An exposition of Ecclesiastes, or, The preacher

Vers. 7. Surely, oppression maketh a wise Man, mad; and, a gift destroy∣eth the heart.

In letter, the unreasonable Injustice and Oppression, practis'd 〈◊〉〈◊〉 the corrupt spirit of nature, in all worldly Governments, may 〈◊〉〈◊〉 here meant. The root and cause of all, is an evil, false self-interest by which, Men in Government, and Judicature, are mercenarily seeking advantages to themselves, in the outward riches and honours of 〈◊〉〈◊〉 World. This is implyed, in saying; a gift destroyeth the heart. 〈◊〉〈◊〉 Joel and Abiah, Samuel's Sons, turn'd aside, 〈◊〉〈◊〉 lucre, 〈◊〉〈◊〉 gain; took bribes, and perverted Judgment; turn'd their bench 〈◊〉〈◊〉 Justice into a seat of Iniquity, whence wrong Judgment proceeded. This gave occasion to Israel's asking a King; under which 〈◊〉〈◊〉 they found themselves much worse, and that without remedy. 〈◊〉〈◊〉 could not shake off that new and grievous yoke. God would 〈◊〉〈◊〉

hear, own, or help them, therein, as he had threat'ned and fore∣warn'd them. His Spirit, in Samuel, rul'd over them, which was a Theocracy. So, God was rejected, Sin their choice of a King, like the Heathens, round about them. 1 am. 8. They have rejected me, that I should not reign over them; says God. Yet gave he them their natio∣nal evil choice, in his anger, after he had said, I will be thy King; and told them, they had destroy'd themselves, by their own foolish choice, but in him was their help; Hos. 13. 9, --11. So, gives he particular per∣sons their foolish choice, to be reigning as Kings, mystical, in the re∣stor'd first-covenant 〈◊〉〈◊〉 of nature, in preference to his Spirit of Grace, the principle of life and action, in the second; a Theocracy; where God would undertake to rule over, and work all their works of obedi∣ence to himself, in them, and for them. Such an evil self-chosen king∣ly Power, he gives them, in anger, as a Judgment, and will take it a∣way, in final wrath, as he did 〈◊〉〈◊〉.

For preventing, or, at least, allaying the cammon evil, and general calamity, under the oppressive outward Governments of this World, God gives Laws, and enables wise Men (in moral Heathenism, or but legal-Christianity, by the knowledg of Christ, only, after the flesh) to make Laws, prohibiting all, in places of government or judicature, to take gifts. The reason, alledg'd for this (Exod. 23. 8.) is, because a gift blinds the Eyes of the Wise, (Heb. Seeing) and perverts the words of the righte∣ous. So, they pass sentence, contrary to their own discerning, Light, Thought, and Conscience. This brings unreasonable oppression up∣on the innocent. A foundation is laid, and occasion given to this oppression, in selling places of Judicature. Whoever buy such places, are under a temptation, on that very account, to sell Justice; that they may reimburse themselves, as to their own bribe for the place, by taking bribes of others, in it. In the counsel of Jethro, to his Son in law, Moses, approved by God, we find the right qualifications for Men, in such places; that they be able Men, fearing God, Men of truth, 〈◊〉〈◊〉 covetousness; Exod. 18. 2. They were to be wise, understanding Men, such as should not respect persons, in judgment; nor fear the face of Man, but hear (and do justice to) the small as well as great; Deut. 1. 13, -17. Thus did Job. I put on righteousness; deliver'd the poor and fatherless, that had none to help them. I caus'd the Widows heart to sing for joy. I search'd out the cause, to the bottom; brake the jaws of

the wicked, and pluck'd the spoil out of his teeth; Job 29. 12, -17. Did I fear a great multitude? or, did the contempt of Families terrifie me, so as to hinder my doing Justice to the poor, needy, and helpless? Job 31. 34.

So, of the literal; now, to the mystical meaning of these Words. A deeper and sorer evil among Men, (because a greater sin against God) then the former, is here pointed at, as the principal intendment. The truly wise Man, is the spiritual Saint. By the oppression of him, are signified the additional ingredients and aggravating circumstances of bitterness, by Satan's wiles, put into the cup of suffrings, given his natural Man, to drink. In the weakness and barrenness thereof, un∣der the demolishing work of the cross, causing an hour and power of darkness (all the former flourish and fruitfulness, joy and feasting thereof, in the first-covenant, is turn'd into) comes the roaring Lion, the Prince of darkness, to oppress, devour, and sink him, quite. Till brought to the test, under the cross, he accuses him to God (be he never so faithful to his first-covenant Light) that all his obedience is but mercenary (from a self-interest, wherein gratified, to the ut∣most) and not, at all, from any regard or love to God. Put forth thy hand, and touch all he has, and he will curse thee to thy face, says he, of Job, to God. Let me be thy hand, or employ'd instrument here∣in, and see where Job will be, then. All he has is in thy hand, or power, says God. Job. 1. 9, — 12. When this dispensation of the cross (and trial of Job, thereby) was begun, Satan wind's about, and employs his Serpentine craft and malice, against both God and Job, another way. He endeavours to bring Job, to espouse his quarrel, against God, as dealing most injuriously with him. He represents to Job, the cross-blows on his righteous natural man, body and spirit (which himself was the permitted hand and commission'd manager of, upon him) as a most unreasonable oppression. And, by thus casting all the seeming oppressing-work, upon God, does he hide his own real oppression, wicked counsel and suggestions, from Job's natural Man, now brought into darkness, and not knowing what matters would come to; what God would do with him, or what would become of him. Till new spiritual day-light was caused to spring up in him, he could not interpret the riddle of the cross; how this devourer of a fading life, goodness, clothing, belly and meats, should be the very

means of giving all again with usury, in a more excellent life and way. Samson's riddle was the type of this. Out of the eater came meat, and out of the strong, sweetness (Judg. 14. 14.) hony out of the Lion, by him kill'd, ver. 6. 18. Samson (as a type of the Priestly Spirit of Christ, in its crucifying, sacrificing-work upon nature) rent that Lion, as a Kid; which was a usual sacrifice to God, under the Law. The na∣tural Man of the Saint, while in the dark, under the cross, is ready to strike in with Satan, against God. The Devil stirr'd up Job's three Friends, far inferiour to what he had bin, in the Light, Wisdom, and Righteousness of a restor'd first-covenant Life. His mistaking self∣confident Friends (under Satan's management of them, to oppress him, by adding to his afflicton) deny the reality of his first-Cove∣nant Righteousness, and reckon him but a hypocritical pretender thereunto; and now, under the punishing hand and manifested displea∣sure of God upon him, for his hypocrisy and wickedness. Job, in his dark house of mourning, was sorely put to't, as to what way he should go about to defend himself against their most false and injuri∣ous chargings of him with falshood and deceit, in all his former life and practice. He did find all that life and goodness going to wrack, in him, under the Cross; and knew not why; nor, what he should have in the room thereof, as God's design in all. Yet did he stem the tide, through all difficulties and enemies (with which, on all hands, surrounded and encountred) till safe landed in the wished haven, the true Land of promise, state of true Life, and Blessedness; a newness of life. His own conscience, yea, God himself, were wit∣nesses of his integrity in those first-Covenant Principles, they charg'd him with Hypocrisy, in; Job. 1. 1, 8. & 2. 3. Their charging him therefore with falshood, was an unreasonable oppression, and added great bitterness to God's afflicting trial of him, stirring up his muddy earthy part; raising all the dust, and causing all the unadvised speeches, that in a long debate of his case, with them, pass'd out of his mouth. After all, the Devil or his Wife could do or say, 'tis said, he sinn'd not with his Lips; Job 2. 10. Some few questionable words, he had (in his great Agony and consusion) utter'd (Chap. 3.) that seem to have introduc'd (or given some occasion to) the following discourse of his three Friends. When Satan finds the Saint's natural Man, under the Cross (for a removal out of first, into the second Covenant-Principle)

he puts him on a vindication of his own faithfulness, in the first, so as strenuously to engage in a self-defence, against the cross-work of the second, upon him. So, makes he the Saint himself, instrumental to the heightning and aggravating of that mystical op∣pression, which tends to the making him, mad. Saints therefore (and others too, under like trial, that apostatize) are forbidden to take that gift which destroys the heart. This gift is that, Satan offers, to bribe them off, from God, or obedience to his Cross. 〈◊〉〈◊〉 esta∣blish you, for ever, in the life and liberty of your own wills, a way after your own hearts, says he; all which, God comes not only to op∣press, but utterly to destroy, in you; and you, therein. So, repre∣sents he God, as the greatest Oppressor, of all, in that very dispensa∣tion of the Cross, that's his certain and constant method for bringing about their everlasting freedom from all bondages, enemies, and deaths. Satan and his Instruments, bring all, that finally listen to their promised liberty, into everlasting bondage, with themselves. This, by speaking great swelling words of Vanity, to them, the alluring words of Man's and the old Serpent's Wisdoms; 2 Pet. 2. 18, 19. Ye shall be as Gods, says the Devil, if ye follow my counsel and 〈◊〉〈◊〉, (Gen. 3. 5.) that is, ye shall be advanc'd into the highest pitch of happiness, ye are capa∣ble of, if establish'd, with me, for ever, in the life and freedom of your own Wills and Spirits. And, this is, indeed, a fix'd state of unchangeable enmity to God, and death to themselves, in the utmost wo, misery and confusion, imaginable, for ever.

Better is the end of a thing, than the beginning thereof: and, the patient in spirit is better than the proud in spirit.

1. In letter; 'Tis better, quietly to bear any evil, God permits others to do to us, order'd by him, for our good, as the end thereof, that's better than the seeming evil beginning, that really tends to such a good end. 'Tis Man's interest as well as duty, to be patient under every dispensation, or, occurrent, by providence, to him. 'Tis folly and sin, to be offended at God's dealings with us, as to things, not in our power, to prevent, or avoid. Such anger is founded in pride, and rests in the bosom of fools, amounting unto a jussling competition of their wills, with God's. And hence, are they angry with their fel∣low-creatures,

God permits by injuring, to cross them. On all ac∣counts then, in reference to God, others, and themselves, better are the patient than the proud in spirit. Man ought to suppose, God's infi∣nite Wisdom sees just reasons for crossing his will (that are undis∣cern'd by his short-sighted understanding) to his great advantage.

2dly. In Mystery; these words signifie the differing demeanour of two sorts of Persons, under the Cross; a spiritual Seed, that, at length, yield obedience 〈◊〉〈◊〉 it; and a fleshly first-Covenant Seed, that finally resist and refuse it. The former, patiently submit to, and com∣ply with the will of God, therein, as finding their great advantage, in exchange, thereby, of the embondaging, burdensome, perpetually sinning life of their own Law-spirit, for that light burden and easie yoke of Christ's Gospel-Spirit (Mat. 11. 28, - 30) that's, indeed, the glorious liberty of the Sons of God. They find this peaceable fruit of all their loss & sufferings, even the everlasting Life and Righteousness of God. In this newness of life, only, can they bring forth the peaceable fruits of righteousness (and not in their own spirit of enmity) to God. This end is better than the beginning. Beginning and end, here, signifie God's twofold gift of first and second-Covenant life, and principles of two differing sorts, of righteous fruits, works, duties, and performances, towards God or men. The method of God's Wisdom (in giving, first, the natural or first-Covenant life; and afterward, the spiritual or se∣cond, 1 Cor. 15. 46.) is not to be question'd, or disputed against, by Man's. Those disputers of this world, that so do; and obstinately set up their natural, against God's spiritual-creature-life, come to a latter end worse than their beginning, under final Wrath. They, that in a lawful use of the Law (or of their first-Covenant Law-life, call'd their own) exchange it, by death, for the second (a Gospel-life, call'd God's own) come to an end, better than their beginning, in unchangeable union with God: others, to a worse, in unchangeable union with the Devil. By the Cross upon Nature, God tryes, whether Men love themselves and their own life and things, or him, and his things, best; their na∣tural, or his Spiritual, new-creation-things. Satan himself savours on∣ly the natural things of Man or Angel, in the first-creation; perfect∣ly hates all the spiritual creature-things of Christ and God, in the se∣cond; Mat. 16. 23. All Men, that he can fix in a union of mind and will with him, are of the same palat, belly, or desire and appetite

with him, in unchangeable enmity to all the divine and spiritual things of Christ and God. All Men and Angels, as under this tryal, they make a right or a wrong choice, find eternal life or death, the better or worse end than their beginning. All that make the right choice, have the praise of God, but lie under the utmost dispraise and malice of Man, all along this World, under Satan's reign, and the day of Man's orthodox judgment, or Wisdom. This is the great and main contro∣versy between God and his creatures, 〈◊〉〈◊〉 and Men. 〈◊〉〈◊〉 the very turning point, to 〈◊〉〈◊〉 life or death; the obedient submitting to the death of nature, or the rebellious keeping up the life thereof. The Saint sinds the end that's better than the beginning; others, an end, that's worse. The Saint sinds that blessed end of the Lord, that the Lord Christ himself and his Servant Job found, to be the happy issue and result of all their sufferings in the flesh, or natural Man; Jam. 5. 11. The truly patient in spirit, here meant, that submits to the death of his own nature, finds the life of God's new-creature, spirit of Grace, in the room thereof. So, is he transcendently better than the proud in spirit, that contradicts, blasphemes and does despite to the Spirit of Grace, with all its words and followers, to his own everlasting destruction. By sparing, saving, and keeping up his own life, in enmity to the Cross, he loses all life and comfort, for ever. The over-value and love of his own freedom, or free-will, brings him into everlasting bon∣dage. The quitting it, for God's Free-will to good only, and that, unchangeably, is everlasting deliverance or Salvation from all capti∣vities, oppressions, enemies, dangers or deaths. The Saints new-crea∣tion life of God, swallow's up all death's and enemies into victory; ren∣ders them, more than conquerors, over all, for ever. The proud lifters up of themselves against God, will be made vessels of dishonour, under everlasting contempt; and lie down in sorrow, for ever. This will they have of his hand.