An exposition of Ecclesiastes, or, The preacher

CHAP. V. (Book 5)

Vers. I. Keep thy Foot, when thou goest to the House of God; and be more rea∣dy to hear, then to give the Sacrifice of Fools: For, they consider not that they do evil.

HEre's the Result and Use of all, declar'd in the fore-going Chapters, as to the Vanity and vain Labour of Man, under the Light of the Mystical first-Creation Sun, or Spirit of the Law, in and under which, Man and Angel were, at first, Created; and Christ, Born; Gal. 4. 4. Paul draw's the same useful Instructi∣on, from the doctrin of the 11 former Chapters, to the Roman's (Chap. 12. 1.) for quitting, or giving up the same earthly natural State (the same thing with the Foot, here) when restor'd (or made, again, Holy Flesh, the righteous natural Body) in Sacrifice to God, as our reasonable Service, and true free-will Offring, even the Offring up of our free-will to good and evil, that we may receive his free-will to Good only, the Glorious Liberty of the Sons of God, with which the Son makes free indeed, all that are Born of his

Gospel-Spirit of overlasting righteousness and truth. First, then, consider what this Foot is, or signifies; and secondly, what's the House of God, it's to be kept out of, as not fit to enter.

1. This Foot 〈◊〉〈◊〉 the whole Man, in a first-Covenant Life. The Heel, Satan is permitted to bruise (Gen. 3. 15.) is of the same extent, and comprehensive significancy. And, so were the Shoes, Moses was Commanded to put from off his Feet, where the ground was Holy; Exod. 3. 5. This Foot, or natural Spirit of Man (corrupt or righteous, being found in Enmity to God, at best, as in Paul, be∣fore his Gospel-Conversion) can bear no part in the right Worship∣ping of God, which is wholly to be perform'd in Spirit and Truth, Christ's new-Creature Gospel-spirit of everlasting righteousness and truth. The infinite Divine Spirit and Father, requires all Men and Angels to Worship him in the Son's Gospel-Creature-Spirit of truth. How can Man please him, in duties of Worship, or any other Per∣formances towards him or Man, in his own Spirit of Enmity? Such Enmity, as is no otherwise extinguishable, but by 〈◊〉〈◊〉 death of na∣ture, being absolutely inseperable from the Life of it, at best. Christ's Gospel-Spirit of Love, in unchangable Union of Mind, and Will, Desire, and Thought, with God (when it becom's the sole Princi∣ple of Life, Desire, Thought, and Action, in Man) will perfectly and compleatly fulfil all Law, perform all duty to God and Man, to God's well-pleasing, and the Performer's certain and everlasting Sal∣vation. Man is not to come, in his own Spirit of nature (how∣ever Wise, Strong, Rich, and Honourable in Christ, by his first-Covenant-Communications to him, as a fleshly Bride-groom, and 〈◊〉〈◊〉 at his earthly Table) into the new-Creation Sanctuary of God, the everlasting Righteous Fountain Gospel-Spirit of Christ. The Courts of this Sanctuary, are too Holy Ground, for any thing that's but changably good (as Man and Angels, before the fall) or also, positively evil (as nature corrupt or righteous, in all Men, since the fall) to tread on. For a Man, in a Spirit, that's a Root of Bit∣terness, bearing Gall and Wormwood, Briars and Thorns, in a continu∣ed Enmity to God (every Imagination, Purpose, Desire, and Thought thereof, being only evil, continually; the old World's case, before the Flood, Gen. 6. 5.) to appear in the unchangably righteous new-Creation Sanctuary of God, what a strang, incongruous thing and

sight would it be? If any, fill'd and Clothed (by Satan's 〈◊〉〈◊〉, and their own consent or choice) with a Spirit of unchangable Enmity to God, do (as 'twere) crowd in, and appear at the Mar∣riage Supper of the Lamb and his Bride, in the Kingdom of his Fa∣ther, see what's like to become of him (Mat. 22. 11, 12.) Friend, will the King Jesus say, how cam'st thou in hither, not having a Wedding Garment? And, he was Speech-less; had nothing to say. Then, say's the King to his Servants (the Holy Angels of his Power, that excel, in strength, all fixed first-Creation Enemies of God and the se∣cond) bind him Hand and Foot, and cast him into outer Darkness, where shall be Weeping and Gnashing of Teeth, to all Eternity. Let the fixed first-Creation Sinner and Enemy of God, in his form of Godliness, Righteousness of Man, do what he can, get where he will, he is gone for ever. No Stranger was to come into the Litte∣ral Sanctuary, under the Law, the Type of this Spiritual, Gospel-Sanctuary-Spirit of God, in Christ's Person, and in his Saints, the lively stones of the House, upon the Rock, that Christ is the living head-corner Stone, and Foundation of. He spirit's, influences and enliven's all the rest; hold's them fitly compacted together, and firmly cimented, in his one Gospel-spirit of new-Creature-Life, that's a Universal Bond of Love and Peace, to and with God, Christ, and one other, for evermore. The Foot, Heel, or Shoe, that's to be kept back, laid aside, or put off (that we may be shod with the preparation of the Gospel of Peace, and so, walk orderly, with a right Foot, according to the Gospel of the Grace of God; or, on a new foot of account, in the single-ey'd discerning, strength, and Pow∣er of Christ's Gospel-spirit) is that Flesh and Blood, which cannot enter into and inherit the Kingdom of God (1 Cor. 15. 50.) or tread the Courts of his Heavenly Sanctuary. Angels, in the purity of their first-Creation-make and changable Life, were to cover their Faces, as not fit to appear before God, to behold (or be beheld by) him, therein. And, say's God to the Jews, when ye come to appear before me, who hath requir'd this at your hands, to tread my Courts? Isai. 1. 12. No right, acceptable Worshipping God, or doing any thing else, but in the Gospel-spirit of Truth, that spirit of Love, that's the compleat fulfiller of the whole Law; even of all that God requires of us. Sure, the natural spirit, at best, that's a spirit of Enmity to

God, and a bloody-minded Spirit against his true Saints, can do no such thing. It's hands are full of blood. It breath'd out Threat∣nings and Slaughters against the Disciples of the Lord, even in Paul, who had therein, lived, according to his light, in all good consci∣ence; (Act. 23. 1. exerciseable in the activity and restor'd Life thereof) as a strict, circumspect Opposer, and Suppressor of the vile Affections and Lusts of his corrupt nature. This Foot, then, is to be cut off, cast away, laid aside, by us, as not fit to perform any part in the true Worshipping of God. Man is not to come alive into the House of God, but be brought into it, by the High Priest, Christ himself, dead (as to his own Law-Life and principle of active obedience) and quick'ned up into his Gospel-Life and Principle of active obedience, wherein alone 'tis possible to please God, or be saved. Passive obe∣dience is the highest service, performable in (or with) Angel's or Man's natural, first-Creation Life or Make. For, by this, the guil∣ty Sinner, the Belial-Party, the Enemy of God, is slain; and all Power of Sinning, abolish'd, for ever; Ro. 6. 7. 1 Pet. 4. 1. The obe∣dient death of the guilty and continually sinning natural Spirit, is more pleasing to God, and profitable to Man, then any Obedience or Duty, performable (in its kind) in the Life and Activity there∣of. The House of Mourning or Death, as to the first-Covenant Principle of Life, is better than the House of Feasting, in the ut∣most Flourish, Prosperity, Wisdom, Glory, and Fruitfulness there∣of, or Joy therein. The death of the natural State, at best (from which, since the fall, Enmity to God is inseperable) obediently yielded to, must needs be more acceptable to God, then the Life thereof, or any thing performable therein. From Love to God's Mercy (or the unspeakable gift of new Creation Life) to submit to, yea, and joyn with God, in doing justly (or Executing his righteous Judgment and Sentence of Death, on our fleshly, natural, law-state) in the awak'ned Life and Power of his Gospel-Spirit, in us; this is the Sum of all, God requir's of us, as the terms and condition of our full en∣tring into (and striking) the new and everlasting Covenant with him, Establish'd in all things, and sure. This doing justly, in hum∣bling our guilty natural Man or Spirit, the Enemy of God, even to the death thereof; and, living wholly to him, in our never-sinning Spiritual Man, or his never-sinning Spirit (1 To. 3. 9.) is all, he re∣quir's

of us; Mic. 6. 8. Man must quit his own (cieled, Hag. 1. 4.) a∣dorn'd House, or natural State, to enter into God's Spiritual House, or new-Creation Sanctuary. His own House, or nature, is not (ought not to be reckon'd) his dwelling place, or state of true rest, for him. Men will find all their Labour to keep up that building, with the fading glory and riches thereof, but a wearying themselvs for very Vanity (Hab. 2. 13) a disquieting themselvs in Vain, by heaping up Treasur's (Ps. 39. 6.) for their own destruction, in the day of wrath. This, will Man get, by coveting an evil covetousness to his own House, or natural State, and setting his Nest on high, as vainly puffed up in his self-confident fleshly mind, and thinking to secure himself from the Power of evil, the Wrath of God; Hab. 2. 9. He say's in his Heart, Who shall bring me down to the Ground? Obad. 3. I will saith the Lord; v. 4. We must depart out of our own Countrey and Fathers House (the Life and State of our own nature, at best, in but the restor'd Image of the earthy, or first Adam; form of godliness, righteousness of Man, a glory, a wisdom, to be Cru∣cified, Defac'd, Obliterated, and done away; a Visage, a Beauty, to be Marr'd and Spoild) in order to enter into God's own Coun∣trey (the far Countrey, the Man Christ is gone into, before us, to prepare Places or Mansions of Glory, for us; Luk. 19. 12. To. 14. 2, 3. We must depart from (or out of) our own House (or nature, however Ciel'd, Adorn'd, Swept, Cleansed from the filth of flesh, and Garnished with Spiritual Light, or best enlightning Gifts, short of the more excellent Spiritual Life and way; 1 Cor. 12. 31. call'd Love; 1 Cor. 13.) in order to our right and worthy entring or going into God's Spiritual Sanctuary, or House, to Worship. Our own Countrey, Father's House, Image of the earthy, first-Covenant Life of our nature, righteousness of Man, Spiritual Conviction-Light, &c. All these make up but the Foot (the whole Life and State of nature, at best) that's to be cut off, and cast away, as loss and dung, to enter in a Resurrection-Life, with the Man Christ, into his Father's House, where are many Mansions. And so, come we to the second thing, here; the House, Man is to keep his Foot from, or out of, when he goes into it.

2. This House is the Supream, original new-creature Spirit of Christ, the Living Creature-Book, Word, or Wisdom of God, in which

〈◊〉〈◊〉 〈◊〉〈◊〉 and Written out the whole Counsel of his Divine Mind. And, the Man Christ is the Supream Prophet, Mouth, and Infalli∣ble Declarer thereof, to Angels and Men. Christ's whole Crea∣ture-nature is the immediate Temple and Sanctuary of his own Di∣vinity, set up by his Divine Hand or Workmanship, from everlast∣ing, in Personal Union with the Divinity; Prov. 8. 22, 23. This was Typed out, by the Litteral Sanctuary, under the Law. No Strangers, no, nor 〈◊〉〈◊〉, while unclean, might Approach, or enter into it. The polluted Heathen-Stranger, and the unclean 〈◊〉〈◊〉, in Mystery and Truth, signify the natural Man, corrupt or righteous. This is the stranger and Fool, here meant, that (being altogether ignorant of this new-creation Sanctuary, of God's own pitching, not Man's; Heb. 8. 2.) is ready, with Paul, to think he does God service, in denying and opposing this his own house, and himself, the Divine Inhabitant thereof, in personal Union with it; as also, in Persecuting to the death, true Saints, that own and assert such a House, as Partakers of, living, walking, and speaking in the spi∣rit of it. The new-Creation Sanctuary-Spirit, the Creature-word, Wisdom, or Hand of God, set up from everlasting by God's own very Divine hand, was the immediate hand by which the whole old or first-Creation World was made (Isai. 66. 1, 2.) Men, Angels, &c. which, therefore, are all to be roll'd up and laid aside, by God, as an old Garment (Heb. 1. 10-12.) and in Harmony of Mind with him, and obedience to him, are the life and all the best and most glittering things thereof, to be laid aside, and parted with, by Angel and Man, to partake of his Heavenly Sanctuary-Spirit, and Live with him in that place of his and their true rest, for evermore. All the Hea∣venly, Eternal things of his Sanctuary, seem Foolish, Idle Dreams, (which Men conspire to kill them, for, Gen. 37. 19, 20.) and all right Words concerning them, Vain or Lying Words (as Pharaoh call'd Moses his Messages from God) to the most enlight'ned natural Man, who is wholly ignorant and in the dark, as to all Divine and Spiritu∣al Creature-things of Christ and God; 1 Cor. 2. 14. 'Tis a vain ima∣gination, when Man thinks to Prie into, and View the most Holy things of God's Spiritual Sanctuary, in the highest Wisdom and best Light of his but restor'd natural state. If he finally persist in such a Presumptuous mistake, he will meet with a final Blasting up∣on

him, to Eternal Death, figured by the fifty Thousand Presump∣tuous Peepers into the Ark of the Lord, who were smitten by him, to a Temporal death of their bodies; 2 Sam. 6. 19.) All the best things in the first-Creation-make and life of Angel and Man, are of no neerer kin to God's new-Creation Sanctuary and Holy things thereof, then as figures and shadows of them. The rational powers and things of man, are not more hid from the brute beast; then the Spiritual things of-God, from the wisest and most rational man; 1 Cor. 2. 10, 11. 14. 'Tis too painful, yea, 'tis impossi∣ble for man (Save in sanctuary-life and light, Ps. 73. 16, 17) to dis∣cern the spiritual, new-Creation things of God's House; and, less yet, the deep things of his very infinite Divinity. The truly Spi∣ritual Man, Judges (or discern's and sees) all things (1 Cor. 2. 15.) Divine, Spiritual, and natural. The highest first-Covenant-Saint, in Holy Flesh, Righteousness of Man, is a Fool, a Stranger, an un∣reasonable Man, a Profane Infidel, as to all Gospel-Things and Truths. Such troublesome self-confidents, Paul desir'd to be delivered from (2 Thes. 3. 2. and 2 Tim. 4. 14, 15.) as most impertinent, irreconci∣leable Babblers and Disputers against all those Gospel-Truths, or Sanctuary-things, they bid at, and pretend to the knowledg of. That contradicting Wisdom and very Understanding, they use in the dispute, is to be abolish'd by the Cross, as the Blasphemous E∣nemy of God, and all his Gospel-Truths. Thus Paul found it in himself, till Christ knock'd down that earthly Wisdom, and caused him to turn from that fleshly Mind, Understanding, or Principle of reasoning, in obedience to his heavenly; Act. 9. 3-6. Gal. 1. 16. Christ himself, in the flesh, turn'd away his foot or feet, his own fleshly or na∣tural understanding and will, the two Feet of the Living Soul (on which it walks abroad, to View, Desire and feed upon worldly Va∣nities, Perishing Meats) refusing to think the thoughts, do the will, or speak the words thereof, but the will and words of him that sent him, by Crucifying that Will and Understanding, utterly Abolish∣ing all the Life, Desire, Thought, and Motion thereof. And, such death is the only Consecrated Living way, into the new-Creation San∣ctuary-Life; Heb. 9. 12. and, 10. 19, 20.

The natural man, even in Christ's person, however perfect, was a prohibited Stranger, amongst the rest, that might not enter into

his own new-creation Sanctuary, House, or Temple, in the single, changable, first-covenant law-life, in and under which, made. 'Twas impossible, even for him, as so, to enter. By Death, he ascended into it, and set it open, to his followers in the like Death of nature. Such obedient Death is the only way to eternal life. Never was there any other way to it, for any Angel or Man. That law-life, that was but a changable shadow, in him and in us, must pass (by the death of nature in both and all) under the cross-work of the Gospel-spirit, that the life which is true in him, may be true in us, also; 1 Joh. 2. 8. and 5. 20. In Scripture sense, all's true, in the new-creation; all, shadow, in the old. True Life, Light, Wisdom, Righteousness, is found in the new, only. All things eternal, things of God, are there. All the Wisdom, Life, Light, Righteousness, Glory, things of Man or Angel, in the old, are but shadows of the substantial things of God, in the new. The changable, earthy Image of God, and righteous first-covenant Life of the Law (Man was at first created and set up in) is but shadow of the new-creature life and Image of the heavenly, or second Adam. All, in the former, are things of man, Life, Wisdom, Righteousness, of Man: all in the latter, things of God, Life, Wisdom, Righteousness of God. A zeal for God's heavenly, Spiritual things, must eat up our earthly, or natural. The fire of his heavenly Sanctuary-Spirit, must consume our Earthly Life and state, eat up all mortal desire and thought, root and all. By such destruction of our flesh, or natural state, can we come to be Sa∣ved in that Spirit. We must put off the old Man, the Image of the earthy, or can never put on the new, and Image of the heavenly. The Earthly House and Life of this present tabernacle must be dissolved, that we may have that Building of God, not made with hands, eternal in the heavens; 2 Cor. 5. 1. Think any to enter into that House, any otherwise, then Christ himself could? to go whole and unmaimed into it, in that Life or natural state, he crucified? Gal. 3. 1. Na∣ture, in all men, is an enemy to God, and his Sanctuary-Spirit. Paul, in righteous nature, was (in union of mind with the Devil) an enemy to the Spirit of Grace, to God, Christ, all Gospel-Saints and truths; a stranger to all things divine and Spiritual.

God the Mediator, in his changable Angelical nature, from the beginning; and humane, toward the latter end of this world, did

cease, by a Holy death, from all the works of both, in the activity of the changable principle of first-covenant Life. Angels and Men must do (and suffer) likewise, or never enter into his rest; Heb. 4. 4. 10. The mystical Sabbath-Law of the Cross, upon the works and and working Spirit of nature, is expressed by turning away our foot from the Lord's Sabbath, from delighting in our own will and way, 〈◊〉〈◊〉 our own Pleasure, and speaking our own Words; Isai. 58. 13, 14. This is the very same Death-doctrine, and work of the Cross on the whole natural Spirit, at best. The Obedient submitting thereto, is the keeping our foot from the Lord's house, and turning it away from his Sabbath. Those that honour God herein, he will put ever∣lasting honour upon, lifting them up over the heads of all earthly powers, humane or angelical, called the high places of the earth.

He will cause them to ride upon these high places, that have had their turns to ride over their heads; Psal. 66. 12. But those, that from a fond love to their own vain life, despise the Lord's sanctuary life, shal be lightly esteemed (1 Sam. 2. 30) yea, made vessels of disho∣nour, and everlasting contempt. The Spiritual, Heavenly Original Gospel-Light of Christ's Sabbath or Sanctuary-Spirit, is the day the Lord hath made, in which Saints will rejoyce and be glad, for ever∣more; Psa. 118. 24. This heavenly Sanctuary and Sabbath, that's the Lords doing (his own immediate divine Workmanship, from ever∣lasting; Prov. 8. 22, 23.) is marvellous in our eyes. The earthly Wisdom of man, at best, despises and wonders at this heavenly creature-wisdom of God. The Orthodox humane builders of a first-covenant Church (which their Wisdom Judges, asserts and warns, firm and safe, for Salvation) reject and refuse the corner∣stone of the second; and so, the whole new-creation building on the rock, the true church or house of God. Man's wisdom won't be∣lieve or receive the words of God's, though plainly declared to it; Act. 13. 41. Abundance of professing, wise, first-covenant Saints believe not any such thing as that creature-Wisdom of God, in the Mediator, from everlasting, by which the Worlds were made.

How can ye believe (says Christ to the professing Jews) who re∣ceive honour one of another, and seek not the honour that cometh from God, only? Joh. 5. 44. A mercenary, self-seeking trade in the first-co∣venant, exceedingly indisposes, and hinders any listning to one right word of the second. None so highly Prejudic'd and offended at

the least Word of Christ's Gospel, in the second, as the engaged mi∣nisters of Satan's, in the first. Such Gospel-Teachers are themselves 〈◊〉〈◊〉 or Unbelievers, as to every tittle of Christ's Gospel. No first-coven 〈◊〉〈◊〉 Saints ought to trust in themselves, that selfish, flesh∣ly life or natural state, however righteous; but, in God, that raises men from the Dead, or out of the obedient Death of that, into his life and righteousness, in the second; 2 Cor. 1. 9. They ought, with Paul, gladly to receive God's Sentence of Death in themselves, or, on their Spirit, in the first, that they may be raised into his life, in the se∣cond. And as none are to trust in themselves in the first, so are no men there, sit to be trusted by Christ or 〈◊〉〈◊〉 Saints, being yet but in an unsteddy, starting Principle; Joh. 2. 23-25. For, they know, in the alsearching Spiritual light of God, what is in man, all men, in their highest restored Life, Light, 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉. The best of them is as a brier; the most upright, 〈◊〉〈◊〉 than a thorn hedge; (Mic. 7. 4.) As found in enmity to God and all his Saints and Truths. Paul himself, while but there, though emi∣nent, breathed out slaughter against the disciples of the Lord. What such temporary first-covenant believers came to, under Christ's own personal ministry, when he came closs upon them, with the cross doctrin of the second, upon all that; we find, Joh. 6. 66. A way they go: walk no more with him: regard not him, or his doctrine. Let not the true followers of the Lamb, whither soever he goes (not onely into the Law-life of the first-covenant, but, through the death of that, into the Gospel-life of the second, in which he lives for evermore (Rev. 1. 18.) expect other doings, from such false, hol∣low-hearted, apostatizing professors, who are presently upon the turning point, to Satan, and drawing back to Perdition, when closs∣ly plied and follow'd with the true, full doctrin of the Gospel-Cross, on the Law-Life of nature, at best, which they are willingly and therefore easily perswaded by the words of Man's Wisdom, is a true Gospel-state of Salvation and Eternal Life. Such drawers back, and those that go on to the saving of the Soul, grow dayly farther and farther asunder, more and more strang and contrary to each o∣ther, in Thoughts, Words and Deeds. One is Marching on, with a swift Foot, towards the Chambers of Eternal Death: The other 〈◊〉〈◊〉 towards the Kingdom of God. Their Bodies meet, and

touch Elbows, still, in these dayly encreasing Distances and Elon∣gations of their minds, hearts, or spirits; till they find one another, at Length, in fixed, irreconcileable distances and contrarieties of Mind, Will, whole course, and way towards eternal life, or death. Apostat's from Gospel Light, turn from the hot, fiery Doctrin of the Cross (when they find it touch nature, at best, to the quick; at the very root; bringing a flaming sword upon the very principle) into the cool shade of a worldly Church-doctrin, where Satan's pleasing-Gospel is preach'd, nature (specially righteous, restor'd nature) tickled and gra∣tified with words, after its own heart. 'Tis the language or thought and Desire of all natural Hearts, Prophesy to us smooth things, Pro∣phesy Deceits; Isai. 30. 10. We have heard enough, and too much, of the right things of God's Seers and true Prophets. Their Doctrin is too hot for us. We like it not. Let them that bring such strang and sad Tydings to our Ears, sit and speak to themselvs, or stools, if they will; which, indeed, may be to neer as much purpose, as to any good, such regardless hearers of Gospel-words, have got∣ten. 'Tis a dreadful Season, in which 'tis rare to find any that are in earnest about Salvation, or, at all, inquisitive after it. Who, with the noble Bereans, search the Scriptures, about their eternal concerns? Who regard, any more then Pagans, that Command of Christ, for seeking first or chiefly the Kingdom and Righteous∣ness of God (Mat. 6. 33.) or, to lay up Treasure for themselvs, in Heaven? v. 20. Even the but Shadowy, Mystical Laodicean Trea∣sur's, heap'd up in an earthly first-Covenant Life, are now, as 'twere, under God's Blasting and Professors negligence therein, al∣most in the Dust, as Conclamated, Wither'd, Unregarded things. Profanes, and a regard of (and inquisitiveness after) meer bodily concerns and Ornaments, steal away the Heart; and, in a manner, all the time of Professors. How, too generally, are they laying about them, wholly, to fetch in Provisions for the lowest and basest flesh∣ly Life and Lusts, of confounded, fallen nature, common with Brute Beasts? But, if any, yet, are conscientious Walkers in first-Co∣venant Principles, and reckon they have whereof to trust in the flesh, Holy flesh, restor'd, righteous, cleansed nature; Paul, more (Phil. 3. 4.) Christ, most. But, Christ Crucified it in himself, and Paul rejoyc'd, or gloried to find him Crucifying it in him, also (Gal.

6. 14.) as the only way of delivering him from that Body of Sin and Death, he before took to be a state of Eternal Life; Rom. 7. 24. 8. 2. The kindly death of nature, under the Cross, brought upon it, in love from God (and submitted to, by Man, in Obedience to God) is the only means and way of his deliverance from all evil, by the death of the guilty Sinner; and of being furnish'd with and Possessed of all good, in God's Gospel-spirit of everlasting righteousness, that ne∣ver sin's; 1 Jo. 3. 9. All Sabbath-keeping, and other Litteral Perfor∣mances (in Man's Spirit of Enmity to God, and his true Sabbath-Spirit, Sanctuary, and place of his rest, that he delights in, when known, so to be) are, with their Persons, an Abomination to God; and so, their Solemn Meeting on his Sabbath, that was his own Ap∣pointment (what's ours?) Isai. 1. 13, 14. All their Incense, and Sa∣crifices (all our Praying, Preaching, &c.) in a known Spirit of Enmity to God, are Mystical Murder, Idolatry, Sacriledg, the highest and most criminal wickednesses, in God's sight. Why? Hands full of Blood, a bloody mind of Persecuting Enmity, against his Gos∣pel Saints and Truth's, spoil's all. I'le therefore hide mine Eyes from you, and not hear your Prayers. Ye are a Mystical, most Criminal So∣dom and Gomorrha, to me. v. 10-15. and Isai. 66. 3. Ye do all in your own self-chosen way, after your own Heart, in your own spirit; not mine, but in perfect contrariety thereunto. None of you hear's and answer's 〈◊〉〈◊〉 Heavenly Call, in true Wisdom's Words, or Preach∣ings. I'le, therefore, not hear or answer your Prayers and preten∣ded Callings upon me; v. 4. If you'l not hear my cry to you; 〈◊〉〈◊〉 not hear your's, to me; saith the Lord of Hosts; Zec. 7. 13. Is man, in Enmity to the whole Mind, Counsel, true Sabbath, and Sanctuary of God, like to be a faithful and able Minister of his Gospel-Truths? Yet, who else is heard, or regarded? Who, but the Woman, or private, natural spirit, that's Enmity to God, and all his right Words of Counsel and Instruction for Eternal Life?

Be more ready to hear, then to give the sacrifice of fools. Man, in the best wisdom, the most righteous life and activity of his own Spirit, offer's but the sacrifice of fools, in God's judgment, however highly he esteem the sacrifice, or himself, for it. He does not rightly know what he does, what he is, whither he goes, whom he 〈◊〉〈◊〉 〈◊〉〈◊〉 ospel things and truths, the whole Counsel of God, the 〈◊〉〈◊〉

and only way of salvation, the methods of God's wisdom, in order thereunto; all the law's, ordinances, statut's and judgments of his new creation-sanctuary, describ'd in the nine last chapters of Eze∣kiel; all these things lie quite out of his sight. How can Man (in his own best Wisdom, that's foolishness to God's; in his own Spirit, that, at best, is enmity to God's) perform, do any thing, or offer up any sacrifice, acceptable to God; any, but the sacrifice of fools? These fools consider not (will not consider) that they do evil. Stiff-necked are they, in their own self-confident understandings, which are not only blear-ey'd, and dimm-sighted, but stark blind and wholly ignorant of all Gospel-things and truths; yet, on they will, turning their deaf ear to (or, setting their mouth against the hea∣vens; Ps. 73. 9.) all heavenly, Gospel-doctrin and instruction. They'l listen to nothing that may induce them to consider the great mischief they are doing to themselvs and others, by preaching, promising, and warranting peace with God, in a spirit of direct enmi∣ty to him (Ezek. 13. 6. 10.) and decrying, might and main, that which is the only way of salvation (and the only spirit, in which any can be saved) with all the words thereof. This desperate work are these blind leaders, with their self-confident followers, at; all, reck'ning they are doing very pleasing and acceptable service to God; Act. 26. 9. Having nothing of Christ's very Gospel-Spirit, or doctrin, in their Church, do they, with great indignation and scorn cast all that are wholly for the very Christ, and his very Gospel, out of their church (Isai. 66. 5. Ps. 50. 20) yes, and out of the world too, when they can, as not fit to live any longer, in it; Act. 22. 22. All this, do these Gospel-Wolvs in Sheep's Clothing, reckon, to be a doing God service (Jo. 16. 2.) in a (blind) zeal for him, and his law, against every word of his Gospel (Rom. 10. 2, 3) for the first-covenant life of the law, in their own restor'd spirit of nature, against the second-covenant life of the Gospel, in his own spirit of grace. So, think they do God service, when they joyn with the Devil, to do despite to the spirit, of grace (Heb. 10. 29) casting all the words there∣of, behind their backs, and all contempt they can, on all such words, and all the speakers and right hearers of them, as the worst of blas∣phemies, and blasphemers. What was Saul's Sin in letter and my∣stery too, is their's in mystery. They must be brought to acknow∣ledg,

with Saul, that what the wisdom of God (and the words or commands thereof) require to be destroy'd; their foolish wisdom, in the words thereof, preaches, keeps up, and warrants currant, for salvation. The Spirit of nature in Man (recovered and restored, by Christ, out of the fall, into the life, wisdom, and ruling power there∣of, over all inferiour, sensual, brutish power of life and operation, in him) amounts to no more, in mystery and truth, then the Amale∣kite King, Agag, and best of the cattel. The refuse of the cattel, the vile affections, the disorderly & unruly lusts of the corrupt state of nature, they have subdued (yet not fully) but, the King, and best of the Cattel (the rational and sensual powers, reduced, to good order, in the ruling authority of the former, and due subjection of the latter) these, they judg fit to be spared. And what are these, both king and subjects? All, but still the Amalekite spirit of nature; and Man, therein, the di∣rect enemy of God, and all his Gospel-Saints and truths. Was not Paul, in and with all these, fighting against God, when he thought his had bin fighting for him? With Saul, will all such self-confident justifiers of themselvs, be condemn'd out of their own mouth; even a∣mid'st their self-justifying plea, against the Lord's and his true spiri∣tual Prophet's charge, drawn up against them; as Samuel's, against Saul. They'l be found partial in God's Law. The refuse things, the vile affections of their polluted nature, they are content, should be subdued, in obedience to it. But, the choicer things thereof, nature at best, in the Glory, Wisdom and righteousness thereof; that all this must go up, in sacrifice, by a just and holy death to God (being an unholy life, or state of enmity to God, however, in a sense, holy, as cleansed from filth of flesh) though convinc'd, God's Wisdom re∣quir's this, also, do they, with Saul, under a self-condemning light, re∣fuse to obey, &c. and yet stoutly assert, with him, that they have obey∣ed the voice of the Lord. All this, find we, 1 Sam. 15. 18-23. This get men by setting up their own Wisdom and Spirit, as judg or interpre∣ter of the Oracles, dictat's, or words of God's, in a known contrarie∣ty to the spiritual meaning and intendment of all. In their restor'd, righteous, inlight'ned nature, that's God's required Gospel-sacrifice (sigured out by all clean law-sacrifices in the old Testament) do they, presumptuously, with Saul and King 〈◊〉〈◊〉, intrude or thrust them∣selvs into the priests office, 1 Sam. 13. 8-14. 2 Chron. 26. 16-21. In

their own Foolish Wisdom, and Spirit of Enmity to God and all the Words of his Wisdom, do they pretend to the Office of Christ's Priestly Gospel-spirit of Infallible Truth and Everlasting Righteous∣ness, as the only true declarers of the Will and Words of God, that rightly take not his meaning in any of his Words, nor ever can un∣derstand them.

This Presumptuous course, persisted and fix'd in, will render the contagious over-spreading Leprosy, the Sin of Enmity to God, filth of Spirit (that's no otherwise curable, then by the compleat and full death of nature) absolutely incurable, and mortal; as the case was with the Litteral Leprosy on Uzzia's Body, to his dying day; though said, for a season, to have done that which was right in the sight of the Lord, in his long Reign of two and fifty Yeers; 2 King. 15. 2, 3. The true Priestly Gospel-Spirit of Christ, offer'd up our nature in himself, at best, in Sacrifice to God. When Samuel Reprov'd Saul, for Sacrificing; his answer was; The Philistins were ready to come upon me, to Gilgal, and I had not made Supplication to the Lord; so, I forc'd my self, and Offer'd a Burnt-Offring. These 〈◊〉〈◊〉 Pleas and Apologies of nature, go for nothing, when thorowly search'd by the Spirit of Christ, in his seers. Thou hast done foolishly, say's Sa∣muel, and shalt lose thy Kingdom, Life and all, for't, by those Phi∣listin's, through the fear of whom, thou did'st Offer this Sacrifice of Fools. And, what befel Adam and all his Posterity, with King Uzziah, for Presumptuously setting or keeping up his Law-State (or changable first-Covenant righteous Life of his own nature, as therein the fit Priest, to perform all well-pleasing active obedience to God) in Preference and Opposition to the Gospel-Spirit, presented and offer'd to him, in the Tree of Life, wherein alone 'tis possible to please God, and do all things well, without any possibility of failer or Miscarriage? What came of this willful mistake and Heresy of Adam? A Universal Leprosy, and contagious Disease (of Sin and Enmity to God, and death in such Sin) upon all mankind; Rom. 5. 18. 1 Cor. 15. 22. The very sin, by which Adam brought this sore Mystical Leprosy, upon the spirit of humane nature, in all mankind, in the beginning of this World, do many Professors in the ending of it, reckon, had bin his duty; even, to keep up the righteous life he was created in, from death and loss. This is directly con∣trary

to God's Command to first and second Adam, which the first Rebell'd against, and second obey'd; Jo. 10. 18. What was offer'd Adam, in the Tree of Life? Nothing? All things; the one thing ne∣cessary, comprehending all things conducible to mans true blessed∣ness. Nor Man nor Angel had this Life, in their first-Creation∣make and State. What they (both and all) had, was not Eternal Life; but a Mortal, Perishing Vanity; a fading Flower. 'Tis Eter∣nal Life, say's Satan, ye shall not die at all. Hold fast your own.

He had Rebelliously so done, in his Angelical nature, which turn'd that which was but changably good, into unchangable evil; a muta∣bly good Angel, the work of God's hand, into an incorrigibly wick∣ed Devil, the work of Satan's own hand, which he would also bring all Men and Angels to, if possible, in a fixed, unchangable Enmity to their Maker. The setting up ourselves in a righteous first-Cove∣nant Life, aganst God and the Spirit of the second, is the highest sort of Rebellion, as the Sin of Witch-craft; such Stubbornes as is, indeed, the highest and most criminal Idolatry; 1 Sam. 15. 23. Paul found the Corinthian and Galatian Professors of the Gospel, in danger of this most criminal Witch-craft, to wit, of being beguiled by the Old Serpent, as Eve 〈◊〉〈◊〉 (2 Cor. 11. 2, 3.) and fetch'd back again, from Christ's unchangably Holy Gospel-spirit of Life (exhibited to, con∣vincingly shew'd and offered them, in his Ministry) to a confident taking up in their own changably Holy Flesh, or natural Law-Spirit of Enmity and death, for Salvation. This, after they had begun in the Spirit, running well, for a season, in obedience to Gospel-Light; Gal. 3. 1-3. and 5. 7, 8. Who hinder'd you, or, did drive you back, that ye should not obey Christ's Gospel-Spirit of Truth? Who, but the Devil? We find in both Old and New-Testament-Saul, that the confident resting in a first-Covenant-Life, for Salvation, renders Men mortal haters of all the right words of the second, and fierce Persecuters of all that bring such unwelcome Tydings to their Ears, as the Do∣ctrin of the Cross seem's to the Wisdom of righteous Man, though indeed the only Words or Doctrin, whereby any can be saved; the Power of God, unto Salvation; 1 Cor. 1. 18. Saul, in the Old Testa∣ment or First-Covenant Spirit, Persecuted David, singly and meer∣ly, as found in the new Name and Spirit of the second, in which, he saw the Lord to be with him; 1 Sam. 18. 12. For this very thing, was

he afraid of him, and resolv'd to kill him, though his Son in Law.

So, old Testament legal-spirited Saul, in the New Testament, till he became a Gospel-spirited Paul, and preacher of the Gospel, was the fiercest opposer of it, breathing out threatings and slaughter against the Disciples of the Lord, for it; Act. 9. 1. Old Testament Saul's un∣pardonable, presumptuous sin against the Holy Ghost; his unchang∣able murdering mind of enmity against David, for its sake, was the great transgression, David earnestly prayed to be delivered from, in his own person; Psal. 19. 13. God sets up, first, that that's natural; and afterward, that that's spiritual, in the Saint. All that stick fast in the natural state and life of man, are against the spiritual state and life of God. Those are figured by the Elder; these, by the younger brother; in Cain and Abel, 〈◊〉〈◊〉 and Isaac, Jacob and Esau. He that's born after the flesh (by the knowledg of Christ, after the flesh, as a mystical parent and bridegroom to him, in a restor'd, fruitful, first-co∣venant righteous life) persecut's him that's born of the same Christ, after the spirit, in the second; and so, brought forth in (or raised up into) that life, into which Christ himself is risen from the dead; Rom. 7. 1-4. Thus, was it alway's. And, so is it, now; Gal. 4. 29. These two births in Christ; the former, making men wise, strong, and honorable in the first covenant; the latter, wise, strong, and honorable in the second, we find; Jo. 3. 6. 1 Cor. 48. 10. The rich, full, first-covenant Corinthians, reigning as Kings, there, were the former; to whom, Paul, in the latter, seem'd a fool, weak, and despicable. But Paul, in the latter, knew them to be fools, weak, and despicable, in all the Wisdom, strength, and fading Glory of the former. Paul himself had experienc'd both, in an eminency; had been eminent, in holy flesh, and, therein, the eminent'st Ring-leading Persecuter of them that were born of Christ's Holy Gospel-spirit. And, when Eminent in Christ's Gospel-spirit, was he persecuted by those that were fix'd, or unfix'd (as himself, before Gospel-conver∣sion, Act. 9. 1.) In Holy flesh, enemies of the Gospel, and Cross of Christ. Even those that will prove true Saints, while but in the first-covenant, persecute the second, and consider not, or think they do evil; but indeed, good and acceptable Service to God; Joh. 16. 2. Act. 26. 9. Solomon's advice to them, here, is, that they be more ready to hear the voice of the Spirit of Christ, in himself and Saints, then

to speak in their own; to hear the words of the true publick new-creation manly Spirit of Grace, in the second Adam and his Spiritual descendants or posterity, then to speak in their own private, chang∣able, womanish Spirit of nature, or the first Adam.

We should be swift to hear the true spiritual shepherd's voice, rather then forward (or, at all) to speak in the highest Wisdom of our own Spirit, that's the stranger, and indeed, the very woman, Christ pro∣hibits any speaking at all, in his true Gospel-Church. Paul, on Christ's manly, astonishing voice from heaven to him, turn'd from his own womanish understanding, conferr'd not with flesh and blood; nature, at best, in himself or others; Gal. 1. 16. None more prejudic'd against, or more unfit to hear Christ's Gospel-Doctrin, in the Church on the Rock, then the self-confident Speakers and Preachers of Satan's, in the House upon the Sand. Satan's false Pro∣phets and Ministers, that see Vanity, and divine Lies, are most unfit of all Men, to be so much as Members in the Gospel-Church of Christ, the Assembly of his People; Ezek. 13. 9.

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the thought or inward word of the mind or spirit of Man, within himself; the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the outward expression of it, to other Men. The Mysti∣cal 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 figu∣rative, Litteral Tongue. And, of this mystical extent and signifi∣cancy, 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 work∣man-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 a∣ny wild Horse, Mule (Psal. 32. 9.) or other Beast; more ungovernable then a Ship, in a Storm, or other dangers) into due order, peace, quiet∣ness, 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 in∣termission, in principle and all manner of operation or motion, desi∣re, 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 Figh∣ter 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, Spiri∣tual 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, ca∣sting 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 Holi∣ness, 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 Gar∣risons in his whole worldly Dominion, or Universal Monarchy; be∣fore, and all along the four Universal Humane Monarchies, with the Romane or last whereof, his also is to be Perioded. They are the sig∣nal 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, Mes∣sengers, 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 dan∣gerous 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 Dawn∣ings 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 gene∣rallity 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 Pow∣ers (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 to∣gether, to consult at one Table, against the true Saints of the most high. Righteous Law-Saul, that siercely fought Satan's Battel, a∣gainst the Lord and his Saints; when everlastingly righteous Gos∣pel-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 Cabi∣net-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 re∣mainder 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 weak∣n'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 Spi∣rit, 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 kind∣led or awaken'd up, into strong, hot, fleshly desires and lusts, after his perishing Meats, or worldly desireables. Whence else, could Solo∣mon himself, after God's answer to his pleasing request for true Wis∣dom (Spiritual and Heavenly) have bin fetch'd back, and hurried, many Years after, into such a World of gross Uncleannesses and Ido∣latries? 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, na∣ture. Yea, this Tongue waxes more unruly, raging mad and blas∣phemous (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-Cre∣ation nature, can curb and tame this Mystical unruly Tongue, 'tis im∣plied, this can be effectually done, only by God himself, or his ap∣pointed all-searching, all-powerful Spirit, Cross, or Spiritual Gos∣pel-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 righte∣ous, 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 a∣bout his understanding and heart, or will, into a full career of op∣position to the Devil's design and Kingdom. So he presently prea∣ch'd the Gospel, at Damascus, whither he was comming, with full pur∣pose and resolution, to persecute it. Then, forthwith, the Devil and professing Jews, hunted and forc'd him out of the City. But, let Sa∣tan 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 over∣ruled 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 con∣ducible 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 tri∣umph 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 carry∣ing

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 de∣liver'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, pub∣lick 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 en∣mity 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 na∣ture, 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 fa∣miliar 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 dispu∣tant, the carnal-minded reasoner against, and opposer of Christ's Gos∣pel-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 affecti∣ons 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 na∣tural 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 en∣mity 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 vas∣sals, 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, al∣way's; and reckon Christ and the Saints Spiritual Man, it's unrea∣sonable enemies. It will reckon all the prayers of the Spiritual man against it, cursing, and all his endeavors, in union with Christ, to cru∣cify 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 gra∣tify 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 Spi∣ritual 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.

Vers. III. For, a Dream cometh through the multitude of business; and a fool's voice is known by a multitude of words.

Man, at best, in his own nature, is altogether vanity, walks in a vain shew (Heb. an Image) lead's but an Imaginary Life, in the Image of the Earthly, the Law-Spirit of nature, shadow of the heavenly, the Gospel-Spirit of Grace and Truth. All man's concerns and la∣bours, relating to such a Life; all his disquietings of himself about it, must needs be in vain. The very life, to which all relate, is very va∣nity. In all the noise, trouble, stir, and din, man makes about him∣self, herein, can he never please God, or profit himself, as to true bles∣edness. Vain are all his solicitudes in getting, heaping up, and keep∣ing such litteral or mystical riches of his own nature, as will all make themselvs wings and fly way, do what he can, when all's done. All such riches are but a vanity, tossed to and fro, by them that love

Death. 〈◊〉〈◊〉 〈◊〉〈◊〉 but a tumbling cast, in which men are tossed up and down, by providence, like balls (as the Poet say's) never at any certainty. Many, rich in outward, litteral wealth, live to see all gone, and themselvs run down into poverty. And so, as to mystical; many, rich, for a season, in 〈◊〉〈◊〉 treasures, and fruits of a first-covenant righteous Life, roll back again with the Dog to the vomit, and Sow to the mire of their old sins, brutish vilenesses, and so come again to be as poor, and tattered there, as other beggerly, brutish sinners of the Genti'l's. Yea, in a worse condition then they (if unfix'd there) because now come to their latter end worse then that beginning, as born dead in trespasses and sins; 2 Pet. 2. 20-22. For but these two sorts of 〈◊〉〈◊〉 deceitful riches, especially the mystical, do men turn their backs on Christ's true riches, heavenly treasures, eternal Life, with the Young Man in the Gospel, not regarding them, at all, any more then a bruit beast does. And this renders man's whole Life and la∣bour, in this World, from his Cradle to his Grave, a very dream. In the multitude of his buisiness (cumbring himself as Martha, with the many things of this World, that Satan is called Prince and God of) he wholly neglects Maries better choice of the one thing necessary, which comprehends all things, relating to true blessedness, in the World to come. The full sum of all, man labours but for some little particle of, the god of this World offer'd Christ, and was refused; even all the Kingdoms of this World and Glory of them, that is, all humane and angelical excellencies, sound in the first creation; yea, and all these, by his transforming art, gilded over with the near∣est resemblance of all the things of God, the spiritual Life, Wisdom, and Righteousness of God, in the second. What madness is it, for Men to trade in, seed, and wholly dote upon, but such perishing vani∣ties, or meats, Satan is the known permitted Master and dispenser of? Mean while, all eternal things and concerns, are as wholly neglected, despised, and hated; even that spirit of Christ, that one thing (com∣prehending all things) necessary to salvation. This Gospel-spirit of God, with all its words, the only right do-all and say-all, to God's well-pleasing and Man's salvation, Man will not reckon worth his thought, regard, looking after, or listening to. But, on he goes, in his dreamish Life of Vanity, to try what work he can make on't, there, for true happiness, under an absolute known impossibility of

ever finding it. He sondly seeks for it, in perishing vanities, which God reckon's things that are not; and, never 〈◊〉〈◊〉 things spi∣ritual, heavenly, and 〈◊〉〈◊〉, which God call's the only things that are. Thus cross and contrary is the judgement, are the conceptions and words of Man's wisdom, at best, to God's. Man will own no∣thing above his fading natural things, first-creation vanities, but in∣finite divinity. He will not believe there are any middle sort of things, of a spiritual everlasting righteous new-creation nature, be∣tween natural, and purely divine things. Thus, does Man leave no room for his advance in creature-ship, above his natural first-creati∣on state of vanity, but only a being swallowed up, into infinite divi∣nity, wholly losing his creaturality, by annihilation: and so, in∣deed, getting just nothing. Infinite Divinity will be where 'twas, and what it was, from Eternity to Eternity, beyond and above all possibility of addition; and, all Creatur's, Men and An∣gels, where they were, before Creation; a meer absolute nullity, va∣nished Shadows.

If there be no other creature-state, but what they (both and all) receiv'd by the first creation, what else imaginable, can become of them, but a reduction of them all, into their primitive nothing? The towring, presumtuous thought of being godded with God, is, at bottom, when well examin'd, a being downright nothing'd; and no better. God will not only confute, but destroy all this wisdom of man, in which he presumtuously, rambles about for hap∣piness, in his own will and way (against his makers known mind and counsel, about him) pitching upon his own fading, natural creature things, in preference to, and exclusion of God's heavenly, Spiritual Eternal creature-things, as not worthy his regard, or minding. They deny, they decry them. They call them blasphemous 〈◊〉〈◊〉 (and therein do they blaspheme) devised fables only, to 〈◊〉〈◊〉, dimi∣nish and disparage their conceited natural things, perishing vanities, which they reckon the only creature-things that are, in a perfect con∣trariety to the 〈◊〉〈◊〉 of God. By those very Spiritual Saints and things, man's Wisdom count's Fools and foolishness, will God con∣found all their foolish-Wisdom and self-exalting power. By these foolish Persons; and despised things, Man looks on as worse then nothing, will God bring to nought things that (in man's Judgment)

are; in God's, not; 1 Cor. 1. 9. and v. 27, 28. who'l be Judg, at last? God, and wise, holy, first-covenant Saints, are of a directly contrary Judgment, in this great case. Those that, with Paul, have Praise with God (are such as the Lord commendeth) go for no body, worse than nothing, with them.

They that are meer dreamers, and please themselvs with their dream (Jer. 23. 25-32) or dreamish hapiness, call all Gospel-truths, a dream, 〈◊〉〈◊〉, a delusion of the Devil; and say to Gospel-Saints, as Joseph's brethren to him, behold these dreamish-heirs, that pretend to the everlasting inheritance, in a Spirit and doctrine, we hate; let's kill them all, and see what will become of them and their dream's. Gen. 37. 18-20. They reckon their doctrin Wheat; and Christ's, Chaff. But, he will say, what's your Chaff to my Wheat? The true Spiritual cir∣cumcision-Saint, seem's a fool, a mad Man, in the house of God, or, to and amongst first-covenant brethren (Hos. 9. 7, 8) yea, the filth of the world, the off-scouring of all things; 1 Cor. 4. 10. 13. 2 Cor. 10. 12. Those, that rejoyce in Christ Jesus, or in his Gospel-Spirit, the Holy Ghost, with joy unspeakable and Glorious, are despised and trampled on, by their first-covenant brethren, whose confidence is wholly in their holy slesh, or restor'd naturals. The first and second-covenant Saint, are properly the natural and Spiritual man. The enlightned moral heathen, obedient to the restor'd rational, first-covenant light, or law of nature, may be comprehended under the title, natural man. But, the corrupt heathen, living and walking wholly in the brutish lusts of his degenerate, fallen nature, is a beast. He has not, what is properly, in a Scripture-sense, the life of a man, or any part of it. That Death in Sin, threatned (and accomplish'd upon) Adam and all his posterity, they delight in, rather then accept of deliverance out of it. But, the enlightn'd, restor'd natural man, in the light, or also life of the first-covenant, is of a distinct, con∣trary palate, desire, appetite, and thought or judgment, from and to the Spiritual. All his regard, desire, love, and delight, is for, after, and in worldly, perishing vanities, passant shadows, dreams, that come from a multitude of busines, that he vainly makes to himself, about such empty, perishing nothings. So, will they themselvs (even these first-covenant kings, the mystical Princes of this world, such as 〈◊〉〈◊〉 Christ) come to nought, yea, worse then nothing, with all their

trusted in nothings. They'l be at a total loss, for ever, pining and starving in everlasting poverty and nakedness, under the posi∣tive Inflictions and Burnings of unchangable and unquenchable Wrath.

T. And a Fool's voice is known by a multitude of words; good words, fair speeches, as the only Ministers of Christ's Gospel, deceiving the hearts of the simple, or undiscerning; that can't discern, or, at least, 〈◊〉〈◊〉 own the difference between Christ's and Satan's Gospel. All the while, are they gratifying or serving their own palate, appetite, desire, or belly of their natural Spirit, in the perishing Life, and with the perishing Meats, of a first-Covenant State, as the true Salvati∣on and blessedness of any. These Wise-Fools, are the fiercest ene∣mies of the very Christ, the very Gospel, of all men. A multitude of Words and Books do they come forth, in. And, nothing must pass for Orthodox, right or true Gospel-Doctrin, but what the wis∣dom of Man, that's a flat enemy to all Christ's Gospel, sitting in its Magisterial Chair of Infallibility, gives its ratifying nod, or Impri∣matur, to. Be such, what they will, they do and will yet pass for the only signal owners and Trumpeters of Christ's everlasting Gospel; whereas indeed they are the most careful shutters up of the Kingdom of Heaven, the most industrious decriers of the very Christ, the very Gospel, or Spiritual sense of all Scripture, in the World. This was the Pharisees case, in Christ's own time; Mat. 23. 13. The first-covenant law-spirit or principle, fixed in enmity to the second, is the 〈◊〉〈◊〉-same leaven with that of the Pharisees, under the outward dispen∣sation of the Gospel, as well as under the Law. They, for a pretence, made long Prayers, compassed Sea and Land, left no means unattempt∣ed, no stone unturn'd, to proselyte or fetch back any from Christ's Gospel-truth, to Satan's lie and falshood, his accursed other Gos∣pel; and so, to make them two-fold more the Children of Hell then themselvs, as sinning against cleerer discerning, greater Light and Conviction, then they ever had, as to Gospel-truths. And, this done, they Triumph, as having done God Service, in converting them from Christ's to their 〈◊〉〈◊〉, which Man's wisdom styles Orthodox. So, all run's smooth and fine. 〈◊〉〈◊〉 keep's silence, and they please them∣selvs to imagine he is of their mind and judgment, such a one as 〈◊〉〈◊〉; Psal. 50. 20, 21. But, he warn's them before-hand, he will find

a time to 〈◊〉〈◊〉 them in pieces, so as none shall be able to deliver them; 〈◊〉〈◊〉. 〈◊〉〈◊〉. And, as he 〈◊〉〈◊〉 them, he comforts Saints, abused by 〈◊〉〈◊〉, with this 〈◊〉〈◊〉, Pl. appear 〈◊〉〈◊〉 your Joy, and they shall be ashamed. These threat's 〈◊〉〈◊〉 the one, and promises to the other, will be accomplish'd, at one and the same time, Christ's second com∣ming; 〈◊〉〈◊〉. 66. 5. If such 〈◊〉〈◊〉 were used, to keep off people from 〈◊〉〈◊〉 〈◊〉〈◊〉 himself, what may the true Ministers of his 〈◊〉〈◊〉, now, 〈◊〉〈◊〉 from the like legal-spirited Generation of 〈◊〉〈◊〉 and Professors? The Pharisees said among themselvs, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 nothing? To wit, as to the gaining and keeping off the people, from listning to his Ministry? 〈◊〉〈◊〉, the World is 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉; Jo. 12. 19. Indeed, the World goes after 〈◊〉〈◊〉 (1 Jo. 4. 5.) hear's and own's them and their Doctrin. People, a 〈◊〉〈◊〉 People, 〈◊〉〈◊〉 after the Beast, admire his Apostles, praise, reward, and follow them.

The deadly Wound, given mankind by the first Sin, being 〈◊〉〈◊〉 in these Teachers and 〈◊〉〈◊〉 (by which they are recovered out of that Death in Trespasses and Sins, they were born in) they reckon, all's their own. And, who but they? Rev. 13. 3. With what a wry Mouth, and scornful Indignation did the Pharisees take up theirs and the Chief Priest's Officers, who were sent to Apprehend Christ, but did not? Never Man spake like this Man, said the Officers. Are ye also deceiv'd? said the Pharisees. Have any of the Rulers or Phari∣sees 〈◊〉〈◊〉 on him? But this People that knoweth not the Law, are Cursed. None, but a sort of ignorant, simple People, Women and unlearn'd Fisher-Men (So they reckon'd Peter and John, Act. 4. 13.) follow him, or regard his doctrin. At this rate, did the sig∣nally enlight'ned ring-leaders of the then only Professing People of God, in the World, say of Christ and his Doctrin. What will con∣vince? Are we blind also? Said the Pharisees. Jesus said, if ye were blind, ye should have no Sin; or would not be guilty of the un∣pardonable Sin, against Spiritual Light; and so, the Holy Ghost: But ye say, we see: Therefore your Sin remain's, for ever, upon you, that is, is unpardonable. Ye wilfully and knowingly Sin against my Gospel-Spirit of truth, the Holy Ghost; so, remain's to you nothing but a certain fearful looking for of Judgment and fiery Indig∣nation, for ever; Heb. 10. 26, 27. Ye are of your Father the Devil, Jo.

8. 44. Ye Serpents, ye Generation of 〈◊〉〈◊〉, how can ye escape the Dam∣nation of Hell? Mat. 23. 33. This is the language, on both hands, that passed between Christ and the enlight'ned Professors and Teach∣ers of that day. What will warn, or induce self-confidents, to a sus∣pition of their rotten Principles, and Sandy Foundation? If any think he has whereof to boast, there, Paul and other enlight'ned Phari∣sees of that day, more. And, as confident was Paul, all was right with him, and he doing God Service, in Persecuting the Gospel, as any now can be, in like case and Principles. The case of blind Leaders and their blind followers, all of them stark blind (or worse, wil∣fully blind, as shutting their eyes against, and turning away their understandings from Christ's to Satan's Gospel) is the same now, as then. And, the punishment of both and all, will be the same. They'l all fall into the Ditch, the Bottomless Pit, the very Spirit of the Devil, the unchangable enemy of God. They said of Christ, he hath a Devil, and is Mad, when convinc'd of his Doctrin, as the truth, they had nothing to say against, but, in a way of railing, a∣gainst a Witness for him, and against themselvs, in their own Con∣sciences. The true followers of Christ, in all ages, have the same lot and handling; are call'd Fools and Mad-men, at a venture, in despite and scorn, by those, whose own Consciences flie in their Faces, and condemn them, for their folly and madness, therein. These are the Fools, whose Voice is known by a multitude of Words. Bru∣tified Sinners, at this day, Litteral Sodom, Egypt and Babylon, de∣stroy or make void the Law; Psal. 119. 126. And then, a sort of righ∣teous mystical Sinners (Spiritually call'd Sodom, Egypt, and Baby∣lon, such as Crucified Christ, Rev. 11. 8.) what in them lies, destroy the Gospel; make void the Grace of God. Yet, in all this combined interest of Litteral and Mystical Sodom, against the Gospel (and yet, clash amongst themselvs, in their practical pro and con, as to the Life righteousness, and Doctrin of the Law, with their multitude of words, and many things, on all hands) remain's a hopefulness, that Christ may find his seven Thousands, or seventy-times seven thou∣sand, amongst us, that have not willfully, but ignorantly bow'd the knee to Baal, or follow'd and own'd the first-Covenant-Doctrin of his Priests, and righteousness of Man, for the Power of Godliness, the grace, and righteousness of God, in the second.

Vers. IV. When thou vowest a Vow unto God, deferr not to pay it: For, he hath no pleasure in Fools; pay that which thou hast vowed.

His Father David did (Ps. 66. 13, 14.) as requir'd; Deut. 23. 21. 23. The Vow and Engagement of Men, in the first-Covenant (on God's bringing them out of Egypt, Bondage in the corrupt nature, death in Trespasses and Sins, contracted by the first Sin of Man) is, faithfully to walk there, in suppressing the vile affections and lusts of their degenerate nature, and to pay such Worship, Service, and Obedience, as is performable to God, therein. So, do they live un∣to God, in that state, for a season. This, do Men often fail in, and so, break that Covenant with God, after enter'd into it; and forfeit all the benefits and advantages thereof. For then, God breaks with them, the promises of it being but conditional; Numb. 14. 34. Jer. 31. 32. Levit. 26. 15 25. Deut. 29. 30. and 31 Chapters. Man, in his first Co∣venant, Law-Principle (his restor'd, enlight'ned spirit of nature) is alway's in danger of breaking this Vow, Covenant, or under∣take (by contract) with God. God therefore promises to make another Covenant with them, in another Spirit, his unspeakable gift to them; a steddy, right, constant Spirit of everlasting righte∣ousness (Psal. 51. 10.) the Gospel, new and everlasting Covenant-Principle of Life; Jer. 31. 31. 33. This, God engages to do, by quick|'ning up the incorruptible Seed thereof, into Life, motion, and pre∣vailing activity, if they obediently submit to his declared terms, in giving up their clensed nature, to him, in Sacrifice, by a holy Death. Their polluted nature was no meet sacrifice for him, neither is it slain, but somewhat disabled only, by Law-Conversion; and, is con∣tinually striving to fetch them back to their old Sins, with the Dog to the Vomit, often prevailing, so as to recover its former Dominion over them, and ride in Triumph again, with its uncontroll'd vile affections and lusts. The first-Covenant, natural, or Law-principle, fail'd of its duty, in the first Man, when at best; and more liable, sure, is it, to fail, in but some gradual renewals thereof. God there∣fore finds a fault, or defect in that first-Covenant-state of Life, as to Mans steddy, well-pleasing obedience to him, or true happiness to

himself. So, offers a second; Heb. 8. 6-13. This is the better (the new and everlasting) Covenant. The Gospel-spirit of God, under∣takes the performance of all obedience in Men, when it becomes the principle of life, desire, thought and action, in them; which can never sin, err, or miscarry; deceive, or be deceived. In this new-Covenant Spirit or Principle, God becomes their God, and they his people, for ever. He will never depart from them, nor they, from him; Jer. 32. 38-41. The undispensable condition, on man's part, for entring into the second covenant with God, is the obedient giv∣ing up in Sacrifice to him, all the fading life and things, received from his own hand, in the first. When convinc'd of this twofold differing covenant-principle, with the methods of God's Wisdom, and his re∣quirings from them, as also with the unspeakable advantages of quitting the first for the second, then are they bound to vow the sacrifice of their Life in the former, and not to be slack in perform∣ing the said vow. If we be not slack in that our part, for entring into the new or second Covenant with God, he will not be slack concern∣ing his promise; the promise of the father, even the Spirit of the Son, will, by the Son, be set up in our hearts, which is the Gospel-princi∣ple, the Apostles were commanded by Christ, after his resurrection, to wait in their earthly-Jerusalem-state, for; Act. 1. 4. and Luke 24. 49. Both these testimonies are given by the same hand; Luke. Man is to part with all, call'd his own; his Life, Wisdom, Righ∣teousness, and all the things of man, in his first make; and then, God will give to him, and set up in him, what he call's his own, by a se∣second; his Life, Wisdom, Righteousness, the things of God. All the Life of Man's Spirit, with the free will, and rational Powers thereof, must go, in Sacrifice to God, as our true free-will Offering and reasonable Service; Rom. 12. 1. These things, clearly seen, assented to, agreed on, and engaged for, on all hands (as to what man is to suffer, and God to do, in order to man's being actually brought into the new and everlasting covenant, with him) man's wil∣ful Apostacy and flying off from all, after, for a season, he hath run wel, in obedience to Gospel-light, and suffer'd many things, towards the de∣molishing his law-life (Gal. 5. 7. and 3. 4.) Spoils, loses, and forfeits all. Dislike to Ghrist's Gospel-life of truth, from love to his own law-life; and so, a fixed enmity to God, and despite to his Spirit of Grace, ex∣clud's

him all benesit of Christ's Sacrifice and Intercession, for ever; 〈◊〉〈◊〉. 10. 26, 27. 29. This is the unpardonable Sin against the Holy Ghost, or new-creature Gospel-Spirit of Christ. There's no plea, or excuse, left Man. Nothing to be look'd for, by him, but the fiery Indignation of God, to devour him, as the far sorer punishment for 〈◊〉〈◊〉 sinning against the Gospel-Light of the Son of God, then Law-Light of the 〈◊〉〈◊〉 of Man.

T. For, he 〈◊〉〈◊〉 no pleasure in Fools; pay that which thou hast vow∣ed, without delay. Deser not to pay it; that is, to perform thy part, vow'd and engaged for, by thee, in order to thy entring into the first or second Covenant with God. For, the not paying it, will be found the greatest Folly and Madness, and of most desperate and dangerous consequence, to thee. Hence does Solomon farther say, by way of Information, in this case.

Vers. V. Better is it, that thou should'st not vow, then that thou should'st vow, and not pay.

So, Deut. 23. 21-23. When thou vowest a vow unto God, thou shalt not slack (or delay) to pay it. But, if thou forbear to vow, it shall be no sin in thee. Thou shalt perform thy free-will Offring, as thou hast vow'd. Better not vow, then vow and not pay. Better for men, never to have known the way of everlasting righteousness and truth (2 Pet. 2. 21. Heb. 10. 26, 27.) then, after known, to turn from the Holy Command∣ment, deliver'd to them. What Commandment? That, which Christ received from his Father (and obey'd) even the yielding up our nature, at best, in himself, to death; To. 10. 17, 18. God connives at Man, in the day's of his ignorance and darkness, as to a Gospel-Life of everlasting righteousness, whether in the vile state of pollu∣ted nature, dead in sin; or moral Heathenism, in obedience to the Light or Law of rational nature; or in the first-Covenant Believer, Professor, and Worshipper of God, under the outward dispensation of 〈◊〉〈◊〉 or Gospel, as Paul, when a Persecuter.

These 〈◊〉〈◊〉 sorts of people, while wholly ignorant of Gospel, though they reject, yea, oppose; yea, persecute it, to the death of the true Professors thereof, it is no unpardonable Sin in them. We find this in Paul's case, who was the highest of the three sorts of Sinners,

above-mention'd. He was an injurious Blasphemer and Persecuter of Saints, for Gospel-truth; but because he did all ignorantly, in unbe∣lief, he obteined 〈◊〉〈◊〉, was not an unpardonable Sinner against the Holy Ghost, or Gospel-Spirit; 1 Tim. 1. 13. He soon became more eminent in Gospel-Life and knowledg, then those he Persecuted: Yea, a signal Teacher of them, and more abundant Labourer in the Gos∣pel, then all the other Apostles, who were in Christ before him. So, as, while a righteous Law-Pharisee, if any had whereof to Glory, or trust in Holy Flesh, he more (Phil. 3, 4) now, if any had whereof to glory in the Spirit, or Resurrection-Life of Christ (that 'tis duty and abso∣lute safety to trust in) he more; 1 Cor. 15. 9, 10. No Man is brought to an absolute Trial (till Christ, the mystical Sun of everlasting righ∣teousness dawn upon him, in the beaming forth of Spiritual Light, by which to give undeniable notice of his Gospel-Life and State, to him) for vowing or engaging the giving up the Life of his nature, in Sacri∣fice to God. Neither Publican or Pharisee, the common Profane Sinner, nor righteous first-covenant Jew or Gentile, is bound to vow, nor therefore to perform the vow, as to that devoted thing (nature, in what-ever variety of Life or condition, will, in all, first or last, be found to be, even) devoted to death, under the final Love or Wrath of God. Fixure in the Life of nature, corrupt or righte∣ous, which renders Men litteral or mystical Sodomit's, will be found, against (at least) negative conviction and Testimony, that they ought not so to do, being, by its own self-evidencing demonstration, a fading Flower, a perishing Vanity. But, when Christ, by spiri∣tual Conviction-Light, cleerly discover's (and graciously offer's) his Gospel-Life, to Men (in its own self-evidencing excellency above their Law-Life) and, that they are bound to give up their fa∣ding Law-Life, or natural state, in whatever condition (corrupt or righteous) for it, then are they both bound to Vow the giving up this devoted thing, to death; and to pay their Vow; yea, speedily, sorth∣with, not be slack; not delay, or defer the Payment. 'Tis better, never to have experienc'd the righteousness of Man, in a renew'd first-Covenant Life, then, after all, either turn back to their old sins, in the corrupt Life of nature; or establish themselvs there, in un∣changable enmity to the righteousnes of God, in the Gospel-Life of his Spirit of Grace. The sorest Punishment, for ever, in Hell; the ma∣ny

〈◊〉〈◊〉 belong to such knowing not-doers of their Master's will. 〈◊〉〈◊〉 in such knowledg, and rebelling against all, will encrease 〈◊〉〈◊〉 everlasting sorrow. Most aggravated wickednesses, will be recompenc'd with such aggravated punishment and Tormont, for e∣ever, as is meet. 〈◊〉〈◊〉 Salvation is seen by Man, at his door, when under the undispensable obligation to vow the death of nature, in obedience to 〈◊〉〈◊〉; and accordingly as he perform's or not per∣som's this most deeply concerning vow, he has, or misses it. Refu∣sing finally to vow, or perform, when bound to both, is fixing in na∣ture, in unchangable 〈◊〉〈◊〉 to God and his Spirit of Grace.

This break's all Covenant with God, first and second, the staff of 〈◊〉〈◊〉, comliness (Ezek. 16. 14.) or righteousness of man, in the first; and of Bands (Zec. 11. 7-11.) or, such an unchangable band of Uni∣on, as they ought 〈◊〉〈◊〉 to have enter'd into, with God, in the second. All's 〈◊〉〈◊〉 and gone. They are, for ever, excluded by God's Oath, or swearing in Wrath, they shall never enter into his rest, in the second. And, for their unpardonable Sin, he will take from them, all the fading beauty or goodness he had bestow'd on them, in the 〈◊〉〈◊〉. So, all's gone. God's first-Covenant-gift, set up in unchang∣able enmity to his convincingly shew'd and graciously offer'd second, is the unpardonable Sin against the Holy Ghost, comprehending all the most criminal Sins or Abominations, Man can be guilty of; my∣stical, spiritual Adultery, idolatry, Murder, &c. Ezek. 16. 15. 38. Ro. 2. 21, 22. 1 Cor. 6. 9, 10. Gal. 5. 19-21. The proud, reigning, 〈◊〉〈◊〉, old first Covenant Kings, despise all these words, to their own destruction. But, the poor of the Flock (Christ's little ones, con∣tent to be impoverish'd, and run down into the barreness and death of their own, however 〈◊〉〈◊〉 and enlight'ned nature) understand, own, and obey all such words of the Lord; 〈◊〉〈◊〉. 11. 11. They are willing to be made Fools, weak, and despicable, with Paul, in the 〈◊〉〈◊〉 visage of a first-covenant State, Image of the earthy, that they may be all glorious within, in the Image of the heavenly, such as 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉; 〈◊〉〈◊〉, rich, strong, and honourable in God; in the spiritual, Gospel-Life, 〈◊〉〈◊〉 with Christ in God. All that finally 〈◊〉〈◊〉 〈◊〉〈◊〉, are the greatest Fools, as to their greatest, eternal con∣cerns. All that 〈◊〉〈◊〉, boggle, and fly off, at the Gospel-Tydings of the Cross (and Death, thereby, to be brought upon nature) resolving

to maintain the sandy Foundation (and untemper'd Walls of their earthly, worldly, first-Covenant Church-building) for Salvation, are be witch'd by Satan, with their glittering Holy Flesh and things of Man and Devil, into unchangable enmity to God's Holy Spirit, and all the things of Christ and God.

This work, Satan is at, with first-covenant Professors, in holy 〈◊〉〈◊〉; the self-same, as with Eve, 2 Cor. 11. 3. And, through God's most wise permission, has he wonderfully prevailed, in all Ages and Generations (and not less, sure, in this last and worst of times) to keep men short of the Grace of God; yea, to fix them with himself in enmity to it, and so deprive them of all advantages or benefits of both God's Covenants. Many that begin well, engage and set their hand to God's Spiritual, mystical-Plow (the Cross of Christ, for running down nature in them, toward the commanded Death, suffering many things that way) their foot, in the same Gospel race of suffering, with the thorow-pac'd resolv'd Gospel-Saint (that fol∣low's the Lamb slain, whithersoever he goes, even to the mystical Death and Grave of nature) many of these engaged Racers, does Satan fetch back again, to himself; and sixes them with himself in first creation-Life, and so in unchangable enmity to God, and the second; Gal 5. 7, 8. and 3. 1-4. When come to the borders of the heavenly Canaan, as Israel, of the litteral, they hate it, and turn back to mystical, if not also litteral Egypt, sixing in the righteous, or rolling back to the corrupt Spirit of nature, and that as their pro∣fessed Judgment, for Salvation, with Ranters. After all high Spi∣ritual enlightning (partaking of the Light of the holy Ghost (and offer'd the Life thereof) and so tasting of that heavenly gift; the good living word and wisdom of God; and Powers of the World to come) they Apostatize or fall away, beyond all possibility of recovery, or renewal of them again, unto repentance; Heb. 6. 4-6. The high Priest's, among the Jews, offer'd litteral Sacrifices: Christ, the true high Priest comes to Preach Death to nature, in their very Persons, as the true Gospel Sacrifice, they ought obediently to give him, to offer up in the fire of his Eternal Spirit, as he offer'd our nature at best, in himself, to God most high. For this, they blasphem'd, and cruci∣fied him. The fix'd Shadowy Law-Priest's and their blind follow∣ers, abhor the true Gospel-Priest, with all his Spiritual Seers and

Doctrine. Many shuffling devices and inventions, Devils Suggest and men find, to shift off the Cross of Christ, wave all the unpleasing words or doctrine thereof, which indeed is the only way to, and Door of entrance for any, into the Kingdom of God. Through a fellowship with their Lord, in sorrows, sufferings, and manifold tribulations, of and to their natural man, inward and outward, do true Saints enter, with him, into his everlasting joy. All others must lie down in everlast∣ing Sorrow, eating the fruit of their own way, & be filled with their own devices, under final wrath. Had they own'd God's reproofs (given by the mouth of true Wisdom, his living word, to them, even the re∣proofs of Death, to their nature) and followed his instructions for Life, they might have dwelt safely, for ever; and have been quiet from all fear of evil; Prov. 1. 20-33. The Pisgah-Prospect into the new-creation Life, or true Land of promise (given to their natural un∣derstandings, by Spiritual irradiations or Light) should have invited, moved, and drawn their wills, with cogent arguments, to the most delightful embraces thereof, on any terms.

Man, convinc'd of the more excellent Gospel-Life and way (and setting hand and foot to work, in prosecution of it, and towards at∣taining it) is actually under the vow of surrendring nature, to Death. And this is upon record, in that living corner-stone, the fountain Gos∣pel-Spirit, or living creature-Word, Wisdom, or Book of God, in Christ's person.

This was figur'd by the Stone, Josua set up, under an Oak, by the sanctu∣ary of the Lord, that, in figure, heard the Spiritually enlightne'd Israel∣••••s vow, promise, and engagement, over and over, for the true serving the Lord (in his Spirit of truth, the principle of the new and everlast∣ing covenant) accordingly will witness for, or against them, as they firmly hold, or perfidiously fly off, from the said engagement. As for me and my house, say's Josua, we will serve the Lord. So will we; answer'd the people, again, again, again, and again (Jos. 24. 15. 18. 21. 24) yet, after all these good words, fair promises and engagements, a world of them flew off, and came to worse then nothing. Christ, the living Stone (sigur'd by that, Joshua set up) will witness against, and deal with all such, according to their works and dealings toward him; v. 26, 27. Man must not dispute or deferr the performance of the said vow; but, with Paul, should be forthwith obedient to the

heavenly vision of the mind of God; come roundly and readily off, with his holocaust, or whole burnt-offring of his natural State. His eye must not pity, nor hand spare any thing in it, that God requires to be destroy'd, as Saul spar'd Agag, and best of the Cattel, in letter and mystery; whereas Abram spar'd not his very Son Isaac, Nature at best. Our true father Abraham, though tempted to it, by Satan, and his own apostle Peter, spared not the true Isaac, our spotless nature in his own person; but, offer'd it up, in the mystical fire of his eternal Spirit of grace, unto God; accounting, with litteral Abram, that God was able to raise him or it, up again, from the dead, into the everlasting righ∣teous life of the true Melchisedec, or sacrificing high-Priest of God, and of our Gospel-profession. Abram was a type of Christ's priestly, Gospel-Spirit; Isaac, of his natural, law-Spirit, offer'd up, by that Priest, in his own person. For this obedience, God most high, blesses the said true Abram, Christ himself, in and with the figure, promising him an innumerable multitude of Spiritual Saints, the true seed, descendents, and posterity of the second Adam. Gen. 22. 16-18. The new cove∣nant is a covenant of oath, by which the Lord ratifies his mercies to all obedient enterers into it with him, for ever, by an oath; and ex∣cludes all rebellious, wilfull refusers of the terms of entring into it, with an oath, also; Swearing in his wrath, they shall never enter into his rest; Heb. 3. 11. 18. And (Heb. 6. 13-18) we sind the new-cove∣nant promise to Abram, establish'd with an oath, and that oath it self, made or confirm'd by two immutable things, God's infinite divine, and his immutably righteous and Glorious new-creature self, or Spirit, the living word, and Eternal Wisdom of God, in personal union with infinite divinity.

The terms of the first covenant, on Man's part, is to part with the vile affections and lusts of the corrupt Spirit of nature: on God's, to set up the restor'd righteous life thereof.

In the second, is man to give up the very righteous life, to God, in sacrifice, as a perishing vanity, a fading flower, which was God's part to give him, in the first; as the clean sacrifice, for entering into the second. Thus, first, God gave Abram an Isaac, and then requir'd the offring of him up. And so, did Abraham, by that very thing, in my∣stery, enter the second, and was justified for ever, before God; Jam. 2. 21. This gives him, and all his Spiritual seed, compleat victory

over all enemies; so, as to 〈◊〉〈◊〉 their Gates, take away all strength and power from them; Gen. 22. 17, 18. They will, in the 〈◊〉〈◊〉 mighty power of 〈◊〉〈◊〉 new-creation Gospel-Spirit, tread all 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 law-enemies, evil Angels and 〈◊〉〈◊〉, under their 〈◊〉〈◊〉. Nothing is of greater advantage to the Saint, then the 〈◊〉〈◊〉 〈◊〉〈◊〉 of his vow, relating, to the new-covenant, sor the 〈◊〉〈◊〉 death of nature: nothing, of more dangerous 〈◊〉〈◊〉, then his deserring or delaying the performance of this vow. Nothing gives greater advantage to the Devil, against him, then 〈◊〉〈◊〉 delay sor extinguishing his part in him, the natural State. The most 〈◊〉〈◊〉, resiless, Implacable enemy (that, in his mighty power and 〈◊〉〈◊〉, roves up and down, as a roaring Lion, to devour all he 〈◊〉〈◊〉 light on) will not 〈◊〉〈◊〉 to make his utmost advantage of such delay. If he sind Saints lingring, and loath (with Lot) to depart out of litteral or Mystical Sodom, or both (even the whole Life and lust of nature, corrupt or 〈◊〉〈◊〉) he will labour, might and main, to turn their lingrings, into a 〈◊〉〈◊〉 and absolute establishment, there, and so, 〈◊〉〈◊〉 their hearts in them to do evil; six them with himself, there, in unchangable enmity to God, and Death to themselvs.

But, God is 〈◊〉〈◊〉 to his Saints, and lay's hold on them, by his Angels, as on ling'ring Lot, to hasten them out of both the said So∣dom's; Gen. 19. 15, 16. 〈◊〉〈◊〉 great mercy in the Lord, and should be the earnest prayer of the Saint to him, to hasten the execution of the guilty Sinner, the 〈◊〉〈◊〉 party in him; and so, his deliverance srom all evil, in enmity to God, or compliance with the Devil. 〈◊〉〈◊〉 uses his utmost power and skil, to cause a delay, in this case. God gives his most saithful counsel and instruction to us, to hasten the performance. To be sure, linger while we wil, done it must be, first or last, or we perish for ever. The sooner and speedier done, the better sor us. We should not look on Christ, as Satan re∣presents him, a hard Master, a bloody Husband; but, a most faith∣ful Creatour and gracious Redeemer. What? (Suggest's Satan to men) does Christ come with a sacrificing Knife, Fire and Sword, speaking War and Death to a righteous Life of his own twice setting up, in vou? first, by creation; and then, redemption? Never believe it. With God is no such variableness or shadow of turning. He quoted Scrip∣ture, to Christ himself. 〈◊〉〈◊〉 unreasonable, say's he, to think, God

should pull down and destroy the Work of his own hands. And, when he has thus steel'd them with arguments, for self-defence, and keeping up themselvs in their own native Countrey, and Father's House, the restor'd life of the first Adam, the image of the earthy, as a most desireable land, or state; then fall's he to work, the other way, to bring a false and evil report on God's Countrey, the new-creation land of promise or state of life. This is the Far Countrey, the man Christ is gone into, where he lives for evermore. This Far Countrey (even a heavenly, that God engages, as his part, in the new Covenant, to bring men into, on their obedient, speedy departure out of their own) does Satan bring an evil report, upon. First, say's he, you have but a report, a hear-say of it, you have no certain knowledg or experience of it. And then, 'tis a Land that eateth up the Inhabitants thereof (as the spies, doing his errand therein, said of the litteral, Numb. 13. 32) your destruction and very death it self, is the pro∣pounded and declared terms, on which only ye can enter into the possession of it. So, when brought by Christ's Spiritual Light, to the very borders of the heavenly Canaan, by and with his evil apost∣les and spies (ministers of his Gospel, that's no Gospel) are they easily perswaded & induced to start aside, and fly off, as offended at both the promised land or life it self, they should enter into; and also, at the loss oftheir own, with all their mystical riches & large possessions, therein. So, in stead of speedily performing the commanded and vow'd sacri∣fice of their old nature, in order to enter into (and take possession of) the said new land of promise, they peremptorily and conclusively refuse the terms, and consult with Satan and one another, about a re∣turn back, rather into Egypt (litteral, or mystical, corrupt or righte∣ous nature) and there fix and establish themselvs, in their own na∣ture, land, or Countrey, in unchangable enmity to God's. This, the rebellious fleshly Israel was at, in letter and figure. If holy flesh, a righteous natural State; and strict, holy walking therein, won't do't for salvation, they'l not be saved. This desperate resolution is a crime of a dangerous, destructive complexion, of an Ethiopian hiew. 'Tis the Leopards spot, never the spot of Gods Children, Spiritual Saints. Tis the highest folly, imaginable. If they'l never obediently come out of their own land, the fading life of their own nature, they'l never enter his, even the life of his Spirit of Grace. If they'l not suff∣er

and die with Christ, in the former; they'l never live and reign with him, in the latter. If they'l not follow his suffering steps, they ne∣ver come where he is. They prefer the earthy life and Countrey of the Creature, to the heavenly life of the Creatour, Blessed for ever. The issue of (and for) this disobedience, matters come to, is this. God will strip them of, and take from them, all the fading good they are possess'd of, in the mystical earthly Countrey, or land of their own restor'd enlighten'd nature, as wilfully retain'd in a known rebelli∣on against him. The very same Mystical Sword (or new-Creation Spirit of Christ and God) will be drawn against them, in final wrath, to destroy them for ever, which they so fear'd, startl'd at, and turn'd from, when offer'd to be brought upon them, in love, to give them a kindly and right death-pass, into the true land of promise. Had they willingly obey'd it, they had enter'd, and eaten the good of the true land of promise. But having absolutely and conclusively refused it, and rebell'd against it, they'l be devour'd by the same sword, or Spiri∣tual cross upon them, for ever. The mouth of the Lord (the living word of God, Christ himself) hath spoken it. Isa. 1. 19, 20. Obediently lose the fading life of nature, and enter. Rebelliously save, pitty, spare your own life, and ye lose all, for ever, in eternal death, under final wrath. This is Christ's doctrin; Mat. 16. 25. And this, Christ presently deliver'd, on Satan's contrary doctrin, by an Apostle, with the perswasive (and seeming friendly) words of his wisdom. When he had spoken of his sufferings, Peter rebuk'd him, and preach'd the self-same doctrin to him, the Old Serpent preach'd to Eve, and by her, to Adam. Be it far from thee, Lord: this shall not be unto thee; that is, thou shalt not suffer, or die, at all. This Spotless righteous law-life, in holy flesh, is eternal life; no dang∣er of death. The Gospel-Riddle, uninterpretable by Man's Wisdom, is this; die must nature, or all's lost; nature and grace too; all good, in first or second covenant, changable or unchangable. And what succeeds? unchangable evil of sin and punishment. The obedient death of nature, under the cross; the full, sevenfold purifying of it in the fiery furnace thereof, from all dross, tin, and reprobate silver, all filth of flesh and Spirit too, renders man clean every whit; Jo. 13. 10. This delivers him for ever, from all captivities, bondages, enemies, dangers, and death's, litteral and mystical Sodom, Egypt, and Babylon,

the life of nature, corrupt or righteous, both of which are a state of enmity to God, and death to man, if fix'd in. Thou shalt never wash my feet, said Peter; No? say's Christ, then, thou wilt have no part in me. Oh then, not my feet only, but hands, and head, said Peter; If feet be wash'd, 'tis enough, say's Christ, there need's no more, to make perfectly clean, every whit whole, and spiritually sound. If the feet (the will and understanding, the two mystical feet on which man walks, in his esteem, judgment, thought of, and desire after things; if these) be Spiritual, Heavenly, Gospel-feet, the discern∣ing and desiring powers of the Gospel-Spirit and principle, all will go right. Heavenly things, never-perishing meats, will be wholly and only esteem'd, desir'd, and fed upon, in this bottom-principle. All will be right a-top, in all Holy, Gospel-Conversation, when all's right at bottom. A Spirit greater then he that's in the World, the De∣vil, in which 'tis impossible to displease God (Sin, erre, miscarry, deceive, or be deceived) must needs ever do all things well, and man be truly blessed in the deeds thereof.

The extream folly then of man, in not only deferring, but finally refusing to pay his engaged, commanded vow, for giving up his whole nature, or Spirit (the devoted thing) in sacrifice, by death, unto God, is unpardonable. And then, God will be extream (and that most justly) in marking all, done amiss by him, in his self-chosen nature and life. He will call him to an account, for every thing, done therein, from first to last. This great transgression, the pre∣sumptuous unpardonable sin unto eternal death, will bring all other sin's at its heels, to be answer'd for, as creditors come upon a man, for lesser debts, when clapt up in prison, for a great one. And then will every Spiritual conviction, offered men (in the day of their trial, and God's patience towards them) be reviv'd in them (and stare them in the face) to witness against them, judg, and condemn them, in harmony with God himself. When man's trial is over, and sen∣tence of death irrevocably past upon him; God will not repent or change from his dispensation of wrath, and man cannot repent or change from his rebellious mind of enmity against God. Repentance will be hid from God's eyes, and man's, on all hands. Unchangable en∣mity to God, lay's man under the unchangable wrath of God; thrust's him out of all distance, as to any favour, for ever, or benefit

by Christ's sacrifice or intercession. Christ died not, nor will intercede for the pardon of unchangable enmity to God and him. And God will revive his formerly given Spiritual light, to testify for him, a∣gainst them, in their own consciences; the evidence whereof, can never be silenc'd, extinguish'd, or denied by them. The irresistible testimony of it, will be a perpetual condemner of them, and justifier of God, in his most wrathfull proceedings against them. This is the worm, never dies; witnessing the fire of that wrath, to be undeniably just, which can never be quench'd; Mark. 9. 44. 46. 48.

Vers. 6. Suffer not thy mouth to cause thy flesh to Sin; neither say thou before the Angel (70. before God) that it was an errour: where∣fore should God be angry at thy voice, and destroy the work of thine hands?

The Spirit of man, at best, in its own life, is but flesh. The life, mind, will, desire, thought, wisdom, righteousness, glory, all the things thereof, are but sleshly, earthly, perishing vanities: Man, in all, altogether vanity; is possess'd of no goodness, but what's a fading flower; no beauty, no glory, but what will be consumed and done a∣way; Ps. 39. 5. and, 49. 14. Isa. 40. 6. Man, in all this, is the slesh, his mouth should not cause to sin. Mouth, as said, signifies all manner of expression of this slesh (〈◊〉〈◊〉 mind, or natural Spirit) inward or outward, in desire, thought, word, or action. If the in∣most mouth, bottom desire and thought of man, be found approving of (and consenting unto) the entering into a firm, unchangable union with the Devil (the striking up an everlasting covenant with him) then does it cause his flesh (or natural Spirit) to sin, unpardonably, a∣gainst the Spirit of Grace, the Gospel-Spirit, or Holy Ghost, in which, convincingly shew'd, he ought to enter into (or strike) a new and everlasting covenant with God. His knowing, wilful choice, is, rather to comply with the Devil (in a fond self-destroying love to himself, or his own life and nature) to be, by his most destructive workmanship, Baptized into his spirit of unchangable enmity to God, then by Christ's new-creation workmanship, baptized into his Gospel-spirit of unchangable union with God. What's the meet re∣compence of such errour? The same Tophet, punishment, lake of my∣stical

fire and brimstone (the litteral is but a Shadow of) un∣quenchable wrath, fiery indignation, the vengeance of eternal fire. In this and other variety of language, does the Holy Ghost or Spirit of truth, in the Scriptur's of truth, clothe the joynt everlasting tor∣ment and vexation of both. For, such a covenant with the Devil, is a covenant of oath, a swearing everlasting allegiance to him, and a taking also his oath of supreamacy, owning him as the supream ru∣ler and infallible dictatour, in Church and State, in the room of the holy ghost, or Christ in Spirit, and God most high, himself; 2 Thes. 2. 4. And so his bored Servants they are, for ever, whom they have sworn to obey for ever, on all accounts; and own for their Supream, Paramount-Ruler and guide, so as to place themselvs under his protection, wing, and conduct; Rom. 6. 16. They agree to O∣bey Sin and the Man of Sin, Satan, the unchangably sinning Spirit of Eternal Darkness and Death. Can this be lesse then the sin unto death, eternal death? They'l be sure of the portion, they have cho∣sen. They unchangably hate Christ's Gospel new-Creature Spirit of everlasting righteousness; chuse and love a Spirit of unchangable enmity to it, and death to themselvs; Prov. 8. 36. Can they miss of what they love, and have chosen? Rebellious Children are they. They take counsel; not of me saith the Lord; but, of the Devil. They cover with a covering; not of my Spirit, but the Devil's, for their clothing and protection. They are willing to be dress'd up in his fur∣niture and armour, to fight against God. All this, for this very end, that they may add sin to sin; unchangable enmity to God, the unpardon∣able sin, to the pardonable, changable state of enmity and death, they were born in. So, come they to a latter end, worse than their beginning, by their own choice; when offer'd a better end, then ever nature, in its beginning, at best, before the fall, amounted to, in the the changable, spotless life thereof. They are now, in a known, chosen confederacy with the Devil, for ever, against God, Christ, all Gospel-Saints and truths. They have greedily drunk down the poy∣son'd wine of the very Spirit of the old Serpent. Their wine is the poison of Dragons, the cruel venom of Asps; Deut. 32. 33. The poison of Asps is under their lips; Rom. 3. 13. They spit venom, breath out slaughter, against the Saints of the most high. They are establish'd by Satan; made men, fully after his own heart; So,

unchangable, irreconcileable, implacable enemies of all, after God's own heart; as Saul, to David. In these two fixed states, after God's or the Devil's own heart, will all men, in conclusion, be found, in heaven or hell; everlasting joy, or sorrow; under the final favour, or unquenchable wrath of God.

Neither say before the Angel, 'twas an errour. This Angel is Christ, the supream Apostle, or Messenger of God's Covenant, the living Creature-word and book of God, which is God (Jo. 1. 1) So the Septuagint render it; neither say before God, it was an errour; and therefore, why should he be angry &c.? To what porpose is it, for any to pretend ignorance (as having done all this, by a mistake, and surprize) before this Angel, or word of God, that's of an all-penetrat∣ing sight, so as infallibly to discern and discover the bottom-thoughts and intents of all hearts? Heb. 4. 12, 13. He will undeniably evi∣dence, all this wickedness to have bin wilfully and knowingly done, against his cleer declarations of the mind of God to them, and most faithfull warnings of them, to the contrary; and of the unspeakable danger thereof. No good words, fair speeches, plausible pretences, whereby they have deceiv'd their fellow-creatur's, will signify any thing, towards their defence, or excuse, before this infallible Angel's judgment-seat. He will silence and stop every mouth of iniquity, and fill all that have thus caused their flesh to sin, thereby, with ever∣lasting shame and confusion of face. Peter, in the Holy Ghost, or that Spirit of this Angel, Christ, wherein he will judg the world, detected the falshood of Ananias and Saphira, and executed God's sentence of death upon them, as having suffer'd Satan to fill their hearts; their undeniable guilt; Act. 5. 1-10. Such Spots are not the Spots of God's Children. They are never guilty of unpardonable Sins. And then, do those, guilty of such errours, think to get any thing, by 〈◊〉〈◊〉, why should God be angry and destroy our works? Or, Solomon in the Spirit of God, asks them, why should God be angry at thy voice (or mouth, that hath agreed with Satan, to cause thy flesh or whole man to sin, 〈◊〉〈◊〉) and so, destroy the Work of thine hands? But let this Question be put by whom it will; the Works which have been wrought in a Spirit of unchangable enmity to God, will be 〈◊〉〈◊〉. If put, by the Holy Ghost, in Solomon, 'tis by way of coun∣sel, to 〈◊〉〈◊〉 such madness in Men, whereby to receive such a Spi∣rit

of unchangable enmity into them (for the principle of all their Desires, Thoughts, and Works) as will most certainly expose them and all such Works, to be burnt up and destroyed, for ever. They have done all such wicked Works, and the leading wicked Work, to all the rest (in receiving the Devil's Spirit of unchangable enmi∣ty, for their working Active Principle) before the said Angel, or under his convincing Spiritual Light, and cleer discoveries of himself to them, in his Spiritual Life of Truth, wherein alone they can be Saved. He will, at last, undeniably convince them, that they were convinced and fairly warn'd of all these things, before-hand, in his gracious exhibitings and offers of himself to them; doing all they could desire he should do, for preventing such a self-ruining, wilfull, unpardonable errour. All has been done by them, against the known commands of his Spiritual law. And will they say, it was an errour? a mistake, of meer ignorance? And so, think to prevail with this An∣gel, to plead for their Pardon? Alas, Alas! He will make them see it most Just, for him to intercede against them, as his and his Father's incorrigible, wilfull Enemies; and to say to his mighty Angels, slay these mine Enemies before my face (Luke 19. 27.) that would not, I should Reign over them, but the Devil. God, or this Angel, is most Justly angry at their Voice, or Mouth, by which they have chosen (and declared their consent, for) unchangable union with the Devil, rather then with him. And he will destroy all the works of their Hands, that, in such union, they have done against him, in whatever nearest resemblance of his Gospel-Spirit and Truths (by the trans∣forming Arts and Skill of their Master-Workman) purposely to ex∣press their utmost Malice against him, thereby.

Vers. VII. For, in the multitude of Dreams, and many Words, there are also divers Vanities: but, fear thou God.

This concluding Word on this subject, is a Character of the first-creation Spirit or State, as chosen by men, in union of mind with the fallen Angels. Solomon calls it many things and businesses, a multi∣tude of Dreams; as v. 3. a multitude of business, whence cometh a Dream. The busie, boundless, wandring, gadding Spirit of man, cumbers it self, as Martha, with a heap of first-creation Vanities,

that can give him no true satisfaction. All his conceited happiness therein, is but a Dream. His many Words and Labours about them, are but divers Vanities, a variety of glittering nothings, things that God says, are not; perishing, vanishing shadows. All labour of man, in his first creation life of Vanity (all his Works, Fruits, Duties, performance, to God or Man, therein) is Vanity. All inordinate love to, and 〈◊〉〈◊〉 after, the outward or inward, litteral or mysti∣cal Riches and Treasures of that State, in the most fruitfull Exercise of a first-covenant Life, is but that Love of Mony, Paul call's the Root of all 〈◊〉〈◊〉. For, from this Love to his own Worldly Life and Riches thereof, is man sound in direct enmity to God, and his Gospel-Spirit, and Riches, which alone can make any, truly Happy. So, all he is, has, or does; all his Attainments, Works, Fruits, Riches, Possessions, rested in, will prove a most unhappy, destructive Dream; out of which, when he awakes, he will find himself to have bin, all along, deceived with Imaginary things, that have no durable reality in them. Christ convincingly shew's men this, now; and will hereafter, con∣vince them, he hath so shewed it, and fairly warned them thereby, of their danger. Let him then that Preaches up such a vain State, with all the best things of man, therein, for happiness, tell it, but as a Dream, not considently assert it to be a Gospel-State of Salvation, but a Law-Dream; Jer. 23. 28. Man's Chaff, Dream, Vain Glory, Shadow, Life and Image of the Earthy, fix'd in (in unchangable en∣mity to God's Wheat, his Word, Wisdom, Righteousness, durable Life, Riches, Food, and Cloathing, in the Image of the Heavenly) is certain damnation. What's the Chaff to the Wheat? the Words of Man's Wisdom, in his lying Spirit of divination (as to all Gospel things and truths of God, into the Room whereof he thrusts the things of Man, and says, the Lord sayeth Ezek. 13. 6.) to the Words of my Wisdom, in my Gospel Spirit of Truth? What are Man's Law-Dreams to my Gospel-Truths? In stead of this dange∣rous Trade and destructive practice, Solomon's advice is; Fear thou God. This fearing God, and keeping his commandments, he declar's (Eccles. 12. 13.) to be the whole Duty of Man; the Conclusion, and sum of the whole matter, in all Books, and Words of Right Instruct∣ion unto Life. Follow after, obey and close with the Lord's own Counsels, Teachings, Leadings, convincing discoveries of his mind,

and Gracious Offer's of that Gospel-Spirit that's in unchangable uni∣on with his divine Spirit; and you'l ever know and do his whole mind and counsel, and Worship him in Spirit, and in Truth, to his wel-pleasing acceptance and your Salvation. His Spirit is that Love, that's the fulfiller of his whole Law; Rom. 13. 10.

Vers. 8. If thou seest the Oppression of the Poor, and violent per∣verting of Judgment and Justice in a Province, marvel not at the matter (Heb. will or purpose) for he that is higher then the highest, regardeth; and there be higher than they.

Her's encouragement to right Fearers, true Believers and beloveds of God, that have abandon'd their own first-creation Life of vani∣ty and enmity, for his new-creation Spirit of Truth and Love. In this, are they too hard for all Enemies. For, the Almighty Divine, and irrisistibly mighty new-creation Spirit of Christ and God, are on their Side; as also, the Angels of his Power, who in their Spiritual, new-covenant Life of everlasting Righteousness and Truth, transcen∣dently excell, in strength, all first-creation Evil Angelical or humane, invisible or visible Principalities & Powers, that are against the Saints of the most high. Saints, then, are sufficiently furnish'd, under the great Captain of their Salvation, to deal with, and be more then Conquerors over all Enemies, all worldly Powers of Darkness, and Gates of Hell. Muster they never so strong; Bluster, Storm, and Look as big as they can, Saints Infallibly see and know where they shall have them, in conclusion, for ever; even, under their feet, as the necks of the five Kings of Canaan were put under the feet of Josua's Captains; Jos. 10. 24. Those Kings were a Type of all first-Creation Powers, fix'd in Opposition to the second. Spiritu∣al Israelites know how to demean themselvs under all Oppressours, the great mystical Goliah, the Devil, with his whole Army of Phili∣stines, evil Angels and men. They have so learnt Christ in their Spi∣ritual man, which no Enemies can touch; that they fear not them that can but kill the Body, or whole natural man, as to a first-covenant, first-creation Life of vanity; and have no more that they can do. They know their great Captain, Christ himself, turns all Injuries, done to their Body, or natural man, to their great advantage, as hastning

the Death of what's to die in them; and so, compleating their con∣formity with himself, therein; the consequent whereof, will be a compleating them in his resurrection-Life, that's above all Enemies and Deaths. Their Way of ascending into his all-conquering Spiri∣tual Life, is the Death of their natural State. They overcome by such Death of what can die, as found in a state, that can never die, the certain result and issue of such a Holy obedient Death. This way, the Captain of our Salvation overcame; Heb. 2. 10. And, his good and faithfull Souldiers must fight, as they have him for an example, and not look for a final, absolute Conquest, any other Way, than he obtained it. Satan and his Party seem to conquer, by killing the na∣tural man or Body of Christ and Saints; who finally conquer them all, by being so killed. They fight with exceedingly differing Weapons; Enemies, with Weak and Carnal; Saints and their Captain-General, with Spiritual and Mighty, through God, for pulling down all their Strong Holds, and laying them all in the Dust. Another Riddle. Enemies fight against the Spirit of God, or Spiritual man, in Saints, but can hit or touch only their natural, which their own Spiritual is fighting against, in their own persons. So, though they have Perfectly con∣trary designes, Christ, Saints, and all Enemies, what'ere they strike at, they all hit only flesh and Blood, which cannot enter into the King∣dom of God, but lets or hinders the Saint's fully entring, till it be fully destroyed. By suffering Devils and men, seemingly to overcome him and his Saints, as bringing death on their natural man, do Christ and they overcome them all, in their Spiritual, which is greater then they: and which they can never touch; V. 14. 1 Joh. 4. 4. and 5. 18. Satan's Battels against (and seeming Conquests over) Saints (the few that are saved, Christs little flock) are performed with a con∣fused noise, and Garments rolled in Blood. Christ's and Saints victory over them, is with burning and fewel of Fire, by which the 〈◊〉〈◊〉 of and by the Lord, will be the many that perish; Isai. 9. 5. and 66. 16. Enemies kill Saint's Body's, but they'l kill their Spirits, Souls, and Bo∣dies, for ever, in that Spirit they aimed at, to kill, but could never touch. It will touch them, to purpose, at last. But, Who are the Oppressours, here? What, the Oppression? Who, the Oppressed, in the Province of this World, Satan's universal Monarchy, through a violent perverting of Judgment and Justice? Much has been said 〈◊〉〈◊〉

these queries, on Vers. 1. of Chap. 4. Evil Angels and Men, are the invisible and visible Principalities and Powers, that set them∣selvs to oppress the Saints of the most High (the Poor and Needy, as to the Treasures of their inward natural Man, their Spirit; and oft, outward also) as the Signal Tormenters of such Dwellers upon the Earth, or fixed Inhabitants of the Earthy, first-Creation State of Na∣ture, evill Angels and Men; disturbers of the Peace of their Joynt worldly Dominion, and tyranical Domination, therein. For, they declare all that worldly Life and Strength, they trust in, for Happiness, to be but a Bubble, a Dream, a fading Flower, insignificant as to true hap∣piness; a fix'd confidence, therein, unchangable enmity to God, and cer∣tain Damnation to themselvs. Can the Rulers of this World, visible or invisible, bear such Doctrine, concerning that State, they set up in, for Salvation? Though Devils more fully know the Truth thereof; will men (under their strong delusions, pleasing themselvs to think their sandy Foundation'd Church-building, good, and their matters right with God, as therein doing him service) let the true Saint's contrary, spiritual, true Gospel-Doctrine, passe uncontrol'd, or the Preachers and Owners of such Doctrine, unpunished? Never look for't. And, least of all, in these last, and worst of Times; in which, the Scripture proclaim's, and warn's, this Oppression will rise to a higher pitch, than in all former Ages of this World, under Satan, the Prince and God, the Moloch, and Baal, or King and Lord there∣of; King of Kings, and of all the Children of Pride, all proud self-ex∣alters, in this World; as Christ, King of all Spiritual Kings, and meek subjected Children of his Kingdom, in the next. Satan, the permitted God and Prince of this, when he know's he hath but a short time to Reign (his Kingdom drawing near a Period) will more out∣ragiously and Subtly then ever, lay about him, to hinder and prevent the Dawnings, and commencing of Christ's; Rev. 12. 12. He will then enrage his visible Powers in this World, against Saints, to the causing such a time of Trouble to them, as never was, or shall be; Mat. 24. 21. As certain Tokens of Satan's expiring Reign; and so, of the ap∣proaching of Christ's, the Love and Practice of all sorts of Iniquity (litteral and mystical) will abound; and of all sorts of goodness, de∣cline and decay. By both these, will the Devil most dext'rously serve his designs, as to all sorts of Oppression, by the violent pervert∣ing

of Judgment and Justice, towards the Poor of Christ's Flock, stripp'd of all natural Power or Relief, visible or invisible. He will use a prophane Party, to destroy the common Rights and Properties of men, on civil accounts. And he, will use first-Covenant, Law-Bre∣thren, as by him turn'd into gospel-wolv's (and yet dress'dup by him, in Sheeps-cloathing, Spiritual appearances) to worry and hunt true Spiritual Gospel-Breth'ren, in the second, to Death. But Saints are fore-warn'd of all this, as to what they are to expect, in the worst of times; Mat. 24. 25. Joh. 16. 4. All's by God's permission, and under his over-ruling Power. They ought not therefore, to marvel or be dismay'd at the matter, or will and purpose of God, herein, which is wholly for their Good. Be not dismay'd; for, he, or they, that is (or, that are) higher than the highest (the Holy Angels) do re∣gard, see and take notice of all, as Standers by and Lookers on, til ful∣ly impowr'd and comission'd to come forth, in the effectual Preaching of the everlasting Gospel, to Saints; and pouring forth the Vials of Wrath, on their Enemies. And, Christ and God, yet unspeakably, infinitely higher than the Holy Angels, sit, as 'twere, silent, but exactly regard∣ing and observing the injurious demeanour of Enemies, towards his Saints; together with Saints dutiful and quiet demeanour, under such Injuries, and worst Occurrents.

The spiritual Gospel-life of Christ, in Elect Angels (yea and in Saints, too) render's them as much higher then all evil first-creation Powers, Angels or Men; as the Heavens, then the Earth. And, though the Good Angels come not forth, in their immediately preparatory dispensation to Christ's second comming, till peculiarly commissi∣on'd for such blessed work, in the last and worst of times, when enemies are grown most rampant and confident; yet, mean while (even all along this World) are they (and have they bin) sent by Christ, as ministring spirits, keepers, and guardians to blessed Saints on earth, heirs of salvation, surrounded with enemies, on all hands, in this scrambling, confounded world of cunning Devils, and igno∣rant men; ignorant, as to all Gospel, saving truths, abundance of them not knowing, or very little thinking what they are doing, as even Paul once, Act. 26. 9. Luk. 23. 34. Act. 13. 27. They protected Eliah, from the king's 3 Captains and their fifties; Elisha, in Dothan, from the Syrian Army; and Hezekiah &c. from the Assyrian Army, before Jerusalem;

as Isaiah prophesied, 2 Kings. 19. 20. 35. By the decrees of Christ's spiritual Angelical Watchers over, and observers of all men, good and bad (as Hesiod say's) will the great Tree of all oppres∣sing Worldly Monarchies, be cut down, when ripe for the Sicle; Dan. 4. 17. Mat. 13. 39-42. Rev. 14. 19, 20. That Devils are not ignorant of Holy Angels Guardianship over Saints, appears by Satan's quoting (Psal. 91. 11, 12) to Christ himself, Mat. 4. 6. They keep Saints, also, as the natural man of Christ himself in flesh, from being induced by tempting Devils (by the contrary workings of flesh and Blood in themselvs, or persecuting-work of enemies, with∣out doores) to stumble or be finally and unpardonably Offended at (and so, found offenders of) Christ, the corner-stone and foundation of the new-creation building on the Rock, as coming on flesh and blood (or their natural man) with mystical fire, and a flaming two∣edged sword, to kill, slay, and offer it up, in sacrifice, to God. In the close of this world, will they poure down the wrath of God, gradual∣ly, on the several parts or branches of Satan's universal Empire, or worldly dominion, till all be laid in the Dust, under Christ's, theirs, and his Saints feet; Rev. 16. Saints, waiting, in a lively hope, for this, ought to possess their Souls in faith and patience, and not mar∣vel or be dismayed (seeing cleerly the mind, will, purpose, and me∣thod of God's wisdom, in all) at the most daring, presumptuous pra∣cticers of highest wickedness against God or them. They are sure of advantage, by all they can do against them, now. And, they are sure of having them under their feet, hereafter, for ever. What would they have, or can they wish more, in this point? God is for them, who can be against them? They must needs be more then conquer∣ers. If this threefold Cord will hold (conjunctive divine and new-crea∣ture power, in Christ; the conjunctive, personally united new-crea∣ture power, in Christ and Elect Angels, and Saints also, for their se∣curity against all worldly Powers) all's safe.

Vers. IX. Moreover, the profit of the earth is for all: the king him∣self is served by the field.

The chief intendment of this litteral truth (which, hit upon, is properly and truly, right interpretation) is, the fruits and products of man's nature, in the renew'd old; earthly, or first-creation state

thereof, the Image of the earthy. The profit of this, is for all; And, this is figured by the fruits, profits, and products, of the litteral Earth, by which King and Subjects, Rulers and Ruled, even all Man∣kind, are supported and maintain'd in their bodily life. The fruits of the said mystical Earth, or righteous earthly Life and state, af∣ford a natural food and clothing to the immortal spirit, or inner man of man, in his first-creation make and fashion of being. In this make and life, is man to serve or obey God, as the fruits thereof serve or preserve him: both, but for a season, till called out of this, man's own earthly life, make and fashion of being, into God's Hea∣venly, which (with the fruits and meats thereof) is everlasting. The Earthly state of man (or Angel) before the fall, in a first-cove∣nant law-life, was figuratively represented by the Tree of good and evil, signifying the corruptibility thereof; and the danger, incident to man (or Angel) by their own evil choice, and use of it. To pre∣vent this evil, both were strictly prohibited the feeding upon, ter∣minating, delighting, and establishing themselvs therein, with a confidence to find true blessedness, there, to their immortal beings. The so doing then, was rebellion against the command of God, and turned their natures into a direct enmity to that more excellent and durable creature-life of God, spiritual and heavenly, a Gospel-state of everlasting righteousness and truth. And, the same miscarriage and abuse of all, turned their earthly-state (life, or mystical field) into a uselesness to themselvs, so as to be of no true avail or profit to them: but indeed, a prison-state of darkness and death, rendring their nature an accursed earth, bringing forth nothing but Briars and Thorns, Gall and Wormwood, from a root of bitterness or enmity to God. This brought the sinning Angels, on their first sin, under an absolute unchangable Curse, and everlasting Burnings; and, man's mystical Earth, or earthly life and state, it brought nigh unto Cursing, as bearing Thorns and Briars, also; and, if he persist finally therein, against all offered Grace and Mercy, his end will be also to be burned, in the same Lake of mystical Fire and Brimstone, the unquenchable slames of God's wrath, for evermore; Heb. 6. 8. Adam's first sin, left no profit in this mystical field or earth of man's nature. All men, since, are born dead in trespasses and sins. Their nature is a wast, how∣ling, barren Wilderness, full of ravenous, devouring wild Beasts,

bestial thoughts; foolish, noisom lusts, that hurt, wound, sink, and drown them in destruction and perdition; 1 Tim. 6. 9. The King, or kingly, superiour Angelical nature; and the subject, inferiour hu∣mane nature, by their fall, lost the right use and true profit of the mystical earthly, first-creation field, life, or natural state. Both were brought to feed on dust, or the perishing vanities of this World, or Worldly state, having turn'd their Backs on God's never-perishing Life and Meats, figured in the Tree of Life, and offered to them both and all. They forth-with forfeited and lost the paradisical-state of their corruptibly perfect natural, in Subjection to that Light that shew'd and offer'd them God's incorruptibly perfect spiritual crea∣ture-Life, State, and Meats, which was their first habitation or state of Innocency. Fallen Angels, as their greater punishment (for their greater and more criminal first Sin, against higher and clearer Light than man) have the Dust of their not only corruptible, but corrupted first-creation Field or natural State, left them to feed on, and are per∣mitted to use all their Strength and advantages therein, against God and his Saints. But Man, as a lesser punishment, was instantly de∣prived of all; both of the righteous Earthly Life of his nature, and of the proper Food and cloathing thereof. He is ever since, born Naked, Dead, Helpless, and Loathsome; Ezek. 16. 5, 6. He has no∣thing left, but a meer bestial, bodily Life, and the lowest part of the Dust of this World, in common with Brutes, to feed upon; even the gratifying contentments of bodily lust, only. He has nothing, proper to him as a man, left him to feed on. But, he is pardonable, and recoverable into the righteous Life of a Man, again, by the Re∣deemer. And, when actually recovered into, and set up afresh, therein, if he, as wilfully, against conviction, abuse it again (in sinning against, and rejecting God's more excellent new-creature, Gospel-Life, at first represented in the Tree of Life) he is gone for ever, as fallen Angels, at first, were. Yet, is he left, for a season (after so irrecoverably and unpardonably gone) to the self-confident exercise of his restor'd changable righteous first-covenant Law-Life, and feeding on the meats and fruits thereof, handed now to him from the Evil Angel, that's higher than he, in that fading Life and Meats. And so, is he permitted by Christ, to have more than Heart can Wish, (Psal. 73. 〈◊〉〈◊〉.) therein, to his dying hour; yea, and dye with great 〈◊〉〈◊〉

〈◊〉〈◊〉 and satisfaction, to by-Standers, that all's well with him. And, thus goes the inferiour humane Beast, into the Arms of the superiour and more subtil evil-angelical Beast of the first-creation World, whom he has taken to be his God; Gen. 3. 1. 2 Thes. 2. 4. Man's second personal sinning after the similitude of Adam's Transgression (in restor'd nature, against God's Spirit of Grace, and Light thereof) brings him to the same point, with Devils, a fixure or establishment in his own changably righteous nature, which is unchangable enmity to God, and his everlasting righteous Gospel-spirit of Grace.

If men suspect the offe'rd serpents 〈◊〉〈◊〉, as earthly, he will gild over his earthly, natural excellencies, with the nearest resemblance of Christ's Spiritual and heavenly, and then they'l down for right heavenly, never-perishing meat's, with all but, the very elect. And, he wants not for apostles, from amongst men (transform'd by him and themselvs, into the likeness of Christ's) the supream Wolv's in sheeps clothing, to carry on his work; making his Gospel-vanities passe for Christ's durable Gospel-riches, everlasting life, and never-per∣ishing meats. Thus does Satan sport himself with those that sport themselvs with his and their own deceivings. By such, makes he his utmost batteries against the very elect, to deceive their souls; or if that won't be, to destroy their bodies. All that have resolutely ta∣ken up with him, to feed on dust (the perishing meats of the firstcre∣ation) does he perfectly deafen to the voice of all true Spiritual Charmers, Charm they never so Wisely. Not a word of Christ's Gos∣pel, or any of his never-perishing meats, will they any more listen to, regard or look after, for ever, then stones. They are fix'd abso∣lute infidels, as to all his things, truths, or doctrins. They are the hottest, fiercest, zealous decriers of all such things, or words, in the whole World. Paul was so, for a season, when a righteous first-co∣venant Saint; they, for ever. But, to prevent man's self-destroy∣ing choice of his own selfish, earthly, first-creation life, or righteous natural-State, with the perishing food, ragged clothing, and fad∣ing riches thereof, in preference to Christ's durable riches, never∣perishing meats, and pure garments, clean linnen, or everlasting 〈◊〉〈◊〉, in the second; Solomon farther declares;

Vers. X. He that loveth silver, shall not be satisfied with silver: nor he that loveth abundance, with encrease: this is also vanity.

The mystical silver here (that with all possible encrease thereof, is vanity, as well as the litteral figure) import's the heap'd up Laodice∣an treasur's, in the fruitful exercise of a first-covenant righteous life of vanity. Man, at best, therein, is lighter then vanity, weigh's less (is worse) then nothing, in the balance of Christ's new-creation sanctuary; Psal. 39. 5, 6. and, 62. 9. Isa. 40. 17. He is a flat enemy to God and it; to all the heavenly life and treasure there∣of. Man's inordinate, preferring love to (and delight in) his own righteous nature, and riches thereof, is an evil concupiscence, an evil covetousness, destructive to his own mystical house, whole nature, or person (Hab. 2. 9, 10) the highest, and most criminal idolatry; that love of money, in the highest sense, that's the root of all evil, keep∣ing up a murdering mind of enmity against all doctrine, or persons, that come to seize and take it away, as their unspeakable advantage, if obedient to the Cross of Christ, therein. Man, wearies himself, tires, and sin's himself into eternal death, for very vanity; v. 13. and Psal. 39. 6. All, men seek and contend for, in their own nature, will, and way, Paul found, in Gospel-light, dung and loss; Job, dust and ashes; who both, once, thought themselvs truly happy, there, in Gods sight, as well as in their own. He that loves this mystical silver, or fading inward riches of his own nature, shall not be satisfied with such silver, in the most abundant encreases thereof. There's nothing in it, can truly answer the wants of his immortal being: or, give the least de∣gree of true happiness to him. Nothing but new-creature life, does this (Gal. 6. 15) neither corrupt or righteous Old-Creation life, sig∣nified by uncircumcision and circumcision, which avail not any thing, in this case; as to eternal life.

Verse. XI. When goods encrease, they are increas'd that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes.

Here's the vanity of all perishing treasur's. The utmost encrease of Laodicean riches, in the most fruitful exercise of a first-creation life,

or first-covenant principle, makes but a heap of perishing vanities, when all's done. The right parting with all, as dung, for Ghrist's heavenly treasure, durable riches (acquirable only in his Gospel-Spirit or new-covenant-principle of everlasting righteousness) is the best, and only true improvement of all. In this Exchange, does Man receive all the fading goodness and riches of his law-life, with usury and great gain; even in Christ's Gospel-life, or Spirit. Thus 'tis, with all thorow-followers of Christ's Counsel. Christ receives, in this right improvement of his first-creation gifts, his own again with usury, and man his own also, with transcendent advantage, in God's own Life, Wisdom, Righteousness, Glory; all the everlasting things of God's Spirit of grace, for the fading vanities, perishing next to nothings, in his own Spirit of nature; the Life of the Creator, or new-creature Spirit of Christ, the living WORD and Wisdom of God, by which the Worlds were made. The final refusal of this chang, is man's changing, selling, or parting with God's Gospel-Spirit of Truth, for Satan's and his own 〈◊〉〈◊〉, his perishing vanity, his law-Spirit of nature. And this is 〈◊〉〈◊〉 serving, worshipping, and loving the Creature, even himself, rather or more (yea, above and against) the Creator, who is blessed for ever. Can such ill-chusers, expect lesse then to be Cursed for ever, and perish as their own dung, that they prefer before the very Life, Righteousness, Wisdom, and Glory of God, that's never to be done away? Paul threw away this mys∣tical dung, for the unsearchable divine and spiritual riches of Christ's Glorious person; which, when he came to be a happy possessour of, he became also the most Powerful Gospel-Preacher of; Eph. 3. 8. He that loves his own life, and the riches or Mammon thereof, litteral or mystical, in preference to God's, hates God's. Christ therefore requires the hating our own very life, at best, in love to God's, or de∣clar's, we cannot be his disciples; Luk. 14. 26. For thus did he. Not my will, but thine be done. Not my words, but thine be spoken; The word's of thy Spirit, the Holy Ghost, that's in unchangable union of mind with thy infinite divine Spirit, and, not the dictats of my natural wisdom or understanding, the words of my Spirit. Job said, though righteous, he would not know or own his own soul, but despise or destroy, crucify his very righteous natural self or life, as dust and ashes, to God's: dung and losse (Phil. 3. 7, 8) for God's;

with Paul. All true Saints think, say, and do thus, first or last. What amount all fading riches (treasur'd up by man, in the activity of faulty, or defective first-covenant principle's) unto, by the most fruitfull exercise of the restor'd righteous life of his own nature, therein, when not rich towards God, in his Spirit of grace, the second Covenant Gospel-Principle of life, desire, thought, and action? Christ himself does thus resolve his own most pertinent and con∣cerning question, by way of instruction and warning to men; Thou fool, that hast heap'd up vast perishing treasures, in thy own enlight∣ned, righteous nature; and art merry, confident, and at hearts-ease therein, as if happy for many years, even for ever, as possessed of what will never faile thee; this night shall thy soul be taken from thee, even this righteous life of thy living soul, and then, if thou have not the everlasting life of my quickning Spirit, and my durable riches therein, where art thou? and whose shall all those things be, which thou hast provided? none of thine, to be sure, for ever. 'Tis the true Saint, only, receivs all the good of the first-creation, transcendently ad∣vanc'd, in the second. All others, that finally refuse the second, will be excluded from it, for ever; and, have all, in the first, taken from them, too. Where are they then? They lose the riches, laid up for the ease of their own soul, soul and all, for ever, in conclusion. Here's their Doom. Christ therefore denounces wo to such first-covenant rich ones (reigning with confidence, as Kings, there, in their own righteous, clensed nature) as having receiv'd their con∣solation, their penny, the Praise and reward of Men, in this World. They are to have no good in the next; Luk. 6. 24. Mat. 6. 2. 5. 16. No entering there, for a rich Man, rich in the first covenant life of his own nature, and confident therein, so as to reject the true riches, of the second-covenant-life of God, in his spirit of grace, Mat. 19. 24. As to any thing of the new-creature-life and riches of God, are such, with the Laodiceans, wretched, miserable, poor, blind, and naked; Rev. 3. 17. They have nothing of that, about them. Yea, they loath, mortally hate all such life, riches, and God most high, himself. They'l be needs Reigning as Kings, in a Spirit, a life, Christ would not Reign in (when offer'd, Joh. 6. 15) Paul could not, might not Reign in, 1 Cor. 4. 8. Such hate that Gospel-Spirit, Christ will Reign in, with all his Saints. The Rich and

Full, in First-Covenant Life and Treasur's, are confident there∣in, and laugh now, under the Applause, Reward and Praise of Men, as were alway's the False Prophets; Luk. 6. 24 — 26. How blanck will all such self-confident Laodiceans, look, that now rec∣kon themselvs rich, full, encreased with goods, and needing nothing, when forc'd to find themselvs in everlasting Poverty and naked∣ness, needing every thing, that's ought? Litteral and mystical rich men, possess'd of nothing but perishing vanities, must needs fade a∣way in both their wayes, as the withering grass, and falling flower thereof; Jam. 1. 11. God rejects both their false confidences. They shall not Prosper in them; Jer. 2. 37. Amidst all the mirth and jollity of both, are they bid howl and weep for the miseries that shall come upon them; Jam. 5. 1. why? why, because both trust in lying va∣nities, liable to rust, canker, moth-eating, thieves; in summe, to per∣ish; yea, infallibly certain so to do, from the intrinsick perishable∣ness of the very nature of them; v. 2, 3. And where are they both, then? This get they, by listning to Satan's Man-pleasing counsel, and rejecting Christ's, who warns men, in this great concern, to quit such, for his heavenly treasure and life, expos'd to none of these sad inconveniences; Mat. 6. 19. 20. When men heap up, in, for, and to themselvs, the said vain riches, perishing goods, so that such goods encrease, they are encreas'd that eat them. The mystical truth of this saying, is this. The inordinate lusts of man's boundless, rambling, roving Spirit (from the immortality of its being) encrease, as his riches encrease. So, he is never the neerer, yet, towards any full or final satisfaction. A bottomless desire, an unsatiable appetite, growing still bigger and wider, encreasing as the heap increases (and their sinfull dotage on, and love to the heap, encreasing with the heap) man grow's worse and worse, every way, as to his case, towards God; or, any satisfaction to himself, in all such riches. The sinful, false appetite of his immortal Spirit, after mortal riches, is the eye that's never satisfied with seeing, or with riches; the ear, never 〈◊〉〈◊〉 with hearing. Ec. 1. 8. and, 4. 8. Men, after all the sad experience of man and Angel, at first, will be trying over and over, again (gene∣ration after generation) the self-same evil and unlawfull use of first-creation vanities, that, at first, gave, many Angels and all men, their fall. This, notwithstanding all the faithful warnings of the

Lord, also, against this course, before and since the fall, as to the dreadfull consequents thereof. What peerless, unparallel'd folly, must this needs be? Yet, this course will men steer; this way, will they take. Former Generations of professors have took this way, follow'd such doctrin as has directed, and assured them of safety therein; and their posterity, in the same first-covenant principles, now, approve their sayings, applaud their doctrin, and follow their example; and so, also, follow them into that state of eternal darknes and death, where they shall never see light. Thus goes one generation after another, to the generation of their fathers; to the same chamb∣ers of death, with them; Psal. 49. 13. 19. They all feed on such things, only, as perish in the using; and, will, as certainly perish, for for so feeding on them. And, mean while, before the final stroke of wrath be upon them (to cut them off, for ever, and put a full period to their false mirth) are they under an utter impossibility of ever being satisfyed with the greatest possible encreases and heaps of such pe∣rishing vanities. For, they Add, or afford nothing, no good to the Owners thereof, saving the beholding of them with their Eyes. There's no durable, truly satisfying good in them, to man's Immortal Spirit. The mystical Stomach, Thirst, Hunger, or Appetite and desire thereof, can never be satisfyed, quenched or answer'd, thereby; but, only cozen'd, whil'd off, and amus'd with the self-pleasing entertainments of this World, in a Fools-Paradise of vanities. The encreasing vain desires, after such encreasingvain desirables, frustrat's and deprives the Possessor, still, still, of any good or benefit by them, save the beholding them with his Eyes, which are never satisfyed with seeing them. So is man, in a meer maze and labyrinth of self-tormenting disquiet∣ment, in getting, heaping up, keeping, and, at last, inevitably losing all, again; on which, he will be left in a Bed of sorrow, in Eternal Darkness, Want, Nakedness and Death, under the inflictions of final Wrath, for such madness and folly; of which, fairly and oft warn'd, in his day, on Earth. All his present joy, delight, laughter, pleasure, in seeing his heap of vanities, is but delusive and destructive to him. All amounts but to an encrease of vanity, in desires and desirables; and what's man the better? Eccl. 6. 11. Yea, how much still the worse? worse and worse. The true living Bread, the Waters of 〈◊〉〈◊〉, the never perishing Meat and Cloathing, Christ's Gospel-Spirit

of everlasting righteousness, brings with it, answer all man's wants, and make up a true blessedness to him, for ever. True Saints encrease with the encreases of God, in his never-perishing Life and Riches. They are Co-heirs with Christ, of God (Rom. 8. 17.) feeding on (and enjoying) the very divine Glory, shining forth upon them, in favour and love, for evermore.

Vers. XII. The sleep of a labouring Man is sweet, whether he eat little or much: but the abundance (Arab. covetousness) of the Rich, will not suffer him to sleep.

First, to the litteral sense. Man, in his civil Capacity and lawfull Calling in this World, diligently performing his Duty, and referring the issue and success of his labours, to Providence (without any cark∣ing solicitud's, or murmuring, repining thoughts, against God, when cross'd in his expectations, and disappointed of his hopes) has rest and quiet to himself, therein. Such a one, however low in outward Riches, Solomon preferr's, as to outward worldly Happiness, before the litteral covetous rich man, that (from excessive, inordinate Love to such Wealth) robb's and deprives himself of all right comfort there∣in. His solicitous, self-tormenting thoughtfulness, for getting and keeping such Wealth; and then, fear of losing all, again (all which the other is freed from) render him a very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. His abundance of Riches fills his Heart with abundance of trouble and disquiet (as well as his Coffers, with Silver) which will not suffer him to rest or sleep. Through this vanity, under the litteral first-creati∣on Sun, Solomon saw such Riches, downright hurtfull to the Owners thereof, instead of being of any benefit or advantage to them. Sem∣blably, the inward Riches of man's Spirit (under the mystical first-creation Sun; the enlightning, enlivening, fructifying influence of Christ, as a fleshly Bride-groom, in his first-covenant Spirit, Single, upon man's nature) Laodicean Treasures, heaped up and trusted in, and to, by man, for true Happiness, produce the same restlesness and disquiet to him. Full of solicitud's is he, in getting and keep∣ing, and of Fears, about losing all, again; as the litteral covetous rich man is. Is there not a cause for such Jealousies and Fears? All's but a vain shew, in Holy Flesh, a first-covenant Spirit of bon∣dage

and fear, about his known perishing vanities; refusing Christ's convincingly shew'd and offer'd durable Riches and true Freedom, even the glorious Liberty of the Sons of God, in his Gospel-Spirit, or perfect Law of Liberty, to good only; and that good, unchangable. That's Freedom indeed; to purpose; Heb. 2. 15. 2 Cor. 3. 17. Joh. 8. 32. 36. Jam. 1. 25. and 2. 12. The Truth (Christ's Gos∣pel-Spirit of Truth) makes us Christ's true freemen, though, in letter, man's Servants; 1 Cor. 7. 22. And, the Master, that's free, in letter, if effectually call'd by Christ into his heavenly Life of true freedom, is his Servant. Christ's new-covenant Law, or Gospel-Spirit of Life, by its death-work on our old or first-covenant law-Spirit of Sin, Bon∣dage, Enmity, and Death, sets us free from Sin and Death (Rom. 8. 2.) all vain Trouble, Bondage, and Fear. He that's so dead, is freed from Sin (Rom. 6. 7.) ceases, for ever, from it; 1 Pet. 4. 1.

Vers. XIII. There is a sore Evil, which I have seen under the Sun; namely, Riches kept for the Owners thereof, to their hurt.

This, with the Verse before, and four following, joyntly Cha∣racter the folly and misery of the litteral and mystical covetous rich Man; the former, as a Type of the latter. One of them is fill'd with cares and solicitud's, about making provision for his bodily ease; the other is as busy, about provisions for his Soul's ease; Luk. 12. 16-19. Both of them trade but in perishing vanities. 'Tis but for perishing meats, that gratify the evill Lust's, the Belly, Desire or Appetite of a mortal, perishable Life of Body and Soul, these two sorts of foolish Labourers, Toil, and fill their Heads and Hearts, with vain, self-tor∣menting cares and solicitud's. All's but to compass and finger the vain Delights of the Sons of men. Nothing of the never-perishing Life and Meats of the Son of God, delights of the Sons of God, are ad∣mitted into their regard. God is not in all, or any of their thoughts Psal. 10. 4. Nothing of God's, Christ's new-creature Life, is sought after. They'l not come to him for it, nor regard it, when he comes and offers it to them; Ioh. 5. 40. How oft would I have gather'd you to∣gether, unto me, under my divine and Creature-wings, in this Life, and ye would not? Mat. 23. 37. Ye are all for your selves, your own Life; will have none of me, or mine. Then take your course; ye

shall never have mine, at all; never enter into my rest: So will be left to your own desolate house, for ever; V. 38. The mystical rich man delightfully contemplat's the Beauty, Fruitfulness, and Riches of his own enlight'ned nature, and too oft arrivesat this highest point of Spi∣ritual wickedness, as the result of his own wisdom, to strike up an e∣verlasting-covenant-union with the Devil. He agrees to receive, by his transforming Hel-fire-Baptism, an advance of his own nature, out of a narrower changably evil humane capacity, into a wider and unchangably evil angelical. This, by suffering Satan to fill his Heart with his Spirit of unchangable enmity to God. This is the making man's mystical House or Barns, greater (Luk. 12. 18) the enlarg∣ing and heightning his natural capacity, by a kind of mystical death (through Satan's false cross-work, or counterfeit mortification, for the death of man's Spirit of nature) on his engagement by covenant, and satisfying assurance, that he will raise and catch him up, out of that mystical Grave, into his higher, wiser, stronger, more excellent and capacious angelical nature. Thus, by bargain, does he touch man's Spirit, with the transforming, alterative, assimilating touch of his, and translate him out of his narrower humane, into his larger angelical capacity, of the first-creation sort. Man rather chooses this heightning and enlargment, in his own way, and after his own heart (in the first-creation state of nature, which renders him a man after the Devil's own Heart, in unchangable enmity to God) then such destruction of his fleshly nature (or whole natural state and life, at best) as leaves him no hopes of ever finding himself in a single natural first-creation-life, more, for ever; but, in a spiritual and heavenly, by a new-creation, in the new & everlasting covenant Gospel-principle, God's Spirit of Grace and Truth. The assimilating, transforming∣work of Christ's Spiritual Cross, or heavenly fire-baptism upon man, would translate him (if obediently submitting thereto, and compli∣ant therewith) into the life of God's sacrificing Gospel high-Priest of our Profession, or of that very Spirit and fiery law of liberty (Deut. 33. 2. Jam. 1. 25) that puts his Law or lawless Spirit of bondage, en∣mity, and Death, to Death; with engagement, by Covenant, to raise it into the everlasting Life, and Glorious liberty of the Sons of God. Satan will Personate this very high Priest of God, and God himself; 2 Thes. 2. 4. And, he will transform his higher Angelical excellen∣cies

and capacity, into the likeness or neerest possible resemblance of Christ's new-creation Glories. This is the top-stone of his mystery of iniquity; the strongest delusion, by which this most subtle old Serpent, Dragon, and roaring Lion, deceives and devours men when and where God permitt's, for his own most wise and holy ends. Think, what this choice of man, under Gospel-conviction-Light, to joyn unchangably with the Devil, rather than with God, deservs. In order to secure their beloved natur's head, from the Gospel-Sword, and Fire of the Cross or Spirit of Christ, do men mount up into supe∣riour first-creation strength, subtlety, and power, to oppose and for∣tify themselvs against Christ and God, that they may be deliver'd from the power of evil, even from the wrath of God; Hab. 2. 9. This is man's design, in his evil covetousness, to set his nest on high, amongst the evil angelical Rocks and Mountains, with a vain hope, to fight and make good his ground and standing there, against God himself. Most daring, foolish, presumptuous, self-destroying wickedness! Thus comes the mystical House of man's swept, garnish'd nature, but empty of the Gospel-Spirit of Christ, that's greater than Satan (after all cleansing from filth of flesh, and adorning with Spiritual, enlightning, excellent Gifts) to be re-entred and repossessed by him, in a sevenfold more dangerous manner, than before he was cast out of his changa∣ble corrupt state of nature; that is, unchangably. This is cleans'd, righteous man's latter end, worse than his beginning, in polluted nature, dead in trespasses 〈◊〉〈◊〉 sins; but, recoverable and curable, by the re∣deemer; Mat. 12. 43-45. In this desperate and most deplorable condition, did Christ find and declare the self-confident righteous. Scribs, Pharisees, and professing Jews (who asserted themselvs to be true Children of Abram; yea, and of God himself, as born of God; Joh. 8. 39. 41.) to be of their Father the Devil, as born of him, and walking, acting, and speaking in his very murdering, lying Spirit of unchangable enmity to God, as the very principle of their life, de∣sire, thought and action; V. 44. Man's Body or natural state, given up to be burn'd (not in the true Fire of that Gospel-Spirit that's cal∣led Charity or Love (1 Cor. 13. 3.) but in the false Fire of Satan's Spirit of unchangable enmity to God) profits him nothing; but in∣deed, becom's the highest, and utmost imaginable disadvantage to him. It renders him a fix'd Temple of the very Spirit of the Devil;

as the true Saint, of God's. This abundance of mystical first-crea∣tion Riches, men singer, by advance into evil angelical excellencies, superiour to meer humane, will not suffer them to sleep, being for ever excluded God's Rest, the new-creation Spirit of Christ. They must lie down for ever, with their Father, the Devil, and his Angels, un∣der wrath, in eternal vexation of Spirit. But, the mystical poor Labourer, that sets his hand to the Plow of the Cross, to turn up the very Root or natural principle of all mystical first-creation riches or fruits, will have sweet sleep, rest and peace with God, for evermore. He cast's away, and willingly parts with all the riches, as dung (that the other cumbers himself with) and all desires after them, or care and solicitud's about them. Who has the better on't? the rich, Christ pronounces wo, to (Luk. 6. 24.) or the poor in Spirit, whose is the King∣dom of Heaven? Mat. 5. 3. The more speedily the fleshly Tree, with all the fruits and riches, produced in and by it, is dayly dying and withering away, under the Cross; at the farther distance is the true Saint from the danger, the covetous rich naturalist is involv'd (and in a perillous tendency towards an unalterable fixure) in, by not submitting to God's sentence of Death upon nature at best (as Paul did, 2 Cor. 1. 9.) so, as to have it speedily executed, upon them. This exposes men to Satan's fix∣ing, or setting their Hearts in them, to do evil (Ec. 8. 11.) in unchang∣able enmity to God, with him. So, all their heap'd up riches are kept (by, and) for the owners thereof, to their own hurt. Hurt? yes, to purpose, their eternal ruine. He that incorrigibly loves (and dotes upon) such riches, hates Christ and his true life and riches; so, loves Death; Prov. 8. 36. Had the young man listned to Christ, and quitted the fading earthly life and riches of his own nature, for his heavenly, he had found that eternal Life, he enquir'd after. But, quitting Christ's faithfull Command, and gracious Offer (all, for his unspeakable advantage, if complied with) in case he finally per∣sisted therein, what, less than eternal Death, could befall him? Mat. 19. 16-22.

Vers. XIV. But, those riches perish by evil travel (Heb. in the e∣vil use (or employment) of them) and, he begetteth a Son, and there is nothing in his hand.

Litteral riches, got by evil travel (and, as ill us'd) are, by the just

hand of God, oft taken away, again. Man set's himself, to build Castles in the Air, or leave house and land to his Posterity, called after his own name; and all comes to nothing. The Son begotten by him, and left behind him, bring's his matters to such pass, that nothing remain's to him, or is left in his hand. As for the deceas'd Father, he could carry nothing of such riches away with him.; Psal. 49. 17. Job. 21. 13. -21. What a dismal issue is here, of all vain travel, re∣lating to the outward pelf of this World? and, the same issue come all the mystical rich man's labours, to, as has been above evidenc'd, abundantly. He trades but in (a higher sort of) perishing vanities, with the litteral. Both of them, as they came naked, in Body and Soul, into the World; so do they march out of it, again, after a long travel, and trading in a scene of perishing shadows; as follow's.

Vers. XV. As he came forth of his Mothers Womb, naked shall he re∣turn, to go as he came; and, shall take nothing of his labour, which he may carry away in his hand.

No comfort, or benefit, for ever, will remain to either of the said evill Labourers and Abusers of litteral or mystical perishing world∣ly riches; Psal. 39. 5, 6. and 49. 11-20. They carry nothing away, to stand them in any stead, in a resurrection of damnation, for the se∣cond Child, that shall stand up in an immortal being of Body, Soul, and Spirit, in lieu of their mortal Life of all, in this World; Eccl. 4. 15.

Vers. XVI. And, this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the Wind?

Man, wholly destitute of the Life, Riches, and Glory of the World to come, labour's in Sin, Vanity, and Darkness, all along his day, in this. He has nothing but a delusive, transient jollity in things that perish in the using. Belly and Meats, Desires and Desirables; all, vanity. God will destroy one and t'other. All's but a passant wind, he labours about. And all his false joy, lead's directly to eter∣nal sorrow, that he's to lie down in, under wrath.

Vers. XVII. All his days also he eateth in darkness; and he hath much sorrow, and wrath with his sickness.

In this verse and the two former, have we a true description of man's doleful state, after the largest possessions, litteral or mystical, that can fall to his lot, in first-creation life. He huggs but a wind, phantome, shadow, or self-pleasing Dream. All's nothing; and, he comes to worse than nothing, unspeakable misery and confusion, without the least relief, for ever, under unquenchable wrath. Man is born in a naked condition of Body, and dead in Sin, as to his Soul. When re∣viv'd and Cloath'd again by Christ, as to some measure of his restor'd lost Life and Righteousness, in the first-covenant; by keeping up that, in enmity (to an everlasting Life and Righteousness, offer'd him by Christ, in the second, and so, sinning after the similitude of Adam's first transgression) he is worse than ever; his latter end worse than his beginning, a state of unchangable, incurable evil, sorrow, naked∣ness, poverty, and death. His whole man, after all possible revival, comsort, flourish, or fruitfulness in the mortal first-covenant Life of his Spirit, or sensual Life of his Body, goes destitute of all good or comfort, naked out of the World, as he came into't. He takes no∣thing of the fading Glory of his reviv'd Spirit (any more than out∣ward riches and comforts, relating to his Body) away with him, at the death of the Body. All goes. In all points, on all accounts, he goes as he came; stark naked; strip'd of all comfort or goodness. All fruits and labours of his Spirit and Body, go together; all vanish. They that obediently part with all such fading Life, and but things of man, in their Spirit, before the death of their Body, find their own again with usury, for ever, in the everlasting Life, Wisdom, Righte∣ousness and things of God, in the Gospel-Spirit or Principle of the new and everlasting Covenant. This is the unspeakable Gift of God, offer'd all, on obedient surrender of their fading Life and things, in the first-covenant, for his everlasting, in the second. They that refuse this surrender (as most do) lose all good, in both Covenants, for ever; and fall under the positive inflictions of wrath, for ever. This, for the evill use of all their things and labours in the first, against God, and the second. When charg'd for all, before the Judgment-seat of Christ, they'l be found in a silencing, self-condemning consciousness,

as to all, charg'd with; will have nothing to say. When their evil consciences are open'd, all their mouths of iniquity will be stopp'd. No disputing, pleading, apologizing, but e'ne take their charge and sen∣tence; and so, lie down for ever in sorrow, shame, and confusion, under the wrath of their most righteous all-seeing Judg. Then will they find nothing of all their evil travel, left in their hand. The wrath of God will be upon them; and, the awak'ned spiritual con∣victions, afforded them, in mercy, on earth, will be set up in them, for ever, in hel, as a never-dying, ever-gnawing worm (Mark. 9. 44. 46. 48) to torment them within, by the perpetually forc'd sight of their madness and folly, on earth, against the universal experience of all mankind, and all faithfull warnings from God. All their fa∣ding beauty will be consum'd, in that Grave, from their dwelling (Psal. 49. 14.) or that earthly state of their whole persons, which they have chosen for their final habitation. They have rendred themselvs fit fewel for the wrath of God, eternally to flame forth, upon. When Christ awak's or comes forth in his heavenly, he will despise or de∣stroy their earthly Image (Psal. 73. 20.) or state; burn up all the fading Glory, perishing Life, Riches, Fruits, and meats thereof, or works therein; 2 Pet. 3. 10. Their fleshly principle or root, with the branch; tree, with the fruit, as Grass; at best, a fading flower, will wither and perish for ever; Isai. 40. 6. These things and life, then, chosen by them, when known to be so (and Christ's everlasting Life and Things, as knowingly and wilfully rejected, when convincingly shew'd and fairly offer'd them) will cause their unutterable confusion, for ever, in eternal darkness and death. They'l have nothing but wrath to feed on, for ever, in a resurrection of dam∣nation. Much sorrow and wrath will they have in and with their sickness, unexpressible wrath, rage, and madness within them (as the Septu∣agint render) in their languishing, incurable sickness, or unchangable enmity to God, under the final wrath of God. This will befall them, after all patience of God, and favourable offers (while 'twas called to day, with them, in this world) all which, they abus'd and re∣fus'd, to their sorer condemnation and punishment. So, become they most desolate, for ever. O Jerusalem, Jerusalem, &c. Mat. 23. 37, 38. As vessels of dishonour, will they be forc'd to eat the fruit of their own way, 〈◊〉〈◊〉 be filled with the fruit of their own devices; the wrath

of God; Prov. 1. 31. 'Twill be sorely ill with them, when that just reward of their hands shall be given them; Isai. 3. 11. Had they 〈◊〉〈◊〉 to his Counsel, they might have dwelt safely, for ever, and, have been quiet from fear of evil. Prov. 1. 33. Their simple turning from his offers, and their prosperous flourish in their own nature, will, and way, de∣stroy'd these incorrigible Fools. V. 32.

Vers. XVIII. Behold that which I have seen: it is good and comly for one to eat and to drink, and to enjoy the good of all his labour, that he taketh vnder the Sun, all the days of his Life, which God giveth him: for, it is his portion.

Having, in some former Verses, finish'd the Character of the incor∣rigibly wicked, as to their dreadfull condition, Solomon proceed's here, to declare the blessed condition of all, that are of a perfectly contrary temper of Spirit, to that of unchangable enmity, above-said; of another Spirit, with Caleb and Joshuah, who wholly followed the Lord; Numb. 32. 12. 'Tis the Spirit of Faith, only, the law of the Spirit of Life, and true Liberty, the Gospel-Spirit of Truth, in which the Lord can be rightly own'd, fully follow'd, and acceptably worship'd, in Spirit and Truth. Sure, none of these things can ever be done in man's own spirit, will, and way, that, at best, is enmity to God. True Saints bring forth all the fruits of their labours, unto God the Father, in this Spirit of the Son, which makes them free indeed; in this newness of Life, and Law of true Liberty, the glorious Liberty of the Sons of God. And they reap the benefit or fruit of all their such labours in the Lord, which never are in vain; 1 Cor. 15. 58. All labours in our own Spirit of nature, uncircumcis'd or circumcis'd, that is, corrupt or righteous, are in vain, as to eternal Life; Gal. 6. 15. Nothing but the new creature, and its actions, are conducible, or of any tendency towards that. There, God work's all our works for us; and we, all our works, in him, as co-workers with God, in his own Spirit; Isai. 26. 12. Joh. 3. 21. Without me, or my Gospel-Spirit, 〈◊〉〈◊〉 can do nothing in the way towards true Life, say's Christ to all; Joh. 15. 5. These Gospel-works of the Spirit of Faith, in Abraham, justified him (Jam. 22. 21) not law-works, in his own Spirit of nature, or principle of the covenant of works; Rom. 4. 2-6. By the

works of the Spirit of Grace, not nature, are we justified and saved; Eph. 2. 8, 9. One of the works, by which Abraham was justifyed, was the sacrificing death-work upon his Spirit of nature, at best, typed by Isaac. And Abram, therein, with Isaac, were both of them Types of Christ, as the Gospel high-Priest and Sacrifice. Works and re∣ward, in man's dealing with God, on the terms of the first-covenant, in his own spirit, will, and way, are of debt; in the second, both and all, on all hands, are, of Grace; works and reward. True Saints can say, not I live, walk, speak, work, but Christ, or his Gospel-Spirit lives and does all, in me; Gal. 2. 20. 'Tis his Spirit of Grace, in and by which, they are what they are, do what they do, say what they say, 1 Cor. 15. 10. All, done in the participated creature-Spirit of the Son, exactly answers the very divine mind and will of the Father. All's after his own heart. By eating and drinking at Christ's heaven∣ly Table, feeding on his never-perishing meats (Bread of Life, and Wine of his Kingdom, his divine and creature Glories) do they en∣joy the good of all their labours in the Lord. They eat their meat with gladness and singleness of heart (Act. 2. 46.) with joy unspeakable and glorious, in unchangable union with God; whereas others are feed∣ing at the Serpents Table, in a Spirit of darkness, death, and unchang∣able enmity to God, with him. Avast difference. There's a fix'd, unpas∣able Gulf between these two sorts of feeders, eaters and drinkers. The generation of God's Children, born of his Spirit, to whom he has given his heavenly riches, and power to eat thereof, do truly rejoyce in all their labours, even while in their mortal Body, on earth, under the litteral Sun; This is their happy Portion, and Gift from God; as follow's.

Vers. XIX. Every man also, to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his Portion, and to rejoyce in his labour; This is the Gift of God.

The obedient Saint chooses not his Portion, in his own will, and life, to his eternal ruine: but, is content, God should choose (as well as provide) his Portion, for him. In a dutifull compliance with his Spiritual Law, he readily parts with his own fading Life and rich∣es, perishing vanities, for God's everlasting; which is absolute Sal∣vation.

Others, rebelliously and knowingly, choose, what he obedi∣ently parts with (as dung) for their final portion; which lay's them under final wrath. Saints quit the best Life and Things of the living Soul of the first 〈◊〉〈◊〉, for the transcendently better Life and Things of the quickning Spirit of the second; their earthy Image, for his heavenly. No other way of bearing the Image of the heavenly, but a quitting the Earthy, as a glory to be done away, for the Glory of the heavenly, which excell's and remain's for ever; 2 Cor. 3. 10, 11. In this 〈◊〉〈◊〉 of Life, and all the labours, right works, and fruits thereof, do they eat with unspeakable gladness of heart; and this is the Gift of God. The reason of this gladness, is given.

Vers. XX. For, he shall not much remember the days of his Life; be∣cause God answereth him in the joy of his heart.

The day's of the Saint's Life, in his own Spirit of vanity, and un∣profitableness to himself, as also enmity and sin against God, shall not be remembred by God. So, he shall not be call'd to an account, for what he has done in them. God pardon's, and puts all out of his Book of remembrance, on man's delivering up the guilty Sinner (the Son of Bichri, spiritual King David's Enemy; 2 Sam. 20. 21) his own Spirit, to Death, in order to be quickned up into the Life of the Spirit of mystical King David, that can never sin. And this, done by God, the Saint himself shall not much remember, so as to be confounded with the review of his innumerable and unutterably ag∣gravated follies and abominations, in the Life and Day's of his vani∣ty. All's pardoned and done away, Sins and Sinner; never to be re∣membred more, by God; Jer. 31. 33, 34. Heb. 8. 12. and, 10. 16, 17. In their newness of Life, they delight in God; and God, in them. He answers them therefore, in the Joy of their Heart, giving them all the desires thereof; Psal. 37. 4. Their and his desires meet and center in that one thing, necessary to their pleasing him, or being saved, the new-creation Spirit of Christ, his appointed and determin'd unspeak∣able Gift to them, from Eternity.