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