Exposition of Ecclesiastes, Chapter 8

Exposition of Ecclesiastes · Chapter 8

p. 385CHAP. 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 priviledges 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 Nebuchadnezzar, 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 Nebuchadnezzar himself, was interpreted by Daniel, also; Dan. 4. 22. And, after this, in the reign of Belshazzar, grandchild to Nebuchadnezzar, 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 Honorable in Christ, there, (figur'd by the wise Men of Babylon, Egypt, and the King of Tyre, presumptuously reckon himself wiser then Daniel, or Paul; Ezek. 28. 3. 1 Cor. 4. 10. The Queen, recommending Daniel, to frighted, amaz'd King Belshazzar (when she saw his thoughts trouble him, and Countenance chang'd) 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, shewing hard sentences, and dissolving doubts, or untying knots, as the Chaldee reads. p. 386Daniel 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, then enter'd 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. Nebuchadnezzar knew, tho' his Dream was slipp'd 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 Kings 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 wonted 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, advanc'd 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' call'd Christian, that these two Heathen Princes preferr'd Joseph and Daniel for? Were there true Gospel-Saints in Heathen Cesars houshold (Phil. 4. 22.) in Paul's time? Where are such now, in Christian Cesars housholds?

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 p. 387whole 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 discernable) 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 awak'ned 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 judg what work they are like to make on't, or what recompence they'l 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 guess'd. 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 reckon'd 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 discern'd. 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; p. 3881 Cor. 1. 23. Joh. 10. 20. Hos. 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 seal'd 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 lock'd 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 call'd; 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, back'd 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 discernable to them; and they lay hold on those shadows, denying all allegorizing, 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 discernable 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 waken'd up in them. And after that, also, their natural Man (so … as unsubdued and untransform'd into harmony with their spiritual, in life, and light) understands not such Mysteries. No Man, in his natural p. 389state, receives Christ's Testimony of spiritual, heavenly Truths or things; Joh. 3. 31, 32. Man's very Wisdom or understanding is the Vail 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 allegorizing the Scriptures, or interpreting them, into some other, farther things, then the literal shadow or figure; lest something should, by so deep dipping into it, be turn'd 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 superiour Creature-wisdom, Saints are partakers of, which is call'd 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 call's 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 reform'd, as taught things, pleasing to thee; and saved through Wisdom. Lo then, p. 390the vast differences of natural and spiritual Wisdoms, or Understandings! The divine and spiritual creature-things of Christ and God, are clearly discernable 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 shews 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 receiv'd 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 shew 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 open'd by the spiritual Remembrancer, in Men. This is the Interpreter, Messenger, Apostle, or sent-one of God, as Elihu calls him, that can shew 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 then 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 p. 391inspirations of seducing Spirits, preaching the very doctrines of Devils? 1 Tim. 4. 1, 2. Christ, as our risen Lord, is the supream Gospel-Minister, in the said Spirit. And there are no Ministers of his Gospel, save in and of the same Spirit, given to (and quickned 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 Judgment of first-covenant Professors or Brethren, wise, strong, and honourable in Christ, there; 1 Cor. 4. 8, 10.

Having then dispatch'd the two questions, come we to the declar'd Priviledges 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 chang'd.

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 accomplish'd 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 then 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 restor'd 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 p. 392the 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, possess'd 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 walk'd faithfully, in obedience to him; Act. 23. 1. He obey'd him morally, and then legally, in first-Covenant light; and, then, evangelically, in the light of the second. Man, in all variety of light, ought 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 establish'd 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 falsly interpreted, in a perfect contrariety to God's meaning, in it. Zedekiah swore Allegiance to Nebuchadnezzar, 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 Nebuchadnezzar, God revenges upon him. Shall he prosper? shall he break the …, and be deliver'd? with the King, that made him King, whose Oath he despis'd, 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 recompence upon his guilty head. Nebuchadnezzar 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, p. 393here, in passive obedience, under his Cross, and Spiritual Sword, on their natural state, however faithfully they have demean'd 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 rais'd 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 Potters Vessel, with his Iron Rod or Scepter; Psal. 2. 9. Isa. 11. 1, — 9. In that all-powerful new-creation life and name, into which he has raisd 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 knowledg 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 rais'd 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-Brethren (that are Co-heirs 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: p. 394Saints, that are Kings & Priests to God, will ever own him as their … King of Kings, Lord of Lords, and High-Priest, 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, offer'd 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 perform'd 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 confirm'd by Oath, to our mystical Lord, Abraham, figur'd by the literal, on offering up his mystical Isaac, or spotless natural Life, to him. God sware by Himself, he would perform his promis'd 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 Creatureword, 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 assur'd 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 p. 395reign 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 yeilding to the terms of the Covenant by Oath, the new and everlasting Covenant; even the sacrifice of all, receiv'd 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, obey'd or disobey'd, 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 shews 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'l 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 it self; Psal. 139. 7, 8. Yet, will Enemies labour to shuffle themselves out of his presence. They will bid him, depart from them, as not desiring the Knowledg 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, p. 396upon his righteous natural state, went a-while in company with the workers of Iniquitie, 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 awaken'd spiritual Saints, will be at such work, as offended and amaz'd at a being daily plagu'd and chast'ned, notwithstanding all their … circumspect walking, while wicked Men have more then 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 knowledg 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, call'd 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 destroy'd 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 your selves from his sight, and just revenging Power. Ye may soon sin your selves 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'l be a … fire on all final Resisters of his Gospel-doctrine and Spirit; 2 Thes. 1. 7, 8. He will rejoyce over all such, to destroy them, that refuse all his offers of good, to them. Deut. 28. 63. If they'l not p. 397please him, he will please himself, in their destruction. If they'l 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 Judg 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 proclaim'd 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 rebell'd against. There's no questioning the reason of his Will, or Authority of his Commands. He is furnish'd with absolute Soveraignty to accomplish his unchangeably righteous Will, on all opposers thereof. He is abundantly qualified (Isa. 11. 1, -4.) to exercise God's soveraign Authority, over all. Not in the Law-spirit of Nature, by the sight of its eyes, or hearing of its ears, will he judg, reprove, or punish; but, in his everlasting righteous and infallible Gospel-spirit of Grace and Truth. Man's Law-spirit of restor'd 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 preach'd 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 reckon'd meer no-bodies, with Paul, among rich first-covenant Professors and Teachers; 1 Cor. 4. 10. 2 Cor. 10. 12. He will abundantly recompence 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' p. 398before 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 stopp'd. 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 judgment.

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, wellvers'd, 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 shew'd and offer'd 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, p. 399common 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 gain-saying 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 chops and changes of condition, incident to Men, under the wonder-working Power and Grace of God, in the King of Saints; Hos. 1. 6, — 10. God requir'd 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'l be handled by him; Luk. 19. 14, 27. This great universal King, lately offer'd 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 knowledg of him after the flesh, in a restor'd 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 blasphem'd 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 then 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 our's, 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 p. 400People, are joyntly 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 enow. What help? none, to remove them. God would not, as he forethreatned them, when busie 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 Deathwork 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 requir'd Sacrifice. He that keeps the spiritual Command of Christ, believes, or obediently submits to the p. 401Law 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 damn'd; Mark 16. 16.

t. And a wise man's heart discerneth both time and judgment.

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 Judgment 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 restor'd Law-life has serv'd 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 quicken'd up life thereof. A Sentence or Judgment of Death upon the restor'd 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 preferr'd 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 p. 402in 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 compleated, 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 chast Virgins to Christ? The wise Man, duly considering these things, and discerning time and judgment, rightly uses and obey's 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 shew'd and offer'd, man's chusing 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 judgment; therefore the misery of man is great upon him.

There's an appointed time and judgment, to all natural things; which therefore are not to be rested in. Enlightned 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 necessitat's 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 shew; Psal. 39. 6. This folly is reproved by Christ himself; (Mat. 6. 25, -32.) and all Men counsell'd by him, to seek the Kingdom of God and his …, in his Gospel-spirit of everlasting Righteousness and Truth. p. 403If Man submit to God's Judgment of death, on his natural state, he enters into and is possess'd 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, shew'd and offer'd God's excellent, heavenly things, do turn from that light, in hatred to those things, and love to their own, God harden's, blind's and deafen's such self-hardning enemies and refusers of his gracious offers; Isa. 6. 9, 10. By such just judgment on them, come they to have their hearts, eyes, and understandings perfectly closed up, from any regard of God, or his offer'd 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 hearts 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 Judgment, 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 declar'd 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 experienc'd. 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 entred into the Heart of Man; 1 Cor. 2. 9. Christ's mystery of Godliness, Satans mystery of Iniquity, and the differing recompences 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, befal him; or when, how, and by what Hand it shall be brought upon him?

p. 404Vers. 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 Judgment. No Man hath Power over his Spirit, to secure it from the Wrath and just Judgment of God. He that made it, challenges all obedience from it; which, disputed and not performed by Man, renders God's Judgment 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 Creatour, 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 it self 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 Judgment, and pouring forth his Wrath upon him. When God comes, in hostility, upon him, as a provok'd 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 Judgment, 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 declar'd Methods of God's Wisdom, for saving them, are rais'd into (and receive) … everlasting Gospel-life, which is not diminish'd, but marvelously enlarg'd and perfected, at the death of the Body; clear'd from all disturbances and interruptions, by any Enemies, without or within them, as intirely at home with Lord, when quite p. 405absent or deliver'd 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 Judgment 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'l 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 reduc'd, by a resurrection, into a fellowship with their Spirit, in Torment, for ever, the Tophet prepar'd 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 supream rank of enemies, (rendred 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 gigantick 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 supream first-creation- Principalities and Powers, will all be inevitably forc'd 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 p. 406will 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 refus'd so great …, as was offer'd them, in God's way! and chosen so great misery, in their own; Prov. 8. 36. And who, Devil or Man, can imagin, 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 judgments, the …, the storm of Fire and Brimstone on Sodom, &c. are but figures and shadows of the Vengeance of eternal Fire; Jude 7. The deluge of sinal 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 know's 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 sinds 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 gain'd, 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 us'd 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 p. 407principal sence 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 pleas'd with, will turn to his great damage, when the Vials of Wrath come to be pour'd forth upon him, as the meet recompence of all the wickedness he has bin instrumental to the practising of, by Men, in his rule over them. The more universally he is obey'd and follow'd, 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 cover'd 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 enlightned, 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, shews their liableness to apostatize or fall away from it, again, for ever; and, abundantly warn's 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 charg'd 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 p. 408Place, 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, fix'd in the first-covenant holiness, as turn'd into unchangeable enmity to God and the second, will … for ever. They'l 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 burying-place, 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 punish'd for all sorts of sins, pardonable or unpardonable. God punishes every evil work, in Saints, and puts the evilworker 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 hardning, and waxing confident in their folly, setting their hearts to do evil, because his declar'd 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 p. 409ripen themselves for the Sicle of his just Vengeance; Rev. 14. 19, 20.

God will be abundantly clear'd 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 (no 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 judgment, 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 sutable helps, for directing them towards eternal blessedness in the second, the miscarriage of any, to their eternal ruin, has bin 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, a-fresh restor'd in them, (and the life of the second, in its own light, shew'd and offer'd 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, hardned 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 hard'ned against his Gospel-doctrin, and murther'd his Person. Thus did they, in a Land of Uprightness, the holy Place, or first-covenant State of their enlightned, righteous natural Spirit. Man's just demeaning himself therein, is an obedient submitting to God's doing Judgment 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 p. 410enmity 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 quickned 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 own'd 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 offer'd, as by Peter's Ministry. So, …, before his Gospel-conversion, was faithful to his Law-light (under that higher dispensation of God, then 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, walk'd 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 p. 411on, 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; tho 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 declar'd 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 then heart can wish, while the true fearer of God is continually plagu'd and chastned 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 enlightned state of Nature; and so, brought actually under God's trial, how they'l 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 inferiour dispensations, and all their light, life and attainments p. 412therein, for the third and last, a Gospel-state of everlasting Righteousness. God requires the exchange of all restor'd 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 enlight'ned 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'l 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. Wo 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 walk'd in, and course they have steer'd, 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 p. 413like 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 destroy'd 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 destroy'd, 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. Who-e'r goes this way, to spell out, or judg 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 truely righteous are daily thundred upon, plagu'd and chast'ned; and the incorrigibly wicked gratified with more then 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 judg of God's love or hatred, by outward dispensations. … too painful, or difficult, yea, impossible for them, in that short-sighted Wisdom, to interpret the Riddle. Psal. 73. 16. Jer. 12. 1, 2. They lay down a safe preliminary Truth, as their firm perswasion, 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 p. 414Emperour. 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 judgment? Saints are therefore caution'd, 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 sence, are these Words, yet, more true. The wicked here, is the cleans'd righteous natural Man, in a resto'rd first-covenant life, fix'd 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, lets 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, high-flown, 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 possess'd 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 seet, 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 excells; 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 p. 415executed (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 abandon'd and forsaken of God; Mat. 27. 46. In their impoverish'd 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 shew 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 dependance on God's Provision; Mat. 6. 25, &c. And, this sets up any Man in an equality with those that have the greatest abundance of this worlds outward Goods, in case they also be found in a like dependance 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 (then 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 p. 416the 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, suted to the Belly or Desire, Appetite, and Palate of the true Saint's spiritual, never-perishing Life) that's here chiesly 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 rejoyces in a … with the very Divine Mind, and obedience to the Divine Will, in all things. t. For that shall abide with him, &c. 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 Shew, 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, p. 417therein. 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 meerly delusive, and destructive, unless extinguish'd by the Cross, and so, the Man deliver'd. He never sees Sleep with his eyes; never has any true rest, or peace. His spirit has an indeleble 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, exquisitly sensible under the wrath to come, for refusing the Grace offer'd, while it was call'd, to day; Heb. 3. 7, 8. So, find's 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 enlighten'd, 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 declar'd 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, enlighten'd 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. p. 418'Tis Man's wilful errour, 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 enjoy'd in their own. No Man (or Angel) finally refusing and turning from God's offer'd 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 Creatour; 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 cleer out of his reach. He is brutishly absur'd, 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 bin the Undertaker, at interpreting the Words of God's, with any sort of publick reception, owning, and approbation, for many hundred years?