An exposition of Ecclesiastes, or, The preacher

CHAP. IX. (Book 9)

V. 1. For all this I consider'd in my Heart, (Heb. gave or set my Heart) even to declare all this; that the Righteous, and the Wise, and their works are in the hand of God: no Man knoweth either Love, or Hatred, by all that is before them.

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

Vers. 2. All things come alike to all; there is one Event to the righte∣ous and to the wicked; to the good, and to the clean, and to the un∣clean; to him that sacrificeth and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an Oath.

In God's dispensations to the outward Man of Saints and Sin∣ners, all things come alike to all, righteous and wicked, good and bad, clean and unclean. So, God's Love or Hatred cannot thereby be known. God causes his Sun to shine, and Rain to fall, on the evil and good, just and unjust; Mat. 5. 45. From the afflicting or gratifying di∣spensations of God, to the whole natural Man, is the Wisdom of Man apt to take the measures of God's Anger or Love. God affords invisible as well as visible good things of this World, to the inner, as well as outer natural Man, the Spirit as well as Body, of the rebellious, as also, of those who will prove obedient Saints. This, as one fruit of Christ's Redemption-work; Psal. 68. 18. As to a first-covenant Benefit' of Christ's death (the common or general Salvation, all Men are capable of) may they be made wise, strong, and honourable in Christ; yea, by new or second-Covenant Light, also, shew'd, offer'd (and brought to tast and see how good and gracious the Lord is, in) his new-Covenant-life; and after all, irrecoverably apostatize, and perish for ever; 1 Cor. 4. 10. Heb. 6. 4, -6. If man finally keep up his restor'd first-creation changeable righteous Life, in enmity to God and his second, he perishes for ever. If he prefer the Knowledg of Christ af∣ter the flesh, in the restor'd righteous Life of the Law (or conformity to him, as born of a Woman, under the Law) to Christ after the Spirit, or in his spiritual resurrection-Life; he perishes for ever. In this evil, self-chosen life and way, does God, in Judgment gratify Men, with invisible fading or natural good things, beyond all they can wish; Psal. 73. 7. The literal wicked, in the corrupt; and mystically wicked, in the resin'd spirit of Nature, may be gratified with all worldly desi∣rables outward or inward, to their bodies or spirits; and perish for ever, after all, under the Wrath to come. All this, Solomon understood, and declar'd. The natural Understanding, even in the spiritual Saint, can't reach these mysteries of Providence, in the promiscuous dispen∣sations of God, to good and bad, as to all worldly desirables, visible or invisible. Psal. 73. The truly righteous, good and clean, 〈◊〉〈◊〉

his natural Life to God, as fearing an Oath, or the swearing an ever∣lasting Covenant with the Devil, in the first-creation state, against God and the second. So comes his heart, in a newness of life, to be set in him to do good, in God's sight, for ever. He that swears that Co∣venant with the Devil, is fully set to do Evil, for ever; Eccl. 8. 11. However undiscern'd the Saint's condition be, to his Enemies, under the love of God, in this life; God will, at last, manifest the difference between them that serve him, and those that serve him not, but swear everlasting Allegiance to the Devil, (Mal. 3. 18.) whose Servants they are; Rom. 6. 16.

Vers. 3. This is an evil among all things that are done under the Sun' that there is one Event unto all: yea, also the heart of the Sons of Men is full of evil, and madness is in their Heart while they live, and after that they go to the dead.

The death of Nature, as to the mortal life of Body and Soul, is the one Event to all Men. This fatal Period comes nature to, in the wise and fool, righteous and wicked. The spiritual wise Man only, is an unspeakeable gainer, by all such losses, as befals his nature, with his fellows. Out of the darkness and death, brought on his natural state, is he raised into the spiritual light and life of God. The same darkness and death, brought upon others, in Wrath, for refusing it, in Love, becomes their dreadful condition and portion, for ever, under Wrath. This exceedingly differing Event of the said same event, the Death of nature, in all Men, is not consider'd or discern'd by Man's Wis∣dom. Hence, Solomon says, how dies the wise Man? As the Fool; there's no remembrance of the one, more then of the other, for ever, (Ec∣cles. 2. 16.) in Man's day, or Judgment. The differing event of the Cross, in Love or Wrath, turning all first-creation Wisdom, Light, and Life, into foolishness, darkness, and death, Man's Wisdom sees not. All wisdom, beauty or desirableness in nature, will perish, and be forgotten, in all Men, for ever. On this account, as to any thing in nature, the truely wise dies as the Fool. For, both, by death lose all the changeable Life and fading Glory of their own nature. But, the said wise, 〈◊〉〈◊〉 obedient surrender of all, receive a more excellent Life and Glory, for ever; and those that rebelliously keep it, lose all

for ever, under Wrath, in everlasting darkness. So, though the same Event happen to all, as to the death of nature; the event of that event, is exceedingly different, eternal life or death. Those that do not o∣bediently part with their own first-creation Life and Wisdom, for God's in the second, seem charact'red here, by a heart full of evil, and madness, while they live, and after that they go to the dead. Yea, they are dead while they live, as 〈◊〉〈◊〉 in enmity to God, which must needs be eternal death to them. The best Works of righteous Nature, fix'd in enmity (to the Righteousness of God, in his Spirit of Grace) are but dead Works, perform'd in a spirit of Enmity and Death. True Repentance from dead Works (Heb. 6. 1.) imports Law-Conversion, from nature dead in Trespasses and Sins (Eph. 2. 1.) to the righteous life of a Man. But, this second death of righteous nature, by a fix∣ure in enmity, is worse then the former, and exposes to the second death, as the due punishment thereof, the vengeance of eternal fire; Rev. 20. 14. This is the latter end, worse then any beginning, which many self-confident, first-covenant righteous, wise, strong, and honour∣able in Christ, come to, for refusing to part with all that, for Christ, in the spirit of the second, as risen out of the death of the first; Rom. 7. 1, -4. These Sons of Men, whose heart is full of evil and madness, in this World, while they live, go, after this life, to the dead; remain for ever in the Congre∣gation of the dead, (Prov. 21. 16.) in eternal darkness, and never see Light. This come they to, with their Predecessours in the same obstinate madness and folly, whose false doctrine or sayings they have prais'd, own'd, and follow'd, against God and his Spirit of Truth. Psal. 49. 13, 19.

Vers. 4. For, to him that is joyned to all the living, there is hope: for, a living Dog is better then a dead Lion.

The living Dog, that being joyn'd to all the living, has hope, is the natu∣ral man of the spiritual Saint, under the Cross, rendered a fool, weak, and despicable, as to all first-creation Wisdom, Power, and Glory, with Paul (1 Cor. 4. 10.) but is in an unchangeable union with all living, for ever, in the Spirit of Grace; and so, rich, wise, strong, and honourable in God. Tho' the Saint, then, in his broken, impoverish'd natural man (the barren, disconsolate state of his desolate crucified 〈◊〉〈◊〉) be counted a Dog, the filth of the world, the off-scouring of all things (by the Rich,

Full, Wise, Strong, and Honourable in Christ; (1 Cor. 4. 8, 10, 13.) as to first-covenant attainments, in and from him) thro' a new and better life, springing up, in him, however hid from them, is he in a better con∣dition then the dead Lion. Who is this? Man, in all the riches, wis∣dom, and glory of a restor'd first-Covenant life, figur'd by Dives; as the crucified Saint's natural man, by Lazarus. All this Lion-like strength and power of nature, fix'd in enmity, renders Man, but a dead Lion. Fix'd enmity to God, is everlasting death to Man. This, will all Lions, in the boistrous, blustering spirit, and unbroken strength of nature, find to be their condition, as highly as they think of themselves. Nothing of true spiritual, everlasting life or strength, have they, about them. This dead Lion, scorns the living Dog, as not seeing him in another spirit, joyned to all the truly living; Christ, and all spiritual Saints, and Angels. The natural Man, as a fleshly mystical Tree, in the fruitful exercise of a restor'd first-Covenant righteous life, when cut down, (spoil d and marr'd by the spiritual-Sword or Gos∣pel-Cross, Tree and Fruit, Leaf, Root and Branch) yet is there hope, thro' the scent of water, even of Christ's Spiritual Water of Life, that it will sprout up again, in another life; bud, and bring forth boughs like a plant (Job 14. 7, 8.) of God's right-hand planting, by a new-crea∣tion, the fruits and leaves whereof shall never wither or fade; Psal. 1. 3. And so, is the living Dog (living with Christ, in God) better in himself, and therefore in God's infallible sight, then the said dead Li∣on, ruffling in all the unbroken life and power of that restor'd natu∣ral state, that's crucified in the true Saint. Such Lions have but a name to live. They are dead; Rev. 3. 1. as being the very mystical Law-Widows, left by Christ, in the first-Covenant, and waxing wanton against him, in the second; chusing rather to be married again in the first, to that other Man (1 Tim. 5. 6, 11, 12. Rom. 7. 3.) the Man of Sin, and Son of Perdition, the Devil. This brings Damnation, or un∣changeable Death, upon them.

Ver. 5. For the Living know that they shall die; but the Dead know not any thing; neither have they any more a reward; for, the memory of them is forgotten.

Living spiritual Saints know, their whole natural Man must die, in

conformity to Christ, and the Will of God. But, the said dead Lion knows nothing; has no right knowledge of the mind of God, in obe∣dience to his Will, as to the appointed Death-pass, out of his crucifi∣ed nature, into God's Spirit of Grace. He sees not, or knows this spi∣ritual life, in which risen Angels and Saints are everlastingly blessed. The dead Lion, in all his flourish, being in a state of unchangeable Death, will have no more any reward, to his comfort; only the meet recompence of his error, madness and folly, eternal darkness and death, under which, his memory will, for ever, be forgotten. He knows nothing that's truly good, or desireable, unchangeably, good; and, he shall have nothing that's changably or unchangeably good or desireable, but, only unchangeable evil, for his everlasting portion. Thro' the impassable Gulf, 〈◊〉〈◊〉 between them, and blessed Angels and Saints, will such see those they unchangeably hate, to be the objects of God's unchangeable Love; and themselves, of his unchangable Wrath. They'l know nothing, but what will aggravate their boundless mi∣sery, and unexpressible torment, for ever. On the contrary, the tru∣ly living know every thing, (1 Cor. 2. 15.) to the encrease of their unspeakable Joy. They know, that by the obedient death of nature, they shall live, for ever, in God's spirit of Grace; as the method of God's Wisdom, whose whole Counsel, about Salvation, they fully com∣ply with. They glory, with Paul, in the Cross of Christ, by which all worldly life and desire in them, is crucified to all worldly vanities, or de∣sirables, without them; Gal. 6. 14. And so, are they made alive to the World to come, and have a new spiritual belly, desire or appe∣tite, and palate, springing up in their newness of life, to savour, relish, desire and feed on things divine, spiritual, heavenly, and eternal; things of God, only; the peculiar delights of the Sons of God. The said dead know none of these things, in their dead state of unchangeable Union with the Prince of death, the Devil, wherein they are cast out of God's favourable Remembrance, or regard, for ever, into outer dark∣ness, where will be weeping and gnashing of Teeth.

Vers. 6. Also their Love, and their Hatred, and their Envy is now perish'd; neither have they any more a Portion for ever, in any thing that is done under the Sun.

Here's a lively description of the deplorable state of the mystical dead, whose Love, Hatred, and Envy perish. All delight and satisfacti∣on in the restor'd fading life and good things of their own nature, evilly chosen and rested in, by them, for happiness, shall perish. Belly and meats, desires and desirables, all will be gone. And then, the Wrath of God will be upon them, for ever. All the goodly dainties they lusted after, will depart from them, and never be found, more; Rev. 18. 8, 14. For chusing their perishing things of Man, not only in a preference, but, unchangeable enmity to the things of God, in his new-Creation Life, fall they under his unchangeable Wrath. So, all their false, evil, destructive Love (of any the best things in this World, the Righteousness, Wisdom and Glory of their own restor'd nature, with the Fruits or Works thereof, in enmity to God and his spiritual, hea∣venly, eternal life and things) with all the things by them loved, perish, for ever; nor have they any more a Portion in any thing under the Sun; any fading good thing, done or found, in the whole first-creation World of vanities. And, as their Love, their Hatred and En∣vy shall also perish. All their Envy and Hatred (express'd by them, in all ways imaginable, against God, and his everlasting creature-life, the object of his divine Love and Delight, in Christ, blessed Angels and Saints) shall perish. It remains in them, for ever, for the encrease of their Torment, under Wrath: but, they'l be depriv'd of all power of expressing it, for ever. The life and things of their own nature, which they have chosen to be the object of their fixed Love, in pre∣ference to God's, render them the objects of God's final Wrath.

Vers. 7. Go thy way, eat thy Bread with joy, and drink thy Wine with a merry Heart; for, God now accepteth thy Works.

To the Saint, as passing through the House of mourning and death to his spirit of nature, under the Cross, into the life of God's spirit of Grace, wherein joyn'd to all truly living, is this message of Life and

Peace, sent from God. Eat thy Bread with joy, &c. Bread and Wine here, are the hidden Manna and Wine of the Kingdom, in Christ's Per∣son, even his divine and creatures-Glories, his never-perishing meats, Saints are to feed on, in their spiritual, when their natural Man or Spirit, under the sharp discipline and death-work of the Cross, is re∣duc'd to the utmost straits, eating no pleasant Food, or finding any more delight in the forbidden perishing first-creation life, works, or fruits, and meats thereof. Their spiritual, hidden Man, feeds on what's incor∣ruptible, which renders them more beautiful in God's sight, with Da∣niel and the three Children, then any that feed on the choicest perish∣ing Dainties of the mystical evil King's Table. They feed on the never-perishing meats, at their heavenly King's Table, which nourish them up in his communicated never-perishing Life. So, do they eat and drink, with a merry heart; Joy unspeakable and glorious in the Holy Ghost. The reason. For God now accepteth thy Works. This shews, in what Spirit, and on what Bread they feed, and what Wine they drink, with such a merry Heart. All's done, in a spirit, a newness of life, all the Works or Fruits whereof, are accepted of God. Their feeding on Christ's heavenly meats, renders them abundantly more glad, then the utmost fruits and encrease of Corn and Wine (figures of the choicest my∣stical, first-creation diet) can render the natural feeders on them. Ps. 4. 7. True Saints dwell between Christ's Shoulders, in absolute safety (Deut. 33. 12.) Peace and Comfort, above all Enemies reach; all evil, or danger. They have a Joy, no Stranger or Enemy can intermeddle with, or interrupt; Prov. 14. 10. 'Tis a Joy, a Peace, the World can't give, nor take from them. Joh. 16. 22, 33.

Vers. 8. Let thy Garments be always white; and let thy head lack no ointment.

Saints, waiting for Christ's clear manifesting or revealing himself in his Divine and Spritual Glories, as object of their Faith and Hope, are here call'd on, to keep their Garments white and clean, from all filth of flesh and spirit; (2 Cor. 7. 1.) that they may be fit to meet Christ at his coming, as grown up into a compleatness and full purity of spi∣ritual life, in him; purified, as he is pure, (1 Joh. 3. 3.) in all holy Con∣versation and Godliness 〈◊〉〈◊〉 2 Pet. 3. 11, 12. & 1 Pet. 1. 15, 16. And, let

thy head lack no oyntment. Let thy Spiritual Man, that's head to thy natural, be found in such a diligent performing its ruling authority over the natural, and keeping thy whole person in obedience to Christ, as not to provoke him to withdraw, but more abundantly pour forth his holy anointing upon thee, the most precious ointment of his new-creature spirit. 1 Joh. 2. 20, 27.

Vers. 9. Live joyfully with the Wife whom thou lovest, all the days of the life of thy Vanity, which he hath given thee under the Sun, all the days thy Vanity: for, that is thy portion in this life, and in thy la∣bour which thou takest under the Sun.

Solomon continues his advice to the spiritual man of the Saint, as Husband, Head and Guide to his natural. By reducing it to (and keep∣ing it in) a universal obedience to Christ (the Lord, Husband and Head to the whole Man) can he live joyfully in a loving union of mind with it. David, Paul, and other Saints have found the natural spirit (in its untransform'd, unsubjected, uncrucified state, life, will and way) a prison, an enemy, a perpetual disturber of the spiritu∣al mind of Christ in them, through a universal contrary-mindedness thereto; Psal. 120. 5, --7. Rom. 7. 18, — 23. Sarah's obedience to A∣braham, calling him Lord, types out this twofold Truth; the obedi∣ence of the whole Church to Christ, and of the natural to the spiritu∣al Man in every Saint. The natural, when by way of death and resur∣rection, brought into Union of mind with the spiritual (and so, the whole person of the Saint, with Christ) then, as Heirs together of the Grace of life, their Prayers won't be hindred (1 Pet. 3. 6, 7.) as they must needs be, while the natural mind is contrary (instead of being subject) to the spiritual, in every thing. Hence arise all discords, in∣consistencies, and confusions, found in Saints, most of the days of the life of their Vanity, under the Sun. The nearer their natural is brought into a conformity with Christ, in his death and resurrection (Phil. 3. 10.) the more pleasing grows their life and service to God, and the more comfortable to themselves. 〈◊〉〈◊〉 with the Wife of thy Youth; Prov. 5. 18. This, in mystery, cannot be, but so far as the said mystical Wife, in the Saint, is, by suffering, taught obedience (Heb. 5. 8.) to the spi∣ritual. 'The natural Spirit, corrupt or righteous, in its own earthy

Life, Will, and Way, is a like prison to the spiritual mind or man, in the Saint; as the fleshly body to his natural spirit. So his whole natural Man, in the uncrucified spirit of it, is an uneasie, irk∣some habitation to his spiritual; directly contrary to the mind, and interest thereof, in every thing, desire, and thought.

Vers. 10. Whatsoever thine Hand findeth to do, do it with thy might; for, there is no Work, nor Device, nor Knowledg, nor Wisdom in the Grave whither thou goest.

Solomon advises not man, here, to do his own will, that's found in enmity to God, in both the corrupt and righteous Life thereof; but, as by death and resurrection, brought into that newness of Life, in which, as a 〈◊〉〈◊〉 yoke-fellow to his spiritual, to be serviceable to his Generation (Act. 13. 36.) as to their eternal concerns, by using all ways and means, for laying before them the whole Counsel of God, about their Salvation; and discovering the whole counsel, devices, and practices of Men and Devils, in opposition thereunto.

Vers. 11. I returned, and saw under the Sun, that the Race is not to the swift, nor the Battel to the strong; neither yet Bread to the wise, nor yet Riches to Men of understanding; nor yet favour to Men of skill; but, time and chance happeneth to them all.

God reserves to himself the Prerogative of giving success, or dis∣appointment, as to outward things and events, where, when, and to whom he pleases, as the supream and 〈◊〉〈◊〉 cause, over-ruling all se∣cond. By time and chance, happening to all, is meant, such events as Providence oft gives, in a direct contrariety and disappointment to Man's thoughts and expectations, from second causes. In mystery, here is signified, that Man, in the utmost Power, Skill or Wisdom of his restor'd natural state, can't win the Race, or Battel; can't get true Riches, Food, or Clothing. He can't so run and fight, in his corrup∣tible, natural, mortal Life and State, as to vanquish all Enemies, and ob∣tain the incorruptible Crown. Neither is the favour of God, or his un∣changeable love, to Men or Angels, in the highest Skill and Wisdom of that state. The death and loss of all, there, is undispensably ne∣cessary

to the finding a Life, Spirit, Wisdom, Strength and Power, to do, gain, and win all things; more then conquer World and Devil, be universally obedient and pleasing to God, in every thing; and wear the incorruptible Crown. They that run and fight in but their own renew'd naturals, are uncertain, unsteddy runners and fighters; run at an all-adventures, and, (if they confidently fix there) in a direct contrariety to the Command and Will of God; Levit. 26. 21. Such Run∣ners are certain of nothing, but missing the great Prize. So, will prove cast-aways, as Paul had, if he had not brought under his body, or that ho∣ly natural state, wherein he was fighting against God's holy Gospel-spirit and Life; 1 Cor. 9. 24, — 27. Solomon, with Paul, returning from the Light and Wisdom of his own Spirit, to Christ's, declares, the Crown of Life, durable Riches, Food and Clothing, victory over all Enemies, and the peculiar favour of God, for ever, not attainable under the Sun, or in the power, and under the conduct of the natural spirit, in the most heightned, sublime Wisdom and Skill thereof. Time and 〈◊〉〈◊〉 hap∣pens to all, that strive in that spirit, for the said great things. All the fading good and comfort, therein, will pass away; and so, will they find uncertainty and chance, to have bin inseparable from the nature thereof, as they had bin abundantly warn'd in their mortal day, on Earth.

Vers. 12. For, Man also knoweth not his time: as the Fishes that are taken in an evil net, and as the Birds that are caught in a snare; so are the Sons of Men snared in an evil time, when it falleth sud∣denly upon them.

Here are the sad and certain consequents of Man's standing, run∣ning, or fighting, in unsteady, wavering first-Covenant Principles. The Sons of Men, at best, in that life and state, are but like Fishes and Birds, sure to be caught in Satan's evil nets and snares, Eccles. 7. 26. And God, in his just Wrath, will spread his net upon them, as on King Zedekiah; Ezek. 12. 13. & 17. 20. They chuse that very life and state, for their Portion, that is the very snare, thro' their fond, wil∣ful dotage upon, and overvalue of it, in and by which Satan catches them, at his will, and leads them into the same everlasting destructi∣on, with himself. True Saints, by Gospel-labours, endeavour to

waken Men out of this dreamish life, and vain-shew, in and by which, Satan is drawing them into eternal Death, as 〈◊〉〈◊〉 willing Captives, and obedient Servants; and so strongly deluding them, as to make them verily believe they are making safe steps toward eternal Life, in the very way of Salvation. Saints labour to waken them out of this mistaking Dream; that's the very snare, the Devil catches and holds them in, as therein taken alive by him; 2 Tim. 2. 24, -26. Man know's not the time, God will deliver him up to Satan, for ever, yea send him strong delusion, for being so wilfully deluded by the Devil, and belie∣ving his lie, rather, then God's Truth, that he may be damn'd, 2 Thess. 2. 11, 12. Under Satan's spirit of unchangeable darkness, is Man kept ignorant of these dreadful consequents of his evil choice, till there's no remedy, (2 Chro. 36. 16.) till all the threatned evils, come upon him, suddenly, in an 〈◊〉〈◊〉 time, that he is no more aware of, then Birds and Fishes of the evil net and snare, they are caught in, and made a Prey of. The final Wrath of God will be upon them, and the state by them chosen, from which, no escape for ever. They shall not know how it comes, what it is, till upon them; nor ever be able to put it off; Isa. 47. 11.

Vers. 13. This Wisdom have I seen also under the Sun, and it seem'd great unto me.

Vers. 14. There was a little City, and few Men within it: and there came a great King against it, and besieg'd it, and built great Bul∣warks against it.

Vers. 15. Now, there was found in it a poor wise Man; and he, by his Wisdom, deliver'd the City; yet, no Man remembred that same poor Man.

Christ is the poor wise Man, in a spirit that's in personal Union with his divine. His little City are his little 〈◊〉〈◊〉 of true Saints, deliver'd, by his Wisdom, from the great King, the Devil, that comes with all his power, to besiege and build great Bulwarks against them. He frustrates all the designs, polices and practices of evil Angels and Men, against them. All this, by taking our nature, and impoverishing it, even to a total abolition of all that Wisdom, Glory, Power, and Excellency,

in which the great evil King and his Forces come against the little City, he undertakes the defence of, against them all. By the death of that nature, in himself and little City, or flock (which the Enemy can touch, deceive, and destroy Men, by, as the very snare they are caught in) and raising himself and them, into a life, above their reach and power, does he deliver them. All his true Souldiers must follow this great Cap∣tain's suffering steps, for this conquest; Heb. 2. 10, 14. A being made fools weak and 〈◊〉〈◊〉, as to all worldly, first-Covenant life, strength, and wisdom; yea, as nothing, or no-body, things that are not; this is the only way to overcome all these wise, strong and honorable, therein, the strong Bulls of Bashan, (Psal 22. 12.) all enemies what∣soever; 1 Cor. 1. 25, 28. When Saints, by obedience to the Cross on their nature, are so totally impoverish'd, and run down, as to be∣come spectacles of scorn, to the whole world, all evil Angels and Men, (1 Cor. 4. 9.) fix'd in their own worldly natural state, even then and thereby, are they fitted, to trample them all under their feet, in a life, wisdom, and power, they dream not of; the Power of God. This is the strange method of God's Wisdom, for his despis'd little ones to be found more than Conquerers of all their proud, self-exalting de∣spisers and enemies. The abolishing the worldly life of Nature out of Christ and his Army, is the way to their being all found in that life and power of the World to come, in which they overcome all that obstinatly set up in this. This way, the Man Christ triumph'd over all evil angelical, and humane Principalities and Powers, the Princes of this World; Col. 2. 14, 15. 1 Cor. 2. 6. All Men, that final∣ly take up in the first-creation, are Satan's Subjects: all that pass out of that, by death, into the life of the second, are God's. The poor wise Man, that does all these wonderful things, for his little City, has in∣finite divine and infallible creature-wisdom and power, in him. And, what can all the visible and invisible Powers of this World, with all their Strength, Devices and Bulwarks, be, before him? He was made a poor Man, by the death of our nature, that he might make ma∣ny rich in his spirit of Grace, on the like obedient death of nature in them. 2 Cor. 6. 10. & 8. 9. Phil. 2. 6, — 8. Yet, no Man remembers this poor wise Man. No man, in his own Wisdom, receives his Gospel-Testimony, (Joh. 3. 32.) takes his Counsel, follows his Example. Un∣der the sinking weight of this charge, will evil Men and Angels lie,

for ever. They'l not remember, hearken to, or follow this poor Man, under his Cross, into the like poverty and death of nature in them, the only way into his everlasting Rest.

Vers. 16. Then said I, Wisdom is better than strength: nevertheless, the poor Man's wisdom is despis'd, and his words are not heard.

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

Vers. 17. The words of wise Men are heard in quiet, more then the cry of him that ruleth among fools.

The words of Christ and his awaken'd Spiritual Saints, the words of God's Wisdom, which the Holy Ghost teaches, and utters in both, and all, will be heard or obey'd by a spiritual Seed of Christ, in meek, broken-spirited, quiet, peaceable men, Sons of Peace. Their meek, broken, si∣lenc'd

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

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Vers. 18. Wisdom is better then Weapons of War: but, one sinner de∣stroyeth much good.

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