An exposition of Ecclesiastes, or, The preacher

CHAP. X. (Book 10)

V. 1. Dead Flies (Heb. flies of death) cause the Ointment of the Apothe∣cary, to send forth a stinking savour: so doth a little Folly, him that is in reputation for Wisdom and Honour.

THe dead flies, or flies of death, found in Men, since the fall, (that cause the first-covenant precious Ointment of Christ, the great mystical Apothecary (or perfumer) of Man's filthy, loathsome, corrupt, polluted nature, dead in trespasses and sins) are a character of the 〈◊〉〈◊〉 to God's divine and creature-spirit, which is filth of spirit, in Man. This enmity, as the single product of the first sin, is call'd the little folly, in eminently restor'd, righteous Man, that, with Job, is, there, in great reputation for Wisdom and Honour; Job 29. 7, -10, This little folly, (a changeable, pardonable, curable enmity to God, in all) comparatively with the great folly (the incurable, un∣pardonable, great transgression, or presumptuous sin unto death, as thro' Man's wilful madness, this changeable is turn'd into a fix'd unchange∣able enmity to God, in many) this little folly, what a noise it made, in Job, against the dispensation of the Cross, when under it, as we find, at large, by the reproofs, Elihu and Christ himself came upon him, with? Job 32, to almost the end of that Book. Man, in the honour, he was created in, not understanding or duly considering the changeable nature of that honour, and slipperiness of his standing in it, soon fell, and became as the Beasts that perish (Psal. 49. 12, 20.) a brutified, meer sensual creature, as 'twere, having forfeited the righteous life of a Man. And when restor'd by the redeemer, out of that polluted, bloody condition, into the same kind of changeable, first-covenant righteous life of a Man, again (Ezek. 16. 6.) so as to re∣move and take off the punishment of the first sin; the first sin it self is not hereby cured, but through this very fresh coming of the command, or Christ's setting up his first-covenant Law-life in him, again, does this sin of Enmity revive also, (which, with, and in dead nature, lay, as dead) into an active, bold, confident, daring, presumptuous resisting of God and his Gospel-spirit, as Paul experienc'd; Rom. 7. 9, -11.

And, had he obstinately persisted in that course, when convinced of his duty, it had slain him, for ever. But, he yielded to the death of that restor'd 〈◊〉〈◊〉-covenant law-life, as the known means of abolishing that 〈◊〉〈◊〉, which reviv'd & sprang up with it, and is inseparable from it. No way, then, to be rid of that enmity, but by being rid of that life, under the Cross. And, no other way, or on no other or lower and 〈◊〉〈◊〉 〈◊〉〈◊〉, can God's Gospel-life of 〈◊〉〈◊〉 Righteousness be 〈◊〉〈◊〉 by, or set up in us. He therefore gloried in nothing save the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, that (by its twofold death and life-operation, runs down the 〈◊〉〈◊〉-covenant life, and 〈◊〉〈◊〉 up the second) crucified all 〈◊〉〈◊〉 life and desire in his spirit, to all this World's desirables, and 〈◊〉〈◊〉 〈◊〉〈◊〉 it; (Gal. 6. 14.) and set up a life in him, the Palate, Belly or 〈◊〉〈◊〉 and Desire whereof, wholly and only savour'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, desir'd and 〈◊〉〈◊〉 after) the things of God, things eternal, delights of the 〈◊〉〈◊〉 〈◊〉〈◊〉 God. He so became alive only to the World to come, and that to him; a meer Pilgrim and Stranger, in and to this, to the delights of the Sons of Men, things seen, temporal; 1 Pet. 2. 11. 2 Cor. 4. 18. The dead Fly or little solly, here, is the same with the little leaven that leavens the whole lump (Gal. 5. 9, of mankind); which can be purg'd out of any, no otherwise then by the death and Sacrifice of Nature, at best; from which, inseparable. And then, with our sacrific'd spot∣less Nature, in Christ our Pass-over, shall we find, that the destroying Angel (even Christ with the same spiritual-Sword or Gospel-Cross) will pass over us, as to that use he will make of it, in Wrath, upon all fix'd incorrigible enemies, Angels or Men. This fix'd leaven or Do∣ctrine of the Pharisees, in a sowr'd, leaven'd spirit of unchangeable enmity, (in a 〈◊〉〈◊〉-Covenant righteous life, against the second; Law, against Gospel) is that, Christ warn'd his Disciples to beware of; Mat. 16. 6, 11, 12. For this cause, did Christ sanctify our nature, by the death thereof, in himself, that by the like death-sanctification, the same fire-Baptism of his heavenly Spirit of Truth, on our earthy-spirit of enmi∣ty and falshood, he might sanctify it, in us. Joh. 17. 17, 19. The en∣mity, or Fly of death, becoming unchangeable in Men, renders them a most stinking abomination to God, for ever. Their Soul unchangeably loaths God's Soul, or Spirit of Grace; and his, them. Then Christ's fresh first-Covenant Gift, that was, for a season, as salt, to dry up the fleshly filth of their polluted nature, loses its savour; and, the whole

person becomes a stinking, loathsome thing, as all-over polluted with a spreading incurable Leprosy, or most noisom Disease.

Vers. 2. A wise Man's heart is at his right hand; but, a fool's heart, at his left.

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

Vers. 3. Yea also, when he that is a fool, walketh by the way, his Wis∣dom (Heb. heart) faileth him; and he saith to every one, that he is a fool.

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

Vers. 4, If the spirit of the Ruler rise up against thee, leave not thy place; for, yielding pacifieth great offences.

The acknowledg'd literal, gives aim at the mystical sence. In let∣ter, Man ought not to leave his place of subjection to worldly Rulers; but acknowledg the ruling Power, by God's Providence, permitted any to exercise over him, however ill us'd. This may and ought to be, without any sinful compliance with such abused Power. Even Saints must suffer, as a passive owning that power, so ill manag'd, they can't actively obey. All ought to keep their place of subjection to it, so as not to rise up against, dispute, or deny the Rulers place and office, however abus'd. Such demeanour is the only safe way, to pacify the Ruler's unjust wrath, against them. t. For yielding pacifieth great offences. Yea, Devils are not to be denied their invisible evil Angeli∣cal Principality and Power, permissively given them, in and over this World; Luk. 4. 5, 6. The Devil's evil place of Rule and Power, is not to be denied. Even Michael, the Arch-Angel, Christ himself, con∣tending or disputing with the Devil, about the body of Moses; durst not bring against him a railing Accusation, but, said; the Lord rebuke thee; Jud. 9. So, Zec. 3. 2. About Joshua, another Type of himself. The Devil contends or disputes, by himself and Apostles, for the body of Moses, or life of the Law, as eternal Life and Salvation; according to his first short comprehensive lying Sermon to Eve; ye shall not die. This is eternal Life, ye are already possess'd of, by the first Creation. A due demeanour towards the very evil Angels, is an owning our place of inferiority to them, in the life of but humane nature, or our natural state, at best. 'Tis acknowledg'd so, in Christ himself; Heb. 2. 7. The leaving our place of Subjection or Inferiority to evil visible or invisible Powers of this World, is a leaving our place of right subjection and obedience to God, and a giving advantage to the Devil, to make us pay it him. And, so come we to the mystery, here. Christ, of right, is always the chief Magistrate and Supream Ruler, over all, in his very passive season, and Satan's active Reign. If his Spirit rise up against the guilty natural spirit of Man, if he come with his spiritual Sword and Gospel-fire, to slay and sacrifice it to God; Obedience ought to be given to him, herein, by yielding subjection to

this Supream Ruler, over all, as our true interest, and safety. This is the way to pacify God's provoked Wrath against us, even the deli∣vering up that spirit, to death, that's found guilty of all sorts of offen∣ces against him; and this undeniably, evidenc'd by the all-discovering light of the two-edged flaming Sword that slays us; Heb. 4. 12, 13. No absolute reconciliation, but by the death of the guilty Sinner, in us; the foe of our own house. We ought to agree with this true Ruler (in the way of his Cross, the only way to Salvation) when his Spirit rises against (and he comes in the posture of an Adversary, upon) his and our enemy, in us; Mat. 5. 25. Such yielding up the perpetual Offen∣der to death, (in order to be brought to live under the peaceable Rule of that Spirit of Life and Love, that slays our spirit of Enmity and Death) pacifies the Wrath of our most righteous Judg, and brings this wonder to pass, that we, who in our own spirits, have bin guilty of innumerable and unutterably aggravated follies and madnesses, shall have no Iniquity found in us, by Friends or Foes. The guilty Sinner, our natural spirit, that always rebell'd, in its life, has obediently suffer'd death, and there's an end of all Iniquity. By this means, come we to be fill'd with a spirit of Life, that's in eternal union of mind, will, de∣sire, thought, love, and hatred, with the infinite divine spirit. Then, let enemies, that love nothing but such Iniquities they would charge us with, search and accuse us while they will; yea, and let God, that infinitely hates all Iniquity, search us, to the bottom (by the joynt beamings forth of his infinite divine and all-searching infallible new-Creation Sun-lights) still, still, no Iniquity will be found in us, when fill'd with his own Spirit of everlasting Righteousness and Truth.

Vers. 5. There is an evil which I have seen under the Sun, as an er∣rour which proceedeth from the ruler.

Vers. 6. Folly is set in great dignity; and, the rich sit in low place.

Here's just matter of complaint, relating to the invisible or visible Magistrates of this World, evil Angels or Men. Nothing more fa∣miliar to observation, in the visible, then their encouraging and ad∣vancing folly it self, or grossly wicked and unworthy persons, and thrusting down the rich in true wisdom, the truly worthy, into low place, or no place, out of all place; yea, and out of the World, as

not fit or worthy to live, by reason of his unalterably contrary princi∣ple (temper and spirit) to such wicked Gamsters, as resolve to make a prey of the People. All discouragements, injuries, and oppressions imaginable, are, on this ground, exercis'd on the most worthy Patri∣ots, whose Consciences permit them not to gratify and serve their corrupt wills, interests, and unruly lusts. These are the things pra∣ctis'd by wicked visible Rulers, in a flat contrariety to their duty; Rom. 13. 3, 4.

The invisible Rulers of this World, evil Angels, prefer the rich, wise-fools, in a first-Covenant righteous life, as their choicest and most useful subjects, before, above, and against the mystical poor or im∣poverish'd there, in order to become wise, rich, strong, and honourable in God, or in a spiritual, new-Covenant life, hid with Christ in God. Christ pronounceth Wo to the former; and says, Blessed are the latter; Luke 6. 20, 24. That that's highly esteemed of Men, in the first Cove∣nant, is abominable to God (Luk. 16. 15.) as set up in a fixed enmity to him, and the second. And, the broken, contrite, impoverish'd na∣tural Spirit of the Saint (as to all, others trust and glory in) seems abominable and contemptible to them, the fat, full, rich, wise, strong and honourable in the first; 1 Cor. 4. 8, 10. The rich, in the first-Covenant, are sigur'd by the Man with a gold Ring and goodly apparel, whereas the poor and needy natural man of the Saint, causes him as a poor man, in vile raiment, to be bidden by man, to sit here, under his footstool, im∣porting the very height of contempt, towards him; while there's a huge bussle, for the giving the other a high place, in honour and re∣spect to him, or rather to his mystical gay clothing, kept on, in enmity to the Cross; but, put off by the Spiritual Saint, and refus'd ever to be put on, again; let men take it how they will. Jam. 2. 1, -3. Cant. 5. 3. God requir's the putting off those first-Covenant Ornaments, Devils and Men put such a preferring value upon, that he may know what to do with us, by setting up the life, and clothing us with the everlasting Righ∣teousness, Beauty, Glory, and ornaments of the second. Exod. 33. 5. Wise, Holy, first-Covenant righteous Men, and God, are of a di∣rectly contrary judgment, in this case; Rom. 2. 29. Those, God highly esteems and loves, they scorn and hate, as the filth of the World, the off-scouring of all things; 1 Cor. 4. 13. Thus are they found in harmony with the invisible Principalities and Powers of this world, the

evil Angels. They both and all center in this point, a resolution, in the earthly principle or natural spirit, to despise (and contend against) the impoverish'd natural man of the truly wise, rich, strong and ho∣nourable spiritual Saint. They shoot all their malicious, revengeful ar∣rows at him. So are true Saints, by their true Gospel-life, Conversa∣tion, words and way, rendred, with Jeremy, Men of contention with the whole earth, or whole earthy party of evil Angels and Men. This evil, Solomon saw, practis'd under the first-creation Sun, or in the first-Covenant spirit, the Law-principle of life and action, as an errour, both visible and invisible Rulers of this world, are ioyntly guilty of, in using their utmost power, for discouraging, persecuting, and suppres∣sing the truly wise and rich spiritual Saint; the only sort of men in this world, that God highly esteem's and loves. On all these accounts, as to the errours of the visible and invisible Rulers of this World, he farther says,

Vers. 7. I have seen Servants upon Horses, and Princes walking as Ser∣vants upon the Earth.

The chief sense of these words, is; that evil Angels are permitted the exercise of a ruling power over this World, fulfilling their plea∣sure, both in the corrupt and refin'd spirit and principles of Nature, in men. Both evil Angels and Men in the said spirit of Bondage, are but servants and slaves in God's sight; objects of his everlasting con∣tempt, and wrath. When Christ, whose Right it is, takes to himself his great Power, and reign's, he will take away all their power, and tread them under his and his Saints feet, for ever. But, all along this World, are these evil Angelical Principalities and Powers, in, with, and by evil visible ones, jointly riding over Saints heads, (Psal. 66. 12.) under Christ's overtopping spiritual Power, ordering all, for the carrying on his designed work of the Cross, on the natural spirit of the Saint, that's a spirit of Bondage, in them. For this reason, are the true Princes, or spiritual, heaven born Sons, walking on the Earth, (in an inferiori∣ty and subjection to these slavish servile-spirited Rulers) that, in their true Princely life, they may come to ride over all those Servants heads, that have bin their Masters. All along this World, the said Servants are on Horseback, and true Princes a-foot. At entrance of the Reign

of Christ, or beginning of the next, such Princes will tread all such Servants, for ever, under their feet, and ride in triumph, with their Lord and Master, the great Captain of their Salvation, over all their heads; Col. 2. 15. Heb. 2. 10, 14. The very Prince of Life, when he had taken our slesh, suffer'd death therein, under the visible and invisible Prin∣ces of this world; Act. 3. 15. True Saints, following his suffering steps, will be found on their mystical white Horses, with their Lord, at last; Rev. 19. 11, -14. Christ refused any ruling Power, as a Judge or King, in that earthly life of the Law, wherein he was to suffer, and did, in obedience to his Father, under the hors'd Princes of this World, in the said earthly life and worldly power. He walk'd as a Servant on the earth, under them; and so, must Saints, in obedience to the will of God, and conformity to his example, Joh. 10. 17, 18. They must lay down their natural, wherein they are Servants, that they may take up his spiritual life, wherein, Sons of God, and to be Princes on 〈◊〉〈◊〉. Saints are spiritual chast Doves, that know not where to set their foot, or sind any visible relief or support, in this World; Gen. 8. 8, 9. As kept for their Heavenly Country, are they not suffer'd to find any rest, short of it. They are hunted out of all false rests, by their evil Rulers, who intend their utter destruction. But, they find the new Name of the Lord, a strong Tower, and Ark of safety, both from enemies, and the flood of God's final Wrath, that will overflow the whole first-creation Land of the living; all, fix'd in their earthly life of enmity to his Heavenly.

Vers. 8. He that diggeth a Pit, shall fall into it; and, whoso breaketh an Hedg, a Serpent shall bite him.

The pit, here, is the same, blind Leaders with their followers, fall in∣to; Mat. 15. 14. Psal. 7. 15. Many that are reckon'd to dig deep in Scripture, all their interpreting thereof amounts to no more then the digging this dangerous and destructive pit; an opening the very bot∣tomless pit of the Devil, and asserting it to be the Kingdom of God; a teaching unchangeable union with the evil one, as God, sitting in the Temple of God, and shewing himself, that he is God. And, in all their Ministry, to this purpose, seeing nothing but vanity and lying 〈◊〉〈◊〉, they say, The Lord saith, and make others hope, they'l confirm the

word; that they have true peace with God, when indeed, in unchanga∣ble union with the Devil. Thus do evil Men, giving heed to seducing Spirits, and Doctrines of Devils, cry up a fixure and establishment in the first-creation state of enlighten'd, Righteous Nature, in unchange∣able opposition to God and his new-creation Spirit of Grace. They prefer their Law-Spirit, to his Gospel-Spirit, which renders it the very bottomless pit they fall into, under the final Wrath of God; a deep ditch of stinking mire and silth, for evermore. Out of it, there is no re∣demption. 'Tis very Hell. Evil Angels & Man's conclusive choice of that state, makes it a pit of their own digging. David found his own na∣ture, a deep mire, where there's no standing; crying for deliverance out of it, by a lifting him up out of his earthy spirit of nature, into God's heavenly Spirit of Grace; Psal. 69. 1, --3. The death of Nature, un∣der the Cross, is our only way out of this miry pit of corruption, into the life, Christ will reign in.

t. And, who so breaketh an hedg, a Serpent shall bite him. First-Covenant Life, and second-Covenant Light, are a twofold hedg of defence, to secure Man from all dangers, on his right hand and left. The restor'd life of the Law, is a hedg of defence, for a season, against the vile affections and lusts of corrupt nature, dangers on the left hand. Spiritual Light (by which, Christ, in his spiritual Life is shew'd aud offer'd Men, as their absolute Salvation) is a hedg of defence, to secure Men from the most dangerous sinning against that Supream Right-hand Mercy, and gracious offer of it, from God. The first mystical hedg, or fence against the workings of corrupt nature, kept up, in opposition to the second, (so as finally to turn from and reject the second, which would secure from all sin, in corrupt or righteous nature, filth of flesh or spirit, for ever) this is Man's wilful breaking down the chief hedg for his security. And then, Satan, the old poysonous Serpent, breaks in upon him, and bites, or mortally wounds him, to eternal death. This, by perswading Men, to set up nature, with him, in an eternal opposition to God, and his Grace.

Vers. 9. Whoso removeth stones, shall be hurt therewith: and, he that cleaveth Wood, shall be endangered thereby.

Stones, here, are the same with the hedg, in the former Verse, fi∣guring

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

Vers. 10. If the Iron be blunt, and he do not whet the edg, then must he put to more Strength: but, Wisdom is profitable to direct.

Man's natural spirit, fallen into sin and enmity (whether in the corrupt or restor'd righteous Life thereof) is the mystical blunt Iron, here; heavy and dull, as to any right understanding of, or obedience to the commands of God's spiritual Law. 'Tis more difficult to yield any obedience thereto, then before the fall. For, now there's posi∣tive

enmity in it; then, not. It therefore greatly needs the sharp∣ning work of Christ's spiritual convictions, to bring the blunted, dull nature thereof, so much as to see its unspeakeable concern, in listning and submitting to the hard sayings and sharp discipline of his spiritual Law. Those that (finding themselves, weary, and heavy laden, or o∣verset, as to such important concerns) come to Christ for his spiritu∣al life and senses, for which, willing to take up (or submit to the death of their natural, under) his Cross, will find all easie and plain, both to understand and do. Mat. 11. 28, — 30. His yoke is easie, and burthen light; Yea, such yoke and burthen (amounting only to our un∣changeable subjection to his will, that's unchangeably subject to the divine) is the very glorious liberty of the Sons of God. And so, also, their sufferings (in submitting to the yoke and burthen of his Cross, on their natural will and spirit) will, in the prospect and certain sight of such glorious advantages, not be reckon'd upon, in any compari∣son therewith. Rom. 8. 18.

Scripture is a Parable, or sharp saying, and requires a sharp Wit, that is, spiritual understanding, to discover the mysterious Things, Truths, or meaning of God's Spirit, therein. 'Tis too painful, yea, impossible for Man's natural understanding, to interpret and rightly understand so much as the providential dispensations of God, to friends as foes, and foes as friends,; Psal. 73. 3, -16. Spiritual understand∣ing, or, Sanctuary-light discover's all; (v. 17.) the voice of all Pro∣vidences, and the dark sayings or parables of all Scripture. It can interpret oraculous dreams, shew hard sentences, dissolve doubts; Dan. 5. 12. Take the total sum of its objects. It discern's or judges all things, (1 Cor. 2. 15.) divine, and twofold creaturely, natural and spiritual; the deep things of God's Infinite Divinity (v. 10.) his whole Counsel, about the Salvation of his Creatures, (Act. 20. 27.) and the whole counsel of the Devil, for their Damnation; the whole mystery of Godliness, the whole mystery of Iniquity, the mysteries of Christ's Spiritual Kingdom of marvelous light, in his Gospel-Spirit; the mysteries of Satan's ac∣cursed kingdom of marvelous darkness, in his Law-Spirit; 2 Cor. 2. 11. As God, gradually, more and more runs down the wisdom or understanding of the natural Man in the Saint, into darkness, by the demolishing operation of the Spirit of the Cross, he raises it up more and more into the new, all-discovering light or discerning of his spi∣ritual;

which, James calls his giving more Grace; Jam. 4. 6. So, the natural man, or spiritual Prophets Servant in the Saint, comes to see what the Prophet sees (as in type, 2 King. 6. 17.) Thus is man's un∣derstanding or spirit, (as more brought, by way of Death and Re∣surrection, into union of mind with the spiritual) more and more whetted, sharpn'd, and enabled more clearly to discern the whole mind, and do the whole will of God. Paul found even Gospel-pro∣felling Jews, so dull of hearing or understanding, so defective as to the right hearing ear, reception, or capacity for spiritual mysteries, that he 〈◊〉〈◊〉 to have forborn the declaration of many things, he otherwise would have said to them; Heb. 5. 11. He clearly saw their darkness and incapacity, as to spiritual, Gospel-matters. The most highly enlighten'd and restor'd understanding of Man, is but dull, blunt Iron, till whetted by spiritual light, utterly unable to discern or do the Will of God, in any thing, to his wel-pleasing. It can't direct his steps, aright, towards God, or his own Salvation; Jer. 10. 23. 'Tis spiritual Wisdom only, is profitable to direct in the way everlasting; Psal. 139. 24. This renders a Man an infallible Seer and Doer of the whole mind and will of God. And, this renders him the certain o∣vercomer of his own contrary natural mind and lust. 'Twill crucify the worldly mind in him, to the World without him; and so, the World to him; and bring the God of this World, under his feet. Flesh, World, and Devil will all flee before, and fall under him. God will be fully pleas'd with him; he fully saved, and absolutely blessed, for ever.

Vers. 11. Surely the Serpent will bite without enchantment, and a Bab∣bler is no better.

The natural spirit of fallen Angel and Man, is poyson'd with enmi∣ty; changeable, in man; unchangeable in evil Angels or Devils. De∣vils, being all absolutely fix'd in enmity, and resolutely using all their angelical Wisdom, in their superiority of nature to Man, go clear be∣yond him, in subtilty, as well as power. The Devil, when fallen, was too hard for man unfallen; over-reach'd him with his subtilty; over∣set him with his power; and so, sowed his evil seed of enmity to God's spiritual Law, in all mankind. This mystical deadly poyson, has laid

them all dead in trespasses and sins. The old Serpent is more subtile then but gradually restor'd Man; and still, all along this World, is upon him with the same lying suggestion (and wicked, but pleasing Coun∣sel) as to Eve, that restor'd righteous nature is a state of eternal life, and 〈◊〉〈◊〉 shall not die; neither under the Cross, here; nor eternally, hereafter. Gen. 3. 1, --5. 2 Cor. 11. 3. It must needs be much easier for Satan to prevail with restor'd righteous man, since the fall, then in his first 〈◊〉〈◊〉 on humane nature, in the primitive purity and perfection thereof. For now, he finds the same poisonous enmity to God, in men, with himself, as even in Paul, after all his Law-conversion and Righteouness of man; but, before his Gospel-conversion into the Life and Righteousness of God. His work, now, is only to put his confirming Paw, upon man, for rendring his changeable enmity to God, and Union with him, unchangeable. Then his work's done; and man, undone, for ever. And, in carrying on this, is he pleasing to man. His Counsels are all, after man's own heart. The old Ser∣pent, now, in biting, poisoning, and wounding men to eternal death, is, all along, pleasing to them. He licks them to death, with his flattering harlot-kisses, in the practice of the highest and most criminal strum∣petry, seducing them from Christ, the true spiritual Lord and Hus∣band, they ought to be chast, single-ey'd, and hearted, in their love, to. The enchanting alluring Words of this grand mystical Adulteress, are smoother then Butter, when war is in her heart: softer then Oil, yet are drawn Swords; Psal. 55. 21. Grand Adulteress, the supreme Whore of Babylon, (influencing and drawing into the same guilt, innumerable Men, who, with all Devils, or evil Angels, make up the comprehensive and compleat mystical Whore of Babylon, in an unchangeable murder∣ing mind of enmity to Christ, and his true spiritual Israel, or new-Jeru∣salem Saints) Man of Sin, Son of Perdition (2 Thess. 2. 3.) roaring Lion, seeking whom he may devour (1 Pet. 5, 8.) great bloody red Dragon (Rev. 12. 3.) Abaddon, Apollyon, 〈◊〉〈◊〉 destroyer (Rev. 9. 11.) Devil, Satan, old-Serpent (Rev. 20. 2.) and the like; all these are charactering titles and distinguishing badges of one and the same Beel-zebub, or Prince of De∣vils; Mark. 3. 22. Without Inchantment, or such listning to the charming voice & counsels of the Spirit of Christ, the true Shepherd and Teacher, as will turn them from the voice of all flattering Strangers (Joh. 10. 4, 5.) Will Men be charm'd and seduc'd by this old Serpent, and mortally

bitten, stung, and poison'd by him, to eternal death. All this was figur'd out, in the bitings of 〈◊〉〈◊〉 literal fiery Serpents, and cure of such bitten Israelites, only, as look'd up by Faith, to the fiery Serpent on a pole; Num. 21. 6, — 9. This brazen Serpent on a pole, was a figure of Christ, as in our nature crucified and raised into his spiritual, new-Creation Life; Joh. 3. 14. whoever so look up to him, herein (as to be made wil∣lingly conformable to his death, that they may partake of his resur∣rection-Life) are certainly cured, for ever, as to the poisonous bitings of the mystical old fiery Serpent (or Serpents, the Devil and his An∣gels; all, Devils) figur'd by the literal. Enmity to God, is inseparable from Man, save by the total death of his natural state. A Leopard's spots may as soon be done away, or a Blackmoor's skin wash'd white (Jer. 13. 23.) as man (save by a right obedient death of his natural spirit, at best) be cleans'd from all evil, filth of spirit, or enmity to God. If Men listen not to the Counsels of true Wisdom, they'l be pleas'd with the old Serpents adding to his first poisonous biting them, in and with the first man, such a farther biting of them, as will render their enmity to God, as unchangeable in them, as in himself. All his words are natural, and welcome to them. They reject Christ's, and wholly chuse and delight in his Counsels; Isa. 30. 9, — 11. Here's the dangerous posture, mankind are in. And, a Babler is no better. Man, in his own Wisdom, undertaking to expound Scripture, and counsel his fel∣low-mortals, about Salvation, is a Babbler, a tinkling Cymbal, makes only a confused noise, an uncertain sound of Words; in all which, he's no better, then the old Serpent himself; that is, gives no better, but indeed the self-same Counsel, he gives; preaches his Gospel, that men will find the restor'd righteous life of nature, to be eternal, and ever∣lasting Salvation. Thus doe babbling men, carry on Satan's poison∣ing doctrine and work, in a lying spirit of Divination, for poisoning themselves and Hearers, beyond cure, to eternal death. None are sit to teach Christ's Gospel to others, but such as are wise unto Salva∣tion, themselves. Who else, can shew the way of Salvation?

Vers. 12. The words of a wise man's mouth are gracious: but, the lips of a Fool will swallow up himself.

All thoughts and words (inward and outward Words) of the truly

wise man, are gracious, good, and pleasing in God's sight. A spirit of everlasting Righteousness is the principle and root of all. He turns from the life, light, understanding, will, desire, thought, word, and action of his own Spirit, to live wholly in and to God, after his heart, in his spirit. So, God (or his creature-spirit) works all his works in him; and he, in God; Isa. 26. 12. Phil. 2. 13. Joh. 3. 21.

On the contrary; the Lips of a Fool will swallow up himself. Man, in corrupt or enlighten'd nature, is but a fool, and as the Beasts that perish, as to all his eternal Concerns, Gospel Things or Truths; Psal. 49. 12, 20. Jer. 10. 23. 1 Cor. 2. 14. All such things are (or seem) foolishness to him, because he is a fool. All words or fruits, utter'd or brought forth, in his own nature, at best, which he trusts, and advises others to trust in, are lying vanities, perishing, transient shadows. He walks in a vain shew; sees, teaches, is, nothing but vanity, altogether vani∣ty; Psal. 39. 5, 6. Ezek. 13. 6. He neither consider's the fading nature of all he's possess'd of, nor the everlasting Life, Righteousness and things of God, he wants. He hugg's himself as rich and happy, when, in truth, miserable, poor, blind and naked. Such fools were the Laodiceans, (Rev. 3. 17.) and the Corinthians, 1 Cor. 4. 8, 10. Both these mistake's, in embracing and waxing confident in false, and in rejecting true riches, Christ found the young Man, in; Mat. 19. 20, -22. Men rec∣kon, they want nothing, for true blessedness, when they want eve∣ry thing. Thus, foolish Men's words, swallow up themselves, or expose themselves and others to be swallow'd up, in a spirit of unchangeable darkness and death. God will take all such wise fools in their own crafti∣ness; as knowing all their thoughts, vain; 1 Cor. 3. 19, 20. They think of, trust in, relie upon, and teach nothing but vanity: and this, in un∣changeable enmity to God, and all the reproofs and instructions of true Wisdom; Prov. 1. 20, — 32. They craftily and subtily defend them∣selves, and secure nature's head, from his spiritual Cross, Gospel-fire, and Sword, and so, swallow up, sink and drown themselves, and all that follow their words of Counsel, into everlasting destruction and perdition.

Vers. 13. The beginning of the words of his mouth is foolishness: and, the end of his talk is mischievous madness.

From first to last, he sets up, and pleads for a life that's changeable

in it self, and enmity to God, as true happiness. He begins, sets out, and 〈◊〉〈◊〉 in this folly, till fix'd in enmity, and so, guilty of mis∣chievous madness; 〈◊〉〈◊〉, might and main, to render others, Children of 〈◊〉〈◊〉, with himself; Mat. 23. 15.

Vers. 14. A Fool also is full of words; a Man cannot tell what shall be: and, what shall be after him, who can tell him?

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

Vers. 15. The labour of the foolish wearieth every one of them, because he knoweth not how to go to the City.

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

Ver. 16. Wo to thee, O Land, when thy King is a Child, and thy Princes eat in the morning.

In letter, a sore punishment to a Nation, is a childish Ruler or King, unfit for Government, as given up to all sorts of evil and mis∣government, in his own Person, implied by eating in the morning, as voluptuous, in gratifying his evil sensual appetites or lusts. This is Wo to him, and the Land, under his Government. For, instead of be∣ing a praise and encouragement to good works and workers, and a terrour to evil, as he ought, (Rom. 13. 3.) he will be found in a directly con∣trary practice. But the mystical and principal sense, here, is this: When the mystical Land, or natural State of Man, is cleans'd or swept from 〈◊〉〈◊〉 of flesh, and Satan rather receiv'd into this cleans'd house (Mat. 12. 43, 45.) then Christ, as Ruler and King, very great will be the Wo to the said Land. For then is Man a slave to the Prince of darkness; to do his will, in all things. This ruling Child, or birth of the spirit of the Devil in Man, will be found eating in the morning, or grati∣fying his sinful love, lust and desire, with 〈◊〉〈◊〉 perishing meats, and so will be establish'd with him, in unchangeable enmity to God; which brings him under the unchangeable wrath of God.

Vers. 17. Blessed art thou, O Land, when thy King is the Son of No∣bles, and thy Princes eat in due season, for strength, and not for drunkenness.

In 〈◊〉〈◊〉, where Governours are of a noble, meetly qualified tem∣per for Rule, in a spirit of Justice and Wisdom, the Land or people are happy. The mystery, or spiritual sense, is this. Those that are born of the spirit of Christ, are of the Heavenly extraction and Pedigree, Sons of Nobles (as begotten by his Gospel-Ministers, Apostles, or mes∣sengers, in which sense, Paul calls Timothy, his Son, in the Gospel-life of Faith, 1 Tim. 1. 2.) and indeed, Sons of the great King himself, the only Potentate, to whom, of right, all Rule belongs. His one Spirit of everlasting Righteousness and true Wisdom, sits them to be steddy doers of the divine Will, in all things. So under Christ's and their peaceable, righteous Government, will the whole Land, Earth, or

World, be blessed; Isa. 32. 1. And the mystical Land, Spirit, and whole person of every Saint will be blessed, under the Government of this Spirit of Christ, in himself, and themselves.

Vers. 18. By much slothfulness the building decayeth; and, thro' idle∣ness of the hands, the house droppeth thorow.

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

Vers. 19. A Feast is made for laughter, and Wine maketh merry; but Money answereth all things.

The restored righteous life, riches, fruitfulness and food of Man's natural state, is a Feast of Joy and Delight, as deliver'd out of the dismal, dark, dead state of fallen nature. But, this cheering, merry∣making Feast and Wine, is but for a season, and will cease. All, in it, is perishing vanity, and the joy in it, therefore, but as the crackling of thorns under a pot, a confused noise, a short blaze, a flash of heat and light, and away goes all.

But now, distinct from this, Money answers all things. This Mo∣ney is the true tried Gold, the durable Riches of Spiritual Life, which supplies all the needs of Man's immortal spirit, all that he can want or desire, for a Feast of everlasting Rejoycing, and true Blessedness. Neither his life, food, or clothing, in this state, will ever decay, or wax old; all will be ever new, fresh, green, and flourishing. All old things are past away, and gone. Here's the Money, answer's all.

Vers. 20. Curse not the King, no, not in thy thought; and curse not the Rich in thy Bed-chamber: for, a Bird of the Air shall carry the voice, and that which hath wings shall tell the matter.

Not denying a literal; in the mystical and chief sense, the King not to be curs'd, so much as in thought, is Christ, that knows thoughts, yea, the bottom-principles, intents, and deepest, most hidden secrets of all hearts; Heb. 4. 12, 13. There's no hiding the meer imaginings of Treason against this King, nor any escaping his justly revenging hand, for it. He is God's decreed and declar'd universal Monarch of the World; Psal. 2. 6, --9. A cursing this spiritual King, in thought, is the universal practice, all mankind is found guilty of, in their natural spirit of enmity to him, corrupt or righteous, since the fall of Adam. Paul, when eminent in the restor'd righteous life of nature, was at it, in ouvert acts of Treason and Rebellion, against this King and his true obedient Subjects, Gospel-Saints. He breath'd out threatnings and slaughter against them; Act. 9. 1. In them, he persecuted this great universal King; ver. 4. Under plausible shews in holy 〈◊〉〈◊〉, form of

〈◊〉〈◊〉, Righteousness of Man, (good words and fair speeches, as if Friends, I overs, Owners, Professors, and most dutiful obedient Sub∣jects of this King) does 〈◊〉〈◊〉 enmity, and thence, cursing of this spiri∣tual King, lurk and 〈◊〉〈◊〉 it self. All obstinate persisters herein, will this King force, at last, to see themselves, to have bin, all along, de∣spisers, haters, and opposers of him, and all his spiritual Counsels and Saints. This King is also the mystical rich one (whose unchangeable divine and creature-riches, Paul preached, Eph. 3. 8.) that's not to be curs'd in thy Bed-chamber, in the inmost thought of thy heart, hid un∣der self-flattering 〈◊〉〈◊〉 of greatest love to his person, words, and ways. His infinite divine, and al 〈◊〉〈◊〉 spiritual creature-un∣derstanding discovers all. And, he has, under him, invisible Watchers 〈◊〉〈◊〉 Observers of all the ways and actions of Men, the holy Angels, call'd here, Birds of the Air, who are able to carry a true report of the voice, or of all 〈◊〉〈◊〉 words and demeanour, towards this unsecarchably rich and glorious King. And, that which hath Wings, shall tell the matter. The good Angels, from the spiritualty of their nature, swist motion, and penetrating sight (by which, emi∣nently sitted for Christ's service) are, in Scripture, charactred as having Wings, and being full of eyes, within, before and behind, Ezek. 10. 12. Rev. 4. 6, 8. They are, hence, call'd Fowls of Heaven, and Birds of the Air, as sitted to live and move in a heavenly region, above this humane, earthly, 〈◊〉〈◊〉 World. As Friends and Servantsto Christ and his Saints, they communicate their spiritual Visions or sights of Christ, to them; and their spiritual obedience, to him, however clouded and blended with the weakness and sinfulness of their natural Man, in the whole course, way, thought, and action thereof. They also find out and report the hidden enmity, and cursing thought of im∣placable enemies, under whatever beautiful disguises of pretended friendship to this rich divine and spiritual King: and accordingly, tell the whole matter. These holy 〈◊〉〈◊〉 Watchers and Observers of Men, will, at last, out down the great Tree of all evil worldly Monarchy, and so make way for the active Reign of Christ, over all; Dan. 4. 13, 17. This, 〈◊〉〈◊〉 〈◊〉〈◊〉 forth the vials of Wrath on all the invisible and visible powers of this World, evil Angels and Men; Rev. 16. And even then, will they have the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 thereof in the Earth, for Satan and his 〈◊〉〈◊〉 earthy party of Rebellious Angels and Men (aster Christ's

Sabbatical day or thousand years-Reign, upon Earth, when seven times, even the full season of the old Serpent's confinement in the bottomless pit, is over) to appear and make a new shew of daring opposition, as their last attempt, in laying Siege to the New-Jerusalem City, to fight a∣gainst Christ and his Followers, in the very Resurrection. What will becom of Satan and his whole party of innumerable evil Angels and Men, on this last (rather shew, then) fight, we find; Rev. 20. 9. Fire, from God, out of Heaven, devour's them.