Exposition of Ecclesiastes, Chapter 6 – Chapter 7

Exposition of Ecclesiastes · Chapter 6 – Chapter 7

p. 265CHAP. 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 furnish'd 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 themselvs, 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 destroy'd, 1 Cor. 6. 13. p. 266And, 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 heap'd up, there) as in the litteral Rich man, under that Sun that produces the litteral riches and fruits of this Earth, we tread upon. The influence, rain, anointings, gifts, enlightnings, 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, cleans'd flesh, or a righteous natural State, freed, in degree, from the pollutions of their sormer polluted worldly nature. This makes them …, fruitful, rich, full, flourishing, wise, strong, and honourable there, in holy flesh, by such knowledg 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, a-fresh, 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 restor'd 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. 1-4. 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 changable 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 catch'd, and, for ever, swallowed up, in Satan's mystery of …. Such righteous first-covenanters in Law-life (thus joyning 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, then the litteral Rich man, with his. Paul, and all spiritual Saints follow Christ's p. 267suffering steps, out of the Glory and Life, to be done away, into the Glory that excell's, and Life that remain's, for ever. This is the rendring any man, truly blessed. And this (in great variety of Scripturelanguage, 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 restor'd earthy first-covenant life of his own nature, in his own will and way, after his own heart; which, in fine, render's 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 Doctrin, in all its variety, is the Doctrin of Devils, and no better; the self same, the Serpent Preach'd to Eve, and prevail'd 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 supream 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, say's … 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 cleans'd natural State. Here's the universal clash and contrariety of Satans lying, and Christs 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, p. 268while 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 thorow-out, 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, similies, and perswasive 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 Satans, 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 Gospellers, 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, fill's 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) remain's at all.

Here's the sum of the controversie, between hypocritical Sinners in Zion (pretending to right saving Saintship, in renew'd naturals, first-covenant principles of the Law) and true Zion-Saints, in new-creature, spiritual, gospel-life. God himself will judg and determine this controversie, 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 p. 269his 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 controversie, all along this world, between the said hypocrites and true heirs. The year of recompences 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, fix'd in the first-creation, with the Devil, in unchangable enmity to him and the second, Mic. 6. 2. Hos. 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 meer 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 judgment and way.

Answ. But all this while, do ye observe, how, in all this toss and variety of perswasion 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? p. 270This 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 signifie 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 throng'd Auditories? And, must Christs gospel be crowded into such a strait 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 plac'd, to secure any little parcel of litteral earthly possessions; and our Eternal inheritance be allow'd 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'l find the Gospel-life, Spirit, and Doctrine of Christ, most harmoniously and uniformly signified to you, under abundance of figures, similitudes, parables, &c. as you'l 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 Gospellers 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 p. 271of 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 say'd 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 believ'd 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 High-Priest ask's 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? p. 272For, we our selvs 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 transform'd appearance thereof, and find followers and owners enow, 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 own'd 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 themselvs 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 their's 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, chuse 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, fix'd 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 selvs (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 Christs 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 p. 273words 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 restor'd 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 Battel? What Battel? the Battel 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 superiour Wisdom and Strength of evil Angels, the mystical Leviathan or Goliah, 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, &c. all is an absolute downright falshood; 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 restor'd Law-spirit of Nature, the first-Covenant Principle; these make your one Law-thing, you place Salvation in; cloathing 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 one-thing, and Christ's Gospel, but one word? and your one thing, or Satan's Gospel-principle and state, Millions, p. 274in throng'd auditories and crowd's of numberless Books and Writings? Must God's one-thing be decried for Heresie, Blasphemy, and a diabolical Fiction; and the Devil's, and your one-thing, 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, blasphem'd, 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 requisit digression. A Man, restor'd 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 restor'd 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, joyns with Christ, to destroy the former, that he may live for ever with him, p. 275in 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 destroy'd, will be destroy'd, 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, comliness, or comfort therein, from all, Saints or Sinners, in love or wrath. In wrath will he come upon incorrigible enemies, that (by chusing 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 restor'd Nature, though he live long, and be fill'd 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, p. 276in 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 fools 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 attain'd 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 meer blasphemous fiction, a nullity. 'Tis but a lump of corruptible vanities, they, at best, are fill'd with. They, and all this earthly trumpery will be found but the Earth and works thereof, that are the … fewel, by the fire of Christ's day, to be burnt up, 2. Pet. 3. 10. Man's immortal Spirit can never be fill'd 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 fill'd 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 High-Priest 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-liv'd 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 receiv'd the actual birth and life of a First-Covenant State, from Christ; nor experienc'd a fruitfulness of his own Nature, therein; and so, has not been possess'd of such choicer First-Creation riches, to abuse, in enmity to the second.

p. 277Vers. 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. Restor'd 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. Who-ever, 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 cover'd, (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 offer'd second, to their eternal ruine. 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, p. 278God 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, figur'd 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 restor'd 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 Sence, is better than he that receives; is, for a season, possess'd 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 receiv'd or known any such things; 2 Pet. 2. 21. Spiritual, Gospel-Light, clearly, positively, and undeniably shew's man the vanity of all he is possess'd 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 intrinsick 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 possess'd 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 chuse the former, hold fast their own, p. 279in 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 free'd from such their guilt of neglecting or abusing all such things, receiv'd and possess'd by them. He never had them; never saw or experienc'd 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 Judgment, '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 veiw, by action, or so much as imagin'd by them; not so much as imagin'd 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'l do towards him, and all he will do with them, for ever, from eternity. All futurities have bin 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'l 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 p. 280taste 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 clap'd upon their backs, as greater sinners, by the abuse of such utmost advantages for their good, then 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 Mahumetan, 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 liv'd 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 cover'd with unchangeable darkness, in eternal Death (the mystical Tophet, state or place of Torment, for ever) prepar'd 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 chuse, and please themselves, with. 1 Cor. 2. 6. 8. Acts 13. 41. Do not all go to one place? All these eminent long-liv'd vanity-mongers go to the same place or state of unchangeable p. 281enmity 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, fix'd 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 abus'd, 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 changable good, rejecting God's everlasting (as recompence of their most foolish choice, to walk in the light of their own fire, the warmth, light & zeal of, and for their own enliven'd, enlighten'd 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 fill'd.

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 destroy'd, 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, cleans'd nature) to gratify or fulfill 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 renew'd holy life and appetite, come to nought. A Plea therefrom, will stand Man in no stead at the last p. 282day, (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 Saint's 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 knowledg to walk before the Living? what Living? who? All these are to be enquir'd into, and consider'd of (promiscuously and inclusively) p. 283in one line of discourse. The Wise, is Man in the restor'd; the Fool, Man in the degenerate, corrupt spirit of Nature. All's but Nature, both are possest 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 Honorable 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 Corner-Stone, 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 destroyd 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 sheeps cloathing; 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; Hos. 9. 7, 8. Christ's own People in the first, reckon'd him mad, for the Doctrine of the second; Joh. 1. p. 28411. & 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 judgment, which they are wholly destitute of; 1 Cor. 2. 14. Wise Man walks but in a dream, an image, a vain shew (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 us'd and enjoy'd 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 restor'd, 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 subtilty 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, Hos. 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 term'd 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 p. 285come with the words of that wisdom, should be reckon'd fools, by them? Paul, that had bin 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, a-while, with Paul, they will, with him, when awaken'd, 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 laugh't a-while, 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'l sadly experience, after all their priding, vaunting, hugging, and blessing themselves, in their vain shew, their dream, their fools-paradise. Nothing of their vain pomp will descend after them; Psal. 49. 17. All their shortliv'd 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 ought; Psal. 37. 1, 2. Pro. 23. 17. The spirit of Nature can't well or easily be unriddled, anatomiz'd 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 desperatly 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 it self; teach it, or bring it to the true foreign; 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 falshood 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 p. 286common 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 Sacriledg, 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 no-body to him, and he is a no-body to the true Gospel-Saint; a meer blind Ignoramus, as to all-Gospel-truths; yea, worse, a mortal hater of, and enemy to all Gospel-Saints, as no-bodies to him; the worst of Men, the … of the World. The circumcis'd, cleans'd first-covenant wise Man, by opposing the second, becomes a greater sinner, and worse Man, than the uncircumcis'd, 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 restor'd life of it, rightly us'd, 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 render'd 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. p. 287But, 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 levell'd, at the death of the body, and come all to the same sad end, a being cover'd 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, impoverish'd 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, bin plentifully spoken of, and charactered in this and the like discourses, on Job, Timothy, &c. Christ pronounces such poor, blessed (Mat. 5. 3.) the opposit rich, or wise, cursed, Wo to the rich; Luk 6. 24. Such mystical rich go merrily (without regarding this wo they are under) with their whole Soul, or unbroken natural spirit, to Hell; while the true Saint, in the broken, crucified, impoverish'd, mourning state thereof, is following the slain Lamb, to Heaven. Blessed are such mourners; Mat. 5. 4. Both the wise and fool, in the restor'd or corrupt spirit of nature, set by, and laid aside, Solomon ask's, in reference to this third Man, distinct from both, What hath (or is) the poor? &c. 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 opposit 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 resolv's 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 quicken'd up into the second) incomparably beyond all the p. 288unbroken 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, &c. are but Law-Ceremonies; not Grace, or Gospel-Truths; meer transient vanities, perishing next to nothings. When they have serv'd 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 Countrey, and Father's House, the mystical Land of their Nativity, their natural state and life; and, are entred 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, demolish'd, defac'd, and impoverish'd by the cross) are the only right sort of true rejoycers, 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 fix'd fool or wise (in the natural state, corrupt or enlighten'd) 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 unfix'd ones, amongstus (whether in the corrupt or enlighten'd spirit of nature) where were any true Church of p. 289spiritual 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 unconsider'd, or unperceiv'd 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 wandring of the desire, (Heb walking of the Soul) this is also vanity, and vexation of Spirit.

The wandring desire or walking Soul, is a fit character of Man's natural spirit, exercis'd 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 Lev. 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 restor'd principle and life, are exposed to the same, as has bin sufficiently experienc'd 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, wandring 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 establish'd by such gratifying, ensnaring, p. 290captivating … or things, in unchangeable union with the Devil. He feeds on Wind, (Hos. 12. 1.) Ashes, (Isa. 44. 20.) a deceived heart turn's him aside, that he can't deliver his soul, nor say, is there not a lie in my right hand? … divers, uncertain Doctrins or things, the Spirit of God calls strang 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 wandring spirit (being compleatly skill'd, and knowing therein, by the over-reaching subtilty of his superiour 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 subtile arguments, as to Eve, to engage men to feed at his table, till establish'd in his spirit of enmity to God, and to his never-perishing Meats. Hold your own, say's 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 your selves, in an absolute, uncontroll'd soveraignty of your own wills, like the most High, as I have made my self; 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 dy with him, once for all, irrecoverably, p. 291eternally. While people are gadding abroad, to change their way; (Jer. 2. 36.) wandring like Bee's, 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 deafned, 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, fix'd 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'l have no savour or regard for Satan's meats; let him gild them, by his subtile artifices, while he will or can, to make them pass for spiritual. Christ, with his Spiritual meats, once rightly seen and fed upon, takes Men off from their wandring 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 wandrings 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; Maries happy and better choice.

Ver. 10. That which hath bin, 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 bin, is named already; Man. The convincing view of himself has bin given him by God, and experienc'd by himself; that p. 292he 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 experienc'd 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 fix'd in, devilish; Jam. 3. 15. All such things, at best, while not fix'd 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, perform'd 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, turn'd into (and used in) unchangeable enmity to God, become abundantly worse than nothing, the greatest Wickednesses, Madnesses and Follies: their Righteousness, Wisdom, Light, &c. the greatest Wickedness, Folly, and Darkness. The highest, subtil'st 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 concern'd, 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 cies, Artifices, Wiles, Devices, Subtilties, 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 conquer'd (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 subtile than the p. 293Devil 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 bestow's 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 it self, all their joynt 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 forc'd 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 typ'd 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 destroy'd, 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 then conquerors o're 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 figur'd, 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 Christs, and their false Gospel-Ministers, and Apostles, in p. 294such 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 sind 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 pour'd forth, upon all the guilty heads of such Gospel-Wolves and Lions, in Sheeps and Shepherd's clothing, or appearances. Evil Angels, as all comprehended under the name and title of their head, and call'd 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 joyntly, 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 Nebuchadnezzar, is the supream 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) then the first-creation Beast, fix'd 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 then Daniel, (Ezek. 28. 2, -8.) or the spiritual Saint; yea, reckon him a no-body, a fool, a mad man, the off-scouring 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 forc'd 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, p. 295scornful looks, and scoffings at that new Light, that discovers, and will master them all. The three sixes, 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 dayes; 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 fulness of time; Heb. 4. 4. 10. The true Saint, finding out the number, weight, and intrinsick nature of all first-creation excellencies (when he has summ'd 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 burthen of this Book, All's Vanity, and will prove eternal vexation of Spirit, to all that trust therein. Vanity? Yea, lighter, worse than Vanity it self; 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 bin named, or called by its right name, Vanity. And it is known, that it is Man, the Man of sin, in Angel and Man, fix'd therein; and what-ever is to be found in the whole first-creation. This is God's divine thought and judgment, and the infallible judgment 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 ballance 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 p. 296to 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 bin found faulty, wanting, or defective (as to the true unchangeable blessedness of either) no place or room would have bin 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, sind all, in the first, void, and of none effect, as to the blessedness they have vainly flatter'd 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 Knowledg or Wisdom that … up, to their own destruction, if rested in. Life, in an absolute sense, unchangeable and everlasting, was figur'd 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 meer 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 render'd their p. 297resusal 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, takes Man off, from his wandring 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 call's 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 bin his Counseller? Isa. 40. 13. Shall he that contends with the Almighty, instruct him? he that reproves him, must answer it. Job 40. 2. This silenc'd Job; Once have I spoken; yea, twice, but I'le 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 offer'd, in God's own. Wo 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 toss'd, 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 t'other. 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 p. 298wisdom, against the plainly and abundantly declar'd 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 my self? Why did'st. not give … … creature-life, thou call'st thy own, at first? So might I have escap'd 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 darkn'd the counsels of God's Wisdom, with the ignorant words of his own; Job 42. 3. What a noise have we heard, among toss'd humane, earthy understandings, pro and con (and the same Men off and on, therein) about Free-will, Water-Baptism (with many other, besides the cinque-points, in the … '…, … new Arminian Controversy) while all are in a tumult against God's Free-will, in his new-creation life; and against his Fire-Baptism on their free-will, or cleans'd natural state? In what unutterable confusion, are mortals tugging and sweating against their own Salvation, and for their everlasting destruction? A deep silence and inadvertency, we sind amongst them, as to the true life and glorious liberty of the Sons of God, in all their Skirmishings, and Polemical, quarrelling Divinities, so call'd. They are, one and all, without controversie, 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 unawakn'd spiritual Saints, engag'd for a season, thro' ignorance, as Paul once, among these wicked Confederate's, Devils and Men, is it said; Say ye not a confederacy, in a resolv'd union with them, that are fix'd in this Confederacy, against God, to their eternal ruine? 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 pich of p. 299presumption, against Christ, all Gospel-Saints and Truths. So will they hasten the wrath of God, upon their own guilty Heads. The corner-stone 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 potters vessel. On these accounts, Solomon continues his advice to Men; saying,

Vers. 11. Seeing there be many things that encrease 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 feed's 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 joynt worldly dominion, and tyranical domineering over and against the Saints of the most high. A fix'd, self-confident, righteous first-Covenant People, will unanimously vote true Saints to death (as they serv'd 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 procur'd, by them, a pardon for a convicted murderer; Act. 3. 14, 15. That, Men get, by such fighting 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 encrease 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 encreasing their heap of vanities, they have bin heaping or treasuring up wrath to themselves, against the last day. They will be (in such p. 300sense) fill'd 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 bin, 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 shew'd all, wherein, from what hand, on what terms, or, by what way and means, 'tis attainable, if he refuse so great Salvation as is offer'd, in God's Spirit, and chuse the life of his own, before and against it, he spends all his days and labours, in and about a shadow; and so, chuses his own damnation. He is possess'd of no good, but what will vanish and leave him, for ever; Psal. 39. 5. & 49. 12. when he is stripp'd of all his fading good, and finds himself unchangeably evil, under unchangeable Wrath, he will, too late, be forc'd to see the Truth, here declar'd, 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 amus'd 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 concern'd 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 meer aery 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. p. 301He 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 sollicitude 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 encrease 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, encreases, his evil love to, and delight therein, encreases. So, in all his labour, he adds iniquity to iniquity, on all hands. His heap of vanities, and his vain love to it, encreases; 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 lay's 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 exchang'd and parted with all, for God's everlasting. Solomon bewail's 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 unconsider'd state, that will come after all his jollity and deceitful pleasure, in his vain life, under the Sun.

CHAP. VII.