 11,— 13. Their life is not of the same kind; nor, their Garments of the same Cloth, make, or fashion, with the true Saints. So will they be thrown out of Christ's Kingdom of Marvellous Light, into Satan's accursed Darkness, their own proper, deserved place, with Judas; Act. 1. 25.  
Angel's first sin rendered them unchangeably evil, because unpardonably wicked, being a full, noon-tide, daring, and most presumptuous Sin, against the Holy Ghost. 〈◊〉 first sin, rendered him but changeably evil: and if he love that so well, as to become unchangeable in it, he will sinned himself in the same condition, with evil Angels, even in unchangeable enmity to God. Let God then be true, and every Man a liar; Rom. 3. 4. God made Man upright; Man, by his own evil choice and invention, has spoiled himself, and is the single and only demeritorious cause of his own ruin. He seeks out many inventions. Error is manifold; Truth, one; the Gospel-spirit of Truth, one, in head and members. Men are tossed to and fro, into variety of Opinions and Ways, from their various conceptions, in their fluid, wavering, unstable, unconstant spirit, under the blasts and inspirations of Devils. David aware, of this, prayed for that right or constant Spirit of God, the evil one can't touch; Psal. 51. 10. 1 Joh. 5. 18. Yesterday, to day, and for ever, from everlasting to eternity, is God's Creature-Spirit of Truth, one and the same. This 〈◊〉 the one thing, with all its things of God, awakened Spiritual Saints are for, and interpret the Scriptures of Truth (given by this Spirit of Truth) into. Man's one thing (and things of that thing) is his own spirit of nature, which, by the Conceptions and Words of his own Wisdom, he interprets all Scripture into, in favour and defence of himself, against the cross of Christ, (and all the spiritual Truths and sense of Scripture, the things of God) as the very sum and substance of all his humane Divinity. And, he will not endure this one thing of his, should be called by its right name, a spirit of direct enmity to God, and all his Gospel-truths'. Consequently, as unwilling is he, Christ's one thing, or Spirit of Truth should be called by its right name; or any name, at all. He denies, there is any such Holy Ghost, or Spirit, at all, communicable to men. John's Disciples, and conscientious, faithful followers, in first-covenant holiness, Paul found at Ephesus, wholly ignorant of any such thing as this Gospel, new-creature Spirit, or Holy Ghost; Act. 19 2. Men clap all the titles of Christ's one thing, on the back of their one thing, that's a spirit of darkness, enmity and death. Their but renewed spirit of Nature, must needs amount to a state of Grace, Regeneration, New Creature, Heir of the Kingdom of God. What then must the very Christ, the very Spirit of Grace and Truth, be? a Blasphemer, a Devil. Thus did the children of the Devil, first-covenant Professors, baptised into his spirit of unchangeable enmity to God, call the Holy Ghost, or Gospel-spirit, in Christ himself, with all its Words. Joh. 1. 11. & 8. 44. & 10. 20. and, Mat. 12. 24,— 32. This subtle, Serpentine trade won't do man's work, when God is Judge himself; Psal. 50. 6. He will call every thing by its right name. Man's Wisdom, in Divinity, calls every thing, by a wrong name; all his natural, God's spiritual things. And, what name, title, or character, then, God's things must have with him, is easy to guests. If natural Man or Angel will needs be as Gods, in the proudly and presumptuously assumed sovereignty, and uncontrolled exercise of their own Wills, they'll certainly judge and call the true Spiritual Man, a Fool, that quits all this as dung, with Paul, which they ruffle in; Host 9 7. 8. 1 Cor. 4. 10. No remedy for this, in Man's day, or Judgement. In God's, there will. True Saints ought, in Faith and Patience, to possess their Souls, quietly waiting for the decision of all Zion-controversies, at Christ's second appearing, to their Joy, and to the Confusion of all their self-confident, proud, boasting enemies; Isa. 66. 5. Your first-Covenant Brethren, that hate you, sit and speak against you (Psal. 50. 20. Ezek. 33. 30.) and cast you out, excommunicate you, as Blasphemers; but I'll appear, says God, to your Joy; and then, they shall be ashamed. I'll excommunicate them out of my Church, and lay them under the Anathema Maranatha, for ever; under my everlasting Curse and Wrath. Let the naturalist then, or first-Covenant Brother, for a season, wear the title of the second, and allow him nothing but Blasphemer and Madman: consider the great Lord and Master. Did not he quietly endure the Contradictions and Reproaches of such Righteous first-Covenant Sinners against the second, in his own day, and turn, on Earth, among the only professing People, in the World? All will out, at last; after all scrambling confounded doings, in this dark World, and Kingdom of Satan. All shame will be laid at the right door, and God and his true Saints be glorified. All, in good time. God's time is best. Mean while, the one, uniform truth of God (most harmoniously represented, all along the Scriptures of Truth, in great variety of Similitude, Language, and Type) is, in a manner, universally rejected, even by Professors; and, their one sandy-foundationed thing, by a lying Spirit of Divination, set up in the room thereof (which, in the highest sense, is the abomination that makes desolate Mat. 24. 15.) and, herein, boast they themselves, as to that great variety of the many Inventions, they stand here charged with, as their own self-destroying folly and madness. The true spiritual Church own only one God and Father of all, one Lord, one Faith, one fire-Baptism, one Spiritual Circumcision, setting fire upon, and cutting off all fleshly life, holy and profane, in Pharisee and Publican. The Church on the sand, has many Gods, many Lords of their Faith, which are many Devils, many Men, in their differing and various teachings or doctrines; all which, in the same lying spirit of Divination, do tend directly to the Destruction of themselves and hearers. Such false Christ's and Apostles, evil Angels and Men, will, in these latter times, more than ever, pass unquestionably for the true, as coming in the guise, language, dress, and appearance thereof. Has not the true Christ and his great Apostle foretold all this? Mat. 24. 5. & ver. 23,— 25. 2 Cor. 11. 13,— 15. In such disguise, they'd deceive, if possible, the very Elect. The Worldly Church, on the Sand, boasts of such variety of Invention, as amounts to but a glorying in their own shame. Such poetical Creation-Preachers are always liars; Tit. 1. 12. Under all pretence to Gospel, are they the flattest enemies to it. They come with methodised discourse (in the contrivances and Words of their own Wisdom) Doctrine, Reasons, Uses, Motives, ordered and placed rank and file, in Battle-array, with the Armour of Man, upon them, to fight the Devil's Battle against all Spiritual Saints, and Gospel-truths'. These are your Gospel-Merchants, that corrupt (or deal deceitfully with) the word of God (2 Cor. 2. 17.) destroying Souls, for dishonest gain, Ezek. 22. 27. They labour to make the truly Righteous sad, by their reproachful censures; and strengthen the wicked, in their hidden, mystical uncleanesses and abominable Idolatries; Ezek. 13. 22. They interpret Scripture into anti-Gospel-Doctrine, and then invent reasons for it, uses of it, motives and arguments to follow and obey it; all, to encourage people in their Self-chosen way to the Chambers of death, the congregation of the dead, or assembly of Giants, the Gigantic sighters against God; Prov. 21. 16. Gen. 6. 4, 5. All their Preaching, Reasons, and Uses, as pretending to show and lead men into the true Gospel-way of Salvation, runs in a strain of direct enmity to all the spiritual reasonings and words of Christ's Gospel-spirit; and so, to the whole Counsel of God, Paul declared; Act. 20. 27. The right opening the Scriptur's, is an opening the Kingdom of God. This does the true public one Gospel-spirit of Christ, in himself and Saints. The private natural womanish changeable spirit of man, shuts out all spiritual, Kingdom-truths', and in union with Satan, opens his kingdom or bottomless pit of deceits, and preaches up that first-creation state he has chosen, as the only true Salvation. When thus resolutely engaged, they dissuade all people; and frighten them, what they can, from touching or coming near such doctrine (as indeed opens the Kingdom of Heaven) as the arrantest Heresy and Blasphemy in the World. This is the old Pharisaical trade of hypocritical Sinners in Zion; Mat. 23. 13. But true interpretation of Scripture, in that Spirit and Wisdom, none are able to bear up against, (Act. 6. 10.) will speak for itself, in the hearts and consciences of the hearers; and be a savour of life or death to the obedient receivers, or wilful rejecters thereof. The Cryptick Methods and Arts of man's mercenary wisdom, are calculated to deceive. All their Elocution, Mymical gestures and affected tones, look this way. These humane Artifices are not to be used in uttering the words of God's Wisdom; but clear, powerful, spiritual demonstration; 1 Cor. 2. 4. This was the way of Christ, and his inspired Penmen, or Teachers, in the words of his Wisdom, whether speaking to a multitude, or only in answer to particular inquiries. Convincing evidence, and demonstration, in the Wisdom and Power of the Holy 〈◊〉, were they always for. An open 〈◊〉 to the 〈◊〉 voice, and too general reception of the methodised words of man's wisdom, as orthodox-Gospel, does wonderfully disframe People's minds, and prejudice them, as to a right listening to one right Gospel-word of God's. If the true Gospel-Preacher gratify not their prurient or itching ears, their vain, wanton understandings, or fancies, with the humane methods, they have been, all along, accustomed to, and habituated in; from enmity to, and dislike of the matter, they'll pretend that occasion, to fly off from any farther hearing it. The numberless things of the Gospel one thing 〈◊〉, the Pearl of great price, the unspeakable gift, the Thoughts, Affections, Words, Works, Births, Fruits and products thereof, will be sound to outnumber, as well as transcendently to exceed in dignity, all man's first-creation no-things, shadows, things that are not. Things 〈◊〉 have their numerous varieties as well as excellencies, above all first-creation perishing vanities. The New-creature Gospel-spirit, brings with it, into man, the New-creature Life, Wisdom, and 〈◊〉 of God; that is, that creature-life, that (being in Christ, personally united with the Divine; and, in Saints, in unchangeable harmony with the Divine) is called the Life of God; and they that have it, are said to be born of God, and partake of the Divine Nature; 2 Pet. 1. 4. All things are theirs, and they are Christ's, and Christ is God's; 1 Cor. 3. 22, 23. God, or the infinite Divine Nature is their inheritance, by way of object, to their sight and enjoyment; not an ingredient into their persons, as in Christ's. That's his supereminent Prerogative. But Saints are Coheirs with him, of God (Rom. 8. 17.) as to the vision of, and feeding on the Divine Glory, to eternity.  
The great design of the whole Scripture, is, to bring Men into the view, love, and enjoyment of things eternal, (2 Cor. 4. 18.) all which, are comprehended in the explained one thing necessary. The vast number of things eternal, in the one eternal Creature-spirit of Christ (Heb. 9 14.) are handed to us, in great variety of Expression, Types, Figures, Parables, Similitudes, with most significant Instructions, about the one thing, or spirit, that comprehends them all; as the natural spirit in Man and Angel, comprehends all their natural things, first-Creation Shadows, perishing Vanities. Those that come to any right frame of mind towards God's Gospel-things, will quit (and rid themselves of) all those Prejudices and false Conceptions, they have been crammed with, and built up in, by worldly-Church-custom's; and freely expose their darling nature, to be touched and hit, between the joints of the Harness, or Armour of Man, by the sharp doctrine and discipline of the Gospel-sword and Cross of Christ. Man, at best, in his own Strength, Wisdom, and Armour, stands ready to resist, and fight against God; not the Devil. Whose side was Paul engaged on, when according to Law, blameless? Every right interpretation of Scripture will be at this work with us, even the darting in mortifying Truths upon Nature's heart, shooting in the sharp Arrows of the Lord, into the hearts of the King's Enemies, even in Saints, the foes of their own house, their own very Spirit (and that, at best) with all the mystical Children, Works, Fruits or Products thereof, as altogether Vanity, and sinful. All the desires, thoughts, and reasonings, our own spirit (the foe of our own house) people's our Souls with, against God, and his only way of saving us, are a numerous throng of Enemies, Fighters and Warriors against God, and the true interest, or eternal concerns of our own Souls. These are all struck at, at every turn, by every right Gospel-word or doctrine of the Cross. If we come, with but itching Ears, to gratify our curiosity, by hearing a few Gospel-words of God's Wisdom, as a novelty among the various Words or Doctrines of Man's, for our understandings to trade in (to furnish notional Discourse, only; and so, to pride ourselves in over-topping others understandings) we shall find ourselves sorely mistaken, in the case. Such a design may seem akin to Ptolomee's curiosity, in procuring the Greek translation of the old Testament (by 72 Jews, 6 of each of the twelve Tribes, called thence, numero rotundo, the Septuagint) to furnish his new-erected Egyptian library, amongst the learned writings of the wise Greeks and others, from others parts. God's Word is another-gets thing, and has far othergets matters to do, with Men, then to furnish a little overly Discourse. Where rightly interpreted in the Words of his Wisdom (or of that spirit, which inspired the holy Penmen thereof) 'twill be a Savour of Life or Death to the hearers; 2 Cor. 2. 15, 16. 'Tis as a sire in and upon Men's spirits (Luk. 24. 32.) A hammer, that breaks the Rock in pieces; Jer, 23. 29. 'Twill prosper in the thing whereto he sends it, accomplish that which he pleases; (Isa. 55. 11.) Life or Death, in and to the respective heedful or regardless hearers thereof. 'Tis dangerous dallying with such sharp, two-edged tools. Do we stand trifling, and lie at catch, with the Pharisees, to see what Gospel-doctrine will be at? Where it will pitch? Alas, alas! Every Word of it, rightly heard and considered, makes a homethrust at Nature's heart, howe'er it slips o'er Men's inadvertent heads, while they confusedly wait for they know not what; hoping to hear some change of voice, in favour to poor. Nature's head, and that the Righteous Life of the earthly Jerusalem State thereof, need not be surrendered to the Gospel-sword and Cross. A like vain thought, to that of King Zedekiah, when he sent privately for Jeremy out of a Dungeon, to speak with him. Is there any Word from the Lord? Says he, to him. There is, says Jeremy; and this is it. Thou shall be delivered into the hand of the King of Babylon; Jer. 37. 17. How Nabuchadnezzar handled him; see, Jer. 52. 8,— 11. The Word of God is a steady, constant Word; not off and on; no yea and nay, with it; all's yea, and amen (2 Cor. 1. 17,— 20.) Or absolute, infallible Truth.  
The mercenary preachers of Satan's accursed other Gospel, in great variety of opinion and way, flourish in worldly dignities and recompenses, for their pretended skill in spiritual affairs; the whole world running after them; 1 Joh. 4. 5. Rev. 13. 3. Amidst this self-exalted crew of mercenary Babylonians, with their many inventions, if the true, spiritual Gospel-Declarer, can but scape blows, he will think himself tolerably treated. He comes with a Doctrine, that strikes at the very root and foundation of all their humane self-interests; the very principle of all their Life, Desire, Thought and Action, at best.    

CHAP. VIII.  

V. 1. Who is as the wise Man? and, who knoweth the interpretation of a thing? (Heb. word) A man's wisdom maketh his face to shine, and the boldness (Heb. strength) of his face shall be changed.  
HEre are too questions; the latter, implying an answer to the former: and then, a declaration of the valuable privileges of the truly wise man. The wisdom of man is nothing in the case. The words of God's Wisdom, his oracles, whether given in Dreams, Visions, or by his true Prophets, are too hard for that interpreter. The new-creature wisdom of God, in Daniel and the three Children, was ten times better than that, in all the Magicians (or wise men) in the Realm. Dan. 1. 20. In this, could Daniel tell both the oraculous dream of Nabuchadnezzar, and the interpretation: those wise men, neither; Dan. 2. The great prophetical Image of worldly Monarchy, from that day to the end of this World, Man's day, and Satan's reign, was the matter of the Dream. Then, the Dream of the great & high Tree, which more particularly related to Nabuchadnezzar himself, was interpreted by Daniel, also; Dan. 4. 22. And, after this, in the reign of Belshazzar, grandchild to Nabuchadnezzar, did the same Daniel interpret the Mene Tekel, on the Palace-Wall, none of the wise Men of Babylon knew what to make of; Dan. 5. 15. and v. 25,- 28, Daniel, as an awakened spiritual Saint, knew the interpretation of the thing, or word, no wisdom of Man could interpret. Yet, does the but restored righteous first-covenant Saint, Wise, Strong and Honourable in Christ, there, (figured by the wise Men of Babylon, Egypt, and the King of Tyre, presumptuously reckon himself wiser than Daniel, or Paul; Ezek. 28. 3. 1 Cor. 4. 10. The Queen, recommending Daniel, to frighted, amazed King Belshazzar (when she saw his thoughts trouble him, and Countenance changed) said, there's a man in thy Kingdom, in whom is the Spirit of God, an excellent Spirit, having the light, understanding and wisdom of God in it; by which he had knowledge and understanding, for interpreting dreams, showing hard sentences, and dissolving doubts, or untying knots, as the Chaldee reads. Daniel interprets the Mene Tekel, and the execution was speedy; For, that night was King Belshazzar slain, by the Medes and Persians, who, after two years' siege, than entered the Town, by diverting the River Euphrates, Dan. 5. 5, -- 31. Here's the truly 〈◊〉 man. His Wisdom consists in, and is evidenced by a right interpreting of Parables and dark sayings, of important concern, in their significancy, but too obscure and difficult for man's wisdom, at best, to deal with, or unriddle. Neither literal, nor mystical Magicians, Men or Angels, in any first-creation understanding, or learning, can interpret them. Such another as Daniel, was Joseph, long before. Pharaoh had two Oraculous Dreams, that by their impression upon his mind, signified, that they signified some important thing, to him and his people: but what, he could not tell. This was left for the true interpreting Spirit in Joseph, to declare. Nabuchadnezzar knew, tho' his Dream was slipped from him, that 'twas an Oracle from God, and had a concerning significancy, so his spirit was troubled, as Pharoah's in like case, till they both knew what their Dreams meant; Dan. 2. 1. Gen. 41. 8. They were both perfect puzzlers to the wisdom of man. None of the wise men in Egypt or Babylon, could interpret either of these King's Dreams. Pharoah's doubled Dream, in two distinct Sleeps, signified the same things, seven years' Plenty, and then seven of Famine. The fat and lean Kine coming out of the River Nile, signified the same cause of the Plenty and Famine; of the Plenty, by its wont overflowings; and of the Famine, by failing therein. The two Kings, for the signal benefits they received by the hand of these two choice Saints, advanced them to great worldly dignities, in their several Kingdoms and days. The Reason given, was, because the Spirit of God was in them; Gen. 41. 38. Dan. 2. 48. & 5. 11. Is this a qualification for preferment with Kings, now a-days, tho' called Christian, that these two Heathen Princes preferred Joseph and Daniel for? Were there true Gospel-Saints in Heathen Caesar's household (Phil. 4. 22.) in Paul's time? Where are such now, in Christian Caesar's households?  
The Wisdom then, or Understanding that judges, or 〈◊〉 all things (1 Cor. 2. 15.) and so, can interpret all words (into those things, signified by them, as God's full intent and meaning in them) this renders the happy 〈◊〉 thereof, the wise man, here meant. It makes him a Seer of God; one that can read, understand, and declare the whole Counsel of God, about the Salvation of men. Such Wisdom, as reaches the deep things of God's very Divinity, and most excellent spiritual creature-things of Christ and God; sure, natural, the lowest general rank of things, in Man and Angel's first-creation-make, can't lie hid, from. The divine and spiritual things of God, knoweth no Man or Angel, in their single, natural make or state; but in the Spirit of God, the new-Creature Gospel-spirit of Christ, becoming the Principle of their Life and discerning, by a new-Creation of them; 1 Cor. 2. 10,— 15. Such Wisdom is not found in the first-creation Land of the living, or State of Life. Visible or invisible natural things, first-creation Vanities, are the bounding (utmost immediately discernible) objects of the highest Wisdom, in that state. No fowls of the Air, Angels, by their mystical Vultur's Eye, or quickest, clearest natural sight, do so much as reach that place or spiritual state in Christ, where true Wisdom, and Understanding are found. Job 28. 7, 12, 13, 20, 21. Spiritual Light, darted on the natural Understanding of Man or Angel, may convince them both, that there are, not only Divine, but Spiritual, new-Creature things, which are quite out of the reach of their bare natural Understandings. And, that 'tis in the awakened principle of spiritual Life, only, they can properly and fully see and enjoy such things. All then, that undertake to handle the written Oracles or Word of God, without this only Key, or true interpreting Wisdom of God, communicated to them, in his Creature-Spirit of Grace, we may easily judge what work they are like to make on't, or what recompense they'll have for their pains. How Men, that handle the written Word of God, in a Wisdom and Spirit, that's foolishness and enmity to the living Word, Spirit, and Wisdom of God, will be handled by that living Word, at last, may easily be guessed. Man, in all first-Covenant Life, Light, Wisdom, Righteousness, Holiness, is but holy flesh: wise, strong, and honourable in Christ; yet, but the natural Man, that can't receive the things of God; for, they are foolishness to him: and Paul, or any true Spiritual Saint, is reckoned a fool, for owning or asserting any such things; 1 Cor. 2. 14. & 4. 8, 10. They are not the objects of the natural understanding, are only spiritually discerned. And he is offended, and stumbles at the cross-doctrine of death to his natural state, as undispensably necessary to his coming at true Wisdom, or spiritual Understanding. Such doctrine, he reckons folly and madness; 1 Cor. 1. 23. Joh. 10. 20. Host 9 7, 8. First then, negatively, where is true Wisdom not to be found? not in the first-Creation Land of the living. Then, affirmatively, where is it to be had? In the new-Creation Land of the living, or spiritual, Gospel-state of life. The Wisdom of Man, that can't discern spiritual Things or Truths, how should it interpret the words of God's Wisdom, that means only such things, by all first-creation shadows, figures, and similitudes? All Scripture, as to the true spiritual intent and meaning of God, is a Book sealed to the highest natural Wisdom of Angel or Man; Isa. 29. 11. All divine and spiritual things of God, meant in the Scripture, are mysteries, fast locked up from that sort of Understanding, in learned, or unlearned Man. Man then, going to work, with that, which discerns no things of God, shuts out all those things, that are shut up from him, out of his humane Divinity, so called; and so, shuts up the Kingdom of Heaven, in stead of opening it, to his Hearers. Let him read, study, and preach, as long as 〈◊〉 lived, he comes not one jot nearer the mysteries or Truths of God, in the Scriptures, then when he lay in his cradle. Yea, worse; he is a direct enemy to all such Truths or Things, when declared; he hates and detests them, as blasphemous Fictions. So, shutting up the Kingdom of God, runs down himself and his blind Followers to the Chambers of death. In a lying humane spirit of Divination, backed with Satan's lying evil angelical spirit, do Men come forth, to declare the Truths of God, and say, the Lord saith; Ezek. 13. 6. God signifies his divine and spiritual things, to Men (which lie quite out of their natural discerning and reach) by such earthly shadows and figures, as are discernible to them; and they lay hold on those shadows, denying all allegorising, or interpreting them into God's Spiritual, Heavenly truths, or things. God's things can be no otherwise spoken to man, then in parables, or by such things as are discernible to him; Mat. 13. 34. The truly wise spiritual Saint, only, understands the mysteries of the Kingdom of Heaven, or, mysterious things of God, signified in the Scripture; v. 11. To others, that stick in the letter, all's a parable; a 〈◊〉. And thus do, even Saints themselves, before the incorruptible Seed or principle of Spiritual Life be actually wakened up in them. And after that, also, their natural Man (so 〈◊〉 as unsubdued and untransformed into harmony with their spiritual, in life, and light) understands not such Mysteries. No Man, in his natural state, receives Christ's Testimony of spiritual, heavenly Truths or things; Joh. 3. 31, 32. Man's very Wisdom or understanding is the Veil on him, the partition-wall, between him and all spiritual things. The exchange of that, by the obedient death of nature, for God's unspeakable gift of spiritual Life and Wisdom, is his only possible way of coming at any right and full understanding of the Scriptures. Man swells and puffs at any thing, his understanding can't reach, and his Will hates: so, scoffs at allegorising the Scriptures, or interpreting them, into some other, farther things, than the literal shadow or figure; lest something should, by so deep dipping into it, be turned up for Truth, that's above his understanding, and not pleasing to his Will. In love to his own Wisdom, he denies there is any other but God's purely divine, no spiritual Creature-Wisdom. And, if any pretend to that, he censures them, for Luciferian Presumption. He denies that superior Creature-wisdom, Saints are partakers of, which is called also, the Wisdom of God; and then, most falsely taxes them with pretending to the very infinite divine Wisdom. The spiritual Saint, only, has the seeing Eye, hearing Ear, and understanding Heart, the senses suited to the divine and spiritual things of God. All others, 〈◊〉, see not; and hearing, hear not, nor understand; Mat. 13. 13, 15; From Isa. 6. 9, 10. The spiritual wise Man, in his new erected intellect and life, sees all things, divine and twofold creaturely, spiritual, and natural, in their very hidden essences, properties, and naked evidence. The natural wise Man, does but conjecture, guess at the hidden properties, essences, and occult qualities (as he therefore calls them) of the very visible, or lower sort of natural things. In the Apocryphal Wisdom of Solomon, we find words to this purpose; Chap. 9 13, -- 18. What man knows the Counsel of God? Or who can think what the Will of the Lord is? The thoughts of mortal Men are miserable, and our devices uncertain. For, the corruptible body presseth down the Soul; the earthy Tabernacle weigheth down the Mind, which museth on many things. Hardly guess we aright, at things on Earth, that are before us: but, things in Heaven, who hath searched out? Thy Counsel, who hath known, except thou give Wisdom, and send thy holy Spirit from above? For so, the ways of Men on Earth, are reformed, as taught things, pleasing to thee; and saved through Wisdom. Lo then, the vast differences of natural and spiritual Wisdoms, or Understandings! The divine and spiritual creature-things of Christ and God, are clearly discernible to the one; and not the lower sort of natural things, to the other. Spiritual Wisdom that sees all the things of God, can interpret all the words of God; declare the very divine thought, intent and meaning, in all. They that have this unction from the holy one, know all things. The said anointing teacheth of all things; 1 Joh. 2. 20, 27. That new-creature, Gospel-spirit of Truth, wherewith true Saints are anointed, guides them into all Truth, and shows them things to come, even all that God will do with the obedient submitters to, or incorrigible Rebels against, the said Spirit, for ever, in eternal Life or Death. This Spirit, in the awaken'd-up seed thereof, will bring to remembrance, words or things past, also; what their natural Man, in the days of their ignorance, has received the report of, by the hearing of the 〈◊〉; and give them the clear, full sight or understanding of, by the seeing of the spiritual Eye, or new Intellect; Joh 14. 26. Job came to the blessed experience of this, by and after the sufferings of his natural Man, under the Cross; Job 42. 5. All things the Father hath, are mine, says Christ; and this Spirit of mine in you, shall show you all (Joh 16. 14, 15.) all the things of my new-creation Kingdom, in the conjunctive Divine and Creature-glories of me, the King thereof; all which, are Mysteries, hidden and shut up from all natural, first-creation understanding of Man or Angel. They can be spoken to that, only in Parables, figuratively represented to it, only, by first-creation Shadows, and Similitudes, in dark sayings, till opened by the spiritual Remembrancer, in Men. This is the Interpreter, Messenger, Apostle, or sent-one of God, as Elihu calls him, that can show to Man his Uprightness (Job 33. 23.) Yea, make him unchangeably upright, in God's sight. He was not made so, by the first-creation. For, then could he not have miscarried, by his many inventions; as, 〈◊〉. 7. 29. This Spirit makes the Saint wiser than all his first-creation Teachers, in the words of Man's Wisdom; who will yet pretend to teach, and endeavour to reclaim him, from his heretical and blasphemous Enthusiasms, as they call the very Inspirations of the 〈◊〉 (Job 32. 8.) The teachings of God. Does the spiritual Saint need, that any such Men should teach him, (1 Joh. 2. 27.) who themselves may be, or are the most criminal Enthusiasts, under the inspirations of seducing Spirits, preaching the very doctrines of Devils? 1 Tim. 4. 1, 2. Christ, as our risen Lord, is the supreme Gospel-Minister, in the said Spirit. And there are no Ministers of his Gospel, save in and of the same Spirit, given to (and quickened up in) them. Thus, see we, who is the true Gospel-wise Man. Paul was such an one, when a fool, weak, and despicable, in the Eye or Judgement of first-covenant Professors or Brethren, wise, strong, and honourable in Christ, there; 1 Cor. 4. 8, 10.  
Having then dispatched the two questions, come we to the declared Privileges of this wise Man.  
t. Such a man's wisdom maketh his face to shine, and the boldness (or strength) of his face shall be changed.  
These effects of the Spirit of true Wisdom, in man, were eminently seen upon the natural Man of Chr'st, in his transfiguration, prefatical to what would be fully accomplished upon him, in the Resurrection. His Face shone as the Sun, and his raiment was white as the light; Mat. 17. 2. After his Resurrection, and Ascent also, he shone brighter than the Sun, to Paul, in his way to Damascus; Act. 26. 13. The Divine King greatly delights in this beauty, put upon men; and men, therein; Psal. 45. 11. This beauty, gives men a holy boldness, in God's presence. No first-creation beauty or righteousness will do this. Filth of Spirit, or enmity to God's Divine and Creature-Spirit, renders all that, deformity and filthy rags; Isa. 64. 6. See what all garments and works in the but restored natural state of Man, amount unto; Isa. 59 6, 8. No flesh (or man in fleshly, first-creation life, and best performances thereof, and in) can stand with boldness, be justified before God (Gal. 2. 16.) or saved; 1 Cor. 15. 50. In the clean, unspottable, incorruptible life, linen or clothing of the new-creation Spirit of Christ, can men come boldly to the Throne of Grace, or appear before God, with success, in their addresses and prayers; Heb. 4. 16.   

Vers. 2. I counsel thee to keep the King's Commandment; and that, in regard of the Oath of God.  
The strict confining these words to the literal sense, may overthrow the very advice given, in them. For, literal Kings oft require what's contrary to the Oath of God; yea, to the common light of Nature. Both the moral Heathen, faithful to his first-Covenant light or Law of rational Nature; and the Jew or Christian, possessed of first-Covenant Life, also; both these are to keep the Command of the King, here meant, who gave them both the said Light and Life; as the enlightner of every man that comes into the World; Joh. 1. 9 As fast as Christ set up in Paul, one light after another (light of Nature, light and life of the Law, and then light and life of his Gospel-Spirit) he walked faithfully, in obedience to him; Act. 23. 1. He obeyed him morally, and then legally, in first-Covenant light; and, then, evangelically, in the light of the second. Man, in all variety of light, aught to be faithful to that King, that gives all; following that light, as his Law, in and to him, for directing his steps, in desire, thought, word, and action. Now, a literal King, oft establishes mischief by an evil Law, or commands things contrary to established good Laws, and wants not for Flatterers, that will tell him, all are bound to obey such his personal Commands, under pain of damnation, from that of (Rom. 13. 1, 2.) most falsely interpreted, in a perfect contrariety to God's meaning, in it. Zedekiah swore Allegiance to Nabuchadnezzar, who gave him that name, signifying, the Oath of God, to mind him of his Covenant. His rebelling, and sending to Egypt for help, against Nabuchadnezzar, God revenges upon him. Shall he prosper? shall he break the 〈◊〉, and be delivered? with the King, that made him King, whose Oath he despised, in Babylon, shall he die; Ezek. 17. 14, -- 16. Yea, v. 19 God calls it his Oath and Covenant, the breach whereof, therefore, himself would recompense upon his guilty head. Nabuchadnezzar and his Council of War, at Riblah, cause his Sons and all his Nobles to be 〈◊〉 before his eyes: then, put out his eyes, and carry him prisoner to Babylon, where he dies; 2 King. 25. 4, -- 7. So, Jer. 39 4, -- 7. and Jer. 52. 8, 11. This got he, by rebelling against the words of the Lord, by his two eminent Prophets, Ezekiel in Babylon, and Jeremy in Jerusalem. A passive obedience to the Civil Magistrate, in suffering for well doing (1 Pet. 2. 20.) is, what God requires, even from Saints (as acknowledging Civil Government an Ordinance of God, under which by Providence, they are put) sigurative to a great spiritual Truth, which is the full meaning of this advice, for keeping the King's Command, here, in passive obedience, under his Cross, and Spiritual Sword, on their natural state, however faithfully they have demeaned themselves in it; as Job.  
Not then denying these literal Truths, as to a right stated active or passive obedience to Civil Magistracies, let's turn our understandings to the ultimate sense of the counsel, here given. The absolute King, here, is Christ, over all the Earth; Psal. 2. 6, 8. This, not in the spirit and life of the Law, as the Jews would have made him (Joh. 6. 15.) but, of the Gospel, into which he raised our nature, in himself. In his resurrection-state, is the Man Christ, the universal Monarch; as Paul interprets Psal. 2. 7. Act. 13. 33. By love or force, shall every knee bow to, and tongue confess this King. All friends and foes must and shall pay homage to him, when he takes to himself his great reigning Power; (Rev. 11. 17) or actually comes forth in the visible exercise thereof. None shall be able to hurt or hinder him, or his true subjects, in his peaceable Reign over all. He will dash enemies in pieces, like a Potter's Vessel, with his Iron Rod or Sceptre; Psal. 2. 9 Isa. 11. 1,— 9 In that all-powerful new-creation life and name, into which he has raised our nature, will he do all this, to foes: Nor is there Salvation in any other name or life, for friends; not in his partaken-of Law-name or life, by the knowledge of him after the flesh, or conformity to him in that perfect changeable first-covenant life of the Law, he took, as born of a Woman; but that, into which raised out of the death of that; Act. 4. 10,- 12. He says, that of himself, in his Law-life, he could do nothing. The obedience he had to perform in that, was passive, as commanded of his Father, John 10. 17, 18. This suffering obedience, appointed by the Father, when finished, (Joh. 17. 4.) our nature in him, was glorified and exalted by the Father, into a life, wherein he can do all the Father doth; Joh. 5. 19,- 27. So, Saints can do nothing of themselves; or, in their own Law-life, towards Salvation; but, on the obedient surrender of that, in Christ's Gospel-life can they do all things; Phil. 4. 13. God, then, works all in or for them, and they work all their works in him. Isa. 26. 12 Phil. 2. 13. Joh. 3. 21. But, consider how great this Man, the King of Saints, & Ruler of all, is; He is anointed above all his fellow-brethrens (that are Coheirs with him, of God) in the transcendent prerogative of his fountain-creature-life of everlasting righteousness, and also of his infinite divine life; Psal. 45. 7. Rom. 8. 17: Saints, that are Kings & Priests to God, will ever own him as their 〈◊〉 King of Kings, Lord of Lords, and Highpriest, in a transcendent supremacy over, and superiority to the highest Saints, and all Saints and Angels, put together. All are to honour him, as they honour the Father; Jo. 5. 23.  
See then the weight of Solomon's Counsel, here, for keeping this. King's Commandment, to whom God has given all Rule and Authority over both Worlds, as Heir of all things; Psal. 2. 6, -- 9 Heb. 1. 2. The Reason he gives for this Counsel, is, in regard of the Oath of God. This Oath implies the terms between God and the Man Christ, on which he is to possess all God's Authority over his creatures. The surrender of the pure and spotless natural Life of the Law, for that spiritual Gospel-Creature Life, that's in unchangeable personal union with the divine, entitles him to the exercise of all conjunctive, divine and creature-power, over all. Christ's own Priestly, Gospel-Spirit, offered up his Law-spirit, in Sacrifice to his Father, as his part of the Covenant of the Oath, the new and everlasting Covenant. Then, the Father performed his part; made the Man Christ, Ruler over all, as advanced into the life of his original priestly Gospel-spirit; and so, made a Priest for ever, after the order of Melchisedec, or in the life of his creature-root, the original 〈◊〉. And, on the same account, has he made him King over all; Psal. 2. 6, 7. All this, hath God confirmed by Oath, to our mystical Lord, Abraham, figured by the literal, on offering up his mystical Isaac, or spotless natural Life, to him. God swore by Himself, he would perform his promised part, for advancing the Man, Christ; and Saints, in their degree, on the like obedient Sacrifice of their natural State. So have they two immutable things for their strong consolation; his immutable Counsel, or living Creature-word, and his immutable infinite Divinity; Heb. 6. 13,— 18. Here's the safe anchor-ground for Saints sure and certain hopes of eternal Life and Blessedness, on surrender of their fading natural Saints, by following Christ's suffering-steps, into a conformity with him in his death, are assured by him, they shall reign with him, in that life, he is risen and ascended into; 2 Tim. 2. 11, 12. No other way, can any come to reign with him. Saints must keep his Command, as he his Father's, that has made him King; Joh. 14. 15. & 10. 18. These are the true and faithful sayings of his spiritual Law; all, yea, and amen; of absolute, infallible certainty. The same way, our changeable nature comes to reign in him, can it, in us; a change by death, for his unchangeable creature-Life, that's spiritual and eternal. The Man Christ, the King of Kings, in infinite divine and irresistible Creature-power, exercises a universal kingly and priestly Authority, in Love or Wrath, over all Angels and Men, good or bad. He will sacrifice changeable nature, as to any goodness thereof, in them all; in the incorrigibly wicked, to God's revenging Justice. No being saved, but as with Christ, obediently yielding to the terms of the Covenant by Oath, the new and everlasting Covenant; even the sacrifice of all, received by us, in the first; Psal. 50. 5. This must be done (in regard of the Oath of God, to Christ) as our duty, in obedience to this King's command to us; who requires nothing of us herein, but what himself has done. Father and Son, are herein, obeyed or disobeyed, together. He that hath the Son, hath the Father also: and he that obeys the Son, obeys the Father. 2 Joh. v. 9 Mat. 10. 40. Luk. 10. 16. Joh. 15. 10. & ver. 23, 24. & 16. 15, 27.   

Vers. 3. Be not hasty to go out of his sight: stand not in an evil thing; for, he doth whatsoever pleaseth him.  
Here's a farther reason for obeying this great King. He has full commission to do whatever he pleases, in both Worlds; to foes, that set up in the first, or natural; and Friends, that obediently quit that, for the second, or spiritual. Be not hasty then, to go out of his sight, by wilful turning from that light, by which he shows and offer's that Life to you, wherein he is King. Think not to get out of his sight, or reach of his Power. He sees you, whether you'll see him or no. And his Power will reach you, for your wickedness, in refusing to see, own, and become willingly subject to him. There's no fleeing from his presence. His presence in Wrath, will reach you, in Hell itself; Psal. 139. 7, 8. Yet, will Enemy's labour to shuffle themselves out of his presence. They will bid him, depart from them, as not desiring the Knowledge of his Ways of saving them; Job 21. 14, 15. Even first-covenant holy Men, desire not to hear of his Counsels for the saving them, by the destruction of their fleshly life, or natural state, at best. Yea, true Saints, for a season, are found amongst these refusers of God's Reproofs and Counsels, for their Salvation; ignorantly, with Paul. And Job, while frighted at the Death-discipline of the Cross, upon his righteous natural state, went awhile in company with the workers of Iniquity, pleading against the equity of it, with strong reasonings and arguings, as an injurious proceeding of God towards his Creatures; thus 〈◊〉 charges him; Job 34. 5, -- 9 Yea, the natural Man, even in awakened spiritual Saints, will be at such work, as offended and amazed at a being daily plagued and chastened, notwithstanding all their 〈◊〉 circumspect walking, while wicked Men have more than heart canwish. See what strange conclusions, an impetous hurry of carnal reasonings is ready to run them into; Psal. 73. 1, 14. Jer. 12. 1, 2. & 20. 14, -- 18. But, the spiritual Principle in the Saint, lifts up the natural (Eccle. 4. 10.) into Sanctuary-light, to see the design of God, in these cryptick Methods of his wonderful Wisdom, dealing with them, as Sons (Heb. 12. 7.) while those that refuse such Chastisements, perish, by their very Prosperity, as gratified in their self-chosen way, to their everlasting Destruction; Psal. 73. 15, 20. But, thousands depart from Christ for ever, and walk no more with him, or look after him, as coming with his Cross-doctrin, or crucifying-work upon their natural State. They desire no knowledge of him, in such ways of saving them; Joh. 6. 66. The Devil's, and his Instruments destructive, but pleasing Ways and Counsel, they like better. And then, in the darkness of his Spirit and Counsels, they think to hide themselves from this King, saying, no Eye sees them; how does God know what they are doing? Psal. 73. 11. They are, for this, called brutish Fools; Psal. 94. 7,— 11. Brutish Men and Fools know not this, that when the wicked spring as the grass, and workers of Iniquity flourish, 'tis, that they shall be destroyed for ever; Psal. 92. 6, 7.  
T. Stand not in an evil thing. Persist not in this evil Practice of turning from this King; and in this vain thought of securing yourselves from his sight, and just revenging Power. Ye may soon sin yourselves out of the reach of his mercy; but, never get out of the reach of his Wrath. Your endeavour to get speedily out of his sight, or out of the hearing of his words, will soon bring you under his Wrath, that can do what he pleases, with you. If ye will not have this spiritual King reign over you, he will command his Angels to slay you; Luk. 19 14, 27. They'll be a 〈◊〉 fire on all final Resisters of his Gospel-doctrine and Spirit; 2 Thes. 1. 7, 8. He will rejoice over all such, to destroy them, that refuse all his offers of good, to them. Deut. 28. 63. If they'll not please him, he will please himself, in their destruction. If they'll not give the Glory, due to him, he will take it, by executing his just Vengeance on them. Actively or passively, by what they do, or shall suffer, will he be glorified of all. If man agree not with Christ, appearing as an Adversary (and quietly deliver up his guilty, sinning nature, to his Gospel-cross, Fire and Sword) he will plead against him, as justly demeriting final Destruction; Mat. 5. 25, 26. If his Gospel-sword on Man's Law-spirit, be summitted to, he will be an Advocate, and prevailing Pleader for his final acceptance with God, the Judge of all; Heb. 12. 23. Let's deliver up the guilty Rebel, this mystical Sheba (2 Sam. 20. 16, -- 22.) the natural spirit, to his spiritual Sword, and all shall be well; everlasting Peace will be proclaimed to us.   

Vers. 4. Where the word of a King is, there is power: and who may say unto him, what dost thou?  
In the word of this glorious universal King, is Power, to fulfil it, on all his Subjects, in Love or Wrath; whether submitted to, or rebelled against. There's no questioning the reason of his Will, or Authority of his Commands. He is furnished with absolute Sovereignty to accomplish his unchangeably righteous Will, on all opposers thereof. He is abundantly qualified (Isa. 11. 1, 4.) to exercise God's sovereign Authority, over all. Not in the Law-spirit of Nature, by the sight of its eyes, or hearing of its ears, will he judge, reprove, or punish; but, in his everlasting righteous and infallible Gospel-spirit of Grace and Truth. Man's Law-spirit of restored Nature, is (in effect) warranted by man's wisdom, to be the Tree of Life; and Christ's Gospel-Spirit, that indeed is so, exploded as an enthusiastical fiction, with all the words thereof. Where this Gospel takes place, that Satan preached to Eve (and where does it not?) there's no hearing for Christ's. His Grace and Gospel are made void, and the declarers thereof reckoned mere nobodies, with Paul, among rich first-covenant Professors and Teachers; 1 Cor. 4. 10. 2 Cor. 10. 12. He will abundantly recompense his meek ones, in love; and his and their Enemies, in wrath; 2 Thess. 1. 6, 10. All secret wickednesses will lie naked before his all-penetrating light; Heb. 4. 12, 13. He will be a swift Witness against, Condemner and Punisher of all incorrigible Adversaries. When he summon's all' before him (Eccl. 12. 14. 2 Cor. 5. 10.) 'twill be seen and felt, that in the word of this King is power. He will accomplish all his words; for, he can do what pleases him; Isa. 55. 11. And, he will silence, and render most frivolous, all contradiction or opposition. No Man or Angel, will have any colour for questioning his proceedings with them. He will set up an undeniable Testimony of the equity of his dealings towards them, in their own consciences. So, every mouth of iniquity will be stopped. For, who may say to him, what dost thou? He will be found unquestionably just, in doing what he pleases.   

Vers. 5. Whoso keepeth the Commandment, shall feel no evil thing: and, a wise man's heart discerneth both time and judgement.  
Here's the comfortable Use and Application of this great Truth; a declaration of the unexpressible Blessedness and Safety of those that keep this King's Command. Whoso hearkens to him, shall dwell safely, and be quiet from fear of evil; Prov. 1. 33. Those that speak no evil, or blasphemous word against him, shall hear of no evil or condemning and punishing word from him, against them. He will set them above the power of all evil, dangers, or enemies, whatsoever.  
Quest. But, what's the Commandment, carries so great advantage with it, to the Observers thereof?  
Answ. That, the keeping whereof, imports and implies an universal obedience to this divine and spiritual King. First-covenant Servants, and People of God, that may again become no People, yea, a downright Synagogue of Satan; (Rev. 3. 9) Such (while knowing, well-versed, or mighty in the letter of Scripture, and strict in obedience thereto) may be altogether strangers to the spiritual mind of their Master, therein; Joh. 15. 15. If, when convincingly showed and offered Christ's Gospel-life, they finally refuse to part with their Law-life, and all they have therein, for it; they become a Synagogue of Satan, and perish for ever. Servants in Christ, God's house, for a season, if, on the utmost trial, they refuse to become Sons, by losing their servile, Law-life of bondage, for the glorious Gospel-life and liberty of the Son of God (the King here meant) they must turn out, and never come in it, more; Joh. 8. 35, 36. Such Children of the Kingdom will be cast out, and Publicans and Harlots, with Zaccheus and Mary Magdalen, common sinners of the Gentiles from all parts, lifted over all their heads, by true Gospel-conversion, and brought, to sit down with Abraham, Isaac, and Jacob, in the Kingdom of Heaven; Mat. 8. 11, 12. & 21. 31. This doctrine, or declaration (as to common Sinners, in the corrupt spirit of nature, being effectually caused to receive the Gospel, while a professing first-covenant People despise and reject it, are disobedient and gainsaying to) Paul notes as a holy boldness for God, in the Prophet Isaiah; Rom. 10. 19,— 21. Isa. 65. 1, 2. A People of God in the first, becoming no People again; and those that are no People of God, in either Covenant, made, all on a sudden, a peculiar People, in the second; these are the chaps and changes of condition, incident to Men, under the wonderworking Power and Grace of God, in the King of Saints; Host 1. 6,— 10. God required Israel to own him King, submit to the Government of his Spirit in Samuel; the same Spirit, in which Christ is universal King. All, in that Spirit, are his true obedient Subjects. Any Person, or any People, that will not have this spiritual, heavenly King reign over them, and in them (though his earthly Jerusalem Citizens, or first-covenant People) see how they'll be handled by him; Luk. 19 14, 27. This great universal King, lately offered to set up his Theocratical Fifth-Monarchy, amongst us. His earthly-Jerusalem-Citizens, in a first-covenant spirit, pretended to it (as the Corinthian 〈◊〉 in Paul's Gospel-time, in a spirit, nor Christ nor he could own, for a reigning principle, 1 Cor. 4. 8.) and a huge noise they made, of owning the King Jesus, in but a knowledge of him after the flesh, in a restored Law-life; the very principle and state, the Jews would have 〈◊〉 him King, in; Joh. 6. 15. Such first-Covenant first-Monarchists, Kings, or Princes of this World, crucified the true King Jesus; 1 Cor. 2. 8. They blasphemed and crucified him, for owning a Kingship and Kingdom, not of this World (in his Gospel-spirit of Grace and Truth) that would have made him a King, in that Law-life and spirit, they were of, and in. They cry up their Heathen. Cesar for their King, rather than such a King Jesus. Shall I crucify your King? says Pilate. We have no King but Cesar, say they; Joh. 18. 36, 37. & 19 12, 15. A plain case; and ours, just. He that was for the right King Jesus, in his true reigning Spirit, must be shuffled out of the World, with his great Master, as an Enemy both 〈◊〉 Cesar and them. 〈◊〉 and a first-covenant People, are jointly for the rooting Christ and his true spiritual Anointed Ones, out of the World, as not sit to live in it; Psal. 2. 1, -- 3. Act. 22. 22. And, what got Israel by refusing the King Jesus, or Government of God, in the said Spirit of true Prophecy? grievances enough. What help? none, to remove them. God would not, as he fore-threatned them, when busy about their new choice of Government. Ye shall cry, because of your King, ye have chosen; but, the Lord will not hear you, says Samuel. Fair warning. See all this; 1 Sam. 8. 6,— 18. The law of the Spirit of Life in Christ Jesus, comes to strike down the ruling Power of that spirit in Man, that's but a Law of Sin and of Death; and so, by setting up his own kingly Rule and Power in him, frees him from all evil, and bondage. Those that willingly submit to this death-blow of Christ, on their ruling Law-spirit, cast down their Crowns or ruling Power, at his Feet, and set the Crown on his Head, in the day of their new-covenant Espousals to him, owning his true Kingly-Spirit, for their Ruler; Cant. 3. 11. Christ struck down the earthy Law-king in Paul, to the Earth, and instantly set up his Gospel-spirit, King and Ruler, in, and over him; Act. 9 3, 4. The Law-spirit, at best, in fallen man, is but the Amalekite-Ruler, the Agag, which tho' Saul spared (in favour to it, in himself, as was implied in his unpardonable sin) Samuel, in the true Kingly Spirit of Jesus, hewed in pieces; when he said, or thought (as Man, when the corrupt spirit of Nature is subdued, and a Righteous Law-spirit set up in ruling authority in him) surely the bitterness of Death is past; here's no Cross, or Death-work by a Spiritual, Gospel-Sword, behind, to be brought upon this Righteous Law-life. 1 Sam; 15. 32, 33.  
Spiritual Friends of Christ, have the whole counsel and mind of God, made known by him, to them. First-covenant Servants, in their Law-spirit of bondage, holy flesh, form of Godliness, Righteousness of Man, (tho' as busy as may be, in reading, hearing, preaching and obeying the letter of their Lord's Command, in the Scripture) are wholly strangers to the spiritual design, sense, or meaning of their Lord, in all. They know not what he does, (Joh. 15. 15.) or has, now, done himself, with our nature, at best, in his own Person; nor will consider their duty, in following him therein, by giving it up, at best, in whatever state, in their persons, as God's required Sacrifice. He that keeps the spiritual Command of Christ, believes, or obediently submits to the Law of his Cross, shall feel, hear, see, or know no evil thing, or word against him, from Christ, at last day, when on his Judgment-Seat. But, he that believeth not; quits not his Law-spirit or principle of life and action, under the Gospel-Cross, or spiritual Sword of Christ, for the Gospel-Life of that very Sword or living Word of God, will be damned; Mark 16. 16.  t. And a wise man's heart discerneth both time and judgement. 
The spiritual wise man discerns an appointed time for the right use of a changeable first-Covenant Law-life; and then, as an antiquated Law-ceremony, with the fading things and glory of it, to be done away, by a holy death, as the Judgement and Command of God, in Sacrifice to himself. This Gospel-Sacrifice of Man, at best, was figured by the Law-Sacrifices of clean Beasts and Birds. Spiritual Saints, under the Law, obediently gave up this Gospel-Sacrifice, to God. And all, save a spiritual Seed, refuse to give it, under the Gospel. When restored Law-life has served its turn, in man, by his faithful performing Law-service to God therein, suppressing the vile affections of the corrupt spirit of Nature; 'tis to give way to a better guide, Christ's Gospel-Spirit, or quickened up life thereof. A Sentence or Judgement of Death upon the restored righteous Law-life of man, must be submitted to, by him, with Paul; 2 Cor. 1. 9 Law-life, and the things thereof (the Wisdom, Righteousness, Beauty, Glory, Fruits, Works, Duties, Desires, Thoughts, Words, Actions and all manner of performances therein) kept up and finally preferred to Christ's Gospel-Life and things of God, therein, is the highest and most criminal Adultery and Murder; Ezek. 16. 15, 38.  
There's an appointed time for Man (and Angel too) to die (Heb. 9 27.) or lose that first-Covenant Law-life, which was set up in them, by creation. The obedient loss of it, under the Cross, frees man from all guilt, contracted by Sins past, and all power of sinning any more, for ever. He, thereby ceases from Sin, and comes to be justified before God, in a newness of life, wherein he can never sin. 1 Pet. 4. 1. Rom. 6. 7. 1 Joh. 3. 9 A change (by the death of Nature) of Law-life, for Gospel, under the working power of the Grace of God, brings Men's matters to that blessed pass, that no enemies will find any iniquity in them, to charge them with; nor will God himself; Rom. 8. 33, 34. Jer. 50. 20. The guilty sinner, in the Saint, that has committed innumerable 〈◊〉, is dead and gone; and a spirit of everlasting Righteousness is become the single and sole principle of life and operation in his whole person. This, when the Death of Nature, and Life of Grace are completed, will be found the true Saints case. How else should men, out of polluted Nature, come to be spotless before the Throne of God, and chaste Virgins to Christ? The wise Man, duly considering these things, and discerning time and judgement, rightly uses and obeys every of God's Gists and Dispensations to him, in their orderly succession, one after another; first, a restoring the changeable righteous Law-life of Nature, and then calling it back again, by a holy Death, in exchange for a Gospel-life of everlasting Righteousness, in his Spirit of Grace. When this transcendently better life is convincingly showed and offered, man's choosing his former, in preference thereunto, tho' good in its kind, season, and right use, turns it into unchangeable evil, and renders him guilty of unpardonable folly. If Man wilfully sight against the known will of God, in any of his Dispensations to him, and finally persist therein, his misery will be great upon him; as Solomon further argues;   

Vers. 6. Because to every purpose, there is time and judgement; therefore the misery of man is great upon him.  
There's an appointed time and judgement, to all natural things; which therefore are not to be rested in. Enlightened Heathens, and first-Covenant Jews or Christians, reckon their various natural attainments, an undoubted and impregnable security, for their happiness; that none can deprive them of. But, all visible and invisible, outward or inward first-creation goodnesses or excellencies, have that vanity writ out in the fading nature thereof, which necessitats their being brought to a period, as is undeniably clear, from the Scriptures of Truth. All Man's disquieting himself, in heaping up riches, literal or mystical, there, is but a 〈◊〉 in (and pleasing himself with) a vain show; Psal. 39 6. This folly is reproved by Christ himself; (Mat. 6. 25, 32.) and all Men counselled by him, to seek the Kingdom of God and his 〈◊〉, in his Gospel-spirit of everlasting Righteousness and Truth. If Man submit to God's Judgement of death, on his natural state, he enters into and is possessed of the everlasting Righteousness of his Kingdom-spirit: if not, is he found in unchangeable enmity to God; and then great will his misery be, upon him. When men, by spiritual light, showed and offered God's excellent, heavenly things, do turn from that light, in hatred to those things, and love to their own, God harden's, blinds and deafen's such self-hardning enemies and refusers of his gracious offers; Isa. 6. 9, 10. By such just judgement on them, come they to have their hearts, eyes, and understandings perfectly closed up, from any regard of God, or his offered new-creation life and things, for ever. He sends them strong delusion, that they should believe Satan's self-pleasing lie, and so, go headlong, in a delusive satisfaction, to the Chambers of Death. God gives them their heart's desire, as to the fatness, riches, and flourish of their own nature, as the beginning of his unchangeable Dispensation of wrath upon them; fitting them, thereby, for destruction. And, thenceforth are they under an impossibility of ever finding out God's time and Judgement, in this thing, or relating to that natural state of vanity, they take up, in, for happiness.   

Vers. 7. For, he knoweth not that which shall be: for, who can tell him, when (or how) it shall be?  
This great misery comes upon Man, on his wilful turning from God's declared way and means of doing him good. God excludes him, by oath, from true Blessedness; swears in his Wrath, he shall never enter into his rest; Heb. 3. 11. And then, is he concluded under an unchangeable curse, the grievous nature whereof can't be known, till felt or experienced. The terrible things in final Wrath, provided by God for Enemies, as well as the things, in Love, provided for Saints, are such as Eye hath not seen, Ear heard, nor have entered into the Heart of Man; 1 Cor. 2. 9 Christ's mystery of Godliness, Satan's mystery of Iniquity, and the differing recompenses of the Followers of Christ into the former, or being willingly caught by Satan, in the latter; all these most concerning things, to be diligently sought after, or most heedfully avoided, lie clear out of the reach of Man's Understanding or Wisdom. And how then shall he know, what Misery shall, at last, befall him; or when, how, and by what Hand it shall be brought upon him?   

Vers. 8. There is no Man hath Power over the Spirit, to retain the Spirit; neither hath he Power in the day of Death: and, there is no discharge in that War; neither shall Wickedness deliver those that are given to it.  
Here's the reason of what is said in the former Verses, the great Misery Man brings upon himself, by not observing and submitting to Time and Judgement. No Man hath Power over his Spirit, to secure it from the Wrath and just Judgement of God. He that made it, challenges all obedience from it; which, disputed and not performed by Man, renders God's Judgement of Wrath on him, undeniably just; and, from this, can no Man free himself. For, he can neither retain the fading Life and Goodness of his own Spirit, nor reduce it to nothing; nor render it an insensible something. It will ever be kept up, by its Creator, in an exquisite sensibleness of all evil, and perfect deprivation of all the fading good, it can ever remember the enjoyment of, for the increase and aggravation of its Torment. God has given it an immortality of being, and 'tis not able to bear up, in its rebellion against him; to secure itself from the Power of evil, or that just Punishment he will bring upon it. Man has no Power in the day of Death, either of his Body, or Spirit. Neither of these lives; that, of his body, or the fading first-covenant Righteous Life of his Spirit, can he secure from Death, when God's time is come, for giving Judgement, and pouring forth his Wrath upon him. When God comes, in hostility, upon him, as a provoked Enemy, there's no discharge from either of these wars; he cannot run away, get out of the field, and so scape the avenging Justice of God; nor yet stand or bear up against it, but must certainly fall, and perish under it. There's an appointed time of Death and Judgement, on all fading, perishing, mortal life of Man's body and spirit, his whole natural being and person, be he good or bad. The good, by an obedient surrender of all, thereto, in a dutiful compliance with the declared Methods of God's Wisdom, for saving them, are raised into (and receive) 〈◊〉 everlasting Gospel-life, which is not diminished, but marvellously enlarged and perfected, at the death of the Body; cleared from all disturbances and interruptions, by any Enemies, without or within them, as entirely at home with Lord, when quite absent or delivered from the mortal Body and State. They groan therefore after a full deliverance from their whole earthly Tabernacle and mortal Life, the natural, earthy, fleshly state of their whole person, Body, Soul, and 〈◊〉. See all this; 2 Cor. 5. 1,— 8.  
But, quite contrary; the wilfully disobedient to God's Time, Way, and Judgement of Death to their whole beings, are under an absolute necessity of coming to the experience of the same twofold Death, as to any natural life or goodness, in Body or Spirit; and, they'll receive in the room thereof, the positive inflictions of Wrath, upon their whole beings, for ever, in a resurrection of Damnation; Joh. 5. 29. Dan. 12. 2. The immortality of their beings will hold them to't in suffering, under the Wrath to come, that will never be gone, or end. No scaping the temporal death of their mortal Body, or eternal death of their immortal Spirit, and Body too, as reduced, by a resurrection, into a fellowship with their Spirit, in Torment, for ever, the Tophet prepared for them. None of these Deaths, has evil man the least Power to resist or avoid; the temporal Death of his Body or Soul, as to the mortal Life of both; or the eternal Death and 〈◊〉 of both. There's no discharge from this twofold War of God, upon him. Fall, he will, most certainly, in both. For, has he an Arm like God? Job 40. 9 Think'st thou, by thy wicked and rebellious contending with him, to escape, or find any thing short of thy eternal confusion?  
t. Neither shall wickedness deliver those that are given to it. Devils, the supreme rank of enemies, (rendered the highest spiritual wickednesses, and rebels against God and his new-creation Spirit, by fixing in their natural and first) These grand patrons of wickedness, and most gigantic fighters against God, with their followers and subjects from amongst men, will fall under the hand of the living God; (Heb. 10. 31.) his irresistible Gospel-Sword. Men-rebels, with their proud evil-angelical helpers, the mystical Rocks and Mountains, or supreme first-creation- Principalities and Powers, will all be inevitably forced to stoop and fall together, under his all-conquering Sword and Power; Job 9 13. Rev. 6. 12, 17. No evil Angel or Man have power over their own spirit, to preserve any life, light, or comfort therein, against God's, or his final Wrath to be executed thereby, upon all, and every one of them. Nor can they, by annihilation, shuffle themselves out of the hands of God's avenging Justice. No annihilation-Death will ever be found by them; Rev. 9 6. The misery, therefore, of them all, will be as unavoidable, as unexpressibly great upon them. And, 'twill be undeniably evident, they have all, by their wilful obstinacy, brought it upon their own guilty heads. They have refused so great 〈◊〉, as was offered them, in God's way! and chosen so great misery, in their own; Prov. 8. 36. And who, Devil or Man, can imagine, or take the right measure of God's final punishment upon them both, till they feel, and are irrecoverably under it? The great, sweeping temporal judgements, the 〈◊〉, the storm of Fire and Brimstone on Sodom, etc. are but figures and shadows of the Vengeance of eternal Fire; Judas 7. The deluge of final Wrath, will drown all incorrigibly wicked Men and Angels, in everlasting destruction and perdition, for gratifying (and drowning themselves in) their own foolish and 〈◊〉 lusts; 1 Tim. 6. 9 And, as an aggravation of man's misery in this World, he knows not when, or how all this shall be brought upon him. Evil shall come upon him, he shall not know whence it rises: 〈◊〉 shall fall upon him, he shall not be able to put off: and, desolation shall come upon him suddenly, which he shall not know; Isa. 47. 11. 〈◊〉 knows not his time; but, as fishes or birds, shall be taken in an evil net, or snare, falling suddenly upon him; Eccl. 9 12. Man knows not the time of his bodily death, to which, subject, every moment of his life. And, if 〈◊〉 in enmity, he soon finds himself, on such death, under unchangeable wrath. All his days upon Earth, he fought under Satan's Banner, against God, his Saints and Truths. So was he not only an Acceslory, but principal Actor, in bringing all his great eternal misery upon his own guilty head, in a state of everlasting bondage and death.   

Ver. 9 All this have I seen, and applied my heart unto every work that is done under the Sun: there is a time, wherein one man ruleth over another, to his own hurt.  
This observation Solomon gained, by the sad experience of the vanity of all things under the first-creation Sun, literal or mystical. Here's 〈◊〉 a literal Truth; when the Power of the Ruler is used to encourage wickedness in the ruled. Such a one most certainly, rules, to his own 〈◊〉. For, he is accountable for it. And, the mystical or principal sense is yet more true. So, the Ruler, here, is the Devil, the permitted Ruler over the whole first-creation World, from the beginning to the ending thereof. This, though he be gratified and pleased with, will turn to his great damage, when the Vials of Wrath come to be poured forth upon him, as the meet recompense of all the wickedness he has been instrumental to the practising of, by Men, in his rule over them. The more universally he is obeyed and followed, the more has he 〈◊〉, and the more will he be tormented, for ever. Both ruling evil-Angels, and ruled evil-Men, will 〈◊〉 unspeakable hurt, in conclusion, from all the wicked rule of the one, and wicked obedience of the other. Both will be covered with everlasting darkness and death. Concerning such rule and obedience to it, Solomon declares his farther observations, as follows;   

Vers. 10. And so, I saw the wicked buried, who had come and gone from the place of the holy; and they were forgotten in the City where they had so done: this is also Vanity.  
Here's the sad account of the faulty ruled, from their willing obedience to the said wicked Ruler, in the whole Progress of their lives, as will be undeniably evident, in the end. Not Man in the dark, corrupt, but enlightened, righteous nature (that holy place or state) is here meant. This holy state, being changeable, will certainly be gone again, as is plain; Ezek. 18. 24, 26. God has provided a means to bring the whole Posterity of Adam, into the first-covenant holy place or state: but, shows their liableness to apostatise or fall away from it, again, for ever; and, abundantly warns them against it, and of the most dangerous consequence thereof. For then, the guilt of the first sin, and all the evil done in their own Persons, will be justly charged upon them. If the Righteous turn from his Righteousness, and commit Iniquity, he shall die. He that has come to the first-covenant State, or Place of the Holy, as brought by the Redeemer, thither, out of his corrupt or unholy natural Place or State, and is gone or departed, thence, back again, into his unholy place, comes to a final state of Death, in which, buried for ever, in a grave, from which there's no Redemption; Psal. 49. 8. The first-covenant holy Place, wilfully kept up against the second and most holy, turns it into a most unholy Place, a state of unchangeable enmity to God, and death to Man. 2 Pet. 2. 20, 22. Heb. 10. 26, 27. On this complicated twofold wilful sin against God, and the distinct lights of his twofold Covenant, as an enemy of all Righteousness, does God bury, and cover him with a spirit of unchangeable darkness. So comes he to 〈◊〉 wholly forgotten in the City, place or state, where he hath so done. The very name and memory of the whole earthly- 〈◊〉 City, or party of Men, fixed in the first-covenant holiness, as turned into unchangeable enmity to God and the second, will 〈◊〉 for ever. They'll be blotted out of all favourable regard or remembrance with God, for ever. The very state, by them rebelliously chosen, will 〈◊〉 made 〈◊〉 final prison and buryingplace, in which to 〈◊〉, for ever. This get they by trusting in lying vanities.   

Ver. 11. Because sentence against an evil work is not executed speedily; therefore the heart of the sons of men is fully set in them to do evil.  
Here's a sad Account of the 〈◊〉 of all hearts, as ready to abuse all the goodness and patience of God, in deferring the execution of his sentence against their evil works. God is of purer eyes, than to behold, with approbation, any iniquity. One time and way or other, all sinners must be punished for all sorts of sins, pardonable or unpardonable. God punishes every evil work, in Saints, and puts the evil-worker in them, their natural spirit, to death, at long-run, under the fatherly chastisements of his Cross; as we find it, in Solomon's own case, and all the posterity of our spiritual Lord David; Psal. 89. 26, 36. Then, he quickens and sets up the life of his Spirit of Grace in them, that never can sin; 1 Joh. 3. 9 In this, can they fully please God, and overcome the Devil. This get they, by the Gospel exchange-traffick; God's infallible Gospel-Spirit and Wisdom, for their fallible Law-spirit. All that fix in their Law-spirit, become unchangeable enemies of God and his Gospel. And, all God's patience towards them, herein, do they abuse to a farther hardening, and waxing confident in their folly, setting their hearts to do evil, because his declared Sentence against them, is not speedily executed upon them; v. 11. and Rom. 2. 4, 5. God 〈◊〉 them line, and opportunities of manifesting the utmost of their wicked thoughts and intents, against him, and so, do they ripen themselves for the Sickle of his just Vengeance; Rev. 14. 19, 20.  
God will be abundantly cleared and justified in all his ways and dealings towards them; his long patience with them, and then final severity upon them, after all. No Men, without the Law, or in the Law (not Heathens, in the rational light of Nature; no Jews or Christians, in the first-Covenant life of the Law) will be found destitute of such conviction of the insufficiency of their natural state, for Salvation, as will expose them to judgement, for their secret enmity to God, (in staying there) by his infallible Gospel-Spirit. Rom. 2. 12, 16. 'Twill then be undeniably evident, that neither from the fashion of being, or changeable life, given them by a first-creation, nor from want of suitable helps, for directing them towards eternal blessedness in the second, the miscarriage of any, to their eternal ruin, has been necessitated. Their evil mind, growing worse and worse, under all, a Sentence of unchangeable Death comes at length to be, most justly, executed upon them. Under all the favour of a first-Covenant life, afresh restored in them, (and the life of the second, in its own light, showed and offered them) in such a Land or State of Uprightness, do they deal wickedly, in enmity to God and the second; Isa. 26. 10. Pharaoh, under all the wonders in Egypt, hardened himself more and more, against the messages of God, presumptuously calling them vain (or lying) Words; Exod. 5. 9 The Priests, Scribes, Pharisees and professing Jews, in the view of all Christ's Miracles, grew more wilfully hardened against his Gospel-doctrin, and murdered his Person. Thus did they, in a Land of Uprightness, the holy Place, or first-covenant State of their enlightened, righteous natural Spirit. Man's just demeaning himself therein, is an obedient submitting to God's doing Judgement on it, out of love to his mercy, or unspeakable Gospel- gift of eternal Life; Mic. 6. 8. By humbling himself, with Christ (Phil. 2. 8.) to the Death of the former, comes Man to walk, for ever with God, as Enoch, (Gen. 5. 24.) in the latter. A surrender of all our own, in the first-creation, for God's own, in the second, is a doing righteously in and with our Land or State of Uprightness. This answers the very end, for which God restores unto Man (or brings him, again, into) his first-creation 〈◊〉 or Land of Uprightness. If Man will not, then, honour God with his substance, (Prov. 3. 9) by giving it all up, in sacrifice to his Will, but rebelliously keep it up, in a known enmity to him, his destruction is, undeniably of himself, as fully setting his heart to do evil.   

Ver. 12. Tho' a sinner do evil an hundred times, and his days be prolonged; yet surely, I know that it shall be well with them thatf ear God, which fear before him.  
In this and the next 〈◊〉, Solomon positively asserts a twofold truth, concerning the obedient Saint, and the incorrigible Sinner. The Saint, who alone truly sears God, it shall be well with. And, as certain is it, it shall not be well with the wicked, because he does not fear before 〈◊〉. This fear of God (that carries such great and certain good in it, to the Saint, and the want whereof causes great, unchangeable misery to the incorrigible Sinner) can import no less than an universal obedience to God, and compliance with every of his 〈◊〉. Such obedience is seen by God, in the incorruptible Seed of spiritual life and true Holmess, before quickened into life or motion, in the Saint. This holy Seed secretly disposes men to obey the Lord, according to their various degrees of natural and legal light, as honest moral Heathens, or first-covenant Believers. Cornelius an Heathen Captain, was owned as such a fearer of God, with all his Family, under his conduct and example, (Act. 10. 2, & 22.) and, as so, accepted with him, v. 35. This Fear consisted in a faithfulness to his present light, against the workings of corrupt nature; and a readiness to receive and obey a greater light, when offered, as by Peter's Ministry. So, 〈◊〉, before his Gospel-conversion, was faithful to his Law-light (under that higher dispensation of God, than Cornelius was, before his Gospel conversion) and forthwith obedient to Christ's Gospel-light, as soon as shining upon him, and made God's new dispensation to him; Gal. 1. 16. Act. 9 6. & 26. 19 Both Cornelius and Paul, walked according to their light, yet not so resolutely confident or fixed under the conduct thereof, as not immediately to quit it for a better Guide, the Light of Christ's Gospel Spirit. Every one that thus fears God, and works Righteousness, is accepted with God, all along, under his various dispensations to them, as seeing, at first, where he shall find them, and they him, at last; even in unchangeable harmony of mind with himself, and universal obedience to him, in all things. By following on, to know the Lord, from light to light, dispensation to dispensation, come they, at length, to a firm indissoluble Union with him. With such fearers of God, Solomon declares, it shall be well. They are, all along, accepted with God, and in the same certainty for true Blessedness, under the first and second, as when under the third and last dispensation, actually estated in new-creation principles of everlasting Righteousness. In God's sight, and purpose, 'tis sure to be well with them that so fear him, that fear before him. The doubling the words, imports the certainty of both their truly fearing him, and its being well with them, for ever, that are found to have the incorruptible Seed (1 Pet. 1. 23.) of true Holiness and everlasting Righteousness, in them; They fear before him, or are seen by him, true fearers of him, when but under the light of Nature, or of the Law; though they have but obscure, uncertain thoughts of him or themselves, as to his purposes towards them, or how it shall be with them, for ever; or in what spirit and life they can be truly blessed. And so, come we to the second thing, here, as positively declared by Solomon, in the Spirit of Christ, concerning the incorrigibly wicked; that it shall, as certainly, be ill with them, as well with the true fearers of God.   

Vers. 13. But, it shall not be well with the wicked, neither shall he prolong his days which are as a shadow, because he feareth not before God.  
Though the wicked do evil a hundred times, and his days be prolonged in this World, and that, in great outward or inward Prosperity and flourish, so that he has more than heart can wish, while the true fearer of God is continually plagued and chastened under the sharp discipline of the Cross, (Psal. 73. 1, 24.) Yet, at winding up of all, 'tis certain, it shall be well, for ever, with the obedient Saint; and ill, for ever, with the incorrigible Sinner. By wicked, here, are not chiefly, nor properly, meant, such as are dead, in the corrupt, but made alive, in some degree, in the enlightened state of Nature; and so, brought actually under God's trial, how they'll demean themselves, in following on to know and obey him, till they do all, in his Gospel-spirit of Truth. Under every dispensation, are they found in a directly contrary frame of Spirit, to the true Saint and Fearer of the Lord. They fail, in the main point, a ready quitting inferior dispensations, and all their light, life and attainments therein, for the third and last, a Gospel-state of everlasting Righteousness. God requires the exchange of all restored natural Principles of Light, Life, or Operation, for his spiritual, Gospel Principles. They are no true Fearers of the Lord, from first to last, that finally refuse this change of Life, Food, and Raiment. Hence, though they do evil a hundred times, in their enlightened natural state, against the highest and greatest, spiritual, Gospel-light, and are permitted (and gratified with) a long flourish in all worldly Prosperity, it will be ill with them, at last, for ever. God's permitting all this, signifies the utmost extent of his Patience, and their trial; after all which, they'll find themselves bound up in the bundle of Death, in and with the very spirit of the Devil, in unchangeable enmity to God. This house or state of everlasting mourning, will conclude their most prolonged day of Jollity and Mirth, in their Wickedness. The said Sinner, being a hundred years old, shall be accursed, for ever; Isa. 65. 20. Solomon, in a holy scorning contradiction to what he had said of the Sinner's prolonging his days (ver. 12.) says, here, he shall not prolong his days, which are as a shadow. This implies, that the longest day such sinners against the Holy Ghost, or Gospel-spirit, are permitted to live, on Earth, will appear but as a transient shadow, to the endless day of their Misery and Sufferings, in Hell. Their permitted larger time, and more abundantly multiplied Wickednesses, on Earth, will increase their Torments, for ever, in Hell. Woe unto them: It shall be ill with them: for the reward of their Hands shall be given them. Isa. 3. 11. But, with the Righteous, it shall be well, for ever: for they shall eat the Fruit of their doings, (ver. 10.) in all their obedience to, and fearing of God, under every of his dispensations, to them. They have brought forth never-perishing fruits unto God, in his newness of Life. The incorrigible Sinner shall eat the Fruit of his rebellious doings, in his oldness of Letter, against God's newness of Life, and be filled with his own devices, or many inventions. Prov. 1 31. Eccles. 7. 29. Thus will it fare, for ever, with the Saint and Sinner, according to the several ways they have walked in, and course they have steered, in their own Spirit and Will, or God's. The Sinner shall go into everlasting Punishment; and the Righteous, into Life Eternal; Mat. 25. 46. To these vastly differing ends, do their as vastly differing ways lead. Though the wicked, not only prolong his days on Earth; but, be in great Power, spreading himself like a green Bay-tree, he will pass away, and never find himself, or be found more, to his advantage and comfort; Psal. 37. 35, 36. Hold out as long as he can, in his mortal body; his end is to be out off, and destroyed for ever; v. 38. But, the end of the spiritual, upright Man, is everlasting peace, with God; v. 37. A brutish fool understands not this; that when the workers of iniquity flourish; 'tis, that they shall be destroyed, for ever Psal. 92. 6, 7. In new-creation Sanctuary-light, the Spiritual Saint understands and unriddles all; 1 Cor. 2. 15. He sees the dreadful end of the wicked's utmost flourish, and longest day of prosperity; and the blessed end of the Saints utmost tribulations, in this world. Psal. 73. 17, 20. Job 21. 7, 20.   

Vers. 14. There is a Vanity which is done upon the Earth, that there be just Men, unto whom it happeneth according to the work of the Wicked: again, there be wicked Men, to whom it happeneth according to the work of the Righteous: I said, that this also is Vanity.  
This accords with Eccles. 9 1. God's love or hatred to Men, can't be known by his outward dispensations to them, or dealings with them, in this World. Whoever goes this way, to spell out, or judge of his Love or Hatred; Approbation of them, or displeasure towards them, will miss their mark, and be dangerously deceived. For, in the wise Methods of God, the truly righteous are daily thundered upon, plagued and chastened; and the incorrigibly wicked gratified with more than heart can wish; Psal. 73. 3,— 14. So, happens it to the just, according to the work of the wicked; and, to the wicked, according to the work of the Righteous. This puzzles and confounds the Saint, is a wonder & offence to him, while he goes to work in the reasonings of his own Wisdom, to judge of God's love or hatred, by outward dispensations. 〈◊〉 too painful, or difficult, yea, impossible for them, in that unbiased Wisdom, to interpret the Riddle. Psal. 73. 16. Jer. 12. 1, 2. They lay down a safe preliminary Truth, as their firm persuasion, that God is good to his true Israel, and Righteous, though they plead with him, and expostulate the case, with submission. For outward flourish in this World, see the case of Paul and Nero, an eminent Apostle, and, a brutish Heathen Tyrant. Paul wrought with his hands, to supply his own, and others Necessities; (Act. 20. 34.) Nero, a universal Emperor. And, at, length also, Paul must pass under his Sword, out of the World, as not fit to live in it. Are not here amazing Prodigies, uninterpretable Riddles, to man's day, or judgement? Saints are therefore cautioned, not to fret at, or envy workers of Iniquity; Psal. 37. 1. Why not? Why, because they shall soon be cut down like Grass, and 〈◊〉 as the green Herb; ver. 2. What though they always prosper in this World; and the truly Righteous be under continual crosses, and disappointments? Mark the end of both; ver. 35,— 38. This difference of outward dispensations to Saints and Sinners, is one of the Vanities Solomon saw done upon the Earth, that's very hard to understand. And, in the mystical sense, are these Words, yet, more true. The wicked here, is the cleansed righteous natural Man, in a resto'rd first-covenant life, fixed in unchangeable enmity to God and the second. To these most criminal Sinners, happens it, in God's dealings with them, as if they were his spiritual Favourites. They thrive in that righteous Life, prosper, and flourish in the fruitfulness thereof, after their own hearts. These mystical rich ones, reckon all their own, this world and next too. As to this, they reckon it their right, when, able to take it, or any part of it, out of the hands of Heathen Magistrates. As for the next, they say of Christ, and his followers, come, le's kill them, and the inheritance (even the Kingdom of Heaven) shall be ours; Mat. 21. 38. and, Luk. 20. 14. These are the most fastuous, presumptuous, insolent, highflown, Luciferian sinners. They set their mouth against the Heavens; mouth it, in blasphemous reproaches, and great words, against all Spiritual Saints and Heavenly Truths; Psal. 73. 7, 9 Dan. 7. 25. Rev. 13. 5, 6. They are possessed of the highest delights of the Sons of men; and perfectly hate and despise the Sons of God and their peculiar delights. Christ's never perishing Meats, and all words about them, are an abomination to them. They trample them under their feet, in indignation; Ezek. 34. 18, 19 They push at (and speak as 〈◊〉 and 〈◊〉 as they can, in their oppressive practices, against) the poor and needy Sheep of Christ, run down by the Cross, as to all, they flourish in; v. 20, 22. and 1 Cor. 4. 10. 13. God's afflicting Saints, and crossing them, is a dealing with them as Sons, he is preparing for the Glory that excels; while Bastards are fatting under his seeming favours and blessings, for destruction; Heb. 12. 5, 8. Rom. 8. 18. 2 Cor. 3. 10. ‛ Because Sentence against their evil doing, is not speedily executed (but in stead thereof, such things as they desire, are accumulated) upon them, they conclude themselves to be truly blessed, as the only Righteous, under God's final approbation and acceptance; Psal. 49. 18, 19 On the contrary, as to the righteous natural state of their own Spirits, Saints do seem, with Job, and Christ himself, to be abandoned and forsaken of God; Mat. 27. 46. In their impoverished spirits, are. they rendered spectacles of scorn and wonder, to the whole world of (fixed) natural Angels and Men; 1 Cor. 4. 9 Thus, all natural beholders (and their own natural man) judge of them. But, God has quite other thoughts of them, which all these natural Judges are ignorant of. He esteems one broken-spirited Saint, beyond millions of his fat, flourishing, natural enemies; Isa. 66. 1, 2. He forsakes them, in a life, they can never please him, in; that with everlasting Mercy he may have compassion on them (Isa. 54. 7, 8.) and show them the highest favour, in the gift of a life, they can never displease him, in. This was evident, in the result of all Job's trials, and sufferings; by which, brought to be an object of God's everlasting delight.   

Vers. 15. Then I commended Mirth, because a man hath no better thing under the Sun, then to eat, and to drink, and to be merry: for, that shall abide with him of his labour, the days of his life, which God giveth him under the Sun.  
In the literal sense, here's an account of the greatest blessing, relating to outward things; viz. a contented mind in every providential Dispensation of God, to a man. He eats, drinks, and is merry, free from carking sollicitudes about to morrow, in a quiet dependence on God's Provision; Mat. 6. 25, etc. And, this sets up any Man in an equality with those that have the greatest abundance of this world's outward Goods, in case they also be found in a like dependence on, and quiet resignation to God's providential Provisions; else, abundantly above them. Such a contented mind, resigned to God, in a mean outward condition, is beyond the greatest Possessions, without it.  
But, in the mystical sense, a much deeper Truth is here signified. The Mirth, Solomon commends, in eating and drinking (than which there's no better thing can fall to Man's lot under the Sun) relates to the peculiar delights of the Sons of God, things eternal, things of God. Neither the sensual 〈◊〉, nor the mystical rich first-Covenant Professor, will have any cause to triumph, when they hear the true Interpretation of these Words. For, 'tis an eating and drinking at Christ's heavenly Table, (a feeding on his never-perishing Meats, his Divine and Creature-Glories, suited to the Belly or Desire, Appetite, and Palate of the true Saints spiritual, never-perishing Life) that's here chiefly meant. And so, the Mirth in such eating and drinking, amounts to the 〈◊〉 〈◊〉 and glorious. Such eating, and drinking, and being merry, is the best thing any Man can find, under the Sun. All other Joy, but in the Lord, is delusive, sinful, and destructive. There's no right using this World's Vanities, but as not abusing them; (1 Cor. 7. 31.) no 〈◊〉 the 〈◊〉, or taking in the usual Nourishments of 〈◊〉 〈◊〉, with gladness and singleness of heart, but as rightly praising and 〈◊〉 in the Lord (Act. 2. 46, 47) or doing all to the glory of God; 1 Cor. 10. 31. Where spiritual Life is the Principle, in which Man does all, he rejoices in a 〈◊〉 with the very Divine Mind, and obedience to the Divine Will, in all things. t. For that shall abide with him, etc. His labour in the Lord, or in his Spirit, shall not be in vain; 1 Cor. 15. 58. All Fruits, brought forth therein, shall abide with him, and speak for his everlasting acceptation with God; Rev. 14. 13.   

Vers. 16. When I applied mine Heart to know Wisdom, and to see the business, that is done upon the Earth: (for also there is that neither Day nor Night seeth sleep with his Eyes.)  
Solomon (from the said Vanity done upon Earth, (vers. 14.) or in the earthy state of Saints and Sinners, under the differing Dispensations of God, to them) proceeds to consider, thence, the business done upon the Earth. In spiritual Wisdom, he clearly sees what is in Man, (John 2. v. 25. & 1 Cor. 2. 15.) even the whole Life, Desire, Thought, and Work of Humane Nature; the business it is doing, in the 〈◊〉, first-creation make and state thereof, (all Man's tormoil, in 〈◊〉 Vain Show, or shadowy Life, in the Image of the earthy) which he seems to inform us of, in the following Parenthesis, (for also there is, that neither Day nor Night seeth sleep with his Eyes.) Here's a character of Man's earthy nature, and unprofitable Labours, therein. Man is in an embondaging continual solicitude, to keep what he knows will be gone, when all's done. Yet, places he his hopes of Blessedness, in such a state. No Joy, Peace, or Mirth can he have, but what's merely delusive, and destructive, unless extinguished by the Cross, and so, the Man delivered. He never sees Sleep with his eyes; never has any true rest, or peace. His spirit has an indelible bottom-thought and sense of the immortality of its being, and mortality of its best natural life, and all its fruits or possessions, therein; which will therefore be gone, and leave his naked being, in the lurch, exquisitely sensible under the wrath to come, for refusing the Grace offered, while it was called, to day; Heb. 3. 7, 8. So, finds he himself, under an impossibility of finding true rest, therein, or scaping unexpressible torment and vexation of spirit, for ever; be, or do what he can, in that state. True sleep, or the Saints everlasting rest, can never be found or had in a fading life of vanity, and enmity to God, and that very Spirit of Grace, in which alone it is to be found. True rest, can man find, only in that newness of life, that qualifies to see and enjoy the very Divine Glory of God, for ever. Without this, neither day nor night (in the enlightened, righteous; nor dark, corrupt state of nature; or, neither in his day, upon earth, or night of everlasting darkness in Hell) can or will he find rest, or see sleep. Solomon, in the infallible Spirit of truth, saw and declared where true rest is to be found; and where, not. Hence, turns he from that natural state of vanity, wherein Man is labouring for, and seeking what he can never attain or find; and applies his heart wholly to that spiritual life and true wisdom, wherein he is sure to find this desirable thing, a state of sleep or true rest and satisfaction to the intellectual eye and utmost desires of his Immortal spirit; Psal. 37. 4.   

Vers. 17. Then I beheld all the work of God, that a man cannot find out the work that is done under the Sun: because, tho' a man labour to seek it out; yea, further, tho' a wise man think to know it, yet shall he not be able to find it.  
Man, neither in the dark, corrupt; nor most wise, enlightened state of nature, can find out the work of God, done under the Sun; or, the end and design of God, in all the first-creation works of his hands. 'Tis Man's wilful error, to think, by the utmost labour of his natural mind, to understand God's Divine and spiritual creature mind, herein. He labours under an utter impossibility of finding what he seeks. Solomon would lead his fellow-Mortals, into that infallible and immortal Gospel-state, where they may find and understand all, (1 Cor 2. 15.) even the deep divine and spiritual things of God, the whole Counsel of God, the Methods and Contrivances of his infinite Wisdom, about his Creature's true Happiness. They that will not rest from the unprofitable Works of their own Spirit, under the Law and Work of the Cross, will never find rest in God's; and, will for ever, lose all the fading good and comfort they have, for a season, found and enjoyed in their own. No Man (or Angel) finally refusing and turning from God's offered spiritual Light, can, ever, in their single natural Wisdom, at best, find out the finishing work of God; or end, by him, put to the first-Creation State, in, by, and for a second. Whoever will not surrender and lose their own Wisdom, in the first, for God's in the second, though they think to know and find all, out, can never do't; nor find true Rest. If Man prefer himself to his Creator; his Life, Wisdom, Righteousness, to God's; he will never find out all the work of God, by a first and second Creation; but, grossly mistake and abuse the first, and himself therein; and never come within sight of the second, do what he can. Pretend he does, to the interpreting the words of God's Wisdom; but, what work is he like to make on't? All things spiritual, heavenly, and eternal, lie clear out of his reach. He is brutishly absurd, unreasonable, and untreatable, about such most concerning things; Jer. 10. 14. 2 Thes. 3. 2. And, what other Wisdom, but Man's, in the more refined sort of Teachers, has been the Undertaker, at interpreting the Words of God's, with any sort of public reception, owning, and approbation, for many hundred years?    

CHAP. IX.  

V. 1. For all this I considered in my Heart, (Heb. gave or set my Heart) even to declare all this; that the Righteous, and the Wise, and their works are in the hand of God: no Man knoweth either Love, or Hatred, by all that is before them.  
SOlomon considered, or set his Heart, in the spiritual Wisdom of God, wherein a true Preacher and Seer of God, to declare his whole Mind and Counsel, about Men. He saw the privileges of the truly Wise and Righteous; that their Persons, Ways, and Works are in the hand of God, with whom they find Praise, Commendation, and a blessed Reward; let Men despise them, and say, or do what they will or can, against them. Then he declares, concerning them and all other Men, that, no Man knows either Love, or Hatred, by all that's before him. But, who are the Wise and Righteous, here? And, what's meant by their Works being in the hand of God? To the 1st. To Spiritual Saints, only, does this character belong. For, they only have that Spirit, that's everlastingly righteous, and infallibly wise. To the 2d. Their Persons and Works in that Spirit, are after a peculiar manner, in the hand of God, or under his peculiar regard, care, and approbation, as obedient to him, in all things. Yet, by any outward dispensations, his Love to them, or Hatred to his and their implacable Enemies, can't be known. For, the natural Man or State is gratified, in Enemies, with more than heart can wish; and, in Saints or Friends, under continual Chastisements, Crosses, and Disappointments. In this cryptick Method, or mysterious Course of God's dealing with Friends, as Foes; and Foes, as Friends (in all discernible appearances to Man's Wisdom) will Man judge enemies the only Favourites of God; and Friends, rejected castaways, hated by him for ever, as Job's enlightened Friends did seem to reckon him, when under the Cross; Job. 4. 7, 9 Psal. 73. 7, 14. Heb. 12. 6, 8. Solomon, in the Wisdom of God, and true Spirit of Prophecy, farther declares.   

Vers. 2. All things come alike to all; there is one Event to the righteous and to the wicked; to the good, and to the clean, and to the unclean; to him that sacrificeth and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an Oath.  
In God's dispensations to the outward Man of Saints and Sinners, all things come alike to all, righteous and wicked, good and bad, clean and unclean. So, God's Love or Hatred cannot thereby be known. God causes his Sun to shine, and Rain to fall, on the evil and good, just and unjust; Mat. 5. 45. From the afflicting or gratifying dispensations of God, to the whole natural Man, is the Wisdom of Man apt to take the measures of God's Anger or Love. God affords invisible as well as visible good things of this World, to the inner, as well as outer natural Man, the Spirit as well as Body, of the rebellious, as also, of those who will prove obedient Saints. This, as one fruit of Christ's Redemption-work; Psal. 68 18. As to a first-covenant Benefit ' of Christ's death (the common or general Salvation, all Men are capable of) may they be made wise, strong, and honourable in Christ; yea, by new or second-Covenant Light, also, showed, offered (and brought to taste and see how good and gracious the Lord is, in) his new-Covenant-life; and after all, irrecoverably apostatise, and perish for ever; 1 Cor. 4. 10. Heb. 6. 4, 6. If man finally keep up his restored first-creation changeable righteous Life, in enmity to God and his second, he perishes for ever. If he prefer the Knowledge of Christ after the flesh, in the restored righteous Life of the Law (or conformity to him, as born of a Woman, under the Law) to Christ after the Spirit, or in his spiritual resurrection-Life; he perishes for ever. In this evil, self-chosen life and way, does God, in Judgement gratify Men, with invisible fading or natural good things, beyond all they can wish; Psal. 73. 7. The literal wicked, in the corrupt; and mystically wicked, in the refin'd spirit of Nature, may be gratified with all worldly desirables outward or inward, to their bodies or spirits; and perish for ever, after all, under the Wrath to come. All this, Solomon understood, and declared. The natural Understanding, even in the spiritual Saint, can't reach these mysteries of Providence, in the promiscuous dispensations of God, to good and bad, as to all worldly desirables, visible or invisible. Psal. 73. The truly righteous, good and clean, 〈◊〉 his natural Life to God, as fearing an Oath, or the swearing an everlasting Covenant with the Devil, in the first-creation state, against God and the second. So comes his heart, in a newness of life, to be set in him to do good, in God's sight, for ever. He that swears that Covenant with the Devil, is fully set to do Evil, for ever; Eccl. 8. 11. However undiscerned the Saints condition be, to his Enemies, under the love of God, in this life; God will, at last, manifest the difference between them that serve him, and those that serve him not, but swear everlasting Allegiance to the Devil, (Mal. 3. 18.) whose Servants they are; Rom. 6. 16.   

Vers. 3. This is an evil among all things that are done under the Sun' that there is one Event unto all: yea, also the heart of the Sons of Men is full of evil, and madness is in their Heart while they live, and after that they go to the dead.  
The death of Nature, as to the mortal life of Body and Soul, is the one Event to all Men. This fatal Period comes nature to, in the wise and fool, righteous and wicked. The spiritual wise Man only, is an unspeakable gainer, by all such losses, as befalls his nature, with his fellows. Out of the darkness and death, brought on his natural state, is he raised into the spiritual light and life of God. The same darkness and death, brought upon others, in Wrath, for refusing it, in Love, becomes their dreadful condition and portion, for ever, under Wrath. This exceedingly differing Event of the said same event, the Death of nature, in all Men, is not considered or discerned by Man's Wisdom. Hence, Solomon says, how dies the wise Man? As the Fool; there's no remembrance of the one, more than of the other, for ever, (Eccles. 2. 16.) in Man's day, or Judgement. The differing event of the Cross, in Love or Wrath, turning all first-creation Wisdom, Light, and Life, into foolishness, darkness, and death, Man's Wisdom sees not. All wisdom, beauty or desirableness in nature, will perish, and be forgotten, in all Men, for ever. On this account, as to any thing in nature, the truly wise dies as the Fool. For, both, by death lose all the changeable Life and fading Glory of their own nature. But, the said wise, 〈◊〉 obedient surrender of all, receive a more excellent Life and Glory, for ever; and those that rebelliously keep it, lose all for ever, under Wrath, in everlasting darkness. So, though the same Event happen to all, as to the death of nature; the event of that event, is exceedingly different, eternal life or death. Those that do not obediently part with their own first-creation Life and Wisdom, for God's in the second, seem charactered here, by a heart full of evil, and madness, while they live, and after that they go to the dead. Yea, they are dead while they live, as 〈◊〉 in enmity to God, which must needs be eternal death to them. The best Works of righteous Nature, fixed in enmity (to the Righteousness of God, in his Spirit of Grace) are but dead Works, performed in a spirit of Enmity and Death. True Repentance from dead Works (Heb. 6. 1.) imports Law-Conversion, from nature dead in Trespasses and Sins (Eph. 2. 1.) to the righteous life of a Man. But, this second death of righteous nature, by a fixure in enmity, is worse than the former, and exposes to the second death, as the due punishment thereof, the vengeance of eternal fire; Rev. 20. 14. This is the latter end, worse than any beginning, which many self-confident, first-covenant righteous, wise, strong, and honourable in Christ, come to, for refusing to part with all that, for Christ, in the spirit of the second, as risen out of the death of the first; Rom. 7. 1, 4. These Sons of Men, whose heart is full of evil and madness, in this World, while they live, go, after this life, to the dead; remain for ever in the Congregation of the dead, (Prov. 21. 16.) in eternal darkness, and never see Light. This come they to, with their Predecessors in the same obstinate madness and folly, whose false doctrine or sayings they have praised, owned, and followed, against God and his Spirit of Truth. Psal. 49. 13, 19   

Vers. 4. For, to him that is joined to all the living, there is hope: for, a living Dog is better than a dead Lion.  
The living Dog, that being joined to all the living, has hope, is the natural man of the spiritual Saint, under the Cross, rendered a fool, weak, and despicable, as to all first-creation Wisdom, Power, and Glory, with Paul (1 Cor. 4. 10.) but is in an unchangeable union with all living, for ever, in the Spirit of Grace; and so, rich, wise, strong, and honourable in God. Tho' the Saint, then, in his broken, impoverished natural man (the barren, disconsolate state of his desolate crucified 〈◊〉) be counted a Dog, the filth of the world, the offscouring of all things (by the Rich, Full, Wise, Strong, and Honourable in Christ; (1 Cor. 4. 8, 10, 13.) as to first-covenant attainments, in and from him) through a new and better life, springing up, in him, however hid from them, is he in a better condition than the dead Lion. Who is this? Man, in all the riches, wisdom, and glory of a restored first-Covenant life, figured by Dives; as the crucified Saints natural man, by Lazarus. All this Lion-like strength and power of nature, fixed in enmity, renders Man, but a dead Lion. Fixed enmity to God, is everlasting death to Man. This, will all Lions, in the boisterous, blustering spirit, and unbroken strength of nature, find to be their condition, as highly as they think of themselves. Nothing of true spiritual, everlasting life or strength, have they, about them. This dead Lion, scorns the living Dog, as not seeing him in another spirit, joined to all the truly living; Christ, and all spiritual Saints, and Angels. The natural Man, as a fleshly mystical Tree, in the fruitful exercise of a restored first-Covenant righteous life, when cut down, (spoil d and marred by the spiritual-Sword or Gospel-Cross, Tree and Fruit, Leaf, Root and Branch) yet is there hope, through the scent of water, even of Christ's Spiritual Water of Life, that it will sprout up again, in another life; bud, and bring forth boughs like a plant (Job 14. 7, 8.) of God's right-hand planting, by a new-creation, the fruits and leaves whereof shall never wither or fade; Psal. 1. 3. And so, is the living Dog (living with Christ, in God) better in himself, and therefore in God's infallible sight, than the said dead Lion, ruffling in all the unbroken life and power of that restored natural state, that's crucified in the true Saint. Such Lions have but a name to live. They are dead; Rev. 3. 1. as being the very mystical Law-Widows, left by Christ, in the first-Covenant, and waxing wanton against him, in the second; choosing rather to be married again in the first, to that other Man (1 Tim. 5. 6, 11, 12. Rom. 7. 3.) the Man of Sin, and Son of Perdition, the Devil. This brings Damnation, or unchangeable Death, upon them.   

Ver. 5. For the Living know that they shall die; but the Dead know not any thing; neither have they any more a reward; for, the memory of them is forgotten.  
Living spiritual Saints know, their whole natural Man must die, in conformity to Christ, and the Will of God. But, the said dead Lion knows nothing; has no right knowledge of the mind of God, in obedience to his Will, as to the appointed Death-pass, out of his crucified nature, into God's Spirit of Grace. He sees not, or knows this spiritual life, in which risen Angels and Saints are everlastingly blessed. The dead Lion, in all his flourish, being in a state of unchangeable Death, will have no more any reward, to his comfort; only the meet recompense of his error, madness and folly, eternal darkness and death, under which, his memory will, for ever, be forgotten. He knows nothing that's truly good, or desirable, unchangeably, good; and, he shall have nothing that's changably or unchangeably good or desirable, but, only unchangeable evil, for his everlasting portion. Through the impassable Gulf, 〈◊〉 between them, and blessed Angels and Saints, will such see those they unchangeably hate, to be the objects of God's unchangeable Love; and themselves, of his unchangeable Wrath. They'll know nothing, but what will aggravate their boundless misery, and unexpressible torment, for ever. On the contrary, the truly living know every thing, (1 Cor. 2. 15.) to the increase of their unspeakable Joy. They know, that by the obedient death of nature, they shall live, for ever, in God's spirit of Grace; as the method of God's Wisdom, whose whole Counsel, about Salvation, they fully comply with. They glory, with Paul, in the Cross of Christ, by which all worldly life and desire in them, is crucified to all worldly vanities, or desirables, without them; Gal. 6. 14. And so, are they made alive to the World to come, and have a new spiritual belly, desire or appetite, and palate, springing up in their newness of life, to savour, relish, desire and feed on things divine, spiritual, heavenly, and eternal; things of God, only; the peculiar delights of the Sons of God. The said dead know none of these things, in their dead state of unchangeable Union with the Prince of death, the Devil, wherein they are cast out of God's favourable Remembrance, or regard, for ever, into outer darkness, where will be weeping and gnashing of Teeth.   

Vers. 6. Also their Love, and their Hatred, and their Envy is now perished; neither have they any more a Portion for ever, in any thing that is done under the Sun.  
Here's a lively description of the deplorable state of the mystical dead, whose Love, Hatred, and Envy perish. All delight and satisfaction in the restored fading life and good things of their own nature, evilly chosen and rested in, by them, for happiness, shall perish. Belly and meats, desires and desirables, all will be gone. And then, the Wrath of God will be upon them, for ever. All the goodly dainties they lusted after, will depart from them, and never be found, more; Rev. 18. 8, 14. For choosing their perishing things of Man, not only in a preference, but, unchangeable enmity to the things of God, in his new-Creation Life, fall they under his unchangeable Wrath. So, all their false, evil, destructive Love (of any the best things in this World, the Righteousness, Wisdom and Glory of their own restored nature, with the Fruits or Works thereof, in enmity to God and his spiritual, heavenly, eternal life and things) with all the things by them loved, perish, for ever; nor have they any more a Portion in any thing under the Sun; any fading good thing, done or found, in the whole first-creation World of vanities. And, as their Love, their Hatred and Envy shall also perish. All their Envy and Hatred (expressed by them, in all ways imaginable, against God, and his everlasting creature-life, the object of his divine Love and Delight, in Christ, blessed Angels and Saints) shall perish. It remains in them, for ever, for the increase of their Torment, under Wrath: but, they'll be deprived of all power of expressing it, for ever. The life and things of their own nature, which they have chosen to be the object of their fixed Love, in preference to God's, render them the objects of God's final Wrath.   

Vers. 7. Go thy way, eat thy Bread with joy, and drink thy Wine with a merry Heart; for, God now accepteth thy Works.  
To the Saint, as passing through the House of mourning and death to his spirit of nature, under the Cross, into the life of God's spirit of Grace, wherein joined to all truly living, is this message of Life and Peace, sent from God. Eat thy Bread with joy, etc. Bread and Wine here, are the hidden Manna and Wine of the Kingdom, in Christ's Person, even his divine and creatures-Glories, his never-perishing meats, Saints are to feed on, in their spiritual, when their natural Man or Spirit, under the sharp discipline and death-work of the Cross, is reduced to the utmost straits, eating no pleasant Food, or finding any more delight in the forbidden perishing first-creation life, works, or fruits, and meats thereof. Their spiritual, hidden Man, feeds on what's incorruptible, which renders them more beautiful in God's sight, with Daniel and the three Children, than any that feed on the choicest perishing Dainties of the mystical evil King's Table. They feed on the never-perishing meats, at their heavenly King's Table, which nourish them up in his communicated never-perishing Life. So, do they eat and drink, with a merry heart; Joy unspeakable and glorious in the Holy Ghost. The reason. For God now accepteth thy Works. This shows, in what Spirit, and on what Bread they feed, and what Wine they drink, with such a merry Heart. All's done, in a spirit, a newness of life, all the Works or Fruits whereof, are accepted of God. Their feeding on Christ's heavenly meats, renders them abundantly more glad, than the utmost fruits and increase of Corn and Wine (figures of the choicest mystical, first-creation diet) can render the natural feeders on them. Ps. 4. 7. True Saints dwell between Christ's Shoulders, in absolute safety (Deut. 33. 12.) Peace and Comfort, above all Enemy's reach; all evil, or danger. They have a Joy, no Stranger or Enemy can intermeddle with, or interrupt; Prov. 14. 10. 'Tis a Joy, a Peace, the World can't give, nor take from them. Joh. 16. 22, 33.   

Vers. 8. Let thy Garments be always white; and let thy head lack no ointment.  
Saints, waiting for Christ's clear manifesting or revealing himself in his Divine and Spritual Glories, as object of their Faith and Hope, are here called on, to keep their Garments white and clean, from all filth of flesh and spirit; (2 Cor. 7. 1.) that they may be fit to meet Christ at his coming, as grown up into a compleatness and full purity of spiritual life, in him; purified, as he is pure, (1 Joh. 3. 3.) in all holy Conversation and Godliness 〈◊〉 2 Pet. 3. 11, 12. & 1 Pet. 1. 15, 16. And, let thy head lack no ointment. Let thy Spiritual Man, that's head to thy natural, be found in such a diligent performing its ruling authority over the natural, and keeping thy whole person in obedience to Christ, as not to provoke him to withdraw, but more abundantly pour forth his holy anointing upon thee, the most precious ointment of his new-creature spirit. 1 Joh. 2. 20, 27.   

Vers. 9 Live joyfully with the Wife whom thou lovest, all the days of the life of thy Vanity, which he hath given thee under the Sun, all the days thy Vanity: for, that is thy portion in this life, and in thy labour which thou takest under the Sun.  
Solomon continues his advice to the spiritual man of the Saint, as Husband, Head and Guide to his natural. By reducing it to (and keeping it in) a universal obedience to Christ (the Lord, Husband and Head to the whole Man) can he live joyfully in a loving union of mind with it. David, Paul, and other Saints have found the natural spirit (in its untransformed, unsubjected, uncrucified state, life, will and way) a prison, an enemy, a perpetual disturber of the spiritual mind of Christ in them, through a universal contrary-mindedness thereto; Psal. 120. 5, -- 7. Rom. 7. 18,— 23. Sarah's obedience to Abraham, calling him Lord, types out this twofold Truth; the obedience of the whole Church to Christ, and of the natural to the spiritual Man in every Saint. The natural, when by way of death and resurrection, brought into Union of mind with the spiritual (and so, the whole person of the Saint, with Christ) then, as Heirs together of the Grace of life, their Prayers won't be hindered (1 Pet. 3. 6, 7.) as they must needs be, while the natural mind is contrary (instead of being subject) to the spiritual, in every thing. Hence arise all discords, inconsistencies, and confusions, found in Saints, most of the days of the life of their Vanity, under the Sun. The nearer their natural is brought into a conformity with Christ, in his death and resurrection (Phil. 3. 10.) the more pleasing grows their life and service to God, and the more comfortable to themselves. 〈◊〉 with the Wife of thy Youth; Prov. 5. 18. This, in mystery, cannot be, but so far as the said mystical Wife, in the Saint, is, by suffering, taught obedience (Heb. 5. 8.) to the spiritual. ' The natural Spirit, corrupt or righteous, in its own earthy Life, Will, and Way, is a like prison to the spiritual mind or man, in the Saint; as the fleshly body to his natural spirit. So his whole natural Man, in the uncrucified spirit of it, is an uneasy, irksome habitation to his spiritual; directly contrary to the mind, and interest thereof, in every thing, desire, and thought.   

Vers. 10. Whatsoever thine Hand findeth to do, do it with thy might; for, there is no Work, nor Device, nor Knowledge, nor Wisdom in the Grave whither thou goest.  
Solomon advises not man, here, to do his own will, that's found in enmity to God, in both the corrupt and righteous Life thereof; but, as by death and resurrection, brought into that newness of Life, in which, as a 〈◊〉 yoke-fellow to his spiritual, to be serviceable to his Generation (Act. 13. 36.) as to their eternal concerns, by using all ways and means, for laying before them the whole Counsel of God, about their Salvation; and discovering the whole counsel, devices, and practices of Men and Devils, in opposition thereunto.   

Vers. 11. I returned, and saw under the Sun, that the Race is not to the swift, nor the Battle to the strong; neither yet Bread to the wise, nor yet Riches to Men of understanding; nor yet favour to Men of skill; but, time and chance happeneth to them all.  
God reserves to himself the Prerogative of giving success, or disappointment, as to outward things and events, where, when, and to whom he pleases, as the supreme and 〈◊〉 cause, overruling all second. By time and chance, happening to all, is meant, such events as Providence oft gives, in a direct contrariety and disappointment to Man's thoughts and expectations, from second causes. In mystery, here is signified, that Man, in the utmost Power, Skill or Wisdom of his restored natural state, can't win the Race, or Battle; can't get true Riches, Food, or Clothing. He can't so run and fight, in his corruptible, natural, mortal Life and State, as to vanquish all Enemies, and obtain the incorruptible Crown. Neither is the favour of God, or his unchangeable love, to Men or Angels, in the highest Skill and Wisdom of that state. The death and loss of all, there, is undispensably necessary to the finding a Life, Spirit, Wisdom, Strength and Power, to do, gain, and win all things; more than conquer World and Devil, be universally obedient and pleasing to God, in every thing; and wear the incorruptible Crown. They that run and fight in but their own renewed naturals, are uncertain, unsteady runners and fighters; run at an all-adventures, and, (if they confidently fix there) in a direct contrariety to the Command and Will of God; Levit. 26. 21. Such Runners are certain of nothing, but missing the great Prize. So, will prove castaways, as Paul had, if he had not brought under his body, or that holy natural state, wherein he was fight against God's holy Gospel-spirit and Life; 1 Cor. 9 24,— 27. Solomon, with Paul, returning from the Light and Wisdom of his own Spirit, to Christ's, declares, the Crown of Life, durable Riches, Food and Clothing, victory over all Enemies, and the peculiar favour of God, for ever, not attainable under the Sun, or in the power, and under the conduct of the natural spirit, in the most heightened, sublime Wisdom and Skill thereof. Time and 〈◊〉 happens to all, that strive in that spirit, for the said great things. All the fading good and comfort, therein, will pass away; and so, will they find uncertainty and chance, to have been inseparable from the nature thereof, as they had been abundantly warned in their mortal day, on Earth.   

Vers. 12. For, Man also knoweth not his time: as the Fishes that are taken in an evil net, and as the Birds that are caught in a snare; so are the Sons of Men snared in an evil time, when it falleth suddenly upon them.  
Here are the sad and certain consequents of Man's standing, running, or fight, in unsteady, wavering first-Covenant Principles. The Sons of Men, at best, in that life and state, are but like Fishes and Birds, sure to be caught in Satan's evil nets and snares, Eccles. 7. 26. And God, in his just Wrath, will spread his net upon them, as on King Zedekiah; Ezek. 12. 13. & 17. 20. They choose that very life and state, for their Portion, that is the very snare, through their fond, wilful dotage upon, and overvalue of it, in and by which Satan catches them, at his will, and leads them into the same everlasting destruction, with himself. True Saints, by Gospel-labours, endeavour to waken Men out of this dreamish life, and vain-shew, in and by which, Satan is drawing them into eternal Death, as 〈◊〉 willing Captives, and obedient Servants; and so strongly deluding them, as to make them verily believe they are making safe steps toward eternal Life, in the very way of Salvation. Saints labour to waken them out of this mistaking Dream; that's the very snare, the Devil catches and holds them in, as therein taken alive by him; 2 Tim. 2. 24, 26. Man knows not the time, God will deliver him up to Satan, for ever, yea send him strong delusion, for being so wilfully deluded by the Devil, and believing his lie, rather, than God's Truth, that he may be damned, 2 Thess. 2. 11, 12. Under Satan's spirit of unchangeable darkness, is Man kept ignorant of these dreadful consequents of his evil choice, till there's no remedy, (2 Chro. 36. 16.) till all the threatened evils, come upon him, suddenly, in an 〈◊〉 time, that he is no more aware of, than Birds and Fishes of the evil net and snare, they are caught in, and made a Prey of. The final Wrath of God will be upon them, and the state by them chosen, from which, no escape for ever. They shall not know how it comes, what it is, till upon them; nor ever be able to put it off; Isa. 47. 11.   

Vers. 13. This Wisdom have I seen also under the Sun, and it seemed great unto me.  
Vers. 14. There was a little City, and few Men within it: and there came a great King against it, and besieged it, and built great Bulwarks against it.  
Vers. 15. Now, there was found in it a poor wise Man; and he, by his Wisdom, delivered the City; yet, no Man remembered that same poor Man.  
Christ is the poor wise Man, in a spirit that's in personal Union with his divine. His little City are his little 〈◊〉 of true Saints, delivered, by his Wisdom, from the great King, the Devil, that comes with all his power, to besiege and build great Bulwarks against them. He frustrates all the designs, polices and practices of evil Angels and Men, against them. All this, by taking our nature, and impoverishing it, even to a total abolition of all that Wisdom, Glory, Power, and Excellency, in which the great evil King and his Forces come against the little City, he undertakes the defence of, against them all. By the death of that nature, in himself and little City, or flock (which the Enemy can touch, deceive, and destroy Men, by, as the very snare they are caught in) and raising himself and them, into a life, above their reach and power, does he deliver them. All his true Soldiers must follow this great Captain's suffering steps, for this conquest; Heb. 2. 10, 14. A being made fools weak and 〈◊〉, as to all worldly, first-Covenant life, strength, and wisdom; yea, as nothing, or nobody, things that are not; this is the only way to overcome all these wise, strong and honourable, therein, the strong Bulls of Bashan, (Psal 22. 12.) all enemies whatsoever; 1 Cor. 1. 25, 28. When Saints, by obedience to the Cross on their nature, are so totally impoverished, and run down, as to become spectacles of scorn, to the whole world, all evil Angels and Men, (1 Cor. 4. 9) fixed in their own worldly natural state, even then and thereby, are they fitted, to trample them all under their feet, in a life, wisdom, and power, they dream not of; the Power of God. This is the strange method of God's Wisdom, for his despised little ones to be found more than Conquerors of all their proud, self-exalting despisers and enemies. The abolishing the worldly life of Nature out of Christ and his Army, is the way to their being all found in that life and power of the World to come, in which they overcome all that obstinately set up in this. This way, the Man Christ triumphed over all evil angelical, and humane Principalities and Powers, the Princes of this World; Col. 2. 14, 15. 1 Cor. 2. 6. All Men, that finally take up in the first-creation, are Satan's Subjects: all that pass out of that, by death, into the life of the second, are God's. The poor wise Man, that does all these wonderful things, for his little City, has infinite divine and infallible creature-wisdom and power, in him. And, what can all the visible and invisible Powers of this World, with all their Strength, Devices and Bulwarks, be, before him? He was made a poor Man, by the death of our nature, that he might make many rich in his spirit of Grace, on the like obedient death of nature in them. 2 Cor. 6. 10. & 8. 9 Phil. 2. 6,— 8. Yet, no Man remembers this poor wise Man. No man, in his own Wisdom, receives his Gospel-Testimony, (Joh. 3. 32.) takes his Counsel, follows his Example. Under the sinking weight of this charge, will evil Men and Angels lie, for ever. They'll not remember, harken to, or follow this poor Man, under his Cross, into the like poverty and death of nature in them, the only way into his everlasting Rest.   

Vers. 16. Then said I, Wisdom is better than strength: nevertheless, the poor Man's wisdom is despised, and his words are not heard.  
The everlasting Wisdom of God's New-creation, Gospel-Spirit, is better than all the fading strength, wisdom and power of Man and Angel, in the first, or old. But the voice and words of this Wisdom, from the impoverished natural man, in Christ and his followers, is not heard, heeded, or regarded, by those that resolve to set up in that state of Nature, for happiness, which they preach death to, as the only 〈◊〉 way and means, for their being truly happy. All such reproofs of death on the spirit of Nature; and instructions of life, in God's Spirit of Grace, are despised and rejected, by the wisdom of Man, in first-Covenant Righteousness. Even such are found, all along this world, a disobedient, gainsaying People; Isa. 65. 2. Rom. 10. 21. See the dismal and blessed consequents of not harkening, or harkening to this poor wise Man's Counsels, reproofs and instructions; Prov. 1. 20, 33. Somethere are, amongst the vast multitude of self-confident righteous men, and also profane, who, at last, are brought to regard this poor wise man's voice; and his, only; the voice of his Spirit, in himself and Saints. 〈◊〉, still, God has, a little flock, that are content to be made his little ones in Nature, that he may make them his great ones and worthies, too big and too many for all his and their enemies, in his Wisdom and Spirit of Grace. All do not finally provoke him. Heb. 3. 16. Rom. 11. 1, 5. Christ then and his followers are not without all hearing, from Men. For,   

Vers. 17. The words of wise Men are heard in quiet, more than the cry of him that ruleth among fools.  
The words of Christ and his awakened Spiritual Saints, the words of God's Wisdom, which the Holy Ghost teaches, and utters in both, and all, will be heard or obeyed by a spiritual Seed of Christ, in meek, broken-spirited, quiet, peaceable men, Sons of Peace. Their meek, broken, silenced natural spirit, is of great price, with God, (1 Pet. 3. 4.) as quitting its own vain corruptible life, for that which is not corruptible, but everlasting. They instruct those that oppose them, in meekness of Wisdom, (not returning railing for railing, in the wrathful, wrangling spirit and earthly wisdom of Nature, that's from beneath) waiting with patience, if God peradventure will give them Repentance, or change of mind, from Satan's lie, to his Gospel-Truth; 2 Tim. 2. 24, 26. See the different demeanour, conversation and fruits of Saints, in God's Heavenly, Spiritual wisdom, communicated to them; and of incorrigible sinners, in Man's and Satan's earthly devilish wisdom, from beneath; Jam. 3. 13, 18. Men, in their wisdom, rendered devilish, by fixure in enmity to God's, are the loud, clamorous, boasting, self-exalting undertakers at teaching the way of Salvation; who, by their great cry, and confused noise of their 〈◊〉 Cymbals, their uncertain-sounding false Trumpet, gain a ruling power amongst fools, to the final destruction of blind foolish rulers and ruled, leaders and followers. All fall into the ditch, or bottomless pit of deceits and destruction (nets, snares, and death) together; Eccle. 7. 26. Mat. 15. 14. Such Rulers or Teachers and Leaders, as a demonstration of their utmost folly and madness, despise, are offended at, and absolutely reject all the words of God's Wisdom, as folly and madness; ver. 12. & Host 9 7, 8. 1 Cor. 1. 23. Joh. 10. 20. & 7. 45,— 49. The quiet-spirited Saint (in whom, this self-confident spirit of enmity to God and all his Words of Counsel, is broken down and silenced by the Cross) listen to the Words of the true Shepherd or Teacher, in himself and messengers, and follow not, but flee from the Stranger's voice; Joh. 10. 4, 5. The spiritual Feet or Principles, on which Christ's true Messengers or Apostles come to them, are beautiful, and all their right Words of reproof and instruction, most welcome and desirable. They esteem, hear and obey the words of the truly wise, as incomparably beyond all the cry and noise of Rulers among fools, that presumptuously undertake an absolute impossibility, even to declare the Mysteries of God's Wisdom, in that wisdom of Man, that's foolishness to God's; and all the words of God's, to it. Yet, is their voice and cry, readily heard, and followed, by Fools, to the everlasting destruction of both, and all.   

Vers. 18. Wisdom is better than Weapons of War: but, one sinner destroyeth much good.  
True Wisdom, or the Spirit of Christ, in Man, is better than all the Wisdom, Srength, Power and Armour of Man or Angel, in the first creation; and yet more, when all these are turned into (and used in) enmity to God. For so, became they the one sinner, that, from first to last, 〈◊〉 against God, Christ, and Saints, who must needs be unspeakably too hard for them. All wicked Angels and Men, in the finally abused first-creation state or spirit and life of nature, make up, and are the one sinner, or uniform fighter against God, in and with their first-creation Strength, Armour, and weapons of War. And, thus does this one comprehensive Sinner (or perverted first-creation Spirit, in all evil Angels and Men) destroy much good, even all the changeable goodness in that state, which had they obediently returned it back, in sacrifice to God, they might have received much good, thereby; even the promised gift of an everlasting righteous Life; and so, all their own fading good, again, with usury. The Law (or law-life, in Man or Angel) used unlawfully; as kept up for Weapons of War, in rebellion, against Christ's Gospel-life, is destroyed by the said Sinner, in evil Angels and Men. They thus destroy and frustrate all the good, intended, in and by their first-creation State; and, for ever, exclude themselves from the immutable good of the second. So, destroy they much good; even the whole good of the first and second Creation. By the lawful use of the first, they might have had all the good of both. By the unlawful use thereof, they spoil and lose all; all the good, given them in the former; and offered them, in the latter. Then, as fixed in unchangeable enmity to God, they must fall, and lie down, for ever, under the unchangeable Wrath of God, as their undeniably just portion.    

CHAP. X.  

V. 1. Dead Flies (Heb. flies of death) cause the Ointment of the Apothecary, to send forth a stinking savour: so doth a little Folly, him that is in reputation for Wisdom and Honour.  
THe dead flies, or flies of death, found in Men, since the fall, (that cause the first-covenant precious Ointment of Christ, the great mystical Apothecary (or perfumer) of Man's filthy, loathsome, corrupt, polluted nature, dead in trespasses and sins) are a character of the 〈◊〉 to God's divine and creature-spirit, which is filth of spirit, in Man. This enmity, as the single product of the first sin, is called the little folly, in eminently restored, righteous Man, that, with Job, is, there, in great reputation for Wisdom and Honour; Job 29. 7, 10, This little folly, (a changeable, pardonable, curable enmity to God, in all) comparatively with the great folly (the incurable, unpardonable, great transgression, or presumptuous sin unto death, as through Man's wilful madness, this changeable is turned into a fixed unchangeable enmity to God, in many) this little folly, what a noise it made, in Job, against the dispensation of the Cross, when under it, as we find, at large, by the reproofs, Elihu and Christ himself came upon him, with? Job 32, to almost the end of that Book. Man, in the honour, he was created in, not understanding or duly considering the changeable nature of that honour, and slipperiness of his standing in it, soon fell, and became as the Beasts that perish (Psal. 49. 12, 20.) a brutified, mere sensual creature, as 'twere, having forfeited the righteous life of a Man. And when restored by the redeemer, out of that polluted, bloody condition, into the same kind of changeable, first-covenant righteous life of a Man, again (Ezek. 16. 6.) so as to remove and take off the punishment of the first sin; the first sin itself is not hereby cured, but through this very fresh coming of the command, or Christ's setting up his first-covenant Law-life in him, again, does this sin of Enmity revive also, (which, with, and in dead nature, lay, as dead) into an active, bold, confident, daring, presumptuous resisting of God and his Gospel-spirit, as Paul experienced; Rom. 7. 9, 11. And, had he obstinately persisted in that course, when convinced of his duty, it had slain him, for ever. But, he yielded to the death of that restored 〈◊〉- covenant law-life, as the known means of abolishing that 〈◊〉, which revived & sprang up with it, and is inseparable from it. No way, then, to be rid of that enmity, but by being rid of that life, under the Cross. And, no other way, or on no other or lower and 〈◊〉 〈◊〉, can God's Gospel-life of 〈◊〉 Righteousness be 〈◊〉 by, or set up in us. He therefore gloried in nothing save the 〈◊〉 〈◊〉 〈◊〉, that (by its twofold death and life-operation, runs down the 〈◊〉- covenant life, and 〈◊〉 up the second) crucified all 〈◊〉 life and desire in his spirit, to all this World's desirables, and 〈◊〉 〈◊〉 it; (Gal. 6. 14.) and set up a life in him, the Palate, Belly or 〈◊〉 and Desire whereof, wholly and only savoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desired and 〈◊〉 after) the things of God, things eternal, delights of the 〈◊〉 〈◊〉 God. He so became alive only to the World to come, and that to him; a mere Pilgrim and Stranger, in and to this, to the delights of the Sons of Men, things seen, temporal; 1 Pet. 2. 11. 2 Cor. 4. 18. The dead Fly or little folly, here, is the same with the little leaven that leavens the whole lump (Gal. 5. 9, of mankind); which can be purged out of any, no otherwise then by the death and Sacrifice of Nature, at best; from which, inseparable. And then, with our sacrificed spotless Nature, in Christ our Pass-over, shall we find, that the destroying Angel (even Christ with the same spiritual-Sword or Gospel-Cross) will pass over us, as to that use he will make of it, in Wrath, upon all fixed incorrigible enemies, Angels or Men. This fixed leaven or Doctrine of the Pharisees, in a soured, leavened spirit of unchangeable enmity, (in a 〈◊〉- Covenant righteous life, against the second; Law, against Gospel) is that, Christ warned his Disciples to beware of; Mat. 16. 6, 11, 12. For this cause, did Christ sanctify our nature, by the death thereof, in himself, that by the like death-sanctification, the same fire-Baptism of his heavenly Spirit of Truth, on our earthy-spirit of enmity and falsehood, he might sanctify it, in us. Joh. 17. 17, 19 The enmity, or Fly of death, becoming unchangeable in Men, renders them a most stinking abomination to God, for ever. Their Soul unchangeably loathes God's Soul, or Spirit of Grace; and his, them. Then Christ's fresh first-Covenant Gift, that was, for a season, as salt, to dry up the fleshly filth of their polluted nature, loses its savour; and, the whole person becomes a stinking, loathsome thing, as allover polluted with a spreading incurable Leprosy, or most noisome Disease.   

Vers. 2. A wise Man's heart is at his right hand; but, a fool's heart, at his left.  
Here's a description of the truly wise, and of the greatest fool. The heart of the former, is at his right hand, fixed and set to follow those right counsels of God, in the life, activity, desire and thought of the incorruptible Seed of God's right-hand-planting in him, by a new-creation, which will set him at Christ's right hand; when fools or lustful Goats, in the activity, life, and desire of the corruptible seed of his left-hand-planting in them, by a first-creation (in which wholly set upon this world's vanities) will be found at his lefthand, and doomed to eternal punishment. Mat. 25. 33, 46. Saints give up their fleshly Tree, with the fruits or works thereof, their lefthand first-Covenant life, to the death of the Cross, that they may receive that right-hand, second Covenant, Gospel-life, wherein to be wise unto Salvation. Others, of a perfectly contrary mind, fool themselves into eternal damnation.   

Vers. 3. Yea also, when he that is a fool, walketh by the way, his Wisdom (Heb. heart) faileth him; and he saith to every one, that he is a fool.  
Man's own Wisdom is Folly, not able to direct his steps, in (or so much as into) the way everlasting; Jer. 10. 23. Trusting therein and to, renders him an enemy to true spiritual Wisdom, that can do all. And, this manifests him to every one, to be fool. God will set up that Light in all, that they and all others shall see them, Fools; as having wilfully chosen that Life and Wisdom, they knew would fail them; and consequently, excluded themselves, for ever, from that, which would have done their Work. Thus become they everlasting monuments of their own madness and folly, in eternal darkness and death, under Wrath.   

Vers. 4, If the spirit of the Ruler rise up against thee, leave not thy place; for, yielding pacifieth great offences.  
The acknowledged literal, gives aim at the mystical sense. In letter, Man ought not to leave his place of subjection to worldly Rulers; but acknowledge the ruling Power, by God's Providence, permitted any to exercise over him, however ill used. This may and aught to be, without any sinful compliance with such abused Power. Even Saints must suffer, as a passive owning that power, so ill managed, they can't actively obey. All aught to keep their place of subjection to it, so as not to rise up against, dispute, or deny the Ruler's place and office, however abused. Such demeanour is the only safe way, to pacify the Ruler's unjust wrath, against them. t. For yielding pacifieth great offences. Yea, Devils are not to be denied their invisible evil Angelical Principality and Power, permissively given them, in and over this World; Luk. 4. 5, 6. The Devil's evil place of Rule and Power, is not to be denied. Even Michael, the Archangel, Christ himself, contending or disputing with the Devil, about the body of Moses; durst not bring against him a railing Accusation, but, said; the Lord rebuke thee; Jud. 9 So, Zec. 3. 2. About Joshua, another Type of himself. The Devil contends or disputes, by himself and Apostles, for the body of Moses, or life of the Law, as eternal Life and Salvation; according to his first short comprehensive lying Sermon to Eve; ye shall not die. This is eternal Life, ye are already possessed of, by the first Creation. A due demeanour towards the very evil Angels, is an owning our place of inferiority to them, in the life of but humane nature, or our natural state, at best. 'Tis acknowledged so, in Christ himself; Heb. 2. 7. The leaving our place of Subjection or Inferiority to evil visible or invisible Powers of this World, is a leaving our place of right subjection and obedience to God, and a giving advantage to the Devil, to make us pay it him. And, so come we to the mystery, here. Christ, of right, is always the chief Magistrate and Supreme Ruler, over all, in his very passive season, and Satan's active Reign. If his Spirit rise up against the guilty natural spirit of Man, if he come with his spiritual Sword and Gospel-fire, to slay and sacrifice it to God; Obedience ought to be given to him, herein, by yielding subjection to this Supreme Ruler, over all, as our true interest, and safety. This is the way to pacify God's provoked Wrath against us, even the delivering up that spirit, to death, that's found guilty of all sorts of offences against him; and this undeniably, evidenced by the all-discovering light of the two-edged flaming Sword that slays us; Heb. 4. 12, 13. No absolute reconciliation, but by the death of the guilty Sinner, in us; the foe of our own house. We ought to agree with this true Ruler (in the way of his Cross, the only way to Salvation) when his Spirit rises against (and he comes in the posture of an Adversary, upon) his and our enemy, in us; Mat. 5. 25. Such yielding up the perpetual Offender to death, (in order to be brought to live under the peaceable Rule of that Spirit of Life and Love, that slays our spirit of Enmity and Death) pacifies the Wrath of our most righteous Judge, and brings this wonder to pass, that we, who in our own spirits, have been guilty of innumerable and unutterably aggravated follies and madnesses, shall have no Iniquity found in us, by Friends or Foes. The guilty Sinner, our natural spirit, that always rebelled, in its life, has obediently suffered death, and there's an end of all Iniquity. By this means, come we to be filled with a spirit of Life, that's in eternal union of mind, will, desire, thought, love, and hatred, with the infinite divine spirit. Then, let enemies, that love nothing but such Iniquities they would charge us with, search and accuse us while they will; yea, and let God, that infinitely hates all Iniquity, search us, to the bottom (by the joint beamings forth of his infinite divine and all-searching infallible new-Creation Sun-lights) still, still, no Iniquity will be found in us, when filled with his own Spirit of everlasting Righteousness and Truth.   

Vers. 5. There is an evil which I have seen under the Sun, as an error which proceedeth from the ruler.  
Vers. 6. Folly is set in great dignity; and, the rich sit in low place.  
Here's just matter of complaint, relating to the invisible or visible Magistrates of this World, evil Angels or Men. Nothing more familiar to observation, in the visible, than their encouraging and advancing folly itself, or grossly wicked and unworthy persons, and thrusting down the rich in true wisdom, the truly worthy, into low place, or no place, out of all place; yea, and out of the World, as not fit or worthy to live, by reason of his unalterably contrary principle (temper and spirit) to such wicked Gamesters, as resolve to make a prey of the People. All discouragements, injuries, and oppressions imaginable, are, on this ground, exercised on the most worthy Patriots, whose Consciences permit them not to gratify and serve their corrupt wills, interests, and unruly lusts. These are the things practised by wicked visible Rulers, in a flat contrariety to their duty; Rom. 13. 3, 4.  
The invisible Rulers of this World, evil Angels, prefer the rich, wise-fools, in a first-Covenant righteous life, as their choicest and most useful subjects, before, above, and against the mystical poor or impoverished there, in order to become wise, rich, strong, and honourable in God, or in a spiritual, new-Covenant life, hid with Christ in God. Christ pronounceth Woe to the former; and says, Blessed are the latter; Luke 6. 20, 24. That that's highly esteemed of Men, in the first Covenant, is abominable to God (Luk. 16. 15.) as set up in a fixed enmity to him, and the second. And, the broken, contrite, impoverished natural Spirit of the Saint (as to all, others trust and glory in) seems abominable and contemptible to them, the fat, full, rich, wise, strong and honourable in the first; 1 Cor. 4. 8, 10. The rich, in the first-Covenant, are sigured by the Man with a gold Ring and goodly apparel, whereas the poor and needy natural man of the Saint, causes him as a poor man, in vile raiment, to be bidden by man, to sit here, under his footstool, importing the very height of contempt, towards him; while there's a huge bustle, for the giving the other a high place, in honour and respect to him, or rather to his mystical gay clothing, kept on, in enmity to the Cross; but, put off by the Spiritual Saint, and refused ever to be put on, again; let men take it how they will. Jam. 2. 1, 3. Cant. 5. 3. God requires the putting off those first-Covenant Ornaments, Devils and Men put such a preferring value upon, that he may know what to do with us, by setting up the life, and clothing us with the everlasting Righteousness, Beauty, Glory, and ornaments of the second. Exod. 33. 5. Wise, Holy, first-Covenant righteous Men, and God, are of a directly contrary judgement, in this case; Rom. 2. 29. Those, God highly esteems and loves, they scorn and hate, as the filth of the World, the offscouring of all things; 1 Cor. 4. 13. Thus are they found in harmony with the invisible Principalities and Powers of this world, the evil Angels. They both and all centre in this point, a resolution, in the earthly principle or natural spirit, to despise (and contend against) the impoverished natural man of the truly wise, rich, strong and honourable spiritual Saint. They shoot all their malicious, revengeful arrows at him. So are true Saints, by their true Gospel-life, Conversation, words and way, rendered, with Jeremy, Men of contention with the whole earth, or whole earthy party of evil Angels and Men. This evil, Solomon saw, practised under the first-creation Sun, or in the first-Covenant spirit, the Law-principle of life and action, as an error, both visible and invisible Rulers of this world, are jointly guilty of, in using their utmost power, for discouraging, persecuting, and suppressing the truly wise and rich spiritual Saint; the only sort of men in this world, that God highly esteems and loves. On all these accounts, as to the errors of the visible and invisible Rulers of this World, he farther says,   

Vers. 7. I have seen Servants upon Horses, and Princes walking as Servants upon the Earth.  
The chief sense of these words, is; that evil Angels are permitted the exercise of a ruling power over this World, fulfilling their pleasure, both in the corrupt and refined spirit and principles of Nature, in men. Both evil Angels and Men in the said spirit of Bondage, are but servants and slaves in God's sight; objects of his everlasting contempt, and wrath. When Christ, whose Right it is, takes to himself his great Power, and reign's, he will take away all their power, and tread them under his and his Saints feet, for ever. But, all along this World, are these evil Angelical Principalities and Powers, in, with, and by evil visible ones, jointly riding over Saints heads, (Psal. 66. 12.) under Christ's overtopping spiritual Power, ordering all, for the carrying on his designed work of the Cross, on the natural spirit of the Saint, that's a spirit of Bondage, in them. For this reason, are the true Princes, or spiritual, heaven born Sons, walking on the Earth, (in an inferiority and subjection to these slavish servile-spirited Rulers) that, in their true Princely life, they may come to ride over all those Servants heads, that have been their Masters. All along this World, the said Servants are on Horseback, and true Prince's afoot. At entrance of the Reign of Christ, or beginning of the next, such Princes will tread all such Servants, for ever, under their feet, and ride in triumph, with their Lord and Master, the great Captain of their Salvation, over all their heads; Col. 2. 15. Heb. 2. 10, 14. The very Prince of Life, when he had taken our flesh, suffered death therein, under the visible and invisible Princes of this world; Act. 3. 15. True Saints, following his suffering steps, will be found on their mystical white Horses, with their Lord, at last; Rev. 19 11, 14. Christ refused any ruling Power, as a Judge or King, in that earthly life of the Law, wherein he was to suffer, and did, in obedience to his Father, under the horsed Princes of this World, in the said earthly life and worldly power. He walked as a Servant on the earth, under them; and so, must Saints, in obedience to the will of God, and conformity to his example, Joh. 10. 17, 18. They must lay down their natural, wherein they are Servants, that they may take up his spiritual life, wherein, Sons of God, and to be Princes on 〈◊〉. Saints are spiritual chaste Doves, that know not where to set their foot, or sinned any visible relief or support, in this World; Gen. 8. 8, 9 As kept for their Heavenly Country, are they not suffered to find any rest, short of it. They are hunted out of all false rests, by their evil Rulers, who intent their utter destruction. But, they find the new Name of the Lord, a strong Tower, and Ark of safety, both from enemies, and the flood of God's final Wrath, that will overflow the whole first-creation Land of the living; all, fixed in their earthly life of enmity to his Heavenly.   

Vers. 8. He that diggeth a Pit, shall fall into it; and, whoso breaketh an Hedge, a Serpent shall bite him.  
The pit, here, is the same, blind Leaders with their followers, fall into; Mat. 15. 14. Psal. 7. 15. Many that are reckoned to dig deep in Scripture, all their interpreting thereof amounts to no more than the digging this dangerous and destructive pit; an opening the very bottomless pit of the Devil, and asserting it to be the Kingdom of God; a teaching unchangeable union with the evil one, as God, sitting in the Temple of God, and showing himself, that he is God. And, in all their Ministry, to this purpose, seeing nothing but vanity and lying 〈◊〉, they say, The Lord saith, and make others hope, they'll confirm the word; that they have true peace with God, when indeed, in unchangeable union with the Devil. Thus do evil Men, giving heed to seducing Spirits, and Doctrines of Devils, cry up a fixure and establishment in the first-creation state of enlightened, Righteous Nature, in unchangeable opposition to God and his new-creation Spirit of Grace. They prefer their Law-Spirit, to his Gospel-Spirit, which renders it the very bottomless pit they fall into, under the final Wrath of God; a deep ditch of stinking mire and silth, for evermore. Out of it, there is no redemption. 'Tis very Hell. Evil Angels & Man's conclusive choice of that state, makes it a pit of their own digging. David found his own nature, a deep mire, where there's no standing; crying for deliverance out of it, by a lifting him up out of his earthy spirit of nature, into God's heavenly Spirit of Grace; Psal. 69. 1, -- 3. The death of Nature, under the Cross, is our only way out of this miry pit of corruption, into the life, Christ will reign in.  
t. And, who so breaketh an hedge, a Serpent shall bite him. First-Covenant Life, and second-Covenant Light, are a twofold hedge of defence, to secure Man from all dangers, on his right hand and left. The restored life of the Law, is a hedge of defence, for a season, against the vile affections and lusts of corrupt nature, dangers on the left hand. Spiritual Light (by which, Christ, in his spiritual Life is showed and offered Men, as their absolute Salvation) is a hedge of defence, to secure Men from the most dangerous sinning against that Supreme Right-hand Mercy, and gracious offer of it, from God. The first mystical hedge, or fence against the workings of corrupt nature, kept up, in opposition to the second, (so as finally to turn from and reject the second, which would secure from all sin, in corrupt or righteous nature, filth of flesh or spirit, for ever) this is Man's wilful breaking down the chief hedge for his security. And then, Satan, the old poisonous Serpent, breaks in upon him, and bites, or mortally wounds him, to eternal death. This, by persuading Men, to set up nature, with him, in an eternal opposition to God, and his Grace.   

Vers. 9 Whoso removeth stones, shall be hurt therewith: and, he that cleaveth Wood, shall be endangered thereby.  
Stones, here, are the same with the hedge, in the former Verse, figuring the new-Creation Spirit, and Light thereof. This rocky-spirit of Christ, in Saints, renders them Rocks, or living Stones in his spiritual house; Mat. 16. 18. 1 Pet. 2. 5. Man's wilful refusing, hating, and turning from this rocky life, showed and offered him, is a removing these stones, decrying, and (what in him lies) pulling down this spiritual Temple, and persecuting or scattering Christ and spiritual Saints, the living Stone and lively Stones thereof. This will bring the greatest hurt upon himself. For, this Stone or Spirit, in Christ and Saints, will fall upon him, in wrath, and grind him to powder; Mat. 21. 44. t. And he that cleaveth wood, shall be endangered thereby. By cleaving wood, is meant a separating the first benefit of the Cross or death of Christ, a restored first-Covenant life, from the second; and consequently, a setting up the first, in unchangeable opposition to the second, a Gospel-life of everlasting Righteousness and true Holiness. God's Wisdom has found a way, by the death of the former, to join these two together, in the new life of the latter. By the obedient death of Nature, corrupt or righteous, is the changeableness and enmity of the former, done away; and so, is it brought into unchangeable union with the latter, and harmony of mind and will, with God most high. These, that God requires a yielding to his way of putting together, as 〈◊〉 in Unity (Psal. 133. 1.) let no man presume to keep or put asunder; as first-covenant Brethren do, when they sit and speak against the second, in despite to them, and that spirit of Grace, they are of, and in; Psal. 50. 20. Ezek. 33. 30, -- 32. Heb. 10. 29. Such cleavers, or dividers of Wood, the first benefit of the Cross, from the second, (after a clear discovery of the whole design of the Cross, to them) will not only be endangered thereby, but bring final destruction upon their own heads.   

Vers. 10. If the Iron be blunt, and he do not whet the edge, then must he put to more Strength: but, Wisdom is profitable to direct.  
Man's natural spirit, fallen into sin and enmity (whether in the corrupt or restored righteous Life thereof) is the mystical blunt Iron, here; heavy and dull, as to any right understanding of, or obedience to the commands of God's spiritual Law. 'Tis more difficult to yield any obedience thereto, then before the fall. For, now there's positive enmity in it; then, not. It therefore greatly needs the sharpening work of Christ's spiritual convictions, to bring the blunted, dull nature thereof, so much as to see its unspeakable concern, in listening and submitting to the hard sayings and sharp discipline of his spiritual Law. Those that (finding themselves, weary, and heavy laden, or overset, as to such important concerns) come to Christ for his spiritual life and senses, for which, willing to take up (or submit to the death of their natural, under) his Cross, will find all easy and plain, both to understand and do. Mat. 11. 28,— 30. His yoke is easy, and burden light; Yea, such yoke and burden (amounting only to our unchangeable subjection to his will, that's unchangeably subject to the divine) is the very glorious liberty of the Sons of God. And so, also, their sufferings (in submitting to the yoke and burden of his Cross, on their natural will and spirit) will, in the prospect and certain sight of such glorious advantages, not be reckoned upon, in any comparison therewith. Rom. 8. 18.  
Scripture is a Parable, or sharp saying, and requires a sharp Wit, that is, spiritual understanding, to discover the mysterious Things, Truths, or meaning of God's Spirit, therein. 'Tis too painful, yea, impossible for Man's natural understanding, to interpret and rightly understand so much as the providential dispensations of God, to friends as foes, and foes as friends,; Psal. 73. 3, 16. Spiritual understanding, or, Sanctuary-light discover's all; (v. 17.) the voice of all Providences, and the dark sayings or parables of all Scripture. It can interpret oraculous dreams, show hard sentences, dissolve doubts; Dan. 5. 12. Take the total sum of its objects. It discerns or judges all things, (1 Cor. 2. 15.) divine, and twofold creaturely, natural and spiritual; the deep things of God's Infinite Divinity (v. 10.) his whole Counsel, about the Salvation of his Creatures, (Act. 20. 27.) and the whole counsel of the Devil, for their Damnation; the whole mystery of Godliness, the whole mystery of Iniquity, the mysteries of Christ's Spiritual Kingdom of marvellous light, in his Gospel-Spirit; the mysteries of Satan's accursed kingdom of marvellous darkness, in his Law-Spirit; 2 Cor. 2. 11. As God, gradually, more and more runs down the wisdom or understanding of the natural Man in the Saint, into darkness, by the demolishing operation of the Spirit of the Cross, he raises it up more and more into the new, all-discovering light or discerning of his spiritual; which, James calls his giving more Grace; Jam. 4. 6. So, the natural man, or spiritual Prophet's Servant in the Saint, comes to see what the Prophet sees (as in type, 2 King. 6. 17.) Thus is man's understanding or spirit, (as more brought, by way of Death and Resurrection, into union of mind with the spiritual) more and more whetted, sharpened, and enabled more clearly to discern the whole mind, and do the whole will of God. Paul found even Gospel-profelling Jews, so dull of hearing or understanding, so defective as to the right hearing ear, reception, or capacity for spiritual mysteries, that he 〈◊〉 to have forborn the declaration of many things, he otherwise would have said to them; Heb. 5. 11. He clearly saw their darkness and incapacity, as to spiritual, Gospel-matters. The most highly enlightened and restored understanding of Man, is but dull, blunt Iron, till whetted by spiritual light, utterly unable to discern or do the Will of God, in any thing, to his wel-pleasing. It can't direct his steps, aright, towards God, or his own Salvation; Jer. 10. 23. 'Tis spiritual Wisdom only, is profitable to direct in the way everlasting; Psal. 139. 24. This renders a Man an infallible Seer and Doer of the whole mind and will of God. And, this renders him the certain overcomer of his own contrary natural mind and lust. 'Twill crucify the worldly mind in him, to the World without him; and so, the World to him; and bring the God of this World, under his feet. Flesh, World, and Devil will all flee before, and fall under him. God will be fully pleased with him; he fully saved, and absolutely blessed, for ever.   

Vers. 11. Surely the Serpent will bite without enchantment, and a Babbler is no better.  
The natural spirit of fallen Angel and Man, is poisoned with enmity; changeable, in man; unchangeable in evil Angels or Devils. Devils, being all absolutely fixed in enmity, and resolutely using all their angelical Wisdom, in their superiority of nature to Man, go clear beyond him, in subtlety, as well as power. The Devil, when fallen, was too hard for man unfallen; overreached him with his subtlety; overset him with his power; and so, sowed his evil seed of enmity to God's spiritual Law, in all mankind. This mystical deadly poison, has laid them all dead in trespasses and sins. The old Serpent is more subtle than but gradually restored Man; and still, all along this World, is upon him with the same lying suggestion (and wicked, but pleasing Counsel) as to Eve, that restored righteous nature is a state of eternal life, and 〈◊〉 shall not die; neither under the Cross, here; nor eternally, hereafter. Gen. 3. 1, -- 5. 2 Cor. 11. 3. It must needs be much easier for Satan to prevail with restored righteous man, since the fall, then in his first 〈◊〉 on humane nature, in the primitive purity and perfection thereof. For now, he finds the same poisonous enmity to God, in men, with himself, as even in Paul, after all his Law-conversion and Righteouness of man; but, before his Gospel-conversion into the Life and Righteousness of God. His work, now, is only to put his confirming Paw, upon man, for rendering his changeable enmity to God, and Union with him, unchangeable. Then his work's done; and man, undone, for ever. And, in carrying on this, is he pleasing to man. His Counsels are all, after man's own heart. The old Serpent, now, in biting, poisoning, and wounding men to eternal death, is, all along, pleasing to them. He licks them to death, with his flattering harlot-kisses, in the practice of the highest and most criminal strumpetry, seducing them from Christ, the true spiritual Lord and Husband, they ought to be chaste, single-eyed, and hearted, in their love, to. The enchanting alluring Words of this grand mystical Adulteress, are smother than Butter, when war is in her heart: softer than Oil, yet are drawn Swords; Psal. 55. 21. Grand Adulteress, the supreme Whore of Babylon, (influencing and drawing into the same guilt, innumerable Men, who, with all Devils, or evil Angels, make up the comprehensive and complete mystical Whore of Babylon, in an unchangeable murdering mind of enmity to Christ, and his true spiritual Israel, or new-Jerusalem Saints) Man of Sin, Son of Perdition (2 Thess. 2. 3.) roaring Lion, seeking whom he may devour (1 Pet. 5, 8.) great bloody red Dragon (Rev. 12. 3.) Abaddon, Apollyon, 〈◊〉 destroyer (Rev. 9 11.) Devil, Satan, oldserpent (Rev. 20. 2.) and the like; all these are charactering titles and distinguishing badges of one and the same Beel-zebub, or Prince of Devils; Mark. 3. 22. Without Enchantment, or such listening to the charming voice & counsels of the Spirit of Christ, the true Shepherd and Teacher, as will turn them from the voice of all flattering Strangers (Joh. 10. 4, 5.) Will Men be charmed and seduced by this old Serpent, and mortally bitten, stung, and poisoned by him, to eternal death. All this was figured out, in the bitings of 〈◊〉 literal fiery Serpents, and cure of such bitten Israelites, only, as looked up by Faith, to the fiery Serpent on a pole; Num. 21. 6,— 9 This brazen Serpent on a pole, was a figure of Christ, as in our nature crucified and raised into his spiritual, new-Creation Life; Joh. 3. 14. whoever so look up to him, herein (as to be made willingly conformable to his death, that they may partake of his resurrection-Life) are certainly cured, for ever, as to the poisonous bitings of the mystical old fiery Serpent (or Serpents, the Devil and his Angels; all, Devils) figured by the literal. Enmity to God, is inseparable from Man, save by the total death of his natural state. A Leopard's spots may as soon be done away, or a Blackmoor's skin washed white (Jer. 13. 23.) as man (save by a right obedient death of his natural spirit, at best) be cleansed from all evil, filth of spirit, or enmity to God. If Men listen not to the Counsels of true Wisdom, they'll be pleased with the old Serpents adding to his first poisonous biting them, in and with the first man, such a farther biting of them, as will render their enmity to God, as unchangeable in them, as in himself. All his words are natural, and welcome to them. They reject Christ's, and wholly choose and delight in his Counsels; Isa. 30. 9,— 11. Here's the dangerous posture, mankind are in. And, a Babbler is no better. Man, in his own Wisdom, undertaking to expound Scripture, and counsel his fellow-mortals, about Salvation, is a Babbler, a tinkling Cymbal, makes only a confused noise, an uncertain sound of Words; in all which, he's no better, than the old Serpent himself; that is, gives no better, but indeed the selfsame Counsel, he gives; preaches his Gospel, that men will find the restored righteous life of nature, to be eternal, and everlasting Salvation. Thus do babbling men, carry on Satan's poisoning doctrine and work, in a lying spirit of Divination, for poisoning themselves and Hearers, beyond cure, to eternal death. None are sit to teach Christ's Gospel to others, but such as are wise unto Salvation, themselves. Who else, can show the way of Salvation?   

Vers. 12. The words of a wise man's mouth are gracious: but, the lips of a Fool will swallow up himself.  
All thoughts and words (inward and outward Words) of the truly wise man, are gracious, good, and pleasing in God's sight. A spirit of everlasting Righteousness is the principle and root of all. He turns from the life, light, understanding, will, desire, thought, word, and action of his own Spirit, to live wholly in and to God, after his heart, in his spirit. So, God (or his creature-spirit) works all his works in him; and he, in God; Isa. 26. 12. Phil. 2. 13. Joh. 3. 21.  
On the contrary; the Lips of a Fool will swallow up himself. Man, in corrupt or enlightened nature, is but a fool, and as the Beasts that perish, as to all his eternal Concerns, Gospel Things or Truths; Psal. 49. 12, 20. Jer. 10. 23. 1 Cor. 2. 14. All such things are (or seem) foolishness to him, because he is a fool. All words or fruits, uttered or brought forth, in his own nature, at best, which he trusts, and advices others to trust in, are lying vanities, perishing, transient shadows. He walks in a vain show; sees, teaches, is, nothing but vanity, altogether vanity; Psal. 39 5, 6. Ezek. 13. 6. He neither consider's the fading nature of all he's possessed of, nor the everlasting Life, Righteousness and things of God, he wants. He hugg's himself as rich and happy, when, in truth, miserable, poor, blind and naked. Such fools were the Laodiceans, (Rev. 3. 17.) and the Corinthians, 1 Cor. 4. 8, 10. Both these mistakes, in embracing and waxing confident in false, and in rejecting true riches, Christ found the young Man, in; Mat. 19 20, 22. Men reckon, they want nothing, for true blessedness, when they want every thing. Thus, foolish Men's words, swallow up themselves, or expose themselves and others to be swallowed up, in a spirit of unchangeable darkness and death. God will take all such wise fools in their own craftiness; as knowing all their thoughts, vain; 1 Cor. 3. 19, 20. They think of, trust in, rely upon, and teach nothing but vanity: and this, in unchangeable enmity to God, and all the reproofs and instructions of true Wisdom; Prov. 1. 20,— 32. They craftily and subtly defend themselves, and secure nature's head, from his spiritual Cross, Gospel-fire, and Sword, and so, swallow up, sink and drown themselves, and all that follow their words of Counsel, into everlasting destruction and perdition.   

Vers. 13. The beginning of the words of his mouth is foolishness: and, the end of his talk is mischievous madness.  
From first to last, he sets up, and pleads for a life that's changeable in itself, and enmity to God, as true happiness. He begins, sets out, and 〈◊〉 in this folly, till fixed in enmity, and so, guilty of mischievous madness; 〈◊〉, might and main, to render others, Children of 〈◊〉, with himself; Mat. 23. 15.   

Vers. 14. A Fool also is full of words; a Man cannot tell what shall be: and, what shall be after him, who can tell him?  
Abounding in words, is a 〈◊〉 of both literal and mystical Fools, as highly 〈◊〉 in 〈◊〉 false 〈◊〉 measures of 〈◊〉. The mystical (or wise) Fool, is in total darkness, as to his 〈◊〉 concerns; is wholly ignorant of the obedient Saints true 〈◊〉; or life and state, 〈◊〉 to be for ever blessed. And, as ignorant is he, as to the 〈◊〉 most deplorable state of himself and followers, incorrigible haters of God, in eternal Death. This unutterable distress, confusion and 〈◊〉 (that comes after all the mirth and jollity, in his self-pleasing thought and foolish way) will be an absolute amazing surprise and disappointment to him. Who can tell 〈◊〉 of 〈◊〉, 〈◊〉 shall come to 〈◊〉, after his life and race, in this world? The truly wise spiritual Saint can. But, he'll not hear, believe, or regard his words.   

Vers. 15. The labour of the foolish wearieth every one of them, because he knoweth not how to go to the City.  
All the labour of 〈◊〉 wise-Fool, in the restored righteous life and wisdom of man, for Salvation, is termed in Scripture but bodily exercise, that profiteth little, or but for a little time, in suppressing the vile affections of corrupt nature: but, when once knowingly kept up, in wilful, unchangeable 〈◊〉 to God, most highly displeasing to God; and, not only unprofitable, but utterly destructive to man. After, or by all such 〈◊〉, he'll find it impossible for him to go, or get into the City, New- 〈◊〉. All such will be found those mystical Dogs, 〈◊〉, 〈◊〉, Murderers, and Idolaters, that have loved and made, or 〈◊〉 on Satan's lie, from first to last, against God's truth; Rev. 22. 15. So will they be shut out of the said City, for ever; and 〈◊〉 their portion in the lake of fire (Rev. 21. 8.) among damned Angels and Men; 2 Thess. 2. 11, 12. Mat. 25. 41.   

Ver. 16. woe to thee, O Land, when thy King is a Child, and thy Princes eat in the morning.  
In letter, a sore punishment to a Nation, is a childish Ruler or King, unfit for Government, as given up to all sorts of evil and misgovernment, in his own Person, implied by eating in the morning, as voluptuous, in gratifying his evil sensual appetites or lusts. This is Woe to him, and the Land, under his Government. For, instead of being a praise and encouragement to good works and workers, and a terror to evil, as he ought, (Rom. 13. 3.) he will be found in a directly contrary practice. But the mystical and principal sense, here, is this: When the mystical Land, or natural State of Man, is cleansed or swept from 〈◊〉 of flesh, and Satan rather received into this cleansed house (Mat. 12. 43, 45.) then Christ, as Ruler and King, very great will be the Woe to the said Land. For then is Man a slave to the Prince of darkness; to do his will, in all things. This ruling Child, or birth of the spirit of the Devil in Man, will be found eating in the morning, or gratifying his sinful love, lust and desire, with 〈◊〉 perishing meats, and so will be established with him, in unchangeable enmity to God; which brings him under the unchangeable wrath of God.   

Vers. 17. Blessed art thou, O Land, when thy King is the Son of Nobles, and thy Princes eat in due season, for strength, and not for drunkenness.  
In 〈◊〉, where Governors are of a noble, meetly qualified temper for Rule, in a spirit of Justice and Wisdom, the Land or people are happy. The mystery, or spiritual sense, is this. Those that are born of the spirit of Christ, are of the Heavenly extraction and Pedigree, Sons of Nobles (as begotten by his Gospel-Ministers, Apostles, or messengers, in which sense, Paul calls Timothy, his Son, in the Gospel-life of Faith, 1 Tim. 1. 2.) and indeed, Sons of the great King himself, the only Potentate, to whom, of right, all Rule belongs. His one Spirit of everlasting Righteousness and true Wisdom, sits them to be steady doers of the divine Will, in all things. So under Christ's and their peaceable, righteous Government, will the whole Land, Earth, or World, be blessed; Isa. 32. 1. And the mystical Land, Spirit, and whole person of every Saint will be blessed, under the Government of this Spirit of Christ, in himself, and themselves.   

Vers. 18. By much slothfulness the building decayeth; and, through idleness of the hands, the house droppeth thorough.  
Here's a reproof of Man's negligence or sloth, under spiritual convictions of his interest, in having the new-building of him carried on a-main; and a discovery of the great danger thereof. All favouring, or keeping up the old, hinders the new; and so, any happy proficiency, progress, or advance towards the Kingdom of God, which the new would sit us for. If spiritual Light (that convinces Man of his great concern, to have the new-building, the heavenly house, life and clothing go on successfully and cheerily) be wholly turned from, despised, hated and rejected, (with all, thereby showed, and offered him) than the whole design of the new-building is absolutely frustrated, tho' some loss, as to the old, has been suffered and yielded to, and there has been some little running well, in following spiritual conviction-light. This Apostasy renders all, done or suffered (in obedience to such light, for a season) vain, wholly void, and of none effect; Gal. 3. 4. & 5. 7. But, there's a negligence, short of absolute quitting the designed new building, which, those, that, at bottom, are true Saints, may be found guilty of, so as to need a fresh minding them of, and laying in them, the foundation or first principles, towards spiritual knowledge, and the new building. Such negligence renders them scarce so much as spiritual Babes, that otherwise might have been strong, grown Men, in the Grace and Spirit of our Lord Jesus Christ, fit to teach others; Heb. 5. 11, -- 14. Total Apostasy from the seen, and, as 'twere, begun new-building, razes the foundation, and puts Man under an impossibility of ever obediently looking that way, more; Heb. 6. 4, -- 6. And then, if the old building in Man's own restored nature, holy flesh, be run down, and quitted also, (as oft it is, by a return to his old sins in the corrupt spirit of nature, with the Dog to the vomit) then does the mystical house of Man's immortal spirit drop thorough, and become totally and irreparably ruined, for ever; 2 Pet. 2. 20, -- 22.   

Vers. 19 A Feast is made for laughter, and Wine maketh merry; but Money answereth all things.  
The restored righteous life, riches, fruitfulness and food of Man's natural state, is a Feast of Joy and Delight, as delivered out of the dismal, dark, dead state of fallen nature. But, this cheering, merry-making Feast and Wine, is but for a season, and will cease. All, in it, is perishing vanity, and the joy in it, therefore, but as the crackling of thorns under a pot, a confused noise, a short blaze, a flash of heat and light, and away goes all.  
But now, distinct from this, Money answers all things. This Money is the true tried Gold, the durable Riches of Spiritual Life, which supplies all the needs of Man's immortal spirit, all that he can want or desire, for a Feast of everlasting Rejoicing, and true Blessedness. Neither his life, food, or clothing, in this state, will ever decay, or wax old; all will be ever new, fresh, green, and flourishing. All old things are passed away, and gone. Here's the Money, answers all.   

Vers. 20. Curse not the King, no, not in thy thought; and curse not the Rich in thy Bedchamber: for, a Bird of the Air shall carry the voice, and that which hath wings shall tell the matter.  
Not denying a literal; in the mystical and chief sense, the King not to be cursed, so much as in thought, is Christ, that knows thoughts, yea, the bottom-principles, intents, and deepest, most hidden secrets of all hearts; Heb. 4. 12, 13. There's no hiding the mere imagine of Treason against this King, nor any escaping his justly revenging hand, for it. He is God's decreed and declared universal Monarch of the World; Psal. 2. 6, -- 9 A cursing this spiritual King, in thought, is the universal practice, all mankind is found guilty of, in their natural spirit of enmity to him, corrupt or righteous, since the fall of Adam. Paul, when eminent in the restored righteous life of nature, was at it, in ouvert acts of Treason and Rebellion, against this King and his true obedient Subjects, Gospel-Saints. He breathed out threatenings and slaughter against them; Act. 9 1. In them, he persecuted this great universal King; ver. 4. Under plausible shows in holy 〈◊〉, form of 〈◊〉, Righteousness of Man, (good words and fair speeches, as if Friends, I overs, Owners, Professors, and most dutiful obedient Subjects of this King) does 〈◊〉 enmity, and thence, cursing of this spiritual King, lurk and 〈◊〉 itself. All obstinate persisters herein, will this King force, at last, to see themselves, to have been, all along, despisers, haters, and opposers of him, and all his spiritual Counsels and Saints. This King is also the mystical rich one (whose unchangeable divine and creature-riches, Paul preached, Eph. 3. 8.) that's not to be cursed in thy Bedchamber, in the inmost thought of thy heart, hid under self-flattering 〈◊〉 of greatest love to his person, words, and ways. His infinite divine, and all 〈◊〉 spiritual creature-understanding discovers all. And, he has, under him, invisible Watchers 〈◊〉 Observers of all the ways and actions of Men, the holy Angels, called here, Birds of the Air, who are able to carry a true report of the voice, or of all 〈◊〉 words and demeanour, towards this unsecarchably rich and glorious King. And, that which hath Wings, shall tell the matter. The good Angels, from the spiritualty of their nature, swift motion, and penetrating sight (by which, eminently sitted for Christ's service) are, in Scripture, charactered as having Wings, and being full of eyes, within, before and behind, Ezek. 10. 12. Rev. 4. 6, 8. They are, hence, called Fowls of Heaven, and Birds of the Air, as sitted to live and move in a heavenly region, above this humane, earthly, 〈◊〉 World. As Friends and Servantsto Christ and his Saints, they communicate their spiritual Visions or sights of Christ, to them; and their spiritual obedience, to him, however clouded and blended with the weakness and sinfulness of their natural Man, in the whole course, way, thought, and action thereof. They also find out and report the hidden enmity, and cursing thought of implacable enemies, under whatever beautiful disguises of pretended friendship to this rich divine and spiritual King: and accordingly, tell the whole matter. These holy 〈◊〉 Watchers and Observers of Men, will, at last, out down the great Tree of all evil worldly Monarchy, and so make way for the active Reign of Christ, over all; Dan. 4. 13, 17. This, 〈◊〉 〈◊〉 forth the vials of Wrath on all the invisible and visible powers of this World, evil Angels and Men; Rev. 16. And even then, will they have the 〈◊〉 of the 〈◊〉 thereof in the Earth, for Satan and his 〈◊〉 earthy party of Rebellious Angels and Men (aster Christ's Sabbatical day or thousand years-Reign, upon Earth, when seven times, even the full season of the old Serpent's confinement in the bottomless pit, is over) to appear and make a new show of daring opposition, as their last attempt, in laying Siege to the New-Jerusalem City, to fight against Christ and his Followers, in the very Resurrection. What will become of Satan and his whole party of innumerable evil Angels and Men, on this last (rather show, then) fight, we find; Rev. 20. 9 Fire, from God, out of Heaven, devours them.    

CHAP. XI.  

V. 1. Cast thy Bread upon the Waters: for thou shalt find it, after many days.  
HEre's an Admonition to the universal practice of Charity, in doing good to all, (but specially to the household of Faith, Gal. 6. 10.) As having a compassionate fellow-feeling with our fellow-Creatures and Brethren, in the same nature, by a freehearted distribution of this World's goods. As contriving opportunities for the practice of this duty, has God given some, a superabounding overflow of such things, while others are destitute of the very necessaries of Life. To a faithful answering his design and our duty, herein, a Blessing is promised. He that hath pity on the Poor, dareth to the Lord; and, that which he gives, will he repay; Prov. 19 17. See also the contrary, threatened; Prov. 21. 13. Whoso stoppeth his Ears at the cry of the Poor, he also shall cry himself, and not be heard. As for the peculiar charity to the household of Faith, Christ's little ones, as his spiritual Disciples, this will not miss of the great reward; Mat. 10. 42. & 25. 34,— 40. But, we should extend our charity, also, to all; which, though it seem but as a casting our Bread upon the Waters, 'twill through God's promised Blessing, be found, again; Deut. 15. 10.   

Vers. 2. Give a portion to seven, and also to eight; for, thou knowest not what evil shall be upon the Earth.  
The practice of the said duty towards others, is oft made a seeds-time to ones-self, in such an unfore-known time of evil, wherein we may be reduced to the like want. Give, and it shall be given you. The same measure ye meet with, shall it be measured to you again; Luk. 6. 38. Such retaliation, in distress, will be comfortable, when the said duty has been well performed, in prosperity. So much, of the literal sense of these two Verses. In the spiritual or mystical, what's casting Bread upon the Waters? Obedience to the Cross, the spiritual Law whereof calls for mystical charity, even the free giving up of all the Life, Riches and fading Glory, Wisdom and Strength of our own Spirit, so as to become poor and dead with Christ, there, in order to live and reign with 〈◊〉, in that life, he has raised our Nature into. Here's the recompense of such Love, Obedience, and Conformity to Christ; a quitting our perishing life, meats and riches, for his never-perishing. Christ himself was made poor in our Nature, as to the mortal, first-Creation 〈◊〉 and State thereof, that, through his exemplary poverty he might make many (all followers of his suffering steps) rich in God, or in the everlasting righteous life of the second; 2 Cor. 8. 9 The kindly suffering of the natural, is the mystical seeds-time, that will bring in a blessed harvest to the spiritual Man, through an abounding fruitfulness in a newness of life; Psal. 126. 5, 6. Gal. 6. 7, 8. He that sow's to the flesh; builds his Faith, hope, and expectation, for Blessedness, on the corruptible life and fruitfulness of his but restored earthy natural state, will reap corruption, and eternal death. He that sows to the Spirit, shall, of the Spirit, reap Life everlasting. All, in spiritual life, principle and fruits, the mystical Births and Children therein, have Holiness to the Lord, written in all their foreheads. The spirit of bondage, and her Sons, (all Fruits, Births or Works, producible or performable in the most restored righteous natural state or life of the Law) have, all of them, vanity and vexation to the Worker; enmity and rebellion against the Lord, writ out upon them. All the Children there, then, are Children of death. Except the 〈◊〉 seed of God's lefthand planting, by a first-creation, die in us, (1 Cor. 15. 36,— 38. 1 Pet. 1. 23,— 25.) as obedient to the husbandry and plough of Christ's spiritual Cross; the incorruptible seed of an everlasting righteous life, of God's right-hand planting in us, has no room or way made, for a springing up into its own life, activity, and fruitfulness, under the powerful, quickening influence of the same Spirit of Christ, that destroys all our earthly life and fruit, the mystical 〈◊〉 tree of good and evil, root and branch, tree and fruit. This spiritual Love or Charity, is the Saint to show to Christ (as the full and right payment of all mystical tithes and offerings to the true Melchisedec or high-Priest of God) in a universal surrender of all changeable good things in his nature, for all unchangeable good things in his Spirit of Grace; as raised out of the death of his slain, sacrificed Nature, into the life of the very Priest that slay's him. But, why should he be thus charitable and obedient to Christ? Because he knows not what evil may be, or come upon the earth (even on all that rebelliously remain in their earthly life) under final Wrath, in everlasting poverty, want and nakedness, as to any goodness, changeable or unchangeable. A being willingly made poor there, entitles to the true durable Riches, and secures from all want, for evermore, in eternal life.   

Vers. 3. If the Clouds be full of Rain, they empty themselves upon the Earth: and, if the Tree fall towards the South, or toward the North; in the place where the Tree falleth, there it shall be.  
Man's natural spirit, how everfilled with the fading life, riches, fruits, and products thereof, at best, must be emptied of, and lose all again, or never receives an everlasting life, with the never-perishing meats, fruits, riches, and clothing thereof; Mat. 16. 25. North and South, here, may signify the first and second, or old and new-creation state. Man, in the first, corrupt or righteous, falls toward the North, into a cold, barren, desolate, starveling condition, for ever: In the second, toward the South; has everlasting warmth and blessedness, under the joint shinings forth of the Divine and Creature-Sun of 〈◊〉 and everlasting Righteousness. As the Tree falls, or Man dies, (in a six'd enmity to God; as established in his own life, corrupt or righteous; or in a spiritual life of everlasting union with (and obedience) to God) there he shall be; in Hell, or Heaven. Cold comfort in the former; none at all, under the scorching flames of unquenchable Wrath, which will be found to make up to incorrigibly wicked Angels and Men, a state of eternal darkness and death.   

Vers. 4. He that observeth the Wind, shall not sow; and, he that regardeth the Clouds, shall not reap.  
The slothful Man, that looks upon Winds and Clouds, that are nothing but uncertainty it-self, in their motions, omit's the diligent husbanding his Ground, and will not so sow, as to reap any true profit or advantage to himself. In the mystical sense; he that neglects Christ's voice and convincing discoveries (not submitting to the spiritual husbandry of his Cross, on his earthy, natural state, to make way for the springing up of a spiritual Seed) and listen's to the stranger's voice, the uncertain words or reasonings of Nature, in himself or others (signified, here, by Winds and Clouds) for sparing that life, the true Shepherd calls for the surrender of, by death, in Sacrifice; he, and all that so do, will find no harvest of true joy and comfort, to be reaped by them, at last.   

Vers. 5. As thou knowest not what is the way of the Spirit, nor how the bones do grow in the Womb of her that is with Child: even so, thou knowest not the works of God, who maketh all.  
In explaining his former words, Solomon here uses the hidden ways of God, in forming the fleshly body of Man, and uniting his immortal Spirit with it, in the Womb. These common things, in the first creation, (over-setting Man's understanding, as to the discerning, or giving any certain account of) are but typical to the yet far more mysterious and hidden things of Christ's new-creation-workmanship, in Saints. None know, by the utmost improvement and skill of their own understanding, how the Body, is formed in the Womb of the literal Mother, or how the Spirit (that had its radical creation and existence, from the beginning, in the mystical Womb of the Parent of Spirits) comes, in its appointed time, to be united with its Body, in the Womb. And, how much shorter must Men come, of discerning the yet more undiscernible, mysterious works of God (who maketh all things, in both Creations or Worlds, Heb. 1. 2.) as forming and setting up his Spiritual, Heavenly, Eternal things, in Man, by his new-creation-workmanship? The effects of the literal Wind are seen, tho' not known whence it comes, or whither it goes; so are the effects of the new-creating Spirit of Christ, in, and upon all, born of it; Joh. 3. 8. As an irresistible Whirlwind, it tear's down the earthly building; and blows up by the roots, the fleshly tree of a perishing life, in Saints; andthen, by the second, new-building-operation of it, does it make them new Vessels, fill them with new-Wine, even it's own Spiritual, Kingdom-Life of everlasting Righteousness, through which, they become meet habitations of God; Ephes. 2. 22. Now, if Man be ignorant of his natural make, or how the distinct parts of his being are brought together, into a personal union in him, by a first-creation; much more, is he, of the abundantly more mysterious way and things of his new-creation birth.   

Vers. 6. In the morning sow thy Seed, and in the evening withhold not thine hand: for, thou knowest not whether shall prosper, either this or that, or whether they both shall be a like good.  
Here's a confirmation of the said spiritual Truth. In the morning (or, under Christ's first and earliest spiritual Convictions, and Revelations or Discoveries of himself to thee, in his spiritual Life) sow thy Seed; or, readily use all diligence to make way for Christ's speedy influencing and quickening up his own Incorruptible Seed of Spiritual Life in thee. Let not thy earthy, natural, carnal mind, be hardened against Christ, but break, and kindly melt away under him; that what hinders, being removed, his spiritual Seed may spring up, in thee. This, done by us, is called our sowing that spiritual Seed, as the works wrought in the quickened up life thereof, are called our works in God, and God's in us, (Isa. 26. 12. Joh. 3. 31.) works of Grace, in the second-Covenant life; not of Nature, in the first. And, in the evening, withhold not thine hand, or natural spirit, from sacrifice. For, this is it, hinders the spiritual Seed from springing up, towards an hopeful Harvest. And so, will the evening state of darkness and death to Nature, be turned into an everlasting morning-light and life, in the spirit of Grace. For, thou knowest not, etc. Man's receiving spiritual Light, by which, Christ, in his spiritual life, is showed and offered him, is called a beginning in the Spirit, a partaking of the Holy Ghost, and tasting of the good (living) Word of God; Gal. 3. 3. Heb. 6. 4, 5. Then is he upon his trial, for Eternal Life or Death, as obedient or disobedient to the said spiritual Light. And accordingly, will he be evil or good, barren or fruitful to God. Delivering up the natural spirit, to death, is the only way to its becoming fruitful to God, in a newness of life; Rom. 6. 4. & 7. 4. So, as raised into the life of the spiritual Man, do both the natural and spiritual become a like good, in a life of everlasting Righteousness. While Man is doubtful, under the darkening, demolishing death-work of the Spirit or Cross of Christ, on his Nature, what will be the issue, (as Job for some time, was) whether everlasting blessedness or misery; the Light or Voice of the Spirit, listened to, will inform, that both will prosper, and be a like good, both natural and spiritual Man, through the death and resurrection of the former into the quickened up life of the latter. So, there will be a joint birth of life, springing up in the whole person of the Saint, from the quickened spiritual Seed, and both crucified and quickened earthly. But, spiritual Light resisted, and life rejected, Man's earthly state, however righteous, becomes that cursed mystical Earth, whose end is to be burned; Heb. 6. 7, 8.   

Vers. 7. Truly, the Light is sweet; and, a pleasant thing it is, for the eyes to behold the Sun.  
The light of the literal Sun, is pleasant to the bodily eye: But the days of darkness will be many, after Man is cut off, by the death of the body, from such sight and pleasure. The certain foresight of this, can't but much alloy his present delight. In mystery, Christ is the Sun, or original of all 〈◊〉- creation intellectual light and life. By his shining into Man, does he render him wise, strong, and honourable in his own restored nature. So becomes Man joyful and fruitful therein. Yet, all this light, life, and joy therein, will pass away, also; as well as that of the bodily state. And, the succeeding days of darkness will be many, even to all eternity, as to those that never submit to the way of coming to experience Christ, in an higher and better light and life, showed and offered them. The cross of Christ, in love or wrath, seizes and takes away all fading first-creation light or goodness, from every Angel and Man, good or bad. This Solomon farther declares,   

Vers. 8. But, if a Man live many years, and rejoice in them all; yet let him remember the days of darkness; for, they shall be many. All that cometh, is vanity.  
Let a Man live never so long in the light and joy of a first-Covenant state, under the mystical first-creation Sun, or first-Covenant spirit and communications from Christ, or shinings forth upon his Tabernacle, there; (Job 29. 2, 4.) he must consider and remember, that all this will be gone, and everlasting darkness succeed, if Christ be not received in that spiritual life, which will situate him under his beamings forth, as a Divine and spiritual new-creation Sun of infinite, eternal and everlasting Righteousness, Light, Brightness, and Glory.   

Vers. 9 Rejoice, O young Man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: but, know thou, that for all these things, God will bring thee into judgement.  
Solomon, here, farther confirms his needful Caution, for duly remembering the many days of darkness, that will succeed in the room of all fading first-creation light, literal or mystical; and all delight, or rejoicing therein: Know, that for all this, God will bring thee into judgement. This word is directed to two sorts of People; such as live wholly in the corrupt spirit of nature, gratifying only their bodily life, lust, eye, and other senses, with the visible objects and comforts of this world, represented by the light of the literal Sun. After the largest experience hereof, he bids them, at their peril, go on; but, be sure, God will bring them into judgement, for all such things. And, his judgement on them, will bring those days of darkness upon them, which will be many, even eternal darkness and death. But, the young man, here, chiefly meant, is Man, in the youthful flourish of his own restored nature, and fruitful exercise of it, in a first-Covenant life. If he refuse to part with all this, under the Cross, to live and walk with God (under the yet more excellent new-creation Spirit of Christ, or mystical Sun of everlasting Righteousness) eternal darkness and death will come upon him, also, in conclusion, as well as on the other. When such provoke God, to give them up to their own self-chosen way (so that he'll no longer deal with them, in Mercy, or wait to be gracious to them; but swear in Wrath, they shall never enter into his rest) they have nothing certain, to expect, but fiery indignation, for ever, (Heb. 10. 26, 27) which will turn all their light, life, and comforts, into unchangeable darkness and death.   

Vers. 10. Therefore remove Sorrow (Heb. anger) from thy heart, and put away evil from thy flesh; for Childhood and Youth are vanity.  
To prevent the said sad Judgement, Solomon advises Man, to remove Sorrow or Anger from his heart, under, and against the death-work of the Cross, upon nature. Be not offended or grieved at this dispensation of God, which is the only way, in the methods of his Wisdom, for Salvation. Put away such Sorrow or Anger, and be quietly, yea, gladly, with Paul (Gal. 16. 14.) obedient thereto, as the only way to everlasting Joy. Joh. 16. 21, 22. The pangs of Death to the natural Spirit, figured by the Woman in travel, will vanish, on the birth of the spiritual Manchild in it, and its quickening up into the new life of the said Child, the true manly new-Creation life of Christ and God. Our natural man, under the Cross, aught to put away Sorrow and Anger, not reckoning its present sufferings fit to be compared with the joy of spiritual life, set before us, the exceeding weight of Glory, that is to follow. Thus did Christ himself, and Paul reckon; Heb. 12. 2. Rom. 8. 18. 2 Cor. 4. 17. All struggling, Sorrow, and Anger, under the Cross, makes it more uneasy. Obediently submit to Christ, herein, and his Yoke will be found easy; and Burden, light. Mat. 11. 28,— 30. Those that learn of him, will be meek, lowly, and quietly submit to his Cross, and Father's Will and Command, therein, as he did. 'Tis the rebellious 〈◊〉 mind, that's troubled, cries out, and is angry and offended at this dispensation, as unwilling to submit to this spiritual Law of the Cross; is ready to say to Christ, for this spiritual, as Zipporah to Moses for the literal circumcision, a bloody Husband art thou unto me. Exod. 4. 25, 26. t. For, Childhood and Youth are vanity. All the time of Man's nonage, in first-Creation life, at best, the mind is carnal or 〈◊〉, which is enmity to God (Rom. 8. 7.) as found in a contrariety to the spiritual Law and mind of Christ. Hence, man's whole work, desire, thought, design, and counsels therein, are nothing but folly and vanity. In the but restored first-Covenant righteous life of the Law, and utmost youthful Vigour, Activity, Flourish, and Fruitfulness thereof, is even the true Saint, but as a Servant, in Childhood, nonage and minority, ignorant of any such life he has the incorruptible seed of in him, wherein to be Heir of all; Gal. 4. 1. All, Job, Paul, or any Saint has had, but in that restored Spirit of bondage or of the Law, has been found Vanity; and they themselves, at best, therein, altogether vanity; Psal. 39 5. Such Childhood and Youth are vanity itself; has nothing but vanity in it. It's Life, Works, Fruits, Wisdom, Righteousness, are nothing but vanishing shadows of the Creature-life, Wisdom, Righteousness, and things of God.    

CHAP. XII.  

V. 1. Remember now thy Creator in the days of thy Youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them.  
HEre's a farther reason, for Man's remembering his Creator, in the youthful season of his bodily life; and, as figured by that, the youthful vigour and flourish of his Spirit, in the restored righteous first-Covenant life thereof. Christ is a twofold Creator of blessed Angels and Saints, by a first and second-Creation-workmanship, upon them; of all other Men, Angels, and things, a single Creator, by a first-Creation-workmanship, only: The former, Eph. 2. 10. Col. 1. 18. the latter; 16. As firstborn of every Creature (ver. 15.) fountain of all creature-being and life, did he comprehend the immortal Spirits of all Angels and Men, as radically existing in him, (v. 17.) which are 〈◊〉 forth by him into a personal subsisting, at their appointed seasons. He that created all things, is God; God the Mediator, in his conjunctive divine and creature-nature; Joh. 1. 1, 3. Heb. 1. 2. & 3. 4. His creature-spirit is the fountain of all other creature-beings, and the immediate hand, by which, brought forth in their distinct subsistencies and visibilities. In all, does he fulfil the will of the infinite Divinity, who said, Let there be this, that, and tother, and accordingly were all things created, visible and invisible, answering the existing beings, given them in the Womb of the Mediator's vast original creature-being. And, as Angels and Men have their natural beings, so, that natural first-covenant light and life, from Christ, which fits them for the right exercise of their beings. As perfect natural beings, with a perfect natural life, breathed into, and set up in their 〈◊〉, were they the product of Christ's 〈◊〉- creation-workmanship, upon them. They received their Being's, Light, and Life, from him. Saints, over and above all this, receive from him, a spiritual, everlasting righteous life, and are made spiritual Vessels, or sitted receptions thereof, by his second or new-Creation-workmanship. The fountain of this being and life, is also in himself, as head of the Church; Col. 1. 18. The incorruptible seed (1 Pet. 1. 23.) of this new life, was cast into their Spirits, from the date of their radical existing in the invisible creature-womb of himself, the parent of Spirits, in pursuance of the free thought and purpose of the divine mind. The actual quickening up this Seed, or giving them eternal Life, is, what Christ purchased for them, (by the obedient death and sacrifice of his own assumed perfect, spotless, but changeable first-creation state) and is the builder of them up, in. So, in all things, hath 〈◊〉 an everlasting pre-eminence, over them.  
In reference to both these Creations, or Worlds, first and second, natural and spiritual (Heb. 1. 2.) Solomon says, remember Christ, as both thy natural and spiritual Creator, bringing thee forth, according to the methods of God's Wisdom, first, in a natural state, by a first-creation; and afterwards, in a spiritual, by a second; 1 Cor. 15. 46. This twofold Creation, David acknowledged, too wonderful and oversetting to his understanding, as to the taking any right measures thereof, or putting any meet value, upon. When he considered the thoughts of God, in reference to the single first-creation of all; and then, his twofold-creation of Saints; he concludes the sum of them to be too great, to take or give a distinct and full account of. They are more in number then the sand; Psal. 139. 14, 18. Man's due remembering his Creator, that has done such wonderful things for him, imports an obedient submitting to his dispensations, for the accomplishing his designs, and rendering him truly blessed, in a state of unchangeable union with him, and wel-pleasing obedience to him. Since the fall, has Christ, as Redeemer, laid a yet farther and greater Weight of obligation upon Men, to remember him, as their Creator, so as to yield a ready, universal obedience to his spiritual Law, which always was the undispensable duty of Angel and Man, before the fall, as well as since. By that Law, is the life of Nature, at best, or in whatever condition, to be given up in sacrifice to God, by his priestly hand, that has, from all the said rights and obligations, a title thereunto. Since our fall, we receive our lost righteous natural Life or State, afresh, by his Redemption-Work, as a first benefit of his death. So are we bound to use our whole beings, bodies and spirits, in such restored Life, and then death and loss of it for a better, in obedience to his command, and conformity to his example. We must not live in, or do our own will, but his (that died for us) by the death of ours; 1 Cor. 6. 19, 20. 2 Cor. 5. 14, 15. Christ, now, is to be remembered as Redeemer, as well as Creator; 2 Tim. 2. 8. By the death of nature in himself, he has purchased the lost righteous life of it, for us. Hereby are we anew put on the trial, for obedient surrender thereof, for his spiritual, Resurrection-life, as the full benefit, and principal design of his death. Man, then, is so to remember his Creator and Redeemer, as to make the right use of his restored natural State, by yielding up his old, for Christ's newness of Life. This is the only way of putting away all evil from his flesh, or rooting out all enmity to God's Spirit, that's now inseparable from the life of nature, at best.  
t. While the evil day's come not, etc. That is, before God, in Wrath, blast the most fruitful, youthful, vigorous, joyful state of thy natural spirit, bringing mystical decays, grey hairs and old age upon it, so as to make thee find or take, no longer, any pleasure therein. All the beauty and desirableness thereof, shall fade away, and be consumed; as all the goodliness or desirableness of the body, in the literal grave. See both, as one is the figure of the other; Psal. 49. 14. And, then also, as fixed in enmity, will men find themselves not only stripped and deprived of all good or comfort, but under the positive inflictions of unchangeable wrath. Of this most sad condition, and God's most 〈◊〉 proceedings towards them therein, have we a full account in the following-words,   

Vers. 2. While the Sun, or the Light, or the Moon, or the Stars be not darkened, nor the Clouds return after the Rain:  
Ver. 3. In the day when the Keepers of the House shall tremble, and the strong Men shall bow themselves, and the Grinders cease, because they are few; and those that look out of the windows, be darkened:  
Ver. 4. And the Doors shall be shut in the Streets; when the sound of the grinding is low; and he shall rise up at the voice of the Bird, and all the Daughters of ' Music shall be brought low.  
These expressions do represent the weak, decayed state of Man, in old age, which brings sorrow and darkness upon him, and, at length, a period to his bodily life, and all sensual delights. And, this figuratively points at the like mystical decay, grey hairs, old age, and death, brought, as God's displeasure, on the most righteous, fruitful life of Man's spirit, under the Cross. But, all these marks of God's displeasure, on our natural body and spirit, as found in enmity to him, are the effects of his everlasting kindness to obedient Saints, as the very means and way of translating them into his everlasting righteous, spiritual creature life. For a season, Saints rejoice in their enlightened nature, as Law-servants, finding delight in the literal and mystical Sun, Moon, and Stars of this World. But, they are made obedient to God's dispensation of turning the light of this mystical Sun, Moon, and Stars, as well as literal, into darkness, to their spirits, as well as bodies, in both which, there's a time appointed for all Men once to die; Heb. 9 27. The mystical death of the spirit, and all decays, of a tendency thereunto, does Solomon figure out, here, by the decays of the body, in the declining age thereof. The keepers of the House that will tremble; and the strong Men, that shall bow themselves, outward limbs and parts of the Body, figure out the inward Senses and intellectual Powers of the natural spirit, as operating by the Organs of the Body. The decays of bodily life, in all the parts and powers thereof, are felt and experienced also by the inward faculties and powers of the Spirit, that are exercised by them. Hence, old Men grow weak, feeble, and imperfect in the operations thereof; and so, are brought back again, into the condition of Children. Inward and outward Powers and Senses of body and spirit, tremble and bow themselves, in the literal and mystical old age of both. The Grinders will cease; and, those that look out of the Windows, be darkened. The outward and inward senses and instruments (by which, man has taken in the supplies of Light and Comfort, from the suitable objects of both, in the visible and invible parts of this World) will fail, and become altogether unfit for such use and service. Then the Doors shall be shut in the Streets, etc. ver. 4. And all the Daughters of Music shall be brought low. All the joy and delight of Man's youthful flourish in mind and body, shall be turned into a painful, restless, comfortless, wearisome condition; all former pleasures and delights, into labour and sorrow; Psal. 90. 10. Man's most concerning duty then, is, to listen to God's way, for the receiving his fresh Oil, or holy Anointing, that will give an everlasting newness of Life, Vigour, Strength, and Beauty, to his whole person, wherein to feed upon never-perishing Meats, the delights of the Sons of God. If the rain of spiritual convictions, and beamings-forth of spiritual Light, be disobediently rejected and turned from; after them, will the clouds of God's final Wrath come upon Men, from the same hand or spirit of Christ, that caused the Rain thereof to fall, and the Sun to shine upon them, while it was, to day, with them; Mat. 5. 45. Heb. 3. 15.   

Vers. 5. Also, when they shall be afraid of that which is high, and fears shall be in the way, and the Almond-tree shall flourish, and the Grasshopper shall be a burden, and desire shall fail: because Man goeth to his long home, and the Mourners go about the Streets.  
Here's an account of the deplorable condition of the incorrigibly wicked, under the Cross, in final wrath. They shall be afraid of that which is high, that is, of Christ, the high and Almighty King, coming forth in the brightness, glory, and irresistible power of his Divine and Spiritual creature-life, to destroy all Rebels against his Kingly Gospel-Spirit. In such his appearance, will he be everlasting destruction to foes, and Salvation to friends; 2 Thess. 1. 7, 10. This high Lord, the man Christ Jesus, will manifest himself in the infinite 〈◊〉 of his Divinity, and summon all Men and Angels before him, to receive, answerable to the things 〈◊〉 by them, in obedience to, or rebellion against his Gospel-spirit, and divine Will, in the Body, or earthly State, in their day, on earth. What a maze and consternation, enemies will be then found in, see, Rev. 6. 15,— 17. Self-exalting Men, with the mystical Rocks and Mountains, they'll have recourse to (the supreme evil Powers of this World, the Devil and his Angels) must both and all, proud helpers, (Job 9 13.) And helped, stoop, bow, and inevitably fall under the great Wrath of this universal Monarch. Then will they be filled with fears, in 〈◊〉 self-chosen way, as undeniably discovered in the evil thereof. And then, the Almond-tree shall flourish, and the Grasshopper be a 〈◊〉. The state they have chosen, in enmity to God, shall be their curse and punishment, in the most flourishing life thereof, represented by the fruitful Almond-tree, and that Grasshopper, which shall be a 〈◊〉, as a sign and remembrancer of the warm Summer or flourishing season, they once enjoyed in the said natural State. All this will increase 〈◊〉 〈◊〉, because they'll find all the goodliness thereof, faded away; and, all their desire towards, or delight in it, 〈◊〉, and 〈◊〉, because it can 〈◊〉, no longer, any comfort or satisfaction to them. All objects of desire and delight to the natural life of body or spirit, shall, by the wrath and curse of God, cease and 〈◊〉 them, for ever; Rev. 18. 14. And then, as their sorrowful complaint, shall they go to their long home, and the Mourners go about the Streets. To their eternal home, the Tophet, Place, or State of everlasting torment, under wrath, must they go, where to go mourning and weeping, for ever, about 〈◊〉 streets of that accursed Babylonish City, made up of innumerable Angels and Men, unchangeably set to do and be evil, in their earthly life of nature, as fixed in unchangeable enmity to God and his heavenly Spirit of Grace.   

Vers. 6. Or ever the silver Cord be loosed, or the golden Bowl be broken, or the Pitcher be broken at the Fountain, or the Wheel broken at the Cistern.  
In these dark, mystical Words, the said Truth is farther signified. The four obscure literal expressions, here, may fitly signify the dreadful Judgements of God, on every part of Man's immortal being, (figured by the dissolved parts and powers of bodily life) when once their Trial, and his Patience towards them, are come to a period. Christ's convincing discoveries of himself, by spiritual Light, in the 〈◊〉 and 〈◊〉, Riches, Glories, and Fullness 〈◊〉 his blessed Person, were as silver Cords of love, by which, they should have been drawn and bound fast to him, in 〈◊〉 Spirit or Principle of the new and everlasting Covenant, which is called Love; 1 Cor. 13. Rom. 13. 8,— 10. This Love, this Gospel- 〈◊〉 is the fulfiller of the Law of God, in everypoint, in every sense of 〈◊〉, literal and mystical; in the utmost extent, and to all intents and purposes, to God's wellpleasing, and man's Salvation. Out of the golden Bowl of his heavenly creature-spirit (Zech. 4. 2.) has Christ poured forth the holy Oil of spiritual Light, into the mystical Pitcher of Man's natural spirit; which, abused and turned from, the said Silver Cord is broken, spiritual Light withdrawn; all sight of Christ, and converse with, or knowledge of God, therein and by, cut off. So, the said Pitcher is broken, rendered uncapable of receiving or holding such spiritual Waters or Convictions, any more. And, the Fountain, whence they flowed, shall be stopped up, against them. And then, the Wheel, by which, in mercy, the said Waters were drawn forth and conveyed to them, will be broken at the Cistern, and turned into a Wheel or dispensation of Wrath, to them; God having put an end to his dealing with them, in a way of Mercy, and Trial. By the same hand or Spirit of Christ, by which Grace is showed and offered, will God pour forth his Wrath on all wilful, obstinate despisers of his Love. The same thing seems signified by the Prophets breaking the staff of beauty, and the staff of bands, as tokens of God's refusing to have any more to do, with that rebellious house of Israel, that by playing the harlot with their own Beauty, (Ezek. 16. 15.) or doting on their own fading Glory, in the restored righteous life of the first-Covenant, despised and rejected Christ, as, by the light of the second, showed and offered (as a spiritual Lord and Husband) to them, in an everlasting Life and Union, signified by Bands; Zech. 11. 10, 14. On this, God refuses to have any more to do with them, in either Covenant, having set up themselves, with the Devil, in the first, in unchangeable enmity to him and the second.   

Vers. 7. Then shall the dust return to the Earth, as it was: and the spirit shall return unto God who gave it.  
See Chap. 3. 20. Dust, here, 〈◊〉 the mortal earthy life of the, natural spirit, as well as body of man. As deprived of all the fading goodness thereof, must the immortal beings of incorrigibly wicked 〈◊〉 and Men, return to God, and stand before him, to receive his 〈◊〉 sentence and full execution thereof, as subjects of his unquenchable wrath. From the deep sense hereof, Solomon cries out 〈◊〉, as in the beginning of his Book, Chap. 1. 2.   

Vers. 8. Vanity of vanities (saith the Preacher) all is vanity.  
All, in the first-creation, worldly state of Angel and Man, is vanity; no life, beauty, 〈◊〉, glory, wisdom, 〈◊〉, thoughts, belly or meats, desires or desirables, words, works, etc. but what are perishing vanities. Man (and Angel too) in the highest honour and attainments of their natural make and state, are altogether vanity; Psal. 39 5, 6. 'Tis then inexcusable madness and folly in both, to pitch, by their final choice, for true happiness, short of the convincingly showed, and graciously offered new-covenant life of Christ and God. Doting on their own glory, will render them vessels of dishonour and 〈◊〉 contempt.   

Vers. 9 And moreover, because the Preacher was wise, he still taught the people Knowledge; yea, he gave good heed, and sought out, and set in order many Proverbs. 1 King. 4. 32.  
Solomon, in the infallible Spirit of Truth, declared the deep, hidden things, and Spiritual Truth's 〈◊〉 God. All Divine and Spiritual things are Mysteries, Parables, and dark-saying, to the highest natural capacity of Angel or Man. 'Tis only in the infallible light or spiritual wisdom and understanding of Christ, (communicated to, and set up in Man or Angel, by his new-creating-workmanship upon them) such Kingdom-things or mysteries can ever be discerned or judged; 1 Cor. 2. 10, 14, 15. To spiritual Saints only is it given, to know such things; Mat. 13. 11. To them, (any Men, in their own understanding) it is not given. In the 〈◊〉 creature-spirit of Christ, men come to see the fellowship of the 〈◊〉; (Ephes. 3. 9) or the mysterious fellowship of Divine and 〈◊〉- nature in Christ's wonderful Person. Hereby, the most dark 〈◊〉 of God's infinite Divinity, becomes known and seen to Saints. Christ himself is the supreme Preacher, Discoverer, and Declarer of all. And, by a portion of his infallible creature-spirit, are Saints qualified to receive, such visions or sights of God, as he exhibits to them; and to declare them to others.   

Vers. 10. The Preacher sought to find out acceptable words; and that which was written, was upright; even words of Truth.  
Here's a farther account of 〈◊〉 same thing, by Solomon, as a type of Christ, the supreme Apostle, 〈◊〉 or 〈◊〉, and Highpriest of God, the highest and chief 〈◊〉 of the divine mind, to Angels and Men. He finds out (and 〈◊〉 his true spiritual Disciples and followers, with meet, 〈◊〉 words, ways and means, for revealing or opening the mysteries of infinite Divinity, which remain sealed up, from all first-creation 〈◊〉. The whole Counsel, and all mysteries of the infinite divine Spirit, are 〈◊〉 in the Tables of Christ's twofold creature nature, root and branch (in the heavenly and glorified earthly life thereof) so as to be seen and read or understood, by all spiritual Angels and Men. All the words of this living creature-word, spirit, or Book of God are acceptable to God, and to obedient Angels and Men. This Book (in personal union with the Divinity, whose Book it is) was showed John, opened by the Lamb slain, as to changeable first-creation life, and raised into the second. On the opening thereof, blessed Angels and Saints fall down and worship the Lamb, for opening this Book of acceptable words to God, and right words of comfort and Salvation to them; Rev. 5. 5,— 14. By a right reading or understanding of these words of the revealed or opened Book, are other Saints, with Solomon, qualified to preach them. This, Paul experienced, by Christ's powerful touching and raising him, into a right spiritual understanding of such words, in a newness of life and strength, with Daniel, (Act. 9 6. Dan. 10. 18, 19) on which, he became a Preacher of his unsearchable Divine and Creature-riches, (Ephes. 3. 8.) in right words, acceptable to God and Men, as showing the true way of Sulvation, in which only, men can be acceptable to God, and truly blessed. Such words, (as the new-Wine of the spiritual Vine-tree) are 〈◊〉 to God and Man; Judges 9 13.   

Vers. 11. The words of the Wise are as Goads, and as Nails fastened by the Masters of Assemblies, which are given from one Shepherd.  
Here are summed up, the Truths, spoken, in reference to Christ and Saints, as Christ is the great Master of such Assemblies, and great Shepherd of his sheep, setting up, and using others, under him, in this high service. Christ and his wisehearted, right-spirited Ministers under him, are the only 〈◊〉 of such Words, as will make wise unto 〈◊〉. Such words, as goads and nails, are fastened by such Masters of Assemblies, in the hearts of obedient Hearers, that have an incorruptible Seed of the same Wisdom, in them. The words of Man's or Devil's wisdom, Princes of this World, that come to nought, (1 Cor. 2. 6.) signify worse than nothing; even that that natural State, they have set up, in unchangeable enmity to God, is eternal Life. But the words of God's Wisdom, are not yea and nay, but only yea and amen, 2 Cor. 1. 17,- 20. Words of infallible Truth and everlasting Life, fastened by Christ himself, immediately; and mediately, by other Masters of Assemblies, under him.   

Vers. 12. And further, by these, my Son, be admonished: of making many Books there is no end, and much study is a weariness of the Flesh.  
What are these many Books, without end, or to no end? and, much study or reading, that's weariness to the flesh? Both signify the unprofitable labour in Man's Wisdom, that can never attain the right knowledge of spiritual Mysteries, the glorious Truths or things of the Kingdom of God. Yea, that Wisdom is the very vail on, Man's heart, that hinders his sight, as to any such things. In that wisdom can Man never see beyond, no nor to the end of what's to be abolished. So, sets up in the fading 〈◊〉, Goodness or Glory of that first-Covenant State, that's to be done away, and utterly abolished out of all Angels and Men; 2 Cor. 3. 13. Christ, when he had taken this fleshly Veil, rend it, in himself; Heb. 10. 20. By the death of our natural spirit, at best, can it be so rend in us, as to make way for our spiritual sight of 〈◊〉, eternal things, things of God. wherever Moses or the Law, yea, and whole Scripture is read, by such as have this Veil on their Hearts, a single, uncrucified, natural, first-Covenant 〈◊〉, they see nothing but letter, old Testament, or first-Covenant sense of all Scripture; nothing of the Spirit, new Testament, or second Covenant and spiritual meaning, in all; 2 Cor. 3. 13,— 15. The enlightened fleshly, first-Covenant Jews, or Lawyers, saw nothing of Gospel-mysteries, couched under Moses' typical Law-writings; by which, even he, they trusted in, condemned them, as Rejecters of all spiritual Truths or Mysteries, by him, therein declared. 〈◊〉. 5. 45,— 47. They saw the literal, but did not believe the spiritual sense of (and things in) Moses' Writings; the proper objects of spiritual Faith, discerning, or understanding. They refused the way of having such an understanding brought afloat, in them; the death and loss of their own. Hence, such enlightened Professors, with their Teachers and Rulers, not knowing Christ, nor the voices of Moses, and their own Prophets, which were read, and expounded, every Sabbath day, became the unhappy fulfillers of them, only, in contradicting, blaspheming and crucifying him, for witnessing asserting and declaring the very spiritual Truths and Mysteries of Mose's and the Prophet's Writings, concerning himself, or his mysterious, wonderful, all-comprehensive Person. Act. 13. 27. What then is such a Man like to arrive at, or come to, as to the doing himself or other's good, in the way of Salvation, that understands not one tittle of the saving or spiritual sense of any Scripture? What amount all such a Man's reading, study, labour, preachings, writings, books, or whatever he can say or do, through his whole life, in but that Law-wisdom, that's the very black and thick, darkening Veil, upon him, keeping him under a perfect impossibility of ever finding out any one spiritual Mystery or Truth, in all Scripture? No man, in that foolish-wisdom, ever receives the spiritual or Gospel-Testimony of any Scripture, Joh. 3. 32. A becoming a Fool, as to that Wisdom, is undispensably necessary, in the methods and contrivements of God's Wisdom, to a becoming wise unto Salvation, that is, spiritually wise, in God; so as to understand all things; 1 Cor. 1. 20. & 2. 14, 15. & 3. 18, 19 & 4. 10. None of the divine and spiritual Things, or Mysteries of God the Father, and of Christ the Son (Col. 2. 2.) 〈◊〉, conceiveth, perceiveth, receiveth any Man, save in spiritual Light or new-creature Understanding; for, they can only be spiritually discerned; 1 Cor. 2. 11,— 14. All the mysterious Truths or Things of God (engraven in the creature-spirit of Christ, the living Word or Book of God; or signified in the Transcript or Copy thereof, his written Oracles or Scriptures of Truth, the holy Bible or Book of God) are perfectly shut up from (and therefore as perfectly shut out by) Man's wisdom, in all his pretended Divinity-preaching and Writings, under the disguising title of a Minister of the Gospel. Of whose Gospel? Christ's? A likely matter! The dark Law-vail is upon his heart, as to all Christ's Gospel-matters. No humane improvements of that Wisdom (by cultivating Educationarts, or means, possible) signify any thing, save a being more confident and strongly armed, to fight Satan's Battles against Christ's Gospel, in defence of that, he preached, at first, to Eve. How dark and ignorant were the wise and learned Jewish Teachers, as to all the things in Christ's Gospel-ministry or teaching, which ignorant, unlearned (Act. 4. 13.) Fishermen and Women (under the teaching-Influence of Christ, by which, a spiritual Understanding was wakened and set up in them) clearly understood? Solomon, therefore, advises Men to cease from the unprofitable, Mercenary, trading labour of their own Understanding, (unprofitable, save only for the gratifying their worldly Interest, by bringing in rewards and honour from Man, to them) as ever they hope to make any right work on't, at preaching, and interpreting the Scriptures. They must wait for the Inspirations of the Almighty, to give or set up in them a spiritual Understanding; Job 32. 8. Otherwise, preach and write, while they will, the 〈◊〉 Scripture, as to the whole counsel of God, or spiritual, saving Sense, Truths, and Mysteries thereof, is a Book sealed, to them; Isa. 29. 11. Neither learned, nor unlearned (ver. 12.) as to the Wisdom of Man, can 〈◊〉, or understand it. So, all man's Toil and Study, in his own tossing, rolling, fluctuating spirit, under the mystical wind or inspiration of the very spirit of the Devil, must needs be unprofitable, as to his own or others true Blessedness; and very wearisome to his flesh, or whole man, in his but restored natural State, a fleshly, first-covenant Law-life, Righteousness, and Wisdom. He and his blind Followers will meet with final disappointment, as to all their self-pleasing hopes and expectations, therein. After all their confident preaching, hearing labouring, and walking in their own spirit, in the light of the kindled fire, or Law-zeal thereof, and compassing themselves about with the sparks, (Works or best Fruits performed or produced by them, therein) will they be all forced to lie down, for ever, in Sorrow, under Wrath; Isa. 50. 11. He that quits all that old name and life, they trust in, and trusts wholly in the new life or name of the Lord, is sure to meet with a perfectly contrary issue, & reward, in a state of eternal Blessedness; ver. 10. Those that find themselves, weary and heavy laden, in this unprofitable, toilsome course, in their own Wisdom, which is but bodily exercise, or exercise of the vile, natural body, and state of life, (1 Tim. 4. 8. Phil. 3. 21. 1 Cor. 15. 44, 45.) Mu and will come to Christ, for spiritual Life and Understanding, who will make way for the springing up of the incorruptible Seed thereof (where it is) by renting the fleshly Law-vail, and pulling down the earthen Partition-wall, between them and him (in his spiritual Gospel-life) by the demolishing Work of his Cross. So alone, can they come to see and enjoy him, with all his divine, heavenly, spiritual Things and Truths, as their true Rest and Blessedness, for ever. Mat. 11. 28,— 30. Never had Christ's Gospel, in primitive Gospel-times, at best, any national reception, or owning and countenance. Constantine's owning and embodying it with the Laws of the Empire, so as to bring it under the Erastian protection and guardianship of the civil Magistrate, was the foundation of Antichristianism. 'Tis more than sorely and dangerously suspicious, that all variety of humane Undertakers at Gospel-preaching (that can thereby find a worldly self-interest, gratified, in accumulated worldly Honours and Riches) will, at bottom be found Satan's Gospel-ministers, and Apostles, 2 Cor. 11. 13,— 15. Mat. 24. 24. And herein, the grossest idolatrous pretenders to Christ's Gospel, 〈◊〉 best; and, the more refined still, worse and worse; yet, all get something (whereas Paul, worth millions of them, laboured with his hands to supply his own and other's wants; Act. 20. 34.) under the God of this World, whose interest they most certainly carry on, and serve, against Christ and his Gospel, in all their clashing varieties, think or say what they will.   

Vers. 13. Let us hear the conclusion of the whole matter; Fear God, and keep his Commandments: for, this is the whole duty of Man.  
Man ought so to fear God, as to be found a right keeper of his Commands. This is Man under a double obligation for, as the work of God's hands, 〈◊〉 〈◊〉; and as redeemed out of the Fall, since. Yea, all imaginable ties and obligations are upon him, for performing this result and total sum of all instruction and Duty; Fear God, and keep his Commandments. These Commands, joined with the true fear of God, were most exactly kept and observed by Christ himself; even his Father's Commands for his (and his followers) laying down the fading Law-life of Nature, that they may take it up again, in and with the everlasting righteous Gospel-life of his spirit of Grace; Joh. 10. 17, 18. & Joh. 14. 15, 21, 23. From the true Sonly fear of God, and love to his Mercy, or unspeakable Gospel-gift of eternal Life, must we hate, and do judgement (or, receive and also execute God's righteous Sentence of Death, 2 Cor. 1. 9) on our most restored Law-state of Nature. By such humbling ourselves to the death of our Nature, at best, can we come to walk, as Enoch, with God, in his Spirit of Grace, that's in unchangeable harmony of mind and will, with his infinite divine Spirit. Mic. 6. 8. How can two Men, walk together, (and how much less, God and man) except they be agreed? This is the concluding sum of all, God requires of us, That we obediently keep and do all his Commands, in his never-sinning or erring Spirit of everlasting Righteousness and infallible Truth. The best works or fruits, done or brought forth in our Law-life of enmity to God, can never answer his requirings of us. Can we love him, with all our heart, soul, mind, and strength, in a spirit of direct enmity to him? Luk. 10. 27. Direct contradiction. The Gospel-spirit of Grace, called Love, is the fulfiller of the whole Law, mind and will of God; Rom. 13. 8, 10.   

Vers. 14. For, God shall bring every work into Judgement; with every secret thing, whether it be good, or whether it in be evil.  
Rom. 2. 16. 2 Cor. 5. 10. The Man Christ will be found able to do all this; Heb. 4. 〈◊〉, 13. The sad consequents of rejecting the advice; given, (v. 13.) will be eternal misery, torment, and vexation of spirit, on the irrecoverable loss of all the fading goodness or comforts of the natural state; and, an eternal exclusion from the once fairly showed and offered never-fading goodness and glory of a spiritual, eternal life of everlasting righteousness. This will be concluded by God's infallible Spirit of Truth, whose Authority (when Christ appears Judge himself, on his Throne) shall, no longer, be questioned or disputed, (as all along this World, in Satan's reign and man's day, it has) but every tongue shall confess it, as of right, belonging to the Man Christ; Joh. 5. 22, 27. Phil. 2. 11. The undeniable truth of his 〈◊〉 Judgement, will have a universal acknowledgement from all good and evil Angels and Men. By the irresistible beamings-forth of the light of that Spirit, (wherein he will judge and pronounce the Sentence of God's infinitely just and righteous mind and will) shall the Books of all hearts and consciences be forced open or unlocked, so as to make enemies themselves, witnesses for him, against themselves, on their amazing forced remembrance of, and his setting all their innumerable sins and abominations, naked and open, in the view of themselves and all others. And then will Christ, also, open his own infallible Book of Records, in which he has registered and set down, in indelible characters, from first to last, (according to the divine sight and judgement of God) all, done by, or found in every Angel and Man, good or bad; Rev. 20. 12, 13. The Books of all Men's and Angels Consciences will be opened, and then Christ's own Book, the Book of Life, out of which, all Men shall be judged according to their works. Out of, and by all these Books, will God's Judgement pronounced on Men, be found, clearly and undeniably righteous. For, the Records in the hearts and consciences of men, will be found in exact harmony with what's written in God's own Book, which will lay the evil creaturé, under undeniable guilt, and just condemnation, to the silencing and stopping every blasphemous mouth of iniquity. And then, also, shall the secret hidden spiritual Life of Saints, with the wellpleasing right works and fruits thereof (unobserved and un-owned, yea, blasphemed by enemies) be opened and manifested to all, for their eternal justification. All secret evils, that have lain hid in enemies, under all fair shows in holy 〈◊〉; and all 〈◊〉 secret good works of spiritual Saints, that have lain hid under the marred visage of their crucified natural man, shall be brought into public and general view. So will the incorrigibly wicked be sent, as justly condemned persons, into everlasting punishment; and, the unchangeably Righteous, into Life eternal; Mat. 25. 31, -- 46.   
FINIS.   

ERRATA.  
PAge 102. line 21. for the in, read, in the. P. 176. l. 1. 〈◊〉. dull, r. duly. P. 323. l. 16. f. cammon, r. common. P. 380. l. last, f. creation r Cretian. Some 〈◊〉 mistakes, and in stopping, are left to the ingenuous Reader.