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NOthing is (properly) good in God's sight, but what's un∣changably so. Christ would not suffer our nature in the changeable first-covenant life of the Law, to be call'd good, in his
〈◊〉〈◊〉 person; Mat. 19. 17. The good name then, here, is the new name, (Rev. 2. 17.) which imports (and belongs to) that newness of life, in which only 'tis possible to bring forth fruit unto God, or be saved. Rom. 6. 4. & 7. 4. This is, here, asserted to be better then all the pre∣cious Ointment, in its kind, of first covenant Life, Light, Wisdom, with all variety of Gifts and Abilities therein, as also, all spiritual en∣lightning Gifts, receiv'd upon that foot, or in that Law-state, short of the very Gospel-life and more excellent way (1 Cor. 12. 31.) call'd Love; 1 Cor. 13. To this, only, belongs the new, or unchangeably good name, here. This is the unspeakably more excellent Gift, then the said precious Ointment. All first-creation-Life and Goodness, being corruptible; God, that sees all futurities and possibilities (knowing it will change, or be chang'd and lost) calls it Corruption, in or with which, no man or Angel, can enter into, or inherit Incorruption, the incorruptible Inheritance (1 Pet. 1. 4.) the Kingdom of God, 1 Cor. 15. 50. That incorruptible new-creation Life, is convincingly shew'd and offer'd Men, (in lieu of their obediently surrendred natural, and corruptible) in which, alone, any can enter into, and inherit it. And, this is imported in the new or good name, here. All old or first-creation life, at best, in Angel or Man, is character'd by 〈◊〉〈◊〉, grass, flower of grass, Vanity, a Dream; and they, therein, said to be altogether Vanity; Isa. 40. 6, -8. 1 Pet. 1. 24. Psal. 39. 5. Thus is the corruptible seed of a first-covenant life, (set up in both, by the first-creation, or restor'd in Man, since lost by the fall, which in its utmost growth, flourish, and fruitfulness, is but a fading flower, the mystical natural tree of God's left-hand-planting) distinguish'd from the incorruptible seed (1 Pet. 1. 23.) of his right-hand-planting, by a new-creation, which springs up in spiritual Saints, prospers into an everlasting Kingdom-state, rendring them mystical Gospel-trees, the fruits whereof are incorruptible; and the very leaves, such, as never wither or 〈◊〉〈◊〉 away; Psal. 1. 3. This spiritual tree of Life, will be known by its fruits, in distinction from the natural, fleshly tree, all the fruits whereof, are (as the root, and tree, they grow upon) pe∣rishing Vanities. The new Name or Life of the new-Creature, Go∣spel-spirit, or living Word of God, set up in man, can never be turn'd into a lie. Man's old name, and fading first-covenant Law-life, at best, when asserted to be a spiritual, Gospel-state of everlasting Life
and Salvation, is turn'd into a flat lie and falshood, and all the things, births, works, fruits, and products thereof and in, though good in their kind, when call'd spiritual, and confidently rested in for Salva∣tion, are all lies, and enmity to God, and his Gospel-Spirit of Truth. Renew'd nature, call'd Grace; the renew'd old or natural Man (with his first Covenant righteous Life and Name) call'd the new-creature, the spiritual Saint, with the new Covenant-Life, and Go∣spel-Name; all these are dangerous, destructive lies. In sum, the good Name and precious Oyntment, here, are the differing characters of first and second-Covenant Life. The former, through the said mistake, Paul found to be a body, a law, a state of sin and death (Rom. 7. 24. & 8. 2.) which the new-covenant law of the Spirit of life, in Christ Jesus freed him from, by putting his nature, therein, to death. The Spirit of life is the death of death, when it puts the law-spirit of Enmity and Death, to death, in the Saint; utterly abolishing all the Anointings, or said precious Ointment, receiv'd in the natural state; and giving all again, with usury, in the unchangeable life and transcendently more precious anointing of the spiritual Man. Man, in restor'd first-Covenant Law-life, is apt (as Paul once) to despise and reject all Gospel-Tydings or witness of the second. The good Name, imports a transcendently higher and better anointing, then the precious Oyntment, here, can signify. For, then the spiritual, there is no better kind of precious ointment, receivable by, or communicable to, Man. This true mean∣ing of the Holy Ghost, in Solomon, as to this former, will much con∣duce to, and facilitate the opening of the latter clause of this verse.
— And the day of Death, then the day of one's Birth.
The stress of these words can't lie in the literal sence, which cannot hold, generally, nor mostly, true. For, the literal death of the vast number of wicked men, is abundantly worse, then the day of their litteral birth, and life, in this World. Man, though born dead in Sin, is capable of a restauration-birth of a first-Covenant life in his Spirit, which puts him under hopeful advantages, and possibilities of a new-creation-birth of an everlasting righteous Life. These hopes are ut∣terly cut off, from all that die in their Sins, as all that die, in a state of enmity to God, and his Spirit of Grace and everlasting Life, do.
This necessitates the allowing a mystical meaning to these Words; which is this. The death of Man's Spirit (as to all natural first-cre∣ation life, 〈◊〉〈◊〉, or first-Covenant righteous) obediently submit∣ted to, with certain hope of a Resurrection into the life of Christ's Gospel-Spirit (that slay's and offers it up, in sacrifice to God; as he serv'd our nature, at best, in his own person) is transcendently better, then the Birth and utmost flourish thereof, in him. For, now is he much forwarder on his way, in the right method and death-pass, towards an everlasting righteous new-Covenant life. Paul counted the former dung, to the latter, and suffer'd the loss of all therein, for it. Phil. 3. 7, 8. If Man submit not to the terms and ways of arriving at this new birth, for a newness of life, he will come to a latter end worse then his beginning (in either of his two former Births, litteral or my∣stical, of bodily or first-Covenant life) eternal death. By obediently losing and quitting the former, natural, or Law-life, for a spiritual, Gospel-one, he comes to a latter end, better then any of his beginnings (in Adam, before the fall; or since, in his own said twofold personal birth) eternal life. A rebellious pitying and sparing our own nature in the first-covenant life thereof, loses all, for ever. An obedient giving it up, to death, and right losing it, saves all; Matth. 16. 25. The Spirit, or inner natural Man, when crucified, and raised into Christ's spiritual life; the death, or dissolution of the body, is not fear'd but desir'd; as by Paul. He earnestly long'd and groan'd after the shak∣ing off, and being perfectly rid of the dusty, mortal, perishing earth∣ly life and state, of his whole natural Man, body and spirit (2 Cor. 5. 1, — 4.) and so, to be wholly at home with the Lord (ver. 6.) in the intire, single, uninterrupted exercise of spiritual life, amongst the best company, the pure, unchangeable Friends of that life, blessed Angels, and Saints departed. In this World, the Saint is surrounded with in∣numerable Enemies thereof; very burdensome, ill, unpleasing com∣pany to him. In the birth and utmost flourish of a first-covenant Law-life, we are still under Satan's power, and delusive influence. He can deceive us, into the same perdition with himself, by that very righteous life. By inducing Men, to over-value, and and rest in it and on it, for Salvation, he brings them into unchangeable Union with himself, in Enmity to God. When perfectly crucified, as to the life of the Law, & raised into the life of the Gospel, we are not under the
Law, but under Grace. Then, Sin and Satan have lost their dominion over us, for ever. We wholly cease and are freed from both and all; all enemies, and dangers, whatsoever; Rom. 6. 7, -14. 1 Pet. 4. 1. The birth of a first-Covenant life, gives not full victory over Satan: the right death of Nature, and loss of it, does. Therefore, better, on all hands, as the only way to free us from death, and set us up in eternal life. The right, full death, of Man's Law-spirit of bondage, delivers him from all bondage and fear of death, for ever; which, all their first-Covenant life-time, Men are continually subject to; Heb. 2. 15.
The house of mourning, or state of sorrow to the natural Man (un∣der the death-blows of the Gospel-Sword, or spiritual cross of Christ) is better for him, to go into and be in, then the house of feasting, in the most joyful fruitful life and exercise thereof, in a first-Covenant state. For, therein draws he nearer to a heavenly, spiritual, new-covenant life. Our nature in Christ, was straitned and sore pain'd under the progressive work of the Cross, and pangs of Death, thereby caused, till accomplished; Luk. 12. 50. His living Soul was exceeding sorrowful, even unto death, (Mat. 26. 38.) as the Sacrifice, under the crucifying Work of his own quickning Spirit, the Gospel high-Priest, and true Melchisedec. The first Adam ought to have given up that Sacrifice, to God, by the same Priestly hand of (and in) the second. True Saints, with 〈◊〉〈◊〉, receive the sentence of death within them, and find it their great advantage to have it speedily carried on, upon them; and, their ease, to have it perfected or accomplish'd. The full death there∣of, kindly submitted to, is perfect conformity to Christ's death; and their perfect deliverance from all evil, all wicked enemies, within them and without; and from all the danger of ensnaring vanities and tempting objects, they are continually surrounded with, which are gratifying to their natural life and desire, corrupt or righteous; while they have any activity thereof, left about them. So, all for∣mer natural fruitfulness in a first-Covenant, under Christ, as a fleshly Bridegroom, is turn'd into barrenness; in which, with Hannah, they
become a scorn and derision, to such as continue fruitful Peninnah's, in the first; that house of feasting. Paul, that was an eminent some∣body, in the first; when converted into the Gospel-life of the second, was a stark fool, a no-body, to such some-bodies. Phil. 3. 4. 1 Cor. 4. 10. 2 Cor. 10. 12. Rich, wise, full first-covenanters, were the my∣stical strong Bulls of Bashan, that gaped on Christ himself (and so, on Saints) 〈◊〉〈◊〉 him round, as ravening and roaring Lions; Psal. 22. 12, 13. These are the mystical 〈◊〉〈◊〉 cattel, that thrust with side and sheulder, and push all the weak, poor, lean, wounded, diseased 〈◊〉〈◊〉 (under the Death-work of the Cross, upon their natural man) with their horns, Ezek. 34. 20, 21. Such lean, barren, diseas'd ones, fools, and as little Children, are God's: The fat, wise, and strong (finally persisting there, in enmity to the Cross) the Devil's. He gets all such fat cattel. The poor and lean, get the Kingdom of God: the rich and fit, the Kingdom of the Devil, by kinging it, in the same Spirit, with him, against God. But, besides enemies without, the grieved, sorrowful natural man of the Saint, within, adds to the afflicti∣on. All its whining passions, and false reasonings, under, and against the Cross, or Spirit of Christ in him, are foes of his own house (or, in his own person) in union with enemies without doors. Thus, is his tribulation compleated, in that house of mourning, that's the ready road to Heaven. But, amidst all scornful despisings of first-covenant 〈◊〉〈◊〉, Christ, as Bridegroom to his spiritual Spouse, figur'd in Elkanah, loves her transcendently more then any fruitful wife, in the first; and so, is better to her then ten sons, any possible fruits brought forth, in that state; 1 Sam. 1. 1, - 8. Amidst all bitternesses of the na∣tural, the spiritual hidden Man of the heart prays for the full birth of the 〈◊〉〈◊〉, figured by Samuel, which, when born, turns the natural house or state of mourning, into a spiritual house, or state of everlast∣ing feasting and rejoycing. For this, see Hannah's song of praise, in the true house of feasting, on God's having granted the prayer she put up to him, in her house or state of mourning, and barrenness; 1 Sam. 2. 1, - 10. Christ foretold the sorrow of his Disciples, on his departure from them, as a fleshly Bridegroom, in the first-Covenant, till his return to them, in the second, according to the promise of the Father (and of himself, too) which they were to wait for, in that state of mourning to their natural Man. Joh. 16. 20, -- 22. Act. 1. 4. & Act. 2. 1, — 4,
Christ's such return to them, turn'd all their short sorrow into ever∣lasting joy. Joh. 16. 16, — 22, gives a full account of his fore-hand preparing his disciples, in this case, to look for him as a better Comfor∣ter, in a new-Covenant Marriage-Union with him, as risen from the dead. A little while, and ye see me no more, in the first. Again, wait a little, and ye see me, in the second; in a life I have, in unchangeable Union with the Father. They understood not this mystery. They knew not what he said; or what to make on't. Yea, when risen, he found two of his disciples, in a drooping, sad, dejected Condition; Luk. 24. 17. In a little, short, temporary wrath, he forsook their sin∣ning natural Man, in a life of Enmity; but, with everlasting kindness, he soon return'd to them, in his never-sinning spiritual-life; and set it up, in them, Isa. 54. 7, 8. 'Tis but once, and for a little season, the waters of the Cross (figur'd by Noah's flood,) drown and overwhelm their natural Man; extinguish all the life, lust, desire and thought thereof; and then, all joy, for ever after, in Christ's rocky spiritual life (figur'd by Noah's Ark) a state of everlasting feasting and rejoy∣cing, in the Kingdom of the Father; v. 9, 10. Christ will not leave them, long, comfortless, in a state of, Orphanship and Widowhood, fa∣therless, and husbandless, as to their natural state. He will soon be with them, again, in that Spirit of truth, the merry, self-confident first-Covenanteer receives not; Joh. 14. 16, - 20. So then, the Saints short mourning, ends in everlasting feasting, and rejoycing: the others short rejoycing, in eternal sorrow, mourning, darkness, and death; Mat. 5. 4. Luk. 6. 25. Who hath begotten me these, even these Children, or Sons of Peace, these spiritual fruits, peaceable fruits of righteousness, brought forth in a newness of life, to God? The Faith of the Saint's spiritual Man, answer's this question of his amaz'd natural, ascribing all, to the spiritual Bridegroom and better comforter, then himself was in the first-Covenant. No way, but thro' the house of mourning and death (as to all fading first-Covenant life of nature) into Christ's spiritual house of everlasting rejoycing, where all sorrow and sighing 〈◊〉〈◊〉 away, for ever; Isa. 35. 10. Psal. 126. 5, 6. Rev. 21. 4. and 7. 17.
The contrary state to the said mystical house of mourning, is Man's flourish, in a restor'd first-Covenant righteous life, holy flesh, and a fruitful living and walking therein, as a present Victor and Master over (or 〈◊〉〈◊〉 of) the vile affections of the corrupt spirit of na∣ture.
Rectified rational and intellectual powers keep the sensual, in some degree of a first-creation rectitude and good order. All this, yet, is vanity, a fading flower. And this, with the fruits and enjoy∣ments of it, is all that's found in the first-covenant house of feasting. The final self-consident keeping here, in refusal of (and opposition to) Christ's offer'd spiritual, second-covenant life, is certain damna∣tion. Satan has a seven-fold more dangerous hold of them (and abode in them, as his absolute temples and habitations, for ever) even of these mystical swept, 〈◊〉〈◊〉, garnish'd houses, in first-covenant life and second-covenant light, then of Men in the corrupt spirit of nature, unfix'd; Mat. 12. 43, — 45. Luk. 11. 24, — 26. So come such feasters, to a latter end, in restor'd, worse then their 〈◊〉〈◊〉, in cor∣rupt nature; a state of unchangeable enmity to God and his Gospel-spirit of Grace. Man chuses, rather, to follow the Devil's pleasing false counsel, through a house of temporary feasting, into everlasting mourning; then God's true and faithful, through a house of 〈◊〉〈◊〉 and death, into everlasting rejoycing, and life.' t. For, that is the end of all Men, and the living will lay it to his heart. All Men, good and bad, must come, sooner or later, for a season, or for ever, to the house of mourning, by the death and loss of all the 〈◊〉〈◊〉 goodness in their natural state, or house of feasting. That house, or state of mourning, is the end, all men come to, on the said differing accounts, specified. Such an end, they must all experience, after the most fruitful flourish in their fading Law-life; even the death and loss of all. Here's then a character of the natural heart, in all Men Their in∣ward thought and design, is, to establish themselves in their own righteousness, when they have it; and in the riches, and fruitfulness thereof, and so to have the mystical Land of their own nature, call'd after their own old name, in their old first-covenant life, or restor'd first-creation state, figur'd by Men's calling their outward possessions, so, relating to bodily life, only; Psal. 49. 11. Conviction-light of the new-covenant Spirit, they'l receive, as an ornament to prank up, adorn, and advance their nature; to puff it more up with spiritual pride; not by obedience to, and compliance with it, to let it fall down and be humbled to the death of that state, as they ought. So turn they all spiritual inlightning Gifts upon (as well as fresh en∣livenings of) their nature, into their disadvantage, and sorer con∣demnation,
for ever. Satan offers to advance them in their own way, after their own heart, into his superiour angelical perfections and excellencies, of the first-creation sort, gilding them also by his sinful transforming arts, with the appearance of Christ's spiritual new-creation excellencies; and then, has he them fast in his fools-paradise, which they take for the Kingdom of Heaven. He wants not for Men-Apostles to carry on this work.
Moral Heathens are bidding towards Salvation, by obedience to first-Covenant light, only. Temporary Believers (by the knowledg of Christ, after the flesh) are bidding at it, in a righteous first-Covenant life, under the perfect righteousness of that sort, from Christ, imputed to them; or that comliness, put upon them; Ezek. 16. 14. The mo∣ral Heathen, with the Quaker, aim's at a perfection in his own per∣personal Life and operations, of the same sort, Adam, at first, had; not regarding imputed righteousness in either Covenant; or, at all, the everlasting righteous life of the second. This is not (and so, nor God) in all or any of his thoughts; Psal. 10. 4. The legal-Christian-Believer and Professor, tho' advanc'd beyond the highest pretender to Heathen morality (yea and furnish'd with spiritual light, also) is yet but the supernaturally adorn'd natural Man, that, oft, with the 〈◊〉〈◊〉 Galatians, retreats from Christ in spirit (shew'd and offer'd him) to a resting in holy flesh, or his own restor'd naturals, in a first-Covenant-life, for salvation; Gal. 3. 1, - 3. This, finally and absolute∣ly done, is the unpardonable refusal of, and sinning against the Holy Ghost, God's holy new-Creature Spirit of everlasting Righteousness. The Morally righteous Heathen is not so resolutely fierce against first-Covenant life, in the professing legally righteous and Gospel-convinc'd Christian, as he is against the second, in the true Gospel-believing Christian. Wot ye why? First-Covenant life advances na∣ture, in its own way, above and beyond Heathen Morality. But, in order to true Gospel or second-Covenant life, Christ comes with fire and sword, to pull down and destroy the Wisdom of the Greek, or Moral Heathen, and the first-Covenant righteous life of the Jew or le∣gal Christian. For this, is the Preacher of the Cross, and work of it, a fool, foolishness, and a stumbling-block to both; 1 Cor. 1. 23. Thus, comes the spiritual Saint (tho' transcendently advanc'd over both their guilty heads, as far as the Heavens are above the Earth, into
the life and Image of the Heavenly, that's out of the sight and reach of both their Wisdoms or Understandings) to be judg'd the veriest fool and mad man in the world, by them both. They are agreed against him, to call and reckon him, so, in their several gradual advances in Naturals. The highest rank of Naturalists, in 〈◊〉〈◊〉-Covenant life and second-covenant light, call'd Christ 〈◊〉〈◊〉 So, (Joh. 10. 20.) for his Go∣spel-Doctrine 〈◊〉〈◊〉 the Cross, on their Pharisaical Law-life and Righte∣ousness, leaven'd & sowr'd into unchangable enmity to God's Gospel-life and everlasting righteousness. Awaken'd Saints and true Prophets have bin so handled by such legal-professors, in all Ages; Hos. 9. 7, 8. Cain, a 〈◊〉〈◊〉-Covenant worshipper, kill'd his own Brother Abel, a second, on this very single account. Paul himself, when a righteous, wise first-Co∣venant, Law-Pharisee, in holy 〈◊〉〈◊〉, fiercely persecuted the Gospel-spirit, in 〈◊〉〈◊〉-Covenant Saints. 〈◊〉〈◊〉, he was despis'd as a contemp∣tible 〈◊〉〈◊〉, by such as he had bin, when a signal Friend and Preacher of the Gospel; 1 Cor. 4. 10, -13. But, in his transcendently superiour Life, Wisdom, and Righteousnes of God, he pass'd not for Man's day, or dark-spirited judgment, whose wisdom reach'd not such Spiritual Heavenly Mysteries, Things, or Truths; 1 Cor. 4. 3. He re∣garded not their disregards, mistakes, contradictions, blasphemies, or evil-speakings, and most unjust cenfurings of him. As elevated, by Satan, into natural angelical excellencies (and tongues or language of Men and Angels, intuitive, and by a sound of words, and all 〈◊〉〈◊〉 things, gilded with appearances of spirituality) do first-Covenan∣teers feed at the Serpent's table with such delight, as to find extasies and raptur's of false, delusive joy, in a way after their own hearts, and despise the crucisied, abas'd natural Man, in the Saint, as the filth and off-scouring of all things. Satan, thus (all along this World, and his Reign) by his undiscern'd, or wilfully unconsider'd pranks, plays his game upon Man, so as to carry it, clear, with abundantly the far greater number of professors, high pretenders to Gospel, and bid∣ders at Salvation, and the Kingdom of God, as the only reputed Or∣thodox, or right-thinking heirs thereof. But, the truly living spiritual Saint, lay's all these things to heart, as having escap'd out of the dark, mistaking spirit of bondage and death, others keep in. He sees, the house of mourning, or loss of all fading goodness or life, in the natu∣ral spirit, will be the end of all Men (and Angels) good and bad.
Those that obediently surrender and lose it, find eternal life: others, eternal darkness and death. True Saints, and incorrigible sinners, all must come to't, at last; even, to experience the loss of all good, in their own mortal life of Nature. 'Tis appointed to all, once to die, (Heb. 9. 27.) or lose all mortal life or good, in Body, Soul, or spirit. Is it short of a wonder, that when Saints discover the devices of Satan, all his serpentine crafts, thorow-out his mystery of iniquity; first-covenant professors, jovial and frolick in his mystical, spiritual Snares (and a profane party, in his brutish Snares, or Fetters of a contemptible strumpet) should, both and all, despise and hate him, for his Gospel-news, and discoveries of their madness, and desperate consequence of finally persisting therein? Yet, thus it always was; and now is, more then ever, in these latter and worse then all former times; 2 Tim. 3. 1. The great peril to true Saints, in the power of Godliness, is from 〈◊〉〈◊〉 Brethren, in the form thereof, the life of the Law, righteousness of Man; Psal. 50. 20. Isa. 66. 5. In them, is the highest strain of self∣love. For, they have the most plausible, beautiful self, to love; the mystical visage, or clean face of a cleans'd, enlightned Spirit. The literal Beauty, or outward Glory, found in a profane party, lies but in bodily complexion, Skin, and glittering outward Circumstances, Pomp, and Ornament. The true Saint, that brings tydings, in his new Light, of a spiritual Life, Beauty, and Glory, (demonstrating all, these two sorts of mad People are pleasing and sporting themselves with, to be but shadows, a dream, a vain shew, kick-shows, lighter then Vanity, and themselves also; Psal. 39. 5, 6. & 62. 9.) spoils all their sport; gives a damp to all their delusive pleasure and delight: yea, vexes and torments them all; specially, the dwellers upon Earth, (Rev. 11. 10.) inhabitants of the earthly Jerusalem, in first-covenant-life, holy flesh. The brutish inhabitants of the Sea, a profane party, are more gravel'd with, and vex'd at such reproof and condemnation, as is reflected upon them, by the doctrine and conversation of strict∣walking righteous legal-spirited Teachers and Professors. They lit∣tle mind, or are able to take any cognizance, of the spiritual, Gospel-Saint, or his doctrine. And, what need the Law-pretender to Gospel, (gilding all his Law-things with Gospel-words and appearances) fear the Gospel-Saint's Testimony, as to true Gospel-things? What? Why, this spoils all their mystical Babylonish sport, and trading Mini∣stry,
with their false Wares. It discovers all, to be but Pictures, or I∣dols, pourtrai'd on the Walls of their house or Church on the Sand; and on the mystical whited Sepulchers, themselves, who personate and would pass currant, in such disguise, paint, and gildings, for the true Gospel-Heirs of the Kingdom; and so, jussle out the true spiritual Heirs, as blasphemous wranglers about it; and groundless, unwar∣ranted pretenders to it. Mean while, the true Heir's invisible Saint∣ship, (on which his title and claim to the Kingdom of Heaven, de∣pends) consist's in a life 〈◊〉〈◊〉 with Christ, in God; hid, under a vail, of not 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, or Law-life. But, when this vail wear's off and grow's daily thinner, under the continual batteries and macerat∣ing-work of the Saint's spiritual, on his natural Man; the spiritual begins to shine thro' the vail, look out at the windows (or holes made in his natural spirit, by the Gospel-Sword and Cross) and flourish, or 〈◊〉〈◊〉 himself thorow the 〈◊〉〈◊〉 thereof. So, thro' his impoverish'd 〈◊〉〈◊〉 mind or earthly nature, comes his spiritual Man to shine forth in a right Gospel-conversation, to (and with) other awakn'd spiritu∣al Saints (Cant. 2. 9.) in such Gospel-works, and fruits, by which he 〈◊〉〈◊〉 his Father, which is in Heaven; Mat. 5. 16. But, in converse with unawakn'd Saints, and the generality of the two other sorts of sinners and 〈◊〉〈◊〉 of God and them (that the world is full of) must they, with Moses, pull the 〈◊〉〈◊〉 vail, again, over their spiritual faces, lustre, and beauty, that they may appear to, and talk with them, in their own guise, dress, and language. They must, in this sense, be∣come all things to all Men, with design to gain some, to their spiritu∣al Life and Doctrine; yea, turn many to the everlasting Righteousness of God, by a true Gospel-conversion; which, Paul wholly wanted, when an eminent Law-Saint; 1 Cor. 9. 22. They must thus, with Paul, please all Men in all things; 1 〈◊〉〈◊〉. 10. 33. How? In a serviceableness only to their true interest, and the interest of Christ therein, by gaining the opportunity to insinuate Gospel-Truths into them, and jussle out 〈◊〉〈◊〉 lies. As to a soothing Men up into a considence in Man's and Satan's Law-Gospel, he say's, do I seek to please Men? then I should not be the Servant of Christ (Gal. 1. 9, 10.) but indeed an ene∣my to him and his Gospel, as I (too long) was, thro' a confidence in my own Law-life, or holy flesh. But, if no compliance, in any sense, might be lawfully used by spiritual Saints, with otherwise-minded
people (common sinners or first-Covenant-Professors of Christ) all opportunity of gaining them to a Gospel-state, would be lost. There's no dealing with them, at first dash, without some-thing of condescen∣tion from a pure spirituality of conversation. To grate on them, with forc'd spiritual discourse, and high mysteries of the Kingdom of God, where there's nothing preparatory, towards the reception of such matters (or hopefulness to give them any advantage thereby) would render the most pertinent things, impertinently as well as un∣supportably troublesome and tormenting to any earthy, fleshly-mind∣ed company, corrupt or righteous, holy or profane. Such, too ge∣nerally, is the guise, dress, and temper of (in a manner) all sorts of People, in common conversation, at this day, that should they see or hear the inmost thoughts of spiritual Saints, they'd not endure their company. Self (the Anagram of Flesh, backward, rejecting h, that's no letter) holy or unholy Nature, professing or profane People, are all of a knot, in confederacy with World and Devil, against the spi∣ritual Saint, and all his right words, to a tittle, about Salvation, spe∣cial; 1 Tim. 4. 10. Yet, enough has he, to bear him up, and main∣tain in him, an undaunted spirit, and invincible courage, against all the despisings and misjudgings of these two sorts of blind, dark-spi∣rited, confounded haters and rejecters of all Gospel-light and truth. They both sit, as in Plato's feigned Cave, admiring their little glim∣mering Moon or Candle-light (their intellectual, rational Lamps, in a Night-state) or, at best, and highest, but such Day-light, as the my∣stical first-creation Sun, or first-covenant Spirit, gives, and makes out to them. In these various states, postures, accoutrements, and en∣joyments of Nature, sit they both, in a readiness, to deride and scoff at the true Saint, pretending to a yet transcendently higher Day∣light, under the beamings forth of the New-Creation Sun of infal∣lible, everlasting Light, Life, Righteousness and Wisdom; the Go∣spel-new-Covenant-Spirit of Grace and Truth. Those that are lift∣ed up from amongst their fellow-mortals, out of themselves, or their own deep, dark, dungeon-spirit of Nature, corrupt or righteous (a miery pit of Corruption and 〈◊〉〈◊〉; filth of flesh or spirit; enmity to God, and death to it self; a Body, a Law of Sin and Death, as Paul found; Rom. 7. 24. & 8. 2.) into the marvelous Palace or Paradi∣sical-Light, and glorious Liberty of the Sons of God, cannot forbear
to go tell their 〈◊〉〈◊〉, how they fare. They give them an account, or true report of the new-creation Land of Promise, or state of Life, with the fruits and peculiar enjoyments therein, above all other Countries, Lands, or States, as far as the Heavens are above the Earth. How is this News resented by these two sorts of Sodomites (the Pro∣phane in silth of 〈◊〉〈◊〉; or Legal-spirited Professor, in filth of spirit, enmity to God and all spiritual Truths) that's brought to both their ears, by the Gospel-spirited Saint? They all hiss at, and deride his pretension to such Sun-light, as the most presumtuous conceit, and phanatical delusion, in the World. They sit them still, won't budg an inch from their opinionated happiness, in Rational Light and Mo∣ral Heathenism; or, first-covenant life also, in Legal Christianity; just, as the case was in Plato's Apologue, or fabulous Cave-students, in their demeanour towards him that had ventur'd up a rocky Preci∣pice (with great difficulty and danger) into the open Air and Sun∣light, on his return and tydings thereof, to them. What of all this? The Saint is not to regard, these contradicting Blasphemers misre∣garding him, or his words; nor be weary, nor faint in his mind, or Spirit; Heb. 12. 3. They are to look wholly to God, Christ, blessed Angels, and Saints, that know and own them, for what they know themselves to be. What matters it for Man's day, or judgment, in which nothing of their spiritual life or doctrine, is rightly seen, felt, heard, or understood? Saints, by spiritual senses, do all this, natural never can do. They hear, see, look upon, and handle the Word of life, even the original new-creature life, in the living Word & Wisdom of God, Christ's Person; 1 〈◊〉〈◊〉. 1. 1. And, they 〈◊〉〈◊〉 such life also, in the derived streams of the living waters thereof, in true Saints. When their own Spirit is dead, in Man's sight and judgement, 'tis, most of all, alive, in God's Sight, in his Spirit of Grace. And, those that live and spend their Widow-hood (on Christ's death and departure from them, as a 〈◊〉〈◊〉, first-Covenant Bridegoom) in the pleasures of that life, he has forsaken them in; however alive in Man's sight, are dead in God's, while they so live; 1 Tim. 5. 6. Incorrigible sinners, in filth of Flesh or Spirit, pass along this mortal World and Life, jollily, in the broad way, to an eternal house of mourning (Job 21. 13. Psal. 39. 5, 6, 11. & Psal. 49. 10, --20.) while true Saints (through much tribulation and mourning) are passing into an eternal house of feasting. Those that
will on, in their various temporary houses or states of feasting, literal or mystical, making large and swift steps towards the Chambers of death, seem to have much the better on't, in this World. Who can help them? Who can lift them up out of these drowning, self-chosen, lustful, goatish ways of Vanity, that will most certainly set them a∣mong the left hand 〈◊〉〈◊〉-Goats, at last day? Mat. 25. 33. Will ye hear a Wonder? Spiritual Saints have the best on't, even in this World; as thus: They have the promise of the life that now is, and of that which is to come. True Godliness, the power of Godliness, is pro∣fitable to all things. The form of it, and bodily exercise, or the fruit∣ful exercise of Man's cleans'd natural Spirit, therein, profits little. The truely pure, sinless use of worldly enjoyments (without any sinful love to, or delight in them; and spending the strength of all, in a serviceableness to the designs and interests of Christ, upon, and in Men) belongs to the true Spiritual Saint, only. And, they have a daily encrease with the encreases of God, in the promised life of the World to come. So, have they the best on't, indeed and in truth, even in their mortal day and state, on earth. All their Tribu∣lations, Persecutions, and seeming worst things, are wholly and ex∣actly calculated for their good, by him who cannot miss of accom∣plishing his design upon them, therein, and by. There are three sorts of Men, on the stage of this Earth, together, in a confused jumble, as a mix'd heap, in mortal bodies. Profane inhabitants of the Sea, in the corrupt Spirit of nature; of the Earth, in the righteous, cleans'd earthy state or spirit of nature; and dwellers in Heaven, or in God's heavenly Spirit of Grace; Rev. 12. 12. All People upon Earth are living and walking in the corrupt, or changeably righteous Spirit of Nature, or in God's unchangeably righteous Spirit of Grace. No state in changeable nature, is unchangeable, or everlasting Salvation; but a state of Grace only. Eph. 2. 8, 9. Not our working Spirit of Na∣ture, but God's working all, in us and for us, by his Gospel-Spirit of Grace, will give us entrance into his Kingdom. 'Tis the unspeakable new-creation gift of God, and workmanship of Christ, fits any, for the Kingdom. And, 'tis then, the unspeakable folly and madness of Man, to refuse the receiving that Gift, on any terms, seem they never so hard to his nature. Wo to Laughers, they shall weep and mourn, eternally. Blessed are the mourners; they shall rejoyce and laugh, eternally. These
were Christ's spiritual sayings and warnings to all, when in our flesh. And he will be the Judge of all, in that Spirit, wherein himself is justified, for ever, in our nature, before God most high; 1 Tim. 3. 16. An innumerable multitude, that have thought it so brave, to have their wills, in this World, will meet with unimaginable, amazing, sur∣prizing disappointments, in the next. An irresistible blast, an irre∣coverable death-blow, will they be fore'd to receive on all first-cre∣ation delights, desires and desirables, belly and meats; 1 Cor. 6. 13. All these dreadful things, the living spiritual Saint lays to heart, and (as knowing the terrors of the Lord; what a fearful thing 'tis, to fall into the hands of the living God, and be torn in pieces, without any possibility of deliverance, Heb. 10. 31. Psal. 50. 22.) endeavours to perswade Men, while call'd to day, to desist from their jovial march and swift posting it, in their several sensual and intellectual paths of delight, and present pleasure to their mis-judging nature, which do all tend to (meet and center in) one and the same point, a state of everlasting darkness and death, under the triumphs of divine Justice and final Wrath. Solomon bewail's the unhappy choice, most Men make, of the merry self-pleasing-paths to eternal mourning. But, to allay the compassionating grief of this undeniably true observation, he disco∣vers an opposite party of happy People, that, in a new life and spiri∣tual understanding, do lay all these errors, follies, and madnesses of their fellow-mortals, to heart (though they can have little or no hearing with them) and that find it, their unspeakable concern and interest, to obey the counsel, and follow the example of Christ, in his suffering steps, through a temporary house of mourning, into his eternal house of feasting and rejoycing. But, for such doctrine of the cross, and practicing it upon our nature, in himself, was Christ himself contradicted and blasphem'd (Joh. 10. 20.) as by Beelzebub, the chief or Prince of Devils, a master devil, casting out other lesser and weaker Devils; Mat. 10. 25. & 12. 24. Mar. 3. 22. Luk. 11. 15. Holy first-covenant Preachers and Professors handled Christ, thus. And, the Disciple must not look to fare better then his Lord, from or amongst the legal-spirited generation, in any age of this World, under Satan's reign, and in Man's day, while his Wisdom will shuffle it self in for Judge and Umpire, in Religion and Worship, and force all it can, to receive its sentiments, as the only Orthodox and sound 〈◊〉〈◊〉.
The sorrow (Heb. anger) or mourning of the natural Man, un∣der the cross (at which, offended, angry, troubled, griev'd, as run down in his own life, and denied the pleasing himself in his former freedom of feeding on the gratifying delights of the Sons of Men) all this, as ill as it appears, is better than all his former laughter, in the flourish, fruitfulness, and joy thereof, in its own way, and after its own heart. When brought into such a state of darkness and igno∣rance, under this dispensation, as not to understand God's design in all his withdrawing from him the favours and fruits of his former presence (as a fleshly bridegroom, in which he has found much con∣tent and satisfaction) yet is this a certain truth, he ought to believe, for his own comfort; that this sorrow is better than all his former laughter, in the first-Covenant house of feasting, while the candle of the Lord, therein, shin'd upon his Tabernacle, which Job (while yet in the dark as to what follow'd) wish'd for the fresh experiencing; Job 29. 2, -6. The veneration his person was in, so that young Men hid themselves, aged stood up, Princes refrain'd talking, and Nobles held their peace, when he appear'd and spoke amongst them; this honour from others, and satisfaction to himself, he had found in the wisdom, glory, and fruitfulness of his inlight'ned, righteous Nature, begot in him a lingring desire to return thither, again, even to his old house or state of feasting and rejoycing. O that I were as in months past, &c. Un∣der the cross, all his Glory and Visage was so marr'd, that now young∣er then I, sayes he, have me in derision, &c. Job 30. 1. Not seeing the more excellent Glory that was to follow; this was a hard point, with him. Paul, when of such a wise, strong, and honorable Man, was rendred by the same sharp discipline of the cross, a fool, weak, and despicable, saw that spiritual Glory (yea, had it in him) which is to be revealed (or made manifest in him and others, at Christ's second coming, and manifestation of the Sons of God, in the visibility of spi∣ritual Saintship) with which he reck'ned not the sufferings of the present time, worthy to be compar'd; Rom. 8. 18, 19. And, Solomon here, de∣clares the advantage of this amazing dispensation of the cross, wherein,
Christ not only with-draws his comforting presence, as a fleshly Bride∣groom, but turns his hand against his Spouses and Children, in the first Covenant, coming in the posture of an enemy, with his Gospel-fire, Sword, and Cross, speaking nothing but war and death to them, there. Yea, he runs 〈◊〉〈◊〉 〈◊〉〈◊〉, as a Giant, with 〈◊〉〈◊〉 force; breaks them with 〈◊〉〈◊〉 upon breach; takes them by the Neck, and shakes them to 〈◊〉〈◊〉; and, all this, sometimes, without shewing any cause why, that the Saint is able, presently, to take distinct notice of, in such confusion; as in Job's case. Job 16. 12, 14. and, Job 2. 3. & 9. 17. 〈◊〉〈◊〉 wonderful 〈◊〉〈◊〉 and contrivances of God's Wisdom, leave Saints quite at a loss, till they come to see how matters go. Yet, this sorrowful state is better, in it 〈◊〉〈◊〉, 〈◊〉〈◊〉 the 〈◊〉〈◊〉 take it, then all his former laughter and 〈◊〉〈◊〉, in the house of feasting, by him 〈◊〉〈◊〉. Christ withdraw's the lesser glory of the first-Covenant-Sun, in order to shine upon him, in that of 〈◊〉〈◊〉 〈◊〉〈◊〉, that excell's, and remains for ever. The very Apostles were at the same loss, and sad pass, with Job, on Christ's withdrawing from them, as a flesh∣ly Bridegroom and Comforter. Their hearts were sill'd with sorrow. But, the joy that follow'd, in the visits of the better Comforter, over-an∣swer'd all. When Paul had, by the Gospel-Doctrine of the Cross, made the Corinthians sorry, dashing all their vain hopes and false considences in the fading glory of a first-Covenant life, he repented not, but, rejoyc'd, 〈◊〉〈◊〉, as that right godly sorrow, wrought a Gospel-repentance in them, to Salvation, not to be repented of; or, that can ne∣ver be sinally turn'd again, from; 2 Cor. 7. 8, -10. A Law-repentance, or change of mind, from the corrupt to the righteous life of Nature, they had experienc'd before, as himself, also, when he persecuted the Gospel. But now, came they to the happy experience of a Gospel-repentance; conversion, or turn of mind, from Law to Gospel, from the life and 〈◊〉〈◊〉 of Man, to God's. The letter, that made them sorry, seem's to be his first Epistle to them, wherein he shew's the va∣nity of their false joy, and confident reigning as Kings, without him, or Christ; yea, against both; 1 Cor. 4. 8. Nor he, nor they, would ever have cause to repent of such right sorrow, as was follow'd with repentance unto life. For, no damage, but great advantage, receiv'd they, thereby. But, say's he, worldly sorrow worketh death. Unwarranta∣ble joy in this world's vanities, disposes to unwarrantable worldly
sorrow (about the loss of them) which works death. A crucified mind to all worldly, perishing vanities (upper or lower, mystical or literal) with the sorrow of the natural Man, and pangs of death upon him, in order thereunto, work life; or, a repentance unto life. Such short sorrow of the natural Man, in the Saint, tends to his everlasting joy, in spiritual life. By obedient losing his own life, he find's God's. From all these reasons or grounds, sorrow is better than laughter: and this farther reason hereof, does Solomon give; for by the sadness of the Countenance the heart is made better. The Visage of the natural Man, marr'd, defac'd and made black, by the Cross, in Man's sight; the more comly is the Saint, therein, to God; Cant. 1. 5, 6. When Paul was a fool, weak, and despicable, in the judgment even of those that were yet wise, strong and honorable, in Christ (as to a fruitful flourish in first-Covenant life) was he truly wise and honourable in God's sight, such a one as the Lord commended; 1 Cor. 4. 10. 2 Cor. 10. 18. The whole-spirited Man in the fading glory of the first-Covenant, has the praise of Man. The broken-spirited Saint (as to all that) has the praise of God; Luk. 16. 15. Rom. 2. 29. One such contrite-spirited Man, God value's more, than all Angels and Men, in the unbroken excellencies of the whole first-creation; Isa. 66. 2. How vastly distant are God's thoughts, and Man's, in this matter? Again, the more sad and marr'd the Coun∣tenance or visage of the natural, or old Man, in the Saint, under the dispensation and discipline of the Cross, the better is his heart, the more thriving, prosperous, and fruitful in spiritual life. The Spiritual Man rises, as the natural decays and falls. The decay and sorrow of the old Man, is abundantly over-answer'd by the encreasing joy of the new. To the full death of the old, does immediatly succeed a com∣pleatness of spiritual life, in the new. As the outer, or natural Man pe∣rishes; the inner, or spiritual, is renew'd day by day; 2 Cor. 4. 16, -18. The light and short affliction of the former, work's for us a far more ex∣ceeding and eternal weight of Glory, in the latter; and Rom. 8. 18. Hereby comes Man, to be rid of all bondage, and regard of ensnaring vanities, things temporal, delights of the Sons of Men, and to be ad∣vanc'd into the glorious liberty of the Sons of God, so as to look at (and set his affections upon) things eternal, only; ver. 21. Lo then, the plenti∣ful harvest-sheaves, they that sow in the Tear's of their natural Man, shall reap, in the Joy of their spiritual; Psal. 126. 6. The decay of the life and
glory of Man, in the first-Covenant, attended with an encrease of the never-fading creature-life, glory, wisdom, and righteousness of God, in the second, render's his heart less after Man's, but more after God's own heart, with David; and so, better. The unchangeable good, new-creature life only, with all the things, and never-perishing meats thereof (in the Man-Christ, or his Saints and followers) have God's approbation-Seal, as is implied, John 6. 27.
Here are the contrary places or states, in which the mystical wise and fools are found, as the certain evidence of their wisdom or folly. The latter take up, for happiness, in the flourishing fruitful life of their own restor'd nature. This, in a known, wilful contrariety to the spiritual Law and Example of Christ himself. In such place or state, by them chosen, will they be chain'd up, as a Prison of ever∣lasting darkness and death, under wrath. So, will their house of feast∣ing be turned into a house of everlasting mourning, torment, and vexation of spirit. And this, will they, as a signal aggravation thereof, be forc'd, by God's awakn'd convictions in them, to own, as the fruit of their own device, invention, and wilful choice, against all fair warning. In a perfect contrariety to these (merry travellers to the Chambers of death, and their own everlasting confusion) are the truly wise, in the house of mourning, under the cross, as their secret Chamber of safety, shutting their doors, (Isa. 26. 20.) window's, or na∣tural senses, outward and inward, from all first-creation desireables, visible or invisible, Satan's perishing meats; the dust, himself feeds on. By this means, are they not exposed (as all, not under the Cross, are) to be catch'd in and with the ensnaring vanities of this world. At winding up, out come the reputed fools, under the cross, into an everlasting house of feasting; and down sink their scoffing blasphe∣mous enemies, heathen, or people (Psal. 2. 1. fix'd in nature, corrupt or righteous, and so, in unchangeable enmity to God and them) into a house or state of eternal mourning. Saints are content to pass thro' all sorts of reproach, shame, and much tribulation, without and within, knowing whither they are going, even to the Kingdom of God; Act.
14. 22. Joh. 16. 33. In the world ye shall have tribulation. The world is full of enemies, round about them; corrupt and righteous Men are all enemies to the Life and Righteousness of God, in the spiritual Saint. Thus, does Solomon, distinguish and character, by the marks of wisdom and folly, the contarry-minded inhabitants of the two houses, on the Sand, and on the Rock.
Here's the cause and ground, whence the said wisdom and folly come to be practis'd. The wise obediently hearken to the voice and rebuk's of Wisdom, Christ; his death-reproofs upon their spirit of nature, that they may receive his Spirit of Grace; Prov. 1. 20, -23. They receive (and submit to) the chastning Discipline of the Cross, according to the reveal'd and known methods of God's Wisdom, for Salvation. On the other hand, fools listen to the pleasing voice and charming song of folly it-self, in Devils and Men; their accursed other Gospel, for Salvation, in the restor'd life of nature. Man's quiet submitting to wisdom's sentence of death, within him (upon that life, they preach up and warrant, for Salvation) is unspeakably better for him, then to regard the delusive, destructive song, and flattering voice of fools, that set up the first-covenant, law-life and righteous∣ness of Man; most falsely calling it, a Gospel-state and righteousness of God. This Gospel, or glad Tydings, if true, Satan preached to Eve. Ye shall not die, at all. Ye have eternal life in this first-crea∣tion state, or life of your own nature. The righteous life of nature, in Man or Angel, is Eternal. This is Man's and Satan's other Gospel, in perfect contradiction to Christ's, and the only way of Salvation. He that hear's the reproof of (the spirit of) life, on his spirit of enmity and death, get's true understanding, and abideth among the wise; Prov. 15. 31, 32. He that refuses it, destroy's his own Soul. Here are the infallible characters of Wisdom and Folly. The only way to get true Wisdom and Life, is to quit and lose our shadowy, under the Cross. To be fools, with Paul, as to all Men do, have, delight in, or feed upon, in the first-Covenant, that we may find the Life and Wis∣dom of God, in the second; 1 Cor. 3. 18. & 4. 10. God declares that all
who refuse the chastisments of his Cross, to the death of their continu∣ally sinning spirit of Nature, are Bastards; and not Sons, in his never∣sinning spirit of Grace; Heb. 12. 8. 1 Joh. 3. 9. So, shall not be provid∣ed for, in his house. In short; the rebuke of the wise, leads to eter∣nal life; the song of fools, to eternal death.
Here's a true character of the short-liv'd joy, song, and laughter 〈◊〉〈◊〉 fools. All mirth in first-creation life, is but as the crackling of thorns un∣der a pot; a short blaze, and away. This is all, the delights of the Sons 〈◊〉〈◊〉 Men, amount unto. All the fine song, or noise, made in the Wis∣dom thereof, is but an uncertain sound of a tinkling Cymbal; 1 〈◊〉〈◊〉 13. 1. & 14. 8. It gives no aim at the right way toward Salvation; or, at the right armour, to undertake Satan, in. Yea, no greater or siercer Enemies, blustring contradicting Blasphemers of the very 〈◊〉〈◊〉 of Salvation, and right Armour for the Lord's battels, then these 〈◊〉〈◊〉 Sirens, first-covenant Singsters. Such literal-wise mystical∣fools, will meet with a total disappointment of all their 〈◊〉〈◊〉 for ever.
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.
The spirit of Man, rich, full, wise, strong, and honourable, in the fruitful 〈◊〉〈◊〉 of a first-covenant life, is apt to be hasty, angry, and offended at what comes to run down all this, in him; marre his 〈◊〉〈◊〉,
and lay all this his fading glory, and honour, in the dust. The wise spiritual Saint, in Seed, may be found in this hasty, angry de∣meanour against the Cross, or any words or Doctrine thereof, igno∣rantly, for a season, with Paul: but, such anger resteth or abides, for ever, only in the bosom, heart, or spirit of fools, that obstinately per∣sist in such wilful madness and folly, as to their grand concern, and utterly perish in their own corruption. Will Man justifie himself herein, saying, I do well to be angry at the Doctrine and work of the Cross? He that contends with the Almighty, reproves God's declar'd method and way of saving his own creatur's, let him answer it; Job 40. 2. Why? what? Says Man's wrangling, disputing wisdom; Shall I suffer my house to be set on fire, the Gospel Fire-Baptism (and death thereby) to be brought on my righteous natural state? Christ did, on his more righteous. Shall I suffer the comely visage, beauty, and glory, the wisdom and righteousness of my own nature, ('twice set up in, and put upon me, by God himself, once at creation; and again, by re∣demption) to be all spoil'd and marr'd? Shall I suffer all my mysti∣cal riches herein, to be seiz'd, and like a tame fool, make no resistance? The Man-Christ himself, did not. He opened not his mouth against this dispensation. He suffer'd that fleece to be shorn off, all that riches to be taken away, as the dumb Sheep, her literal fleece; yea, that life and all, as the Lamb brought to the slaughter, without noise, or struggle, Isa. 53. 7. And, Paul was forthwith obedient to the Heavenly Vision and dis∣covery of the Lord's mind herein, without struggle or dispute. He gave not way to the fleshly disputer of this world, in himself or others, against the known Command of God, and method of his Wis∣dom, for Salvation. He became a tame fool, in this case, as Man's wis∣dom reckon's; an obedient, wise spiritual Man, as God's Wisdom reckon's; 1 Cor. 4. 10. Here's the clash of two distinct opposite Wis∣doms. They that reckon themselves wise, are not wise, in God's ac∣count; 2 Cor. 10. 12. And those, they reckon fools, the Lord commend∣eth; v. 18. Those that finally refuse to be offer'd up in the fire of the same Heavenly, eternal, priestly, Gospel-spirit of Grace, in which Christ offer'd up our nature, at best, in himself, without spot, unto God (Heb. 9. 14. Joh. 10. 17, 18.) will offer up themselves in the false fire of Satan's spirit, unto him; will give their body or natural state to be burnt by him; not in love, but unchangeable enmity to God. This
is the state, they chuse to pass into, as set on fire of Hell; Jam. 3. 6. They are back'd and encourag'd by Satan's lie, to set up their own nature, with him, in unchangeable enmity to God. So come these mystical proud in spirit, by their false, self-preserving reasonings, to be guilty of remediless folly and madness, to their own destruction. All this proceeds from a 〈◊〉〈◊〉 up thought, of the wisdom and glory of their own nature, above what is written of it. They take and assert it to be everlasting. But, no such thing was ever written of it, in the Oracles of God's Wisdom; but, the contrary. 'Tis therein abun∣dantly, and frequently asserted to be but a fading flower, a perishing vanity, and Man at best therein, altogether vanity, lighter than vanity, less than nothing. It had bin better for him never to have bin at all, than never to be better. He will find himself worse then nothing. Annihilation-death will be desireable, a reduction to his primitive nothing, rather than a being exquisitly sensible, under eternal tor∣ment, and vexation of spirit. When thus gull'd by Satan, do men car∣ry his lie in their right hand, teach it as the only way of Salvation, to their own and deceived blind-followers eternal damnation. To pre∣vent this great danger, Solomon advises not to be hasty in our spirit, to be angry, in this grand concern and case; as knowing it a fault, Saints themselves are too inclinable to; through a readiness to listen to the voice of their own spirit, the words of their own Wisdom, which go forth out of their own mouth (Jer. 44. 17.) with Satan's strong delusions and reasonings, at the back of their own humane arguings, to beget in them a rash, hasty, angry temper against the Cross or spirit of Christ, and all the words thereof. A stiff-necked resisting the cross-work of the Holy Ghost (Act. 7. 51.) upon them, is the unpardonable sin; the great, the presumptuous transgression, the sin unto eternal death. They that thus do, reject so great Salvation, as in God's way and Wisdom, is of∣fer'd to them, and 〈◊〉〈◊〉 what proves damnation, in their own will and way; as the Devil and his Angels, at first, did. But, 'tis the distinguishing mark, brand, and character of fools, to suffer this an∣ger to rest in them, or themselves to be fix'd in enmity against the Go∣spel-spirit and Cross of Christ. The very Elect, Satan would thus de∣ceive: but, tho' they be, for a season, ignorantly engag'd in the same folly, such anger against God's declar'd way of 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 rest or abide, for ever, in them. Paul was 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉; Act.
26. 11. In letter, anger long rests in fools, for any injury, real or sup∣posed, done them; whereas a wise Man will pass by a transgression, and not harbour in his bosom, long, troublesome, revengeful medi∣tations of an injury, to his own and 〈◊〉〈◊〉 hurt. But, the said mysti∣cal fool, is the greatest fool, of all 〈◊〉〈◊〉 〈◊〉〈◊〉, in his greatest concern. His lifted up Soul in first 〈◊〉〈◊〉 〈◊〉〈◊〉 and ornaments, against God and the second, is not 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 4.) indeed, a down∣right hater of (and hateful to) 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 in spirit waits for new spiritual light or revelation: the proud in spirit, scorns and scoffs at this new light, and rejects what ever his conceited wisdom can't receive or discern, that is, all Gospel-Truths and Mysteries of the King∣dom of God.
Solomon, here, prevents and rebukes Man's quarrel, and complaint, that the latter day's of this World, since the fall, are worse then the former, before the fall, which brought a desolating change upon mankind, into a dark, dead, ignorant, corrupt state of nature. Man does not judg nor inquire a right, as wisely considering and discern∣ing this thing. Fallen Angels indeed, were gone, without remedy, on their first sin. But 'tis not so with Man. For, God has over-rul'd his fault and punishment, to the farther magnifying of his Free-Grace, by which, he is offer'd better things, and greater advantages than were given him, in his first creation. God has found a way for restoring him to some measure of his lost righteous life. And, the uni∣versal experience of mankind, as to the fading nature of that life, by the first sin, and fall from it, and by a world of faithful warnings from God (and multiplied instances of Apostates, after renewed there∣in) do make up an advantage to them, beyond what Adam had, be∣fore his fall. For he, through somthing of inadvertency, was surpriz'd and catch'd alive (2 Tim. 2. 26.) in that snare of the Devil, the very righteous life, he was 〈◊〉〈◊〉 of; as if all, that God intended for his final and absolute blessedness. All men, now, find that Suggestion of the Devil (Adam, thro' the weakness of his flesh, or fleshly state, en∣tertain'd
as a truth) to be a lie. If his saying, Ye shall not die at all, be not sufficiently refuted by the death of all Men (as to that righteous life, set up in the first-creation make of Adam) when will it? or, what will undeceive men? Man then, restor'd into something of the same changeable righteous life, Adam was created in the perfection of, may seem to have the advantage-ground of Adam, in order to the second, personal trial of every one, against the like fallacious arguings of Satan; 2 Cor. 11. 3. And, as men's advantages are greater, for preventing a sinning after the similitude of Adam's transgression, so will their punishment for it, be greater, even an irrecoverable de∣struction; the latter end worse than the begining; as higher and grea∣ter sinners against the Holy Ghost, then Adam was, or, they, in and with him. The same sin, willfully repeated in any man, is absolutely un∣pardonable. If that of Adam (and all men in him) had bin so, who could have bin saved? What Christ the second Adam, has done for all Men, leaves no Men capable of defending or excusing themselves, by that worn Proverb, a fleshly first Covenant Israel or people of God, had got in their mouth's; that our first Parents ate sowr Grapes, and their, Childrens Teeth are thereby set on edge; Ezek. 18. 2. All Men may be recover'd out of their polluted fallen nature, if they will, by Christ's General Redemption-work, as the common Salvation; 1. Tim. 4. 10. Jude 3. Rom. 5. 18. All are capable of such life, and justi∣fication therein, as Adam had, before his fall. And, all are capable of a new trial, for the obedient exchange of that life, for a better, an everlasting; which Adam, at first, fail'd in. Man's latter condition then, since the fall, is circumstanc'd with valuable advantages, both for escaping Damnation, and obtaining Salvation, beyond his former, before the fall. All the evil consequents of the first Adam's sin, are remov'd by the obedient death of the second; and Gospel-instructi∣ons are afforded, to caution against the like, beyond what Adam, in innocency, had. So, in the said respects, God has made the latter day's of Man, better than the former, tho' man had made them worse. And, if man make the right use of his advantages therein, as he ought, God will make his latter end better than his beginning, by setting up in him, an everlasting Gospel-life, that never can be lost, in the room of his fading Law-life, that has bin, and will be lost, for ever
by every man and Angel, that do what they can, to keep and save it, in a known rebellion against the only Saviour, and all his words of counsel and instruction; Mat. 16. 25.
The new-creature Wisdom of God, in man, qualifies him for the inheriting of God himself; renders him a joynt-heir, with Christ, of God; Rom. 8. 17. The corruptible, old, or first-Creation life and wisdom of Man, gives no title to this incorruptible 〈◊〉〈◊〉; 1 Pet. 1. 4. It belongs not to flesh and blood (1 Cor. 15. 50.) Man or Angel, in their natural make and state, which, at best, is in both (and they, in it) altogether Vanity. No entring into the second Covenant, and Kingdom-spirit of God, but by the sacrifice of all we receiv'd from his own hand, in the first, to him; Psal. 50. 5. All our own, in our natural first-creation-make and life, must go, for all God's own, in the second. If Man yeild to his suffering, parting part (in order to his entring the new Covenant) the surrender, loss, and perfect resignation of all his own, without any reserve; if he come roundly and cleerly 〈◊〉〈◊〉, herein, not keeping back any part of his earthly life or possessions, with Ananias and Saphira, Heaven is his own; God himself, his inheri∣tance, for ever. Christ will not fail to perform his part, and undertake in the second Covenant, as to the unspeakable gift, the promise of the Father, (Luk. 24. 49. Act. 1. 4.) which he calls his own. The young Man refus'd Christ's terms, herein; Mat. 19. 22. The old Man, in him; was not willing to part with his old earthly things, for Christ's new, and heavenly; his natural, for Christ's spiritual creature-life and pos∣sessions. A conclusive refusal to part with all we have, is a final parting-blow, between God and Man. Paul found Corinthian Pro∣fessors, bewitch'd Galatians, and belly-God Philippians, dangerously en∣gag'd towards a sixure in this most presumptuous Sin and Error. 1 Cor. 4. 8. 2 Cor. 11. 2, 3. Gal. 3. 1, -4. Phil. 3. 18, 19. And, Christ found a first-Covenant party, in enmity to the second, in most or all the seven Churches (Rev. 2. & 3.) In Laodicea, scarce any other; and all this, under the outward dispensation and ministry of the Gos∣pel; owning themselves, as Gospel-Professors. And, what or who
else, in a manner, at this day, can we find, but such anti-Gospel-Gos∣pellers, in all variety of opinion, form, and way? All the highly pre∣tending and conceited Children of the Kingdom, in the most sublima∣ted Church-forms, or purest Churches, in but restor'd first-covenant Law-principles, without advance by exchange, and Gospel-conversion, will be found at a loss, and cast or kept out of the Kingdom of Christ, as not at all, of his new-Covenant Gospel-spirit of Grace and Truth. 'Tis in the heavenly Wisdom of this, only, Men can attain the sight and inheritance of the most glorious divine Sun, and of the new-cre∣ation-Sun of 〈◊〉〈◊〉 〈◊〉〈◊〉, (Mal. 4. 2.) in the Mediator's person, which is the greatest gain, the highest prosit and advantage, Man or Angel can receive or enjoy, to all eternity. This, 〈◊〉〈◊〉 proves, ver. 12.
Here's a distinguishing character of the first and second covenant spirits, Lives, Wisdoms, with or by the effects, riches, and priviledges of each. The Wisdom and mystical mony or riches of the first, are a defence against the rude assaults, the unruly brutish motions of the corrupt state of nature; and, do make up to Man, all, he thinks he needs, for eternal life; 1 Cor. 4. 8. Rev. 3. 17. But, through the fading nature of all that life and riches; and evil use of it (in preference and opposition to the durable life and true riches, in the Gospel-spirit of God) all's spoil'd. Man's inordinate love to the former, is that love of mony, that's the root of all evil, against God, and to himself; evil of sin and punishment. It renders all, the mammon of unrighteousness as preferr'd to the 〈◊〉〈◊〉 riches of Christ, in his infinite divine, and everlasting righteous new-creation Life.
First-creation Life, with the riches thereof, is to be allow'd its due, as good, in its kind, and lawful use, for suppressing the unruly desires, thoughts, and motions of the corrupt state of Nature. Man, so using it, is faithful to the Light afforded him by Christ, in the first Covenant, as a fleshly Bridegroom. But then, farther, is he to follow this Bridegroom, in the death and loss of all this fading life and riches,
Wisdom and Mony, for what, in spiritual conviction-Light, is shew'd and offer'd him, by Christ, as a better Bridegroom and Comforter, in the second. This second and principal thing, done, (as the passive part of obedience, requir'd in the right and lawful use of all, in the first Covenant law-state) God is well-pleased, and Man saved. But, be Man never so faithful in the active obedience, performable in his law-life, if he refuse to perform or yield to the requir'd passive obe∣dience, all his active turns, in conclusion, to no account, at all. Him∣self is turn'd out of God's house, for ever, as but that servant, in his own law-spirit of bondage, that refus'd to become a Son of God, in his Gospel-spirit of glorious liberty, that makes free indeed; Jo. 8. 35, 36. The truth, the Gospel-spirit of Truth, makes Man truly free; ver. 32. Where, (or in whomsoever) that Spirit is, is liberty; 2 Cor. 3. 17. The Gospel-law of the Spirit of life, is the perfect law of liberty. It renders Man free, not to, but from all sin and death, at last; Rom. 8. 2. Jam. 1. 25. Man's spirit of bondage, chosen, before and against God's spirit of true freedom, becom's a house, a prison, a state of eter∣nal death, to him. If Man use his law-life, aright, as to the first end, for which restor'd; and miss the appointed and declared second, all comes to worse then nothing, for ever. He misses that true Wisdom, that gives and is eternal life to them that have it. This, the Law-life and best Wisdom of Man, can never give (or be) to him; Gal. 3. 21.
Consider well the life and state of Men and Angels, as the first-creation Workmanship of God's hand; and you'l find it crooked; first, comparatively. To the second make of them, by his new-cre∣ating Workmanship, all the fading goodness, Life, Wisdom, Glory, and Righteousness of the first are as nothing; no Glory, &c; 2 Cor. 3. 10. If the Glory and other things of Man, in the first, be not only pre∣sumptuously compared with, but preferr'd and exalted into a jusling competition with, and opposition to the Life, Glory, Wisdom, Righte∣ousness, Works, Fruits and things of God, offer'd them, by a new and second Creation; this renders all such things, worse then nothing. Yea, if this be finally, wilfully and conclusively done; the Glory,
Wisdom, Light, Life, Righteousness, all things of Man, are turn'd in∣to unspeakable shame, utmost folly and highest wickedness, to which belong utter Darkness and eternal Death. The corruptible seed (1 Pet. 1. 23.) of God's left-hand planting, in Man's or Angel's natural, first-creation-make and state, at its utmost growth, flourish and fruitfulness, amounts but to a fading flower. Man, in all, at best, is altogether Vani∣ty. This fleshly state of Life, was figur'd by the tree of good and evil, before the fall. Since the fall, 'tis always evil, root and branch, tree and fruit; silth of 〈◊〉〈◊〉 or spirit are found in all its operations, fruits, products, or performances, root and branch. When Paul was emi∣nent in the restor'd righteous law-life of Man, how fiercely did he persecute the Gospel or new-Creature life of Christ, in himself and Saints? That was filth of Spirit, enmity and despite to the very Gos∣pel-spirit of Grace, in which any can be saved; 'twas a sinning against the holy Ghost; but, ignorantly. When done knowingly, and so, wilfully, tis the presumptuous, unpardonable Sin unto Death.
God made Man upright, set up in him a first-Covenant-life, perfect in its kind; but, fallible, corruptible, changeable, loseable, as all mankind have sadly experienc'd, by the first error of humane nature, at best, in the first Man. Now, what is corruptible, God calls corruption. The natural seed of a first-Covenant life, cast into Man, in his natural, first-creation make and fashion of being, was sown in corruption, dis∣honour, weakness. By the obedient death of Man, therein, 'tis rais'd in Incorruption, Glory, Power; a spiritual body, or man. His whole Body, Soul and Spirit, is fill'd and clothed with a Spiritual Life, Glory, and everlasting Righteousness. Flesh and blood (the compre∣hensive character of all, Man or Angel were possess'd of, by the first creation,) cannot inherit the Kingdom of God: neither doth Corruption inherit Incorruption; or attain the incorruptible Inheritance, 1 Pet. 1. 4. Nor Man nor Angel, in innocency, had any such thing as eternal Life, or everlasting Righteousness, actually, about them or in them, that qualifies any for entrance into the Kingdom of God. Man and An∣gel then, set up by God's left-hand, as we may say, in a first-Creati∣on-state, if they knowingly and wilfully set up for themselves, there, in enmity to God and the second, they will be found those lustful Goats (that through inordinate love to, evil covetousness and lust after their own fading life and things thereof, so as to hate and reject
God's, by a new and second Creation) at Christ's left hand, sever'd from his obedient spiritual Sheep on his right, and forc'd to receive the meet recompence of their error, the vengeance of eternal fire; Mat. 25. 33, -46. Jude 7. By chusing their corruption, or natural state, before God's Incorruption, or incorruptible spiritual Life, will they utterly perish in their own Corruption; 2 Pet. 2. 12. The question here, then, amounts unto this. Who can make the natural or first-Creation state of Man, straight (or, unsubjected to change and miscarriage) that God, in the above-said sence, has made crooked, liable or subject to both? This question imports an utter impossibility of making it straight; Eccle. 1. 15. Tis therefore, peerless folly and madness in Man or Angel, to attempt it; or, to establish themselves in it, for hap∣piness. There's no way possible for either, to be happy, but by the death and loss of all their own, there, for God's own, which they can only arrive at and attain, by the death of their spirit of nature, and so, a resurrection into the life of his spirit of Grace. God positively requires both and all of them, to part with their crooked change∣able, first-creation thing or things, for his unchangeably straight and in∣corruptibly perfect new-creation life, and things. However straight the former appear in Mans day or discerning; in the Light and Judgment of his Wisdom; in God's, tis crooked; and so, declar'd, for Man to take notice of. Man ought to consider the whole work of God, from first to last, beginning to the end; his beginning with him, in a first creation, and ending or finishing Workmanship upon him, in and by a second. Men ought also to listen to his whole counsel and instruc∣tion; to his convincing discoveries and revelations of the second and more excellent state they are offer'd, by a new Creation, and the way of attaining it. The death of their crooked state, is the undispensable means and way of being exalted into God's straight. Their crooked, set up in unchangeable enmity to his straight, is certain damnation to them. They ought to believe God's own report and declaration of their crooked natural state, and look after his straight spiritual Life, and State, in a Spirit that can never sin; 1 Joh. 3. 9. They ought not to stick at any cost, or loss, they can be at, for Truth, (Prov. 23. 23. & Luk. 14. 28.) or for the life of God's new-creature-spirit of Truth, and everlasting Righteousness.
The good and evil day, in the original, are here translated, the day of Prosperity and Adversity.
Here's a two-fold day, for Man, in God's wise method and ap∣pointment, set, one over against the other, which 'tis man's duty and concern, to take notice of, and comply with, recoycing in the for∣mer, and duly considering the yet greater advantages to him, in the latter. To follow the Lord's counsel, in both, is his best course. The spiritual mystery of these Words is the principal intendment. But, first, in the litteral sence; the greatest content, joy, and satis∣faction, man can find in the greatest outward Prosperity (when sur∣rounded with a confluence of all visible desireables in this World) he must come to experience the loss of all, first or last, which he ought to consider. In the perishable nature of all such enjoyments, is discernably writ out a day of adversity, over against his utmost prosperity, therein. The perishing nature, also, of that life and de∣sire in him, that's gratified by such things; the belly that's for such meats, does farther preach the same doctrine to him, cautioning against the placing his happiness in such slippery, uncertain things. Death puts a full period to all such desires, as are answer'd by such desireables. Vanity on all hands, proclaims a day of Adversity and darkness, set over against the day of such Prosperity. Unwarrantable over-value for, love to, and delight in such worldly things, will cause a destructive worldly sorrow to man, if he out-live them. When run down into a despicable state of misery and want, he knows not how to bear it, or what to do with himself. Life grows a burden. Some∣times he makes away himself, as weary of it.
But now, as to the mystical, principal sense of these words; Here's a most concerning caution to man, in the utmost flourish, fruitfulness and inward mystical riches of his nature, in a first-covenant righteous life, where belly and meats, desires and desireables, root and branch, tree and fruits, principles and operations, are all but a higher sort of perishing vanities, sigur'd out by the former. All this yet, is but a
vain shew, a dream, a fools Paradise, a shadow, an image only of true durable life and substantial riches, in the heavenly creature-image of the second Adam. Man, at best, in all this fading glory and honour of his own nature, is altogether vanity. Ps. 39. 5, 6. The first Adam was made in but the earthly, shadowy Image of God: the heavenly, sub∣stantial, creature-image of the infinite Divinity is found only in the second Adam, and his spiritual descendents, by a new birth, or se∣cond creation. A day of adversity, then, is written out, in the perish∣ing nature of all such inward, as well as outward prosperity, over a∣gainst the highest prosperity, therein. All such mystical, soul-riches, life, food, clothing, glory, honour, wisdom, righteousness, all will be gone again, most certainly make themselves wings and flee away; Prov. 23. 5. While then, Man sets his eye or heart on such things, which God says, are not, he is sure to meet with an amazing disappointment. By new-creature things, things of God, (which God's Wisdom reckon's the only creature-things that are; man's wisdom, things that are not) will God bring to nought all those things of man, which his foolish wisdom reckon's the only creature-things that are; 1 Cor. 1. 28. In the day of man's prosperity in the restor'd first-Covenant righteous life of his own nature (under the cherishing, impregnating influencings of Christ, as a fleshly Bridegroom, or Husband, rendring him fruitful in such births, fruits, works of righteousness and duties to God and Man, as are producible and performable therein) should he be joyful, and thankful to God, for mercifully restoring to him, the proper life, food and clothing of his dead, desolate nature, lost by the fall. Ezek. 16. 3, -14. This is the common Salvation, or general deliverance, all men may re∣ceive, from Christ's General-Redemption-Purchase. This, by his putting our nature, at best, in himself, to death, as to this very life, he offer's, thereby, to restore in all men. And thereby, has he shew'd them the right use of such life, when restor'd, even to give it up, in Sacrifice to God, as he did, in order to receive from him, that spiritual, new-creation life, in the image of the Heavenly, into which, he has exalted our nature in his own Person, in which he lives, and in which, we may (on like obedience, as thorow-followers of his suffering-steps) live with him, for evermore; Rev. 1. 18. A twofold day of adversity and house of mourning then, will infallibly succeed a twofold day of pro∣sperity and feasting, in all possible outward or inward Riches of this
World. In the day of the said utmost twofold Prosperity, then, is it man's important concern, to have in his eye, thought, and due con∣sideration, the approaching twofold day of Adversity. Such a consi∣deration may keep him from a sinful over-value of, and over-rejoyc∣ing, or trusting in his fading enjoyments, and uncertain 〈◊〉〈◊〉; 1 Tim. 6. 17. The day of adversity, as to all such riches, under the Cross, and in the house of mourning, and death to Nature, is the method of God's Wisdom, for the bringing him into his house of everlasting feasting and 〈◊〉〈◊〉, with Joy unspeakable and full of Glory. So is the day of adversity and mourning, a greater Mercy, then the restoring him in∣to the utmost prosperity of his nature, outward and inward, as bring∣ing him nearer to absolute life, and special Salvation (1 Tim. 4. 10.) then when he first believed (Rom. 13. 11.) in Christ, so as to receive the fresh gift of a first-covenant life, from his hand. On obedient sub∣mitting to the appointed death-pass into the Glory that follows, excels, and remains for ever, does Christ stand ready, to perform the pro∣mise of the Father (Act. 1. 4.) in giving Men durable Life, Riches, ne∣ver-perishing food and clothing. So, follows a day of everlasting Prosperity and feasting, to them. They must suffer and die with Christ, as to the fading, first-covenant law-life of Nature, that they may live and reign with him for ever, in the Gospel-life of his Spirit of Grace and Truth; 2 Tim. 2. 11, 12. God sets all this, before Man; declares his whole counsel to him, with the advantages of his compliance with, and disadvantages of his rebellion against him, as to absolute Salvati∣on, on the one hand; or final damnation, on the other. Isa. 1. 19, 20. All this, fairly declar'd, man may run and read, what's like to become of him, for ever, as wilfully running after Satan's lie, or obediently complying with God's Spirit of Truth. God has so clearly stated his true interest and duty, in reference to his eternal 〈◊〉〈◊〉, that he will make him consess, at last, he kept nothing from him, that 'twas his true advantage to see or know. This, to the end Man should find nothing, after him; no concerning Truth, that has not bin 〈◊〉〈◊〉 and plainly set before him; and so, no cause to complain of God; as the Septuagint render it. For the joy of an everlasting day of Prosperity, spiritual feasting and rejoycing, set before them, ought Men, with Christ, to despise the shame, and sorrow, brought upon their natural state, by his Cross. Heb. 12. 2. Former Saints and followers of Christ, are a
great cloud of witnesses, for this (ver. 1.) that the sufferings of the natu∣ral man, in the present time, are not to be compared with the Glory that shall be reveal'd to and in the spiritual state of the whole man, Body, Soul, and Spirit; Rom. 8. 18. Unchangeable enemies of the Cross, from a most foolish, unwarrantable love to their own nature, will find all their day of Prosperity therein, inevitably swallow'd up into an eter∣nal night of darkness and death, under the fiery Indignation of God.
Here's Solomon's large experience of all things in this first-creation World of Vanities. He has seen the end, all corruptible perfections and excellencies, therein, will come to; Psal. 119. 96. The just man, here, may be the moral Heathen, that depends on his own personal Righte∣ousness, as also the first-covenant Jew or Christian, that depends on the perfect Righteousness or Comliness of that sort, imputed to, or put upon him; Ezek. 16. 14. Both these are bidding, with some con∣fidence and hopefulness, at Salvation, in the natural, corruptible first-creation or first-covenant Principles of Light, Life, and Action; their own Wills, Understandings, and Wisdoms, under the Law of works, that requires such obedience as is performable in the active, working power of their enlightned Nature. These two sorts of just Men, in Heathen-morality or legal-Christianity, have nothing, brought afloat, in, or about them, but what's perishable; which, therefore, fix'd in, is unchangeable enmity to God. This enmity to God's Spi∣rit, which, is the unpardonable filth of Man's, renders all such righte∣ous opposers of the vile affections or filth of Flesh, in the corrupt spi∣rit of Nature, guilty of the most criminal sort of uncleanness and wick∣edness. So, do all such just men perish, in (and by) their Righteous∣ness, as abused, and set up, against the Gospel-Life and everlasting Righteousness of God, in his Spirit of Grace. The gross, profane wicked man, in the unbridled, unconscionable exercise of the corrupt spirit of Nature, contrary to both the said righteous Men, oft prolongs his life, in a prosperous, flourishing outward condition, in this World; Job 21. 7. And the literally-righteous, spiritually-wicked Man, typed
hereby, may prolong his days, also, in this World. Both these fortunate fools, are, through the mistake of the natural man, in the spiritual Saint, envied, as 〈◊〉〈◊〉, in their differing ways more then heart can wish, while his nature is plagu'd and chasten'd, daily, under the Cross; Psal. 73. 2, — 14. But, when his spiritual man recovers and comes to work, he sinds himself, passing, according to the fixed methods of God's Wisdom, through a house of mourning and death, into eternal life; and the other, through their desired Prosperity and house of feasting, into 〈◊〉〈◊〉 sorrow darkness and death; ver. 17, 20. He owns his natural man, to be foolish and ignorant, as a Beast, as to the making any right judgment, in this case; ver. 22. That brutish fool understands not this riddle of providence, in outward dispensations to friends, as 〈◊〉〈◊〉; and foes, as friends. He sees not this mystery, that when the wicked spring as the grass, and all the workers of Iniquity flourish; it is, that they shall be destroyed, for ever; Psal. 92. 6, 7. They are, in their various self-pleasing wicked ways, but treasuring up Wrath for themselves against the day of Wrath, and posting to eternal death, as happy as they both seem to themselves and others, to be. God's abused patience and long∣suffring towards them, will be found, at winding up, a signal aggra∣vation of their sin and punishment. Yet, mean while, God magnifies his mercy towards them, in giving them so large a time, to take notice of (and advantage by) his instructing warnings, for preventing the wrath to come. The mystical-wicked, first-covenant Brethren, fix'd in enmity to the 〈◊〉〈◊〉, do long live and prosper (generation after generation) in union of mind with the Devil, filling up the mea∣sure of their Fathers, in the highest and most criminal wickednesses. Wolves in Sheep's-clothing are they; Serpents, a generation of Vipers, that have drunk down the old Serpent's poyson of unchangeable enmity to God; and, 〈◊〉〈◊〉 then, can they escape the damnation of Hell? Mat. 23. 31, - 33. They 〈◊〉〈◊〉 and follow their first-〈◊〉〈◊〉 Fathers, in for∣mer generations, as persecuting Zelots against the second, and so pass along into the same everlasting darkness, after them, and never see light; Psal. 49. 13, 19. To prevent this dangerous fixure in the righte∣ousness of Man, in the first covenant, against the Gospel-life and new-creature righteousness of God, in the second, Solomon advises all, ca∣pable of repentance or change of mind, as follows.
Man is righteous over-much, or long, in the first-Covenant, when he over-much values it, and lay's to great a stress upon it; when he trusts, rest's in, and builds upon the changeable, fallible principles thereof, for Salvation. On this mistake, he refuses Christ's heaven∣ly call to him, to come up, out of the life and image of the earthy, in∣to his heavenly; out of the perishing life, wisdom, and righteous∣ness of man, in the first-covenant principle, into the everlasting Life, Wisdom and Righteousness of God, in the second. An overvalue for, and unwarrantable security in the first, endangers man's shutting the door of his heart, and deafning his ear to Christ, against his gracious offer of (and invitation into) the second. So, by preferring the Law-righteousness of man, to the Gospel-life and righteousness of Christ and God, do men destroy themselves; bring the desolating, final judg∣ments of God, upon their guilty heads. This get they, by being o∣ver-much righteous, and over-wise, as putting a value upon such righteousness and wisdom of their own nature, above what is written of it (1 Cor. 4. 6.) in God's Oracles of Truth. Job, while yet much in the dark, as to what God was about to do with him, said, tho' he were perfect, yet would he not know his own soul, but despise even his righ∣teous life; Job 9. 21. The professing Jews blasphem'd and crucified Christ; Paul breathed out threatnings and slaughters against the Disciples of the Lord, from a fond conceit, over-value for, and 〈◊〉〈◊〉 in the restor'd life of the first Covenant, and the wisdom and righteousness of man, therein, so as to prefer it to the everlasting Life, Wisdom, and Righteousness of God, in the second. This 〈◊〉〈◊〉, when Paul was happily deliver'd from, he found his Jewish professing Brethren, still in, Rom. 10. 1, - 3. They were ignorant of God's Gospel Righteousness, in the second; and so, zealous for their own Law-righteousness, in the first. While thus ignorant, as he, once; and so, pardonable and curable, he earnestly pray'd they might so accept of, and receive his Gospel-instructions, that they might be saved. He had greater love and better desires for them, than they yet knew how to have, for themselves. He compassionatly bemoans (and laments
over) 〈◊〉〈◊〉, on the same account, Christ himself did; Mat. 23. 37, 38. O Jerusalem, Jerusalem, &c. Behold, your house is left unto you, desolate. Here's the temper of the mystical earthly Jerusalem professor, in all times and places, under Law or Gospel. They have bin, all along, generation after generation, found in a posture of 〈◊〉〈◊〉 towards all right words, brought to them in Christ's Gospel-spirit of true 〈◊〉〈◊〉, declaring the death of nature in the first-Covenant, un∣dispensably necessary to their sinding eternal life, in the second. The final refusal of the Lord's Counsel, herein, will render their first-Co∣venant house of feasting, eternally desolate. This twofold errour, one the certain consequent of the other, even, the placing Salvation in the first, and finally rejecting the life of God, in the second, is certain Damnation. Man, establish'd in his own righteousness, as a state of Salvation, is the unchangeable enemy of God, Christ, all spiritual Saints, and Gospel-〈◊〉〈◊〉. This unlawful use of the Law, or their own Law-life, against Christ's everlasting Gospel-life, amounts to that love of the World (or of themselves, in their worldly, first-creation, Law-life of Nature) that's enmity to God and his Gospel-spirit of Grace. This is spiritual and most criminal adultery; Jam. 4. 4. Law-life, thus abused, is the leaven of the Pharisees, a root of bitternesses against the Gospel-life and Truths of Christ, with mystically profane Esau; Heb. 12. 15, 16. Such wilful opposing (instead of obedient submitting to) God's Righteousness (Rom. 10. 3. and Jam. 4. 7.) keep's Men from ever entering into God's Righteousness. David the Type, and Christ the Truth, intercede against such incorrigible enemies; Let 〈◊〉〈◊〉 not come into thy righteousness; Psal. 69. 27. Let their habitati∣on be desolate; ver. 25.
'Be not then righteous over-much, or over-long, by over-much va∣luing, and over long staying in that first-Covenant life, place, or state; whence (by the death and loss of all thou art there possess'd of) the true spiritual Children of Christ break forth, into the new-creature-life of God; Hos. 13. 13. Be not over-pleas'd (transported and delighted) with the fading righteous life of thy own nature, so as to be leaven'd and sowr'd into a bitter enmity against that spiri∣tual life of Christ, in which alone, any can be saved. Prefer not thy mortal, to Gods immortal righteous life. Why shouldst thou destroy thy self? or be 〈◊〉〈◊〉, and undone for ever? This, by turning all
the fading Life, Righteousness, Wisdom, Beauty, and Glory, by Christ himself, set up in, and put upon thee, into a perfect abomination to him, and cause of final desolation to thy self.
Here's another branch of Solomon's advice to another sort of Men, whom he call's wicked, living in the vile affections and lusts of the corrupt spirit of nature; refusing the Redeemer's purchas'd and of∣fered Deliverance out of that most palpably evil and shameful state of bondage, and death in trespasses and sins. These, under the self-pol∣luting practices of their unbridled brutish lusts, carry folly and mad∣ness written in their foreheads, to be seen and read of all men, in and by the restor'd common light of Nature. They hate the righteous life of their own nature, with all reproofs and instructions, towards their recovery, into it. They abuse what light of Reason they have, ren∣dring it a slave to those brutish powers of life (it ought to direct and rule over) so as to prog about and fetch in provisions for them. The consequent hereof, Solomon declares, to be a dying before (or, not in) their time; saying, Why shouldst thou die before thy time? In a literal sence, how oft do men hasten the death of their body, by 〈◊〉〈◊〉, riot and luxury? These are bloody-minded men, that shall not live out half their days; Psal. 55. 23. They wholly delight in the brutish lusts and pleasures of their degenerate nature, polluted in its own blood, (Ezek. 16. 6.) dead in trespasses and sins, Eph. 2. 1. Solomon advises men, not to be over-wicked, or stay over-long in the brutified, pol∣luted state of fallen nature, out of which the first-covenant 〈◊〉〈◊〉 of Christ, do break forth (by a being born of (and knowing) him, 〈◊〉〈◊〉 the flesh) into the righteous fleshly-life of the Law; who also 〈◊〉〈◊〉 to break forth, out of that fading righteous state (with the spiritual new-Covenant Children of Christ) when warn'd of, and call'd there∣unto, become guilty of more criminal 〈◊〉〈◊〉, 〈◊〉〈◊〉 and abominable Idolatries, then they that remain wholly in their polluted Nature. A being born but of the flesh, or will of 〈◊〉〈◊〉, in Christ, is vastly short of a being born of the spirit or will of God, in him; Joh. 3. 6. and 1. 13. That that's born of his flesh, is but flesh, holy flesh,
righteous Nature; makes but a first-Covenant Saint, Spouse, and Child of Christ, which Paul wholly quitted as dung, for the knowledge of 〈◊〉〈◊〉 after 〈◊〉〈◊〉 Spirit, or in his Spiritual, Resurrection-life. This turn'd the Law-Saint, in holy 〈◊〉〈◊〉, into a Gospel-Saint, in God's holy new-crea∣ture Spirit of everlasting Righteousness; 2 Cor. 5. 16. Phil. 3. 6, - 10. So became he a fool, weak, despicable, as a crucified, dead Man, to them that were yet wise, strong, and honorable in Christ, by the knowledge of him, only, after the flesh (1 Cor. 4. 10.) or, in but the first-Covenant.
But, to the wicked, here. Christ has restor'd the first-Covenant Light of Rational Nature in every Man, that comes into the World. By this, he shews (or gives them a fair prospect into) this first mystical Canaan, or earthly Jerusalem-state; and so, a call into it, even into the righteous, cleans'd Life and State of their own Nature. Those that refuse deliverance out of their polluted, dead state of Nature, do, by this additional evil, to their Hereditary Disease and Pollution from Adam, pull the just charge of that original Sin, upon their own guil∣ty heads, as delighting in it, and chusing it, in preference to any thing of the righteous life of Nature, Adam had, before his fall. They render themselves literal Sodom, incorrigibly and therefore unpar∣donably wicked, to whom belongs the vengeance of eternal fire, (Jude7.) as the meet recompence of such errour; Rom. 1. 26, 27. Will they rec∣kon it too hard, eternal punishment should be brought upon them in Hell, for a little short brutish pleasure, upon Earth? In this also they greatly err, not considering, that their unchangeable enmity to God, deserv's his unchangeable Wrath upon them. Thus, Man dies be∣fore his time, chuses his state of death and pollution, when he might receive the fairly offer'd Righteous Life of his own Law-Spirit of Nature, again; after which, yet, he may die eternally, if he refuse, by the right death and sacrifice of that, to receive eternal Life, in God's Gospel-Spirit of Grace. But, as an enemy of all Righteousness, or Righteous Life, God's and Man's too, does he turn that but change∣ably dead state of Nature, he was born in, into a state of unchange∣able, eternal death; a latter end worse then his beginning, worse then that changeable, curable, recoverable state of death, he was born in. Such brutified monsters will not admit any thing of the least 〈◊〉〈◊〉 towards their Deliverance or Salvation; not any thing towards 〈◊〉〈◊〉 rendring them clean sacrifices to God, in a restor'd first-Covenant
Life, in order to receive his life, in the second. By this over-plus of wickedness, does man hasten his own eternal ruine. If he hate the Righteousness of man, that he has seen, much more does he hate the more excellent, spiritual, new-Creature, everlasting Righteousness of God; and much more yet, the infinite and eternal Righteousness of the very Divinity, that he has not seen (1 Joh. 4. 20.) As still more and more above, and contrary to the vile affections and lusts of his brutified self-polluting Nature. Eternal death is the undeniably just recom∣pence of all that finally refuse to submit to the Lord's declared terms, for their receiving eternal life, whether they be found in corrupt or righteous Nature; whether Publicans and Harlots, common 〈◊〉〈◊〉 of the Gentiles; or Righteous Scribes and Pharisees, professing first-Cove∣nant Jews, or Christian Gentiles. So have we the sence, in which these two verses, 16th & 17th, are spoken to two sorts of Men, pro∣fessors and profane; one perishing by being over-much righteous; the other, by being over-much wicked. The former will needs have his Righteousness and Wisdom, to be everlasting and unchangeable (above and beyond all that God has ever written or spoken of it) crying, Peace, peace, to himself and others therein, as entitled thereby, to eternal life and peace, in and with God. All this, in a perfect contrariety to all God's Declarations, Counsels and Warnings, about it. So, they love and delight in, what, Christ makes the hating, parting with, and death of, undispensably necessary to their being saved. Eternal death is the meet recompence of such errour, finally persisted in. As for the over∣much-wicked (ver. 17.) he sinks himself into a far worse condition, then left in by his first Parents. So come they both, to a latter end, worse than their beginning, eternal darkness and death. These two sorts of incorrigible sinners, mystical and literal Sodomites, bring upon themselves swift destruction, by denying the Lord that bought them, (2 Pet. 2. 1.) One denying or refusing to receive him, so much as in his first; the other, in his second or new-Covenant life. And, of the two, the mystical Sodomite will have the worst on't, for ever, under the wrath to come; Mat. 11. 24.
The good, we should take hold or lay hands on, is Christ's new-creation life of Truth, the absolute unchangeable good thing, that's to be sought and pure as'd, at any rate; sold or parted with, at no rate; Prov. 23. 23. 〈◊〉〈◊〉 bad his highest (all the Kingdoms of this World, and Glory of them; all first-creation excellencies, humane and angelical, and that, as transform'd into the gilded likeness of the second) to purchase the life of Truth, out of Christ's own hands. How Christ handled him, we find, Mat. 4. Luk. 4. But, he prevails with a World of professors, that have put their hand to the Gospel-Plough, (as brought by Gospel conviction-Light to see their concern, in running down Nature, at best) to look back (Luk. 9. 62.) to his first-creation offers, withdraw their hands from, and turn their backs upon Christ and his Kingdom-Spirit (with the bewitch'd Galatians, Gal. 3. 1, - 3. & 5. 7, 8.) which alone could secure them from the destruction, the over-much righteous or wicked, come to. That dungy-life, Paul quitted (which many hold fast, unto damnation) are we to withdraw our hand from, and let go our hold of, in order to lay hold on that unchangeably good thing, that is eternal Salvation. Those, that having begun in the Gospel-spirit, withdraw their hand from that Gospel-plough or cross upon their cleans'd enlightn'd natural Spirit, and return to the love of and self-deceiving 〈◊〉〈◊〉 in their holy flesh (or righteous Law-life of their restor'd Nature) are in a dangerous way towards final Apostacy, and Damnation. Paul found the bewitch'd Galatians, not so absolutely gone, as to 〈◊〉〈◊〉 no room for his Gospel-endeavours and intercessions, towards their recovery; Gal. 4. 19. But, many, 〈◊〉〈◊〉 Gospel-convictions (owning and following Gospel-Truths, for a 〈◊〉〈◊〉) play false, and turn final Apostates; sell Christ's Gospel-spirit, for their holy 〈◊〉〈◊〉; take off their hand, and let go their hold 〈◊〉〈◊〉 Christ's Spirit of Truth, for Satan's Spirit of lies, on his engaging to advance them in their own nature, will, and way after their own heart. Such oft become his most pregnant, eminently accomplish'd Instruments, to oppose those very Gospel-Truths, that, for a season,
they profess'd and own'd. They knowingly part with, or sell Christ, his Gospel Spirit of Truth, (and his great Salvation, therein offer'd them) for themselves, or their holy flesh, restor'd Nature, the De∣vil, and Damnation. They part with Christ's great Spiritual, Gospel-Pearl, for their lesser natural, after they had agreed to (and vow'd) the parting with all, for that one thing necessary. They'l not stand to their new-covenant bargain; not go through, as to the cost for a new building, the utter demolition of their old. They'l not part with all their old things, for Christ's new. They like them not so well. So, hold fast what they have, and lose all; whereas they that obediently lose all they have, find all again with usury, in what the others refuse; Mat. 16. 25. After all fair warning of this, thus they do. What help? To begin in the Spirit, and finally apostatize to a false confidence for Salvation, in the flesh, fits Men for the hottest Hell, the greatest portion of Wrath, for evermore. This exposes such bid∣ders at the new-building, to everlasting derision and contempt; Luk. 14. 28, — 30. When Men have yielded, a little, to cross-work; suf∣fer'd something of the old building to be pull'd down, (Gal. 3. 4.) Stood the shock of some reproach from scorners, for it; and then, are offer'd by Satan, not only to be repair'd and made whole again, as ever, but also to have their old natural first-creation building rais'd higher, and made larger, and wider (by the super-additions of supe∣riour angelical excellencies and brightnesses, of the same first-creati∣on sort, with their humane) they are willing to take this for the right new-building, for the Kingdom of God; the true Gospel-state. When Satan has them, at this lock, in this snare, he lays his confirming paws upon them, fixing them in unchangeable enmity to the very Gospel-Life and Spirit, in which any can be saved, or ever could. They are then fully engaged in the sin against the holy Ghost, or Gospel-Spirit of Truth, beyond retreat, leaving no place for repentance; Heb. 6. 4, -- 6. & 10. 26, 27. This get all such Esau's, by greedily catching at Satan's first-creation morsel, in preference to Christ's offer'd new-creation birth-right; Heb. 12. 16, 17. They let go Christ's new-creation all things, for Satan's glittering gilded first-creation nothings, perishing vanities; Christ's heavenly, for his earthly things; dust, the old Serpent's diet; Gen. 3. 14. This trade, many thousands have driven, and do drive, in this World, to their eternal ruine, in the next. There's no helping
them that will not be help'd. Finally to refuse the things of God, for the things of Man and Devil, deliberately, on a fair view of both, is unpar∣donable folly. They see how matters go, on all hands; see what they re∣fuse, and for what; so their sin remains, upon them, for ever, as Christ told the Pharisees; Joh. 9. 40, 41. They that refuse to part with their earthly life, as dung (Phil. 3. 8.) for Christ's heavenly, will perish as their own dung, for ever; Job. 20. 7. All fading first-creation Vanities, are dung to Chrst's heavenly, spiritual things, things of God, offer'd, by a new-Creation. The best services in their own life, on this fatal mis∣carriage, will he spread as dung, upon their faces; Mal. 2. 3. To with∣draw their hand from Christ's offers, to comply with and accept Sa∣tan's, is a drawing back to perdition; Heb. 10. 39. This, Solomon warns against; farther declaring, he that fears God, shall come forth of them all; shall escape out of all sin, all evil company, and ways, eve∣ry evil path, that mystical Sodomites are in (ver. 16.) or literal, ver. 17. He shall be delivered from the presumptuous, unpardonable sin of both and all, a sixture in their differing evil ways of death, and be finally deliver'd and acquitted, as to all his other sins, on the death of the guilty sinner, the evil-doer, in him. He shall surmount all sins and sinners, come out of all literal or mystical Sodomies and Sodomites, in corrupt, or righteous Nature; and so partake of none of their plagues, under final Wrath; Rev. 18. 4. 2 Cor. 6. 17. The Saint is highly con∣cern'd to watch and fight against the Belial-party in him, flesh (or nature, corrupt or righteous) with the affections and lusts, that war a∣gainst his own Soul; Gal. 5. 24. 1 Pet. 2. 11. What Satan backs and 〈◊〉〈◊〉 to gratify, support, and cherish in Saints, are they constantly to fight against, oppose, cross, impoverish, and run down to death. If they not only live but walk in Christ's Gospel Spirit, wherein he will judg the World (and they, with him) thus will they do. They'l judg the World within them their worldly natural Spirit, now; pass sentence of death upon it, in harmony of their spiritual mind, with Christ; and as workers with him, joyn in the speedy carrying on the 〈◊〉〈◊〉 of it, lest Satan set or fix their heart in them to do evil (Eccl. 8. 11.) in unchangeable union with him. All, that by Christ's Spirit in them, mortify the lusts and deeds of their body, or natural state, will live, for ever, with him; in his spiritual. Rom. 8. 13. The right death of what's expos'd to all snares, deaths, and enemies attacks, delivers
out of, and from them all; from all snares of Satan, on the right and left hand (calculated to the self-interest, palate, and desire of Na∣ture, in the corrupt or righteous life and principles thereof) in order to lodg all he can, in unchangeable enmity to God, with himself. God warns all sorts of Sinners, as to Satan's various snares; if there∣fore caught therein, 'tis at their own peril. Their destruction is singly of themselves by their own choice; Ezek. 3. 17, — 21. Prov. 8. 36.
The Wisdom or living Word of God, the Gospel-Spirit of Christ, makes all the truly wise partakers thereof, Spiritual Saints, stronger and wiser too, then all that's found in the first-creation-state of Men and Angels; 1 Joh. 4. 4. This new-creature-wisdom of God, by which the Worlds were made (Gen. 1. 1. Jo. 1. 1, — 3. Col. 1. 15, --19. Heb. 1. 2.) Wheresoever it is, or in whomsoever, admits no compa∣rison of any first-Creation Power, Glory, or Excellencies, with it. Prov. 3. 13, — 19. 2 Cor. 3. 10. The evil Angels, with their Lucife∣rian head, as the supream invisible Principalities, Powers, and Rulers of this dark World, may fitly be represented by the ten mighty Men, in the universal City, Province or Dominion thereof. The truly wise Saint, in the Life, Light, Strength, Power, and Armour of God, can discover all the devices, and vanquish all the power, the mystical Goliah and his Philistine Army can come forth against him, with. True Spiritual Davids, in the new name and power of the Lord, will be too hard for them all; will be more then conquerours over the whole incorporated first-creation City of evil Angels and Men. Their weapons are spiritual and mighty through God to beat down the City, and strongest forts thereof, about the ears of the rebellious defen∣dants, that have fortified themselves, against the new Jerusalem Ci∣ty of God. The enemy has none but carnal weapons, fleshly Wisdom, Power, Strength and Arms, perishing Vanities. Saints, with spiritual, will tumble down all their strong holds and every high thing, that exalts it self, against God and them. They have in a readiness, Power to re∣venge all such disobedience of Man and Angel, when their own Gospel-life and obedience is compleated; 2 Cor. 10. 4, — 6.
This confirm's what is said, v. 19. There's not one man amongst all men, in their earthy, first-creation life and wisdom, at best, with∣out sin, in God's sight. Yea, their highest righteousness and wisdom, oppos'd to God's, are the most criminal wickedness and folly. There's none truly righteous, among them all; no, not one. None, in their earthly spirit, or natural state, corrupt or righteous, understands or seeks after God, in his spiritual, new-creation life. So, are they all, unprofi∣table to themselves as to true blessedness, because not one of them does that good, in God's sight, that's of any conducibleness or ten∣dency thereunto. They rebel against (swell with indignation and despite to) his offer'd Spirit of Grace, wherein alone, any can ever please him, or be saved. Their throat is an open Sepulcher, to belch out blasphemies, threatnings and slaughter against it, or any that own or talk of it, in its own words and wisdom. 〈◊〉〈◊〉 tongues are deceitful, the poison of Asps is under their lips; their mouth is full of cursing and bit∣terness, against it; their feet are swift to shed the blood of any that de∣clare it. From Cain downwards, to the end of this World, Satan's reign, and man's day, all's of a piece; one uniform spirit of contra∣diction to, and rebellion against the Spirit of God, and all its words. Destruction and misery are in their way's: and the way of peace have they not known. They have no fear of God before their eyes. Yet, flatter they themselves, as true fearers of God, at peace with him, and in the very way to Salvation. If good words, fair speeches, and most 〈◊〉〈◊〉 self∣pleasing imaginations will do't, they are in a fair way to blessedness, while they are serving their own belly, gratifying their own lust and de∣sire, in direct enmity to God, Christ, all Gospel-Saints and Truths; Rom. 16. 18. They 〈◊〉〈◊〉 peace, peace, to themselves and others, where there's no peace; and say, the Lord saith, when 'tis Satan and their own lying spirit of divination saith so; Ezek. 13. 6, --10. They have not known (or 〈◊〉〈◊〉 〈◊〉〈◊〉 foot in) the way of peace with God, but Satan's way of enmity to him. And, in all this, with their leader, are they bold, con∣fident, and fearless; behave themselves as Satans Children of pride, with∣out fear; Rom. 3. 9, -- 18. Job 41. 33, 34. There's not a just man upon
Earth (in the restor'd righteous life and image of the earthy) that sinneth not. There's not a man, perfectly free from filth of flesh, the vile affections of the corrupt spirit of nature; and filth of spirit, or enmity to God, and his Spirit of Grace, is inseparable from the most restor'd righteous life of Nature, since the Fall. Only, by the perfect death of the spirit of Nature, under the Cross, can this enmity be slain and utterly abolish'd out of any man. So, there's a very great mixture of sin, in any possible fading good, found in, or performable by man, in his highest renewal. Enmity to God lurks under all their fair shews in holy flesh, form of Godliness, righteousness of man. This spoil's all. The perpetually sinning life of Nature, utterly abolish'd by death, and the never-sinning-life of God's Spirit of Grace, set up in the room thereof, can render any man truly and fully just, in God's sight. He that's so dead, ceases, or, is freed from all sin, & justified before God, for ever, in a newness of life, that's above all death; 1 Pet. 4. 1. Rom. 6. 7.
In letter, here's a prudent walking, requir'd, by not troubling ones self, with regarding (or harbouring any revengeful thoughts against others, for their) injurious words. But, as the chief intendment, is advice here given to the spiritual wise Man, as to his deportment to∣wards the natural, in his own person, made clean, wise, aud righte∣ous, in first-creation principles. The spiritual is to take heed to any words or doctrine, proceeding from this natural (so as to follow the direction or counsel of its fallible wisdom and judgment, about things pertaining to God, and his own Salvation) lest he hear this natural Servant, that would fain be dictating and ruling, as a Master, curse the spiritual, Heaven-born Son, in him. Paul, on his Gospel-conversion, immediately, conferr'd not with flesh and blood, (Gal. 1. 16.) lean'd not to, but turn'd from his own understanding, and own'd the infallible spirit of the Son of God, for his Counseller, and the directer of his paths; Prov. 3. 5, 6.
t. Lest thou hear thy Servant curse thee. Here's the reason, for this advice. The natural ought to be an 〈◊〉〈◊〉 servant to the spiritual man, in the Saint, as its dictatour and ruler; but oft, presumes to
usurp the authority of its Master, pretending to an infallibility in its judgment, and so, sit to be obey'd by the whole Man. But, the words of his Wisdom, thwarting the Counsel, Doctrine and words of the spiritual, it sollow's, the said natural Man will be apt to curse, blas∣pheme or speak evilly, of all the right words of the spiritual. These words of the 〈◊〉〈◊〉, contradicting Servant, or Woman, against its spiritual Lord, Master and Husband, is the spiritual Man in the Saint, not to heed; nor follow the false reasonings thereof, against his spiritual mind. If he do, it will breed great disturbance and con∣fusion to him. By a perverse mis-interpreting the Methods of God's Wisdom, in his dealings with them and others, in this world, and its false conclusions there-from, will it raise a sore, troublesome com∣bustion and tumult, in him; Psal. 73. 1, -14. When the spiritual Man recover's it self, it does, in Christ's Heavenly Sanctuary-light, render all well and quiet, again, by its infallible discerning, arguings, and con∣cludings. And, it discovers the natural disputer of this World, igno∣rant and foolish as a beast, unfit for the debating or rightly judging such matters, between God and them; v. 15, — 22. So Jer. 12, 1, -3. and 20. 7, -9.
Others; that is, the Spiritual Man in other Saints, while and when in but the single activity and exercise of thy natural. Paul, while in his legal-spirited, cleans'd, righteous nature, was of a perfectly con∣trary judgment to Gospel-Saints, about Salvation, and all things, re∣lating or conducing to it. Hence, did he blaspheme Gospel-Truths, and persecute the Declarers and Owners thereof. So has the Saint this farther argumentative Consideration, for quiet bearing contradiction to, and 〈◊〉〈◊〉 for his Gospel-Doctrine; not only, because Christ, that never 〈◊〉〈◊〉, did patiently bear it; (Heb. 12. 3.) but, be∣cause himself, before 〈◊〉〈◊〉-Conversion, contradicted, blasphem'd and persecuted others, on the self-same account. Peter's natural man (before the spiritual Seed was waken'd in him, or known to him) very 〈◊〉〈◊〉 joyn'd with Satan, in that seeming friendly advice and re∣buke to his Master; Be it far from thee, Lord: this shall not be unto
thee; that is, pure nature in thee shall not die. Christ rebuk'd his re∣bukers, Peter and the Devil, as an offence to him, for being offended at that Cross and Death, which by God's appointment, is to be brought upon the natural-state of all Men and Angels, first or last, in Love or final Wrath. 'Twas the self-same Doctrine, the Serpent preach'd to Eve, and, by her, to the first Adam. Ye shall not die at all; this shall not be unto you. Ye have a life, above all danger of death, in your natural first-creation make, and first-Covenant life or state. The Devil was unchangeably fix'd in enmity to the Cross upon Na∣ture: Peter, not so; but, beguil'd as Eve, (2 Cor. 11. 3.) unawares. Job, while in the single activity of his decaying natural man, under the Cross, multiplied words without knowledg, walk'd in company with wicked men, enemies of the Cross-dispensation he was under. Yea, he added rebellion to his sin, clapp'd his hands, and multiplied his words against God. Job 34. 7, -9. & 35--37. and 35. 2, 3, --16. The natural man is an offence to the spiritual, because offended at the doctrine of the spiritual, in others, and in the Saint himself. There's just ground for the spiritual to be offended at the words of the natural man's wisdom, about Salvation. The natural, without any just cause, is offended at the spiritual, for the words of God's Wisdom. Satan and the natural man, in the Saint himself, are of the same mind, judgment, and pa∣late, in this great Case. Neither of them savour, but hate all the Eter∣nal, Divine, Spiritual, Gospel-Things or Truths of Christ and God. They are, only, for the old, temporal, fading first-creation life, wis∣dom, and things of Angel or Man, perishing vanities. This whole Controversy is clearly discover'd and stated, by Christ himself; Mat. 16. 21, --26. The natural man, or spirit of the Saint, in the single judgment and voice thereof, is the foe of his own house, the false friend in his own bosom, that's not to be listned to, or trusted, in this greatest Concern and Case. The secret of the New-Covenant, even the re∣quired death and loss of the changeable, womanish state of Nature, in the old, or first, is to be kept from her; Mic. 7. 5, 6. The spiritual Man should shut out, or exclude his natural, when he retires into his Closet to pray, and treat with Christ, about the death of the natural. For, if that be ad∣mitted any share in prayer, it will ask amiss, even the sparing its own life, and what may nourish and gratifie the lusts thereof, whether in its corrupt or righteous state, 〈◊〉〈◊〉 of slesh or spirit. It will never vote
or ask aright, any thing of God, in Prayer. The thought and voice thereof, is to be rebuk'd and rejected, as well as Satan himself, with a get thee 〈◊〉〈◊〉 me; stand 〈◊〉〈◊〉. Nothing but death will fully silence, the cross-desire of Nature to the Spiritual Cross. 'Tis the love of God, therefore, brings the cross upon it, and the highly concerning duty of the Saint, to yeild obedience to it. No other way, to be sa∣ved. Paul, when a holy Law-Man, gladly receiv'd the sentence of death within 〈◊〉〈◊〉, on his righteous natural state. 2 Cor. 1. 9. Gal. 6. 14. All the thoughts, 〈◊〉〈◊〉, and words of the natural man, in the Saint or others, are to be suspected and rejected by the spiritual; not re∣garded or listned to, either as to its counsel, or cursing the contrary∣minded spiritual. Sometime or other, 'twill be at this work. For, 'tis flat against all the thoughts and words of the spiritual, in its preaching or prayer. 'Tis the carnal or fleshly-minded enemy to God and the spi∣ritual, lusting against the Spirit of Christ, in himself; and against the spiritual mind thereof, in the Saint himself. Gal. 5. 17. The carnal mind of enmity to God, finally follow'd, is eternal death to man; Rom. 8. 6, -8. It enviously lusts against the spiritual mind (Jam. 4. 5.) is directly contrary to it, in all its thoughts, desires, and affections, lusts, and motions; labours, might and main, to hinder what that would beat; and further what that is against, and hates; Rom. 7. 15. Out of the Saint's mouth (by reason of the untamed, or not fully crucified un∣equal Yoke-fellow, his natural mind or man) proceed's blessing and cursing; Jam. 3. 9, 10. The spiritual blesses God, the Father; the natu∣ral curses the spiritual man, in Men, that's made after the Supream new-creature image or similitude of God, in Christ's Person; the image of the Heavenly Adam. The restor'd natural man may (and ought to) bless God, for his mercifully restor'd righteous Law-life, as effectual∣ly call'd out of his corrupt state; but when by God's second voice, or 〈◊〉〈◊〉 call, summon'd to deliver up all that, back again, for a spiritual and more excellent life; he curses, rebell's against, and 〈◊〉〈◊〉 this Gospel-voice, 〈◊〉〈◊〉 heavenly Call, all the words and things or truths of God's Gospel-spirit and Wisdom. On these vari∣ous accounts, 〈◊〉〈◊〉 〈◊〉〈◊〉 and Cursing, for a time, out of the same mouth of the Saint. But others, in their restor'd Nature, fixing themselves in enmity to God's Spirit of Grace, go on cursing, and 〈◊〉〈◊〉, to eternal death. With Gospel-Brethren these things ought
not so to be; nor will always be so. When the envious, spiteful Cur∣ser and Blasphemer, the Belial-party, the Insidel or unbelieving Re∣bel, in the Saint, the natural man or spirit, is fully crucisied, dead and buried, and then rais'd into unchangeable harmony of mind with his spiritual; and so, with Christ and God most high; then, all such cursing-work will cease, for ever. But, till all old things, with Man's old life of nature, are pass'd away from the Saint, and all God's new things, fully compleated in him, has, even he, need enough of this advice, not to heed the Counsels, per verse thoughts, reasonings, cursings or evil-speakings of the natural spirit, in himself or others, against the whole Gospel-Doctrine of the Cross, and only way of Salvation. Let it bark and make what noise it will, they should regard none of its thoughts, lusts, words, or ways, so as sinfully to comply with or fol∣low it; but slight, turn from, and avoid, as much as in them lies, this troubler, opposer, and hinderer of their spiritual mind, till whol∣ly cut off, and taken out of the way.
The Wisdom, by which, Solomon examin'd, found out, and proved the truth of all things, could be no less then the spiritual, new-crea∣ture Wisdom of God. In this, he saw all things, divine, spiritual and natural, in their distinct differing excellencies and perfections. So could he call all things by their right names, and give their true discri∣minating characters. This is the peculiar priviledg of the spiritual Man's understanding; 1 Cor. 2. 10, 15. Solomon, in this, did, with his Father David, see all natural first-creation things of Man and Angel, at last, to be altogether vanity; Psal. 39. 5, 6. The wisdom of Man, at best, is the wrangling disputer of this World, about, and against all things of God, in the next. 'Tis the contradicting blasphemer of all such things, absolutely denying the very Gospel-spirit, life, and prin∣ciple of the next. 'Tis the wisdom from beneath, earthly, sensual or natu∣ral, and, if fix'd in, devilish (Jam. 3. 15.) the unchangeable enemy, and opposer of God's Wisdom, and all the words thereof, in true Saints. The natural undertaker in such Wisdom, to debate matters of Salvation, things of God, is the untreatable, unreasonable man, Paul
desir'd to be delivered from; 2 Thes. 3. 2. A self-confident Man, utterly denying the very Gospel-Principle (or Spirit of Christ, the Saints rocky foundation) in defence of his sandy, is unreasonably burthen∣some to the Saint, when intruding to discourse Gospel-matters, which he knows nothing of. Envying, strife, confusion, tumult or unquietness, and every mischievous evil thing or work; what else can come on't? 〈◊〉〈◊〉. 3. 16. 2 Tim. 2. 16, 17. Here's the result of all such discourse and engagement. The quarrelling worldly Disputant, discourses in choler 〈◊〉〈◊〉 goes away, full of Wrath, meditating revenge on the spiritual Saint, for his cross-doctrine. Such Swine, ravenous Wolves, and poi∣sonous vipers, Christ advises Saints, not to cast Gospel-Pearls or Truths, before. But, where the wise man suspect's and question's his fitness, in such wisdom, to judg of such matters, the case is altered. He may hopefully be dealt with, in such affairs.
In the latter clause of this verse, Solomon speaks of another state and wisdom, he had bin eminent in; the wisdom of Man, distinct from that, wherein he had proved all things. What he happily, at last, found in the Spiritual Wisdom of God, he had bin successlessly and vainly seeking, long before, in the wisdom of man, tho' taller then his fellows there. I said, I will be wise, but it was far from me. True Wisdom was far from me, as wise as I thought my self. All eternal, divine, spiritual, heavenly, most excellent, concerning things and truths, lay clear out the reach and comprehension of that earthly wisdom, as far as the Heavens are above the Earth.
How should the shallow, weak-sighted, low, earthly wisdom of Man, ever find out the exceeding deep, high, remote, divine and creature-things of the wisdom of God, that are all spiritual, heavenly, and from above? Gospel-things and Truths, mysteries of the Kingdom of God, lie in a depth unfathomable; at a distance, never to be reach'd by the utmost line of natural, first-creation understanding. They are spiritually 〈◊〉〈◊〉, (1 Cor. 2. 14.) Or by new-creation understand∣ing, only. Man, in his best wisdom, bid's at an absolute impossibility. Brute beasts, in meer sensual life, may as well, if not better, bid
at the rational things of Man, as of nearer kin to their things, (all of the first-creation sort, natural) then the spiritual things of God, are, to the natural Man and his rational, intellectual things. And, when Man has thus presumptuously pitch'd upon things, beyond the reach of his own wisdom, he is ready to complain of, and dispute against God, that he has reserv'd things of highest concern to him, out of his sight; all spiritual, heavenly, new-creation things, Wisdom, Life and all, in which found; Rom. 10. 6, 7. This does Man, in stead of yielding to the terms of receiving that wisdom (wherein he might reach, see or know all things) the loss of his own; Life, and all. All spiritual things or truths are hidden, seal'd up mysteries, from the most soaring, searching capacity of man, in first-creation wisdom. The Scriptures are a Book seal'd, as to all the spiritual truths thereof, from the highest wisdom of Man; Isa. 29. 11. The professing learned Jews; yea, the very Apostles knew not what to make of Christ's Gospel-words, New-covenant doctrine, while they were but in old or first-Covenant Wisdom. The Bread I give, is my flesh, says Christ. How can this be? say the Jews; Joh. 6. 51, 52. A hard saying, who can hear (or understand) it? say his very Disciples; ver. 60. So, when he spoke of his Sufferings, and Resurrection; a little while, and ye shall not see me, viz. as a fleshly Bridegroom; again, a little while, and ye shall see, and know me, viz. as a spiritual one, in my Resurrection-Life (Act. 2. 1, — 4.) which was the promise of the Father, Act. 1. 4. What's this, he says? say his Disciples. We cannot tell what he says, or means; Joh. 16. 16, -18. Such mysterious things or words, do absolutly non-plus Man's. wisdom. It knows not what in the world, to make of them. Hence, man thinks, or says in his heart, Who shall ascend to Heaven, to bring down Christ to me, in that new-creation Life and Wisdom, you talk of, that's above my understanding, and out of the reach of my Wisdom? Vain Man suspects not his own wisdom, as to its sufficiency, for the reaching any thing that concerns him; and so, concludes, all the spi∣ritual, heavenly Truths and mysteries, the Saint speaks of, are just nothing. So, all the spiritual sense of Scripture, all Gospel-Truth is rejected, to a tittle. The death and loss of that first-covenant life, wisdom, and all the things thereof, for the Life, Wisdom, and things of God, in the second, is the only way for man to understand all the mysteries of the Kingdom of God, the whole counsel of God, the methods
of his Wisdom, and contrivances of his infinite Understanding, about the Salvation of his Creatures. The death of Man's Law-spirit of nature, at best, and resurrection into Christ's Gospel-Spirit of Grace, is the only way, by which he can enter into, or so much as see the King∣dom of God, and things thereof; Joh. 3. 3, 5. The loss of a first-cove∣nant Wisdom, Life and all; the becoming a Fool there, with Paul, a no-body, is the only way to that Wisdom, wherein to see and know all things; 1 Cor. 3. 18. & 4. 10. Solomon then, charges himself with that foolish thought (many are guilty of, who are far inferiour to what he had bin in that natural wisdom) wherein he said, I will be wise, or shall find this Wisdom of mine, able to reach and compre∣hend all things. By Spiritual Wisdom, that can so do, does he disco∣ver and judg the former over-weening thought of his natural, that never could. 'Tis in spiritual, new-Creation life and wisdom, Man or Angel, ever could, can, or will truly see their eternal concerns, or be saved. Man's wisdom is bounded with first-Creation-vanities, perishing shadows, only, for object. Here's his walk, to and fro, in the Earth, among earthly shadows of heavenly, substantial things.
Solomon, here, by way of confirmation to what he had said (v. 24.) offers his own certain experience of the utter impossibility of reach∣ing and discerning new-creation Life, Wisdom, and things of God, in the single first-creation life and understanding of Man. Few, if a∣ny, travel and reach so far, in this Wisdom, as he had, through a su∣per-eminency therein. And, as to the insufficiency of his own wis∣dom, however great (1 King 4. 29, — 34.) For directing his steps, and ordering his conversation aright, before God; this did sufficiently appear, by his falling again, under the prevailing lusts and vile affecti∣ons of the very corrupt spirit of Nature, in him. He did set his heart, to experience the wickedness of Folly, even of foolishness and madness, in direct opposition to his own wisdom and rational Light. He gave up himself to all extravagancies, in brutish pleasures. And, he found such wickedness, folly; and such foolishness, downright madness. He
walk'd contrary to all Light or Wisdom of Man, in Heathen, first-Covenant Jew or Christian. He fed, with the Prodigal, on husks (among Satan's Swine, the common herd of brutified sinners, liter∣al Sodom, Egypt and Babylon) the lowest part of the dust of this world (things below the Serpent's own angelical belly, desire, appetite, or palate; affording only such pleasure, as is common to brute Beasts. At this low rate, was Solomon wallowing with the Sow in the mire. Yet, under all this madness and folly, that his own wisdom hinder'd not his falling into, lay there an incorruptible Seed of Spiritual Life and Wisdom in him, that lifted him up (Eccl. 4. 10.) out of all his ex∣travagant madnesses. It put forth it self, thro' Christ's powerfully in∣fluencing it; lifted up its own head, into the exercise of a prevail∣ing authority and ruling power, and so, his whole man, out of the dark Dungeon and deep pit of miery filth and corruption, into the marvellous Light and glorious Liberty of the Sons of God, yea, the top∣height of a supreamly double-portion'd spousal Saint. Thus did God favour this Jedid-jah, or beloved of the Lord (as by the Prophet Nathan, he named him, at his birth) this Solomon (or Son of Peace) as his Father David named him, 2 Sam. 12. 24, 25. The Lord raised him up, from feeding on the lowest dust in Satan's kingdom of dark∣ness and death, to feed on the highest never-perishing meats, divine and creature glories, in his Kingdom of marvelous Light. By this most transcendent change, from a most polluted Beast, in the first creation, to the highest rank of Saints in the second, was he enabled to give a true account of the single first-creation Spirit of Nature, in all the several parts, states, conditions, and dimensions thereof, from first to last, as having fully experienc'd it, in all its wisdom and folly, all the pleasures and contentments of it, whether in the corrupt or enlightned state thereof. As the result of all his Observations and Experiences, he declares it, in general, to be the Woman, he describes and character's.
The Mystery, here, lies in the Woman, figured out by the amo∣rous, inticing practices of the literal. Interpretation is properly the discovering the hidden, unknown, mystical Truth, signified in the Scriptures of Truth, by literal shadows. The Mystery here, is the practice and way of the womanish, changeable first-creation spirit or natural state, in all its variety, throughout Satan's whole mystery of iniquity, falshood, and deceit, from the beginning, to the end of this World. What tumults and confusions, the literal Woman is made the occasion of, in States, Families, and all worldly Societies (thro' her deluding Arts, and Men's foolish dotings on her, in the vile, womanish spirit of nature, on all hands, in both Sexes) is no news to the common light of Nature in all mankind. But, God's Words of counsel and instruction, signify Mysteries, hidden from the best Wis∣dome of learned Man. The literal sense, here, is obvious to the un∣learned. To the Mystery then, of this Woman, Solomon here reflects upon, and sum's up his whole Experience in the Life and Wisdom of his natural state (after all the sore mistakes he had bin involved in, with his fellow-sinners and mortals) calling that changeable state, in Man and Angel, Woman. This mystical Woman, in both Man and Angel, is here consider'd, as fix'd in unchangeable enmity to God, and the true Spiritual, New-creation Man, or Heavenly creature-Life and Image of God, in Christ, blessed Angels, and Saints. The ring-leading Head of all, thus fix'd, is the Devil. This Head, as repre∣sentative of the whole party of incorrigible wicked Angels and Men, and comprehending them all, is the Woman here, the mystical Ba∣bylonish-strumpet, guilty of unpardonable Adulteries and spiritual wickednesses, against Christ, the true Spiritual Lord and Husband of Angels and Men, whom they ought all, to obey, and be eternally sub∣ject to, in every thing. The very person of the Devil, as possess'd of the highest natural glories and excellencies, by the first creation, was, therein, the supream first-Covenant Spouse of Christ. But, this Spouse,
soon apostatiz'd, and became the grand mystical strange Woman and Adulteress, that did, from the date of her first sin and fall, set herself to draw as many Angels and Men as she could, into the same adulte∣rous and murderous mind of enmity against Christ, that spiritual Lord and Husband, they all ought to submit to his terms of being married to, for ever, in the new and everlasting Covenant. All that rebelliously keep up their own life and beauty, in the first, against him and the second, will be judg'd, as mystical Wedlock-breakers, Murderers, and most criminal Idolaters; Ezek. 16. 15, 38. The Devil, by this practice, in the top-excellency of first-creation life, has render'd him∣self a bottomless pit of deceits, and all sorts of spiritual wickedness, en∣deavouring (and abundantly prevailing, through God's permission and Men's wilful folly) to corrupt their spirits, and fill their hearts with the same unchangeable enmity to Christ and God, with himself. By the Workmanship of this mystical Woman, are Men rendered tem∣ples of her unchangeable evil Spirit. The mouth of this strange woman, is a deep pit: he that is abhorred of the Lord, shall fall therein. This have we, from Solomon, also; Prov. 22. 14. But, whoso pleases God, shall escape her. Thus, gives he a true account of the said bottomless pit, with the sad condition of all that fall therein; and the blessed priviledges of them that escape her. All blind leaders, with their followers, in the first-creation-state, excluding Christ and the second, tumble together into this deep ditch or bottomless pit of unchangeable wickedness; Mat. 15. 14. Luk. 6. 39. The very spirit of the Devil is this ditch, or bottomless pit; the mother of all mystical Whoredoms, and spiritual abomi∣nations of the Earth (Rev. 17. 5.) Or in the earthly, natural state; lying in wait, as a robber, for a prey, and encreasing the transgressors among Men; Prov. 23. 27, 28. All, that in their renew'd spirit of Nature, righteousness of Man, or Form of Godliness in the first-Covenant, fi∣nally deny and reject the Power of Godliness, the New-creature-life, Wisdom, and Righteousness of God, in the second, are fallen into this bot∣tomless pit of deceits. All fix'd first-creation builders on the Sand, ab∣solutely reject, exclude, and deny that Spirit of Grace, that's the cor∣ner-stone and rocky foundation of the true Church. The Woman, here, is, indeed that strong, powerful Man of Sin, or Son of Perdition, that by his superiour angelical strength and subtilty, when faln, was too hard for Man, at best, in innocency. By the obedient death only, of Man's
spirit, at best, can he receive the life of that new-creation spirit of Christ, that's greater, stronger and wiser then he; 1 Joh. 4. 4. Then, he is an over-match for the Devil; able to fight, and run down all evil angelical principalities and powers, those wicked spirits, with all their spiritual wickednesses, in high places, or counterfeit heavenly appea∣rances; Ephes. 6. 10, -13. When strong in the Lord, and in the power of his might, in the life, armour, or clothing of God's Spirit of Grace (set up in, and put upon him) then is man able to still the said ene∣my and avenger; Psal. 8. 2. This spirit, in man, is stronger then the strong man of sin, who therefore cannot enter that House or Person, it possesses, nor spoil his house or goods; Mat. 12. 29. Man, wise, strong, and honourable in Christ, but by first-covenant communications (1 Cor. 4. 10.) Satan is too strong for, and can spoil all he has, or is. All that is in his power; Job 1. 12. So, let Man want the Spirit, stronger than Satan, he'l fall under him, and be led captive at his will, in and by that very first-covenant life, he reckons to be saved in; 2 Tim. 2. 26. The wisdom of it, cannot discover his snares; nor the strength of it, withstand his power. All's but as straw and rotten wood, to his su∣periour Angelical Wisdom, Strength and Armour; Job 41. 27. Flesh and Blood; Man, at best, is so far from being fit to wrestle against evil Angels, that they can make all that, in Man, serviceable to their de∣signs, for destroying him; as on their side; their friend, in him. In Christ's Spirit of life, are Saints only fit to fight down both; both Flesh and Blood, the natural spirit, at best, and evil Angels at the back of it, to strengthen that Foe of their own house, that, with them, in all its affections and lusts, fights and warrs against God, and the true interest of their own souls. The compleat death of this home-bred Foe, but pretending Womanish Friend and Counseller in the Saint's own bosom, (Mic. 7. 5.) is his full deliverance from all Satan's nets and snares. For, then he finds no part in him, that he can tempt or touch, please or hurt, John 14. 30. When the Saint is crucified, as to all worldly desires in him, to all worldly desirables without him, the God of this World finds nothing in him; his Belial-party, the enemy of God, is extinguish'd and abolish'd. The literal Woman, by her snares and alluring Arts, makes literal; the mystical, by her's, spiritual and more criminal Sodomites. Twill be easier in the day of Judgment for the former, then for the latter; Mat. 11. 23, 24. The light of Rea∣son
in all men, may fence against the literal: but the best Wisdom and Strength of first-Covenant holy Men, is no defence against this mystical Woman's practices, upon them. Yea, she turn's that very Wisdom and Strength, with the perishing meats, they feed on, therein, at Christ's earthly table (and fruits, they bring forth, under Christ's Husbandly influence, as a fleshly Bridegroom) into so many Snares, by which, she catches them. While she keeps them confident in holy flesh, or knowledg of Christ after the flesh, she renders them wholly regard∣less of his holy Gospel-spirit, and words thereof, save to oppose, contradict and blaspheme all. When Men give up themselves with Christ's first-Covenant gift of life, and second-Covenant enlightning gifts, (and thereby a taste-of his new-Wine (Hos. 2. 8. Heb. 6. 4, 5.) of the the Kingdom) to Baal, the Devil, they become his most Gigantick op∣posers and strenuous fighters against all Gospel, Kingdom-Truths, and all that bring such things to their ears. When men wilfully deafen themselves to the voice of the true Shepherd, the said strange Wo∣man fill's her mouth with the most inticing, perswasive words of her ser∣pentine wisdom, to furnish them for the serving all her mischievous designs upon themselves and others. The words of Man's and Sa∣tan's wisdom's, joyntly hand forth another (pretended) Gospel, in flat opposition to every word of Christ's; clothing all their falshoods with the misapplied letter of his words of truth. This Woman's words are smoother than Butter, softer then Oil; but, are drawn Swords, wound∣ing Men to eternal death; Psal. 55. 21. Many strong Men (Wise, Strong, and honourable in Christ, by first-Covenant attainments) have bin So slain by her; Prov. 7. 26. The palate and temper of humane Nature, in general, is, what Ahab discover'd, in hating the one true Pro∣phet, Micaiah, that counsell'd him, contrary to his own will, for his good; and rewarding the four hundred false ones, that gratified his will, to his own destruction; 1 Kin. 22. The language or thought of all natural hearts, God declar's to be this; Prophesie not unto us, right things: speak unto us, smooth things; prophesie deceits (Isa. 30. 10.) and Satan finds false Prophets enow, in a readiness, to gratify them; so, as to keep true Seers out of all hearing or regard, all whose words lie cross to the will, palat, and desire of humane nature, corrupt or righ∣teous, in all mankind. They preach the Cross and death to it, in all, as necessary to the Salvation of any. This, Satan represents as the
greatest loss and prejudice imaginable, to them; indeed, their utter ruine. He advises them to hold fast their own, decrying the pre∣tended advantages of suffering and dying, (even a living and reigning with Christ) as meer delusive fictions. All men, in their natural prin∣ciples, corrupt or righteous, stand ready for receiving Satan's doctrin, the doctrine of Devils, pleasing to Nature, in all variety of condition, it can be found in. No man, in that worldly nature and spirit, receives Christ's Gospel-Testimony; Joh. 3. 22. & 14. 17. This must needs make a vast difference between the numberless flockers after Satan's Gospel, and the few or next to no listners after Christ's. When Sa∣tan has lock'd up men in a double prison, the will of their own fixed spirit of bondage, and his will upon that; in this firm union of these self-embondaging spirits and wills, are they invincibly hardned a∣gainst all the words of God's Wisdom. And then, the whole counsel of the Devil, in his Mystery of Iniquity, passes currant with them, for the whole Counsel of God, in his mystery of Godliness. Solomon, Paul, and other awaken'd spiritual Saints, can find out all these depths, wiles, devices, snares, and nets of this Woman, that they see their fellow mortals, even the professing party, so generally involv'd, entangled, and caught in. This Woman is more bitter than death; her heart being full of snares and nets, So subtilly contriv'd and metho∣diz'd, as most certainly to catch, all that refuse (and so, are destitute of) the new-creation wisdom of God, which alone can enable to number and find out the name and nature of this first-creation Beast (Rev. 13. 18) with all her natural perfections, disguis'd and gilded over by her whorish paint and transforming skil, with counterfeit resemblan∣ces of spiritual, in order to give the utmost shock of opposition to what is so. For this end, does she vent her Gospel-lies, in hypocrisy, or feigned resemblances of Christ's Gospel-Truths; 1 Tim. 4. 1, 2. Thus accoutred and furnish'd with gilded, painted snares and nets, from the date of her first sin and fall, is she the Captain-General of all her hosts of evil Angels and Men, fix'd, with her, in a spirit of un∣changeable darkness and falshood, against God and his new-creature-spirit of marvellous Light, and infallible Truth. Under her powerful witchcrafts and alluring charm's, fell Man, at best. And, what can he do, that comes after the King? Adam, in the unstain'd purity of all natural perfections and excellencies of humane nature? Remember
this first battel (in which, all mankind, with the first, fell dead at the Serpent's feet; dead in trespasses and sins) and do so no more, Job. 41. 8. Never think of undertaking him, with success, in but the gradually restor'd Righteous Life, Wisdom, and Armour of Man. In the most restor'd righteous natural Man, is now found actual enmity to God, but, changeable, pardonable, curable, by the cross; not otherwise. If Sa∣tan render this, unchangeable and unpardonable, his work is finish'd. Christ comes with Fire and Sword (speaks War and Death to Na∣ture, at best) Satan, with flattering kisses and pleasing Words. Who is like to be best liked by Man? The wounds of the true Friend and Saviour, submitted to, will be Salvation: The kisses and smooth words of the enemy, complied with, Damnation; Prov. 27. 6. Satan finds in man, a natural inclination to resist the Cross, as his enemy; and he leaves no meanes unattempted, conducible to the fixing him, in such resistance. Then, is he his own true subject, in his kingdom of darkness: and God swears in wrath, he shall never enter into his King∣dom of Light. This Woman will not fail to lay her snares and nets before Saints, every step they are making, under the cross, towards the Kingdom of God, while any thing of his natural friend in them, is yet about them. He, was at it, with Christ himself, again and again, while he had any thing of our pure fleshly Nature and changeable life of the Law, in him; Mat. 4. & 16. 22, 23. & Luk. 4. Man, establish'd in his own Righteousness, thinks all safe, for Salvation, when fast lodg'd in the very arms of this grand mystical Adulteress, the Devil; irre∣coverably wrap'd and bound up in the bundle of death, caught and held fast in her nets and snares, while pleasing himself with hopeful thoughts, that his soul is bound up in the bundle of life, with the Lord, as David's, 1 Sam. 25. 29. The perswasive words of Man's and Satan's wis∣dom, are exactly calculated to gratify the desires of humane Nature, in order to fix men in enmity to the unpleasing doctrine of the cross, upon it; and so, perfectly deafen them to the voice of the true Shep∣herd; all the words of God's Wisdom, in himself and Saints; to all spiri∣tual charmers, charm they never so wisely; Psal. 58. 4, 5. Man, by willingly giving himself up, in obedience to (and compliance with) Satan's known lie, against God's known truth, (Heb. 10. 26.) is abhorred of the Lord, and given up by him to such strong delusion, as holds him fast in the snares of this bottomless pit, the very spirit of the Devil, that he
be damn'd with him; 2 Thes. 2. 10, -12. When men are thus caught in the Snares of this Woman, her hands are as bands upon them, powerful cords and chains, they can never break, or get loose from; never get out of this deep Dungeon and bottomless pit, into which they have plung'd themselves.
Who so pleaseth (or, is good before) God, shall escape her: but, the Sinner shall be taken by her.
Nothing but what's unchangeably good, is properly and truly good, before God. No man then, that has not some unchangeable good thing, or goodness in him, can please God. Without a spiritu∣al Faith, (or new-creature principle of life and action, something of the life of the Faith of the Son of God (Gal. 2. 20.) distinct from, and superiour to the most righteous life of the Sons of Men) 'tis im∣possible to please God; Heb. 11. 6. Man, wise, strong, and honorable in Christ, as a fleshly Bridegroom, that has restor'd the old, first-creation righteous life of Nature in him, and rendered him fruitful there, (1 Cor. 4. 10.) This is not yet the He, that singly as so, pleaseth or can please God. For then, what was Paul, that had quitted all the ad∣vantages or priviledges, that such knowledg of Christ himself after the flesh, brings along with it, and includes in it? 2 Cor. 5. 16. He became a fool, weak, and despicable there, having parted with all that, as dung, for the knowledg of Christ after the Spirit, in his Gospel-life, into which, risen from the dead; Phil. 3. 6, — 10. Rom. 7. 1, — 4. Christ requires his Law or first-Covenant Spouses, to quit him there, as he, them; die with him, there, in order to meet him, in the life of the second. First-Covenant Spouses or Children of Christ, live in him: but, he comes properly to live in them, in the second; Gal. 2. 20. Tis but the Life, Wisdom, and Righteousness of Man, Christ restores, and a∣fresh sets up in Men, in order to render them his first-Covenant Chil∣dren and Spouses. The Life, Wisdom, and Righteousness of God, a spiritual immortal Gospel-life, he sets up in the second, in the room of their surrender'd, fading, mortal Law-life, in the first. Christ abolish'd death (or crucified that Law-life, in himself, that was subject to death) and so, brought a Gospel-life and Immortality to light; 2 Tim. 1. 10. This is true life, in an absolute sence: th'other, but a shadow. In the
infallible Light, or spiritual Understanding, that accompanies (and is found in) Gospel-life, are true Saints enabled to discover all the wiles of the mystical Woman, here. All the subtile practices and fals∣hoods of evil Angels (coming as false Christs, and their false Apostles and Prophets (Mat. 24. 24. & 2 Cor. 11. 13, --15.) in the dress, lan∣guage, and neerest resemblance of the true Christ and his Prophets or Apostles) lie open and naked, before that understanding in spiritual Saints, that judgeth or discerneth all things; 1 Cor. 2. 15. That Spirit, in which they can discern the deep things of God (ver. 10.) the utmost depths and heigths of Satan, can't lie hid, from. All his nets and snares are seen, and all his power of darkness, overset and master'd, by this Gos∣pel-spirit, and marvelous light thereof. When the mysterious me∣thods of God's wisdom, for Salvation, are seen, all the depths and me∣thods of delusion, Satan can use (in the utmost stretch of his Serpen∣tine Wisdom, to destroy Men) flie open. All Satan's Apostles, Mi∣nisters of his Gospel, in whatever variety of doctrine, form, language, or way, in the same sandy, fallible, first-Creation Principles, do all center in this point (whatever their thought or intent be) to run their hearers into the very arms of the Devil, as their only security, for Salvation. If the Devil can impose himself upon them, as Christ and God (as he can, 2 Thes. 2. 4.) This must needs be the issue and result of all their teaching; 2 Cor. 11. 13, — 15. Their end will be, ac∣cording to their works. All's earthly, and so, fewel for the fire of that Wrath, that will be kindled on them and all their earthy doctrin, life, and works, at the day of the Lord's appearing in that Gospel-spirit and life, they'l be found in unchangeable enmity to; 2 Pet. 3. 10. No wisdom of Man, secures from this Woman, here. Adam, in his un∣spotted naturals, clear from all silth of flesh and spirit too, was not fence-proof against the wiles of this Woman. The womanish, fading, changeable first-Creation life in the evil Angel, when fallen, was too subtile and powerful, for man in his inferiour womanish-life, of the same kind, to deal with, before his fall. Satan's first lie to Eve, passes currant all along this World, (with multitudes of professors and high pretenders to the Gospel of Christ and Kingdom of God) for the very Gospel of Christ; to wit, that the establish'd righteous life of the first Creation-state of Man, is eternal life; that man need not (will not) die at all. Literal Sodom, Egypt, and Babylon, are made up of
Men, sixed in corrupt Nature, given up by themselves, and therefore also, by God, to the vile affections, enormous lusts, and madnesses of that; Ro. 1. 26. Mystical Sodom, Egypt and Babylon, are made up of Evil An∣gels and enlight'ned first-Covenant Brethren or Professors, establish'd or six'd in the 〈◊〉〈◊〉-righteousness of Man, and so, in unchangeable enmity to the Gospel-righteousness of God. These two sorts of Babylonians and Sodomites, in these last and worst of times, do, or will so fill the scene, with their super-abounding iniquities, literal and mystical, as to leave no room for any hearing of Christ's Gospel, at all. The spiritual Saint, by his Gospel-life of that faith that overcomes the World (1 Joh. 5. 4.) remains secure, amidst this vast heap, this innumerable multi∣tude of Babylonians (visible and invisible, evil Men and Angels) under the protecting shadow and comforting influence of Christ's new name, that's the strong Tower, into which he runs and is safe; Prov. 18. 10. Heb. is set a-loft; to wit, on that Rock, that's higher then he; Psal. 61. 2. But, all incorrigible, wilful haters and refusers of Christ and his Gospel-truths, will (every one of them) be taken in the snares of the said Woman. So, it follows; Text. But the sinner shall be taken by her. He that's abhorred of the Lord, falls into the mouth of this strange Wo∣man, whose heart is a deep pit, full of snares and nets; and her hands, bands. Who is this sinner, the Lord abhors? The fixed, incor∣rigible hater and loather of God, and his Spirit of Grace (call'd God's Soul or Spirit; as the spirit of nature, Man's Soul) Zec. 11. 8. All blind leaders, with their followers, tumble into this deep ditch or pit, Prov. 23. 27. Luk. 6. 39. All, whose minds are willingly blinded by the God of this World, the Devil, lest the light of the glorious Gospel of Christ, who is the supream creature-image of God, should shine into, or upon them; all such, embrace Satan's accursed, other, contrary 〈◊〉〈◊〉, and his spirit of unchangeable enmity to Christ and his. They are engaged, what in them 〈◊〉〈◊〉, to shut up the Kingdom of Heaven, 〈◊〉〈◊〉 off the 〈◊〉〈◊〉 of that Kingdom, out of all hearing, or reception; and to 〈◊〉〈◊〉 open the Kingdom of the Devil, asserting that, to be the Kingdom of God; and his Gospel, Christ's. So are they, with their admirers, engaged in 〈◊〉〈◊〉 of the bottomless pit of deceits, full of snares and nets, as the very Kingdom of God, and Salvation to men. And, they 〈◊〉〈◊〉 others to hope, that they will confirm or make good their word; Ezek. 13. 6. In a 〈◊〉〈◊〉 spirit of Divination, do Devil and Man,
joyntly declare this; and boldly affirm, 'tis in the Lord's Spirit of Truth, they say so. They say, the Lord saith. They see nothing but va∣nity, and preach up nothing but perishing vanities (the natural ex∣cellencies or fading things of Man or Angel, in the first-creation) for eternal Life. They speak only of the world, this world's vanities, and the world hears them; all the world wonder's after them; 1 Joh. 4. 5. Rev. 13. 3. All, in the but earthly spirit of nature, corrupt or righ∣teous, are for such Preaching, or none at all. Satan's Apostles or Mi∣nisters, come forth, in great variety of form, language, and way; all, making but a universal Babel of confusion, running their hearers in∣to the very bosom of the Devil (the bottomless-pit of all deceits and falshoods) as their only security, for Salvation. Men are deeply concern'd, to take heed who they hear; not such strangers to, and ene∣mies of Christ's Gospel (Jo. 10. 4, 5.) and then, what, and how they they hear (Mark 4. 24. Luk. 8. 18.) that they rightly take the voice or words of the true Shepherd, and his Spiritual Apostles or Messen∣gers; and obey them. Many may hear right Gospel-words, and not understand them, Mark 4. 12. And then, they'l not follow or obey them; but, run still after Satan's Law-Gospel. Those that distinguish not the Words of God's, from those of the Serpent's & Man's Wisdom, how, should they scape the snares of this grand mystical Adulteress? If they suffer themselves willingly to be beguil'd into a perswasion, that Satan's Gospel, and that, which true Saints call Christ's, are all one, they are caught in the snares of the Devil. Satan's Apostles say, those that pretend to be Christ's, differ from them only in an affected singularity and disguise of words, not matter. While this shuffle will serve the turn, Satan's Gospellers find it not needful or convenient, to enter the lists, for a debating the case with Sion-Saints, about a true Gospel-state. But, if Christ's Gospel come forth, in such sharp, discrimi∣nating language, as to evidence its distinction in the whole matter of it, from Satan's, and Man's; then, to prevent, yet, any farther trouble, about it; they sit in their Majesterial Chair; and, in gene∣ral (without meddling with any particular in it) decry it for the most dangerous, destructive blasphemy and falshood, that ever was invented, or impos'd upon Men; worse then Popery or Mahume∣tanism; then the grossest Idolatries, or most brutish practices of any Heathens. This general vilifying Christ's whole Gospel-doctrine, and
assertors of it, as the vilest of doctrines, and men, they 〈◊〉〈◊〉 a far easi∣er and safer way, then to meddle with any particulars of it. Thus far, and at this rate, only, seems the shock of opposition to be given to it, and manag'd against it, at this day. But, if matters once grow to that pass, that some valuable number of awaken'd Saints, and spiritually convinced Men, should be the Assertors, Followers and Owners of the very Christ, the very Gospel, so as to give occasion to Satan's Gospel-ministers, to say (in the same levened, sowr spirit of enmity to God, with the Pharisees) Perceive ye, how ye prevail nothing? be∣hold, the World is gone after them; when this comes to pass, enemies will go another way to work. The Jews, when they could not resist, or bear up against the wisdom and spirit, by which Stephen spake; they could and did (through the permission of God, and instigation of the Devil) silence him, as they reckon'd, with stones. But, he being dead, yet speaketh, as Abel, and all other such witnessing Saints, most injuriously slain for the Testimony of Jesus, in the Spirit of true Prophecy. The regenerating, transforming, assimilating touch of the Gospel-spirit of Christ, sixes Man's versatile, changeable Law-spirit, in eternal o∣bedience to, and harmony with God. The degenerating, transform∣ing, assimilating touch of the spirit of the Devil, on Man's, fixes it with himself, in unchangeable enmity to God, as the very principle of his life, desire, thought, word, and action. By one or other of these unchangeable good or evil spirits, comes man to be lodg'd up, in a state of eternal life or death; a bed of true rest, and unspeakable joy (Isa. 57. 1, 2.) or of everlasting sorrow (Isa. 50. 11.) torment, and vexation of Spirit. He that's born of God's unchangeably good Spirit, is secure from the transforming touch of the unchangeable evil∣one; 1 Joh. 5. 18. The touch of spirits is a qualifying, alterative touch; baptizes Man's changeable spirit into the unchangeable toucher, the Spirit of God, or of the Devil. By the death of their own spirit, that Satan can touch; and 〈◊〉〈◊〉 into the life of God's Spirit, he can 〈◊〉〈◊〉 touch; by this way and means, and this only, are Saints 〈◊〉〈◊〉 and 〈◊〉〈◊〉 from all the nets and snares of this grand Adulteress, the Devil. The whole World, all that take up in their worldly, earthly life of nature, run into them. A babe, a suckling in Christ's Spirit, is too hard for 〈◊〉〈◊〉; Psal. 8. 2. Man, in the highest restor'd perfecti∣ons of his own, is no body in his hands; Job 41. The incorrigible
first-creation sinner is taken by her: the new-creation Saint, who alone pleases God, shall escape all her nets, snares, hands or bands, for ever.
Solomon, in the Sanctuary-balance, the al-searching new-Creation Spirit of true prophecy, weigh'd one thing after another, so as to give a clear and full account of what he was so inquisitive, after; an everlasting state of Truth and Righteousness. He weigh'd and tried all parts of the first Creation, the utmost goodness and excellencies, found in Man and Angels, before their fall; or restor'd in Men, since; and, in the total sum of all, found the one thing necessary for the true blessedness of any, wanting. 'Tis not in the whole first-Creation Land of the living (Job 28. 21.) or state of Life. No such thing, found he, in the whole heap of this World's Vanities. So arriv'd he, at this negative satisfaction, that there's no hope of ever finding true happiness, there. He resolv'd therefore, no longer to squander a∣way his time, with others, in seeking for the living amongst the dead; or, true Life and Happiness, in a Region of Darkness, and of the shadow of Death. No such life, as will swallow up Death into Victory, is to be found there; nothing, but what Death will swallow up, into Vic∣tory; and triumph over, for ever. This, he declares,
No unchangeably good thing, could he find in the first-creation. What then found he? One Man, among a thousand; but, no Woman, among them all. No true happiness, to Man or Angel, in the change∣able, womanish, first-creation life of either. What's not there, can the wisest man never find. 'Tis folly to seek it, there. The self-eviden∣cing vanity of all first-creation things, is such, that all and every one say, 'tis not in me, in us; no true life, wisdom or goodness, no manly, un∣changeable new-creation Wisdom, Life, or Goodness, is to be found in or amongst us all; seek while you will; 〈◊〉〈◊〉 28. 12, --22. The first-creation
life of Nature, in the first-covenant spirit, or Law-principle of action, God alway saw defective, as to the true blessedness of Man or Angel. He had beforehand, therefore, even from everlasting, set up (prepared, and kept in reserve, to bestow) a creature-life of everlasting Righteousness, in his new-Covenant Gospel-spirit, that's in unchangeable harmony with his infinite Divine Spirit. Heb. 8. 6, 〈◊〉〈◊〉. The Law makes nothing perfect; (Heb. 7. 19) no incorruptible Perfection or unchangeable good, is to be found in the natural, first-creation make, or Law-life of Angel or Man. The Law never had in it, nor therefore could give true Life or everlasting Righteousness to any; Gal. 3. 21. 〈◊〉〈◊〉 Is it could; no need of Grace, Gospel, new-Covenant., new-Creation. Man's and Satan's Gospel says, there is 〈◊〉〈◊〉 Life, in the first Covenant principle, the spirit of the Law; or natural, first-creation-state; ye shall not die at all. What need then of a second? Never look farther, for eternal Life. Adam's yielding to this Do∣ctrin, slew all his posterity. Yet, abundance of his posterity, when restor'd to some measure of the life they had, and lost, in and with him, are at the very same point. Can't the universal sad experience of Mankind, as to the dreadful consequents of their first sin (nor all examples of like Apostacy, since; nor all the abundant, reiterated Warnings and multiplied Counsels of God, or Instructions, by the mouth of all his holy Prophets and Apostles, or Messengers, since the World began; yea, and by the Son himself) prevent men's running in∣to the same error, sinning after the similitude of Adam's transgression? What then, can? How currant does renewed old first-creation life, pass, at this day, for new? and the words thereof, for Gospel? How mad were the righteous Jewish Teachers and Professors, with Christ, for disturbing their peace, and dashing their hopes, in Satan's Go∣spel-state? Whereas 'tis in God's new-creature life and wisdom, only, on the death and loss of all this, we can receive God's eternal good things, to have, hold, and enjoy, for ever. These are we to eye, and look at; 2 Cor. 4. 18. 1 Pet. 1. 3, 4. Not one Woman, could Solomon, a true spiritual Preacher, find, in the whole first-creation; not one Man, or Angel, in that changeable, womanish state, in whom was any such thing as eternal Life, or everlasting Righteousness; any un∣changeable good thing. From his certain experience, and infallible sight hereof, he declares, it's never there to be had. But, he leaves not
the point, so. On this Negative testimony, giving a dash on the whole first-creation state, he proceeds to the Affirmative, shewing where the one thing necessary, unchangeable Goodness, is to be found; in the second or new-creation Spirit and State, signified by the one Man, among a thousand. The manly Spirit of the second Adam, never sinn'd; nor can any, born of it, as living and walking therein; 1 Tim. 2. 14. 1 Joh. 3. 9. Gal. 5. 25. This one Man, the manly new-creation Spirit, Solomon found among the many thousands of blessed Angels and Saints, yea, in Christ the head, and all the members of his mystical body, the Church; Col. 1. 18. 1 Cor. 12. 13. Eph. 5. 23. Christ, and all his true thorow-followers, whithersoever he goes, and call's them, make up the one mystical Man, in unchangeable opposition to the Devil, and all his Babylonish Party of Angels and Men, fix'd in the first-creation, womanish state, the whole mystical-Whore of Babylon. Not one Man, nothing of the manly new-creation spirit, in all these; nor one Woman, to be found, nothing of the wo∣manish spirit, in all the compleated new-creation body of Christ, the one mystical Man. All these come to be of the same mind and judg∣ment, in every thing, as one Man. There's no Female in new-creati∣on Life: no Male, in the first. Angel, Man, and Woman, are all but the mystical Woman, in the first; and, when fix'd there, unchange∣ably so; and so, an unchangeable Adulteress, against the man Christ, to whom she ought to have been married, in the second. In a pecu∣liar, prerogative-sence, Christ himself is the one Man among a thousand, even thousands of thousands of his Spiritual Saints and Angels, as the fountain of that Life, they are all partakers of. He never fails to give it, in the distinct measures and seasons, appointed by his Father, to all, the Father has given him; Joh. 17. 2. All the things of the Man, here, are eternal: of the Woman, temporal. Eternal Life and Death are set before us, in these two Spirits, the manly second, and the wo∣manish first-Creation Spirit. All that hate Christ, in the second, love and chuse their own eternal Death, in the first; Prov. 8. 36. Christ, the one Man, Solomon found among the thousands of his Saints (in a headship of pre-eminency over, and above them all) comprehensively signi∣fies the whole number of elect Angels and Men, in whom his one Spirit lives; and they, in it. Here then have we the negative and affirmative Testimony of this Kingly Preacher, in this grand concern of Man; where eternal Life is to be found; and where, not.
Here's a farther account, not only of the first-creation state, but man's evil use thereof. God made him upright, pure, clean, and righ∣teous, without spot, any filth of slesh or spirit; very good, (Gen. 1. 31.) but, changeably so. So, soon did he make himself, very evil, by re∣bellion against him that made him very Good. This, by following his own many evil inventions. Having once rebell'd, do men set them∣selves to seek out many inventions, to justifie and fortifie themselves, in their self-chosen evil way of rebellion against God, to their own de∣struction. This destructive trade, are they at, might and main, turn∣ing the deaf ear to the spiritual charmer, the spirit of Truth, in Christ and his followers; wholly rejecting all the Counsels of God, against their own souls; Luk. 7. 30. This is the case of all first-covenant Lawyers (in the renew'd righteous life of the Law, in their own spirit of Nature) in enmity to the newness of life, in Christ's Gospel-Spirit of 〈◊〉〈◊〉, and all the words thereof. They resolutely and con∣fidently walk in their own invented paths, to damnation; refusing, resisting, defying, contradicting and blaspheming the only way of God's invention, and most wise contrivance, for their Salvation. God's a∣bundantly declared way, from first to last, and all along, is a death∣pass to the spirit of Nature, under the cross, or death-work of his Spirit of Grace, into its own everlasting righteous Life. It takes down their natural, sandy-foundation'd Building, to build them up anew, in its rocky-life, that's 〈◊〉〈◊〉 then theirs, as the Heavens than the Earth; a Life, a Glory, never to be done away. Man is grown to have exceedingly contrary thoughts and ways, to God's, in reference to Salvation. And, he will on, in his own invented way, to destru∣ction; rather then in God's, to Salvation. Hereby have all Men, (in and with the first) and many Angels, given many infallible sinful proofs, the wrong way, of the changeableness of the good and up∣right state they were 〈◊〉〈◊〉 in. The good Angels, with their head, as the Lamb 〈◊〉〈◊〉 from the foundation of the World, proved it, the right way, by a death of that, and resurrection into a life, unchangeably good. 〈◊〉〈◊〉 the Head look'd and went, they look'd and went; turned
not, or looked back, as they went. When he was lifted up from the Earth, or out of the earthy, changeable first-creation life of Nature, these angelical wheels or chariots were lifted up, by him. For, his spirit was in them; Ezek. 1. 12. and, v. 19, -21. and Ezek. 10. 11. The spirit of the living creature, or, spirit of life was in them; v. 16, 17. They fol∣low'd the Lamb, whithersoever he went, thro' the death of the first-creation state, into the Resurrection-life of the second; in which, he became the first-born from the dead; Col. 1. 18. In the utmost reach of those words (Rev. 14. 4.) the peculiar Spousal Saints follow the Lamb whithersoever he goes, over all the heads of the highest elect An∣gels, sitting on the very Throne with him, as his Bride and Wife; a∣bout which they stand (Rev. 7. 11.) as friends of the Bridegroom and his choice Bride, from among men.
A sinless power of sinning was in Angel and Man, at best. The exerting this, in sinful Acts, was their sin and fault; unpardonable, in Angels, at first; pardonable in Men, till wilfully committed the se∣cond time, in their own persons, after the similitude of Adam's first sin. This amounts to a fix'd preferring the Life, Wisdom, and Na∣ture of Man, to the Life, Wisdom, and Grace of God; the Creature, to the Creator. The fruit of this their own device and invention, will Men find a sowrer Grape then Adam, at first ate; unchangeable Wrath; Prov. 1. 31. Many such do prosper in their own self-chosen way, having more then heart can wish, in this World. They set their mouth against the Heavens, or heavenly Spirit of Christ, in himself and Saints. Psal. 73. 7, — 9. But, what come they to? Desolation, in a moment; they are utterly consum'd with terrors; ver. 18. 19. They spend their days in wealth, or mirth; and, in a moment, go down to their eternal grave, Job 21. 13. These fat and strong Cattel, in first-Covenant Life, Strength, and Wisdom, thrust with their shoulder, and push the diseased with their horns, the lean, feeble, poor and needy Cattel, Spiritual Saints, whose Natural Man is death-struck by the Cross or Gospel-sword, plagu'd and chasten'd continually, thereby; Ezek. 34. 20, 21. Psal. 73. 14. Those, the Lord is thus disciplining, for Salvation (Heb. 12. 6, 7.) the poor and needy little ones of Christ's flock, do the sturdy, daring, stiff-necked, self-confident, proud, fat, full, wise, strong, and honourable (1 Cor. 4. 10.) first-Covenant Cattel, despise, deride, shoot all their revengeful Arrows, bitter Words, against; Psal. 50. 20. Their teeth are Speares and Arrows;
their Tongues sharp Swords, against them; Psal. 57. 4. Thus are they merrily posting to the Chambers of Death, while the impoverish'd, needy ones of Christ, are passing through much Tribulation, into the King∣dom of God; Act. 14. 22. The former make swist steps, in the broad way, to Destruction: the latter, safe steps in the narrow way (under the Cross, that narrows and shrinks Nature to death) unto Salvation. The former set their heads awork, to invent what will gratify their own Wills, in a known contrariety to God's. They fondly and madly please themselves with hopes of Salvation, in a state, all mankind have experienc'd, no such thing was ever to be found in, at best, in innocency. The Righteousness of it, then, was but a fading Garment; Since the fall, 〈◊〉〈◊〉 raggs; Isa. 64. 6. Think they, to enter the King∣dom, and sit at the Marriage-Supper of the Lamb, in such Garments, where all the Guests are cloath'd with everlasting Righteousness? See what's like to become of them; 〈◊〉〈◊〉. 22. 11, — 13. Their life is not of the same kind; nor, their Garments of the same Cloth, make, or fashion, with the true Saint's. So will they be thrown out of Christ's King∣dom of Marvelous Light, into Satan's accursed Darkness, their own proper, deserved place, with Judas; Act. 1. 25.
Angel's first sin rendred them unchangeably evil, because unpar∣donably wicked, being a full, noon-tide, daring, and most presumptu∣ous Sin, against the Holy Ghost. 〈◊〉〈◊〉 first sin, render'd him but change∣ably evil: and if he love that so well, as to become unchangeable in it, he will sind himself in the same condition, with evil Angels, even in unchangeable enmity to God. Let God then be true, and every Man a liar; Rom. 3. 4. God made Man upright; Man, by his own evil choice and invention, has spoil'd himself, and is the single and only demeritorious cause of his own ruine. He seeks out many inventions. Errour is manifold; Truth, one; the Gospel-spirit of Truth, one, in head and members. Men are toss'd to and fro, into variety of Opi∣nions and Ways, from their various conceptions, in their fluid, wa∣vering, unstable, unconstant spirit, under the blasts and inspirations of Devils. David aware, of this, pray'd for that right or constant Spi∣rit of God, the evil one can't touch; Psal. 51. 10. 1 Joh. 5. 18. Yesterday, to day, and for ever, from everlasting to eternity, is God's Creature-Spirit of Truth, one and the same. This 〈◊〉〈◊〉 the one thing, with all its things of God, awak'ned Spiritual Saints are for, and interpret the
Scriptures of Truth (given by this Spirit of Truth) into. Man's one thing (and things of that thing) is his own spirit of nature, which, by the Conceptions and Words of his own Wisdom, he interprets all Scripture into, in favour and defence of himself, against the cross of Christ, (and all the spiritual Truths and sence of Scripture, the things of God) as the very sum and substance of all his humane Divinity. And, he will not endure this one thing of his, should be call'd by its right name, a spirit of direct enmity to God, and all his Gospel-Truths. Consequently, as unwilling is he, Christ's one thing, or Spirit of Truth should be call'd by its right name; or any name, at all. He denies, there is any such Holy Ghost, or Spirit, at all, communicable to men. John's Disciples, and conscientious, faithful followers, in first-covenant holiness, Paul found at Ephesus, wholly ignorant of any such thing as this Gospel, new-creature Spirit, or Holy Ghost; Act. 19. 2. Men clap all the titles of Christ's one thing, on the back of their one thing, that's a spirit of darkness, enmity and death. Their but re∣newed spirit of Nature, must needs amount to a state of Grace, Re∣generation, New Creature, Heir of the Kingdom of God. What then must the very Christ, the very Spirit of Grace and Truth, be? a Blas∣phemer, a Devil. Thus did the children of the Devil, first-covenant Professors, baptiz'd into his spirit of unchangeable enmity to God, call the Holy Ghost, or Gospel-spirit, in Christ himself, with all its Words. Joh. 1. 11. & 8. 44. & 10. 20. and, Mat. 12. 24, — 32. This subtil, Serpentine trade won't do man's work, when God is Judg himself; Psal. 50. 6. He will call every thing by its right name. Man's Wis∣dom, in Divinity, calls every thing, by a wrong name; all his natural, God's spiritual things. And, what name, title, or character, then, God's things must have with him, is easie to guess. If natural Man or An∣gel will needs be as Gods, in the proudly and presumptuously assum'd soveraignty, and uncontroll'd exercise of their own Wills, they'l cer∣tainly judg and call the true Spiritual Man, a Fool, that quits all this as dung, with Paul, which they ruffle in; Hos. 9. 7. 8. 1 Cor. 4. 10. No remedy for this, in Man's day, or Judgment. In God's, there will. True Saints ought, in Faith and Patience, to possess their Souls, quietly waiting for the decision of all Zion-controversies, at Christ's second ap∣pearing, to their Joy, and to the Confusion of all their self-confident, proud, boasting enemies; Isa. 66. 5. Your first-Covenant Brethren, that hate
you, sit and speak against you (Psal. 50. 20. Ezek. 33. 30.) and cast you out, excommunicate you, as Blasphemers; but I'le appear, says God, to your Joy; and then, they shall be asham'd. I'le excommunicate them out of my Church, and lay them under the Anathema Maranatha, for ever; under my everlasting Curse and Wrath. Let the naturalist then, or first-Covenant Brother, for a season, wear the title of the se∣cond, and allow him nothing but Blasphemer and Mad-man: consi∣der the great Lord and Master. Did not he quietly endure the Con∣tradictions and Reproaches of such Righteous first-Covenant Sinners against the second, in his own day, and turn, on Earth, among the only professing People, in the World? All will out, at last; after all scrambling confounded doings, in this dark World, and Kingdom of Satan. All shame will be laid at the right door, and God and his true Saints be glorified. All, in good time. God's time is best. Mean while, the one, uniform truth of God (most harmoniously represen∣ted, all along the Scriptures of Truth, in great variety of Similitude, Language, and Type) is, in a manner, universally rejected, even by Professours; and, their one sandy-foundation'd thing, by a lying Spi∣rit of Divination, set up in the room thereof (which, in the highest sence, is the abomination that makes desolate Mat. 24. 15.) and, herein, boast they themselves, as to that great variety of the many Inventions, they stand here charg'd with, as their own self-destroying folly and madness. The true spiritual Church own only one God and Father of all, one Lord, one Faith, one fire-Baptism, one Spiritual Circumcision, setting fire upon, and cutting off all fleshly life, holy and profane, in Pharisee and Publican. The Church on the sand, has many Gods, many Lords of their Faith, which are many Devils, many Men, in their dif∣fering and various teachings or doctrines; all which, in the same ly∣ing spirit of Divination, do tend directly to the Destruction of them∣selves and hearers. Such false Christs and Apostles, evil Angels and Men, will, in these latter times, more then ever, pass unquestionably for the true, as coming in the guise, language, dress, and appearance thereof. Has not the true Christ and his great Apostle foretold all this? Mat. 24. 5. & ver. 23, — 25. 2 Cor. 11. 13, — 15. In such dis∣guise, they'd deceive, if possible, the very Elect. The Worldly Church, on the Sand, boasts of such variety of Invention, as amounts to but a glory∣ing in their own shame. Such poetical Creation-Preachers are always liars;
Tit. 1. 12. Under all pretence to Gospel, are they the flattest enemies to it. They come with methodiz'd discourse (in the contrivances and Words of their own Wisdom) Doctrine, Reasons, Uses, Motives, or∣der'd and placed rank and file, in Battel-array, with the Armour of Man, upon them, to fight the Devils Battel against all Spiritual Saints, and Gospel-Truths. These are your Gospel-Merchants, that corrupt (or deal deceitfully with) the word of God (2 Cor. 2. 17.) destroying Souls, for dishonest gain, Ezek. 22. 27. They labour to make the truly Righteous sad, by their reproachful censures; and strengthen the wicked, in their hidden, mystical uncleanesses and abominable Idolatrys; Ezek. 13. 22. They interpret Scripture into anti-Gospel-Doctrine, and then invent reasons for it, uses of it, motives and arguments to fol∣low and obey it; all, to encourage people in their Self-chosen way to the Chambers of death, the congregation of the dead, or assembly of Gi∣ants, the Gigantick sighters against God; Prov. 21. 16. Gen. 6. 4, 5. All their Preaching, Reasons, and Uses, as pretending to shew and lead men into the true Gospel-way of Salvation, runs in a strein of di∣rect enmity to all the spiritual reasonings and words of Christ's Gos∣pel-spirit; and so, to the whole Counsel of God, Paul declar'd; Act. 20. 27. The right opening the Scriptur's, is an opening the Kingdom of God. This does the true publick one Gospel-spirit of Christ, in him∣self and Saints. The private natural womanish changeable spirit of man, shuts out all spiritual, Kingdom-Truths, and in union with Sa∣tan, open's his kingdom or bottomless pit of deceits, and preaches up that first-creation state he has chosen, as the only true Salvation. When thus resolutely engag'd, they disswade all people; and frigh∣ten them, what they can, from touching or coming near such doctrin (as indeed opens the Kingdom of Heaven) as the arrantest Heresy and Blasphemy in the World. This is the old Pharisaical trade of hypocritical Sinners in Zion; Mat. 23. 13. But true interpretation of Scripture, in that Spirit and Wisdom, none are able to bear up against, (Act. 6. 10.) will speak for it self, in the hearts and consciences of the hearers; and be a savour of life or death to the obedient receivers, or wilful re∣jecters thereof. The Cryptick Methods and Arts of man's merce∣nary wisdom, are calculated to deceive. All their Elocution, Mymi∣cal gestures and affected tones, look this way. These humane Arti∣fices are not to be used in uttering the words of God's Wisdom; but
cleer, powerful, spiritual demonstration; 1 Cor. 2. 4. This was the way of Christ, and his inspir'd Pen-Men, or Teachers, in the words of his Wisdom, whether speaking to a multitude, or only in answer to particular inquiries. Convincing evidence, and demonstration, in the Wisdom and Power of the Holy 〈◊〉〈◊〉, were they alway's for. An open 〈◊〉〈◊〉 to the 〈◊〉〈◊〉 voice, and too general reception of the me∣thodiz'd words of man's wisdom, as orthodox-Gospel, does wonder∣fully disframe Peoples minds, and prejudice them, as to a right list∣ning to one right Gospel-word of God's. If the true Gospel-Prea∣cher gratisie not their prurient or itching ears, their vain, wanton understandings, or fancies, with the humane methods, they have bin, all along, accustom'd to, and habituated in; from enmity to, and dis∣like of the matter, they'l pretend that occasion, to fly off from any farther hearing it. The numberless things of the Gospel one thing 〈◊〉〈◊〉, the Pearl of great price, the unspeakable gift, the Thoughts, Affections, Words, Works, Births, Fruits and products thereof, will be sound to out-number, as well as transcendently to exceed in dig∣nity, all man's first-creation no-things, shadows, things that are not. Things 〈◊〉〈◊〉 have their numerous varieties as well as excellencies, above all first-creation perishing vanities. The New-creature Gospel-spirit, brings with it, into man, the New-creature Life, Wisdom, and 〈◊〉〈◊〉 of God; that is, that creature-life, that (being in Christ, personally united with the Divine; and, in Saints, in unchangeable harmony with the Divine) is call'd the Life of God; and they that have it, are said to be born of God, and partake of the Divine Nature; 2 Pet. 1. 4. All things are theirs, and they are Christ's, and Christ is God's; 1 Cor. 3. 22, 23. God, or the infinite Divine Nature is their inheritance, by way of object, to their sight and enjoyment; not an ingredient into their persons, as in Christ's. That's his super-eminent Preroga∣tive. But Saints are Co-heirs with him, of God (Rom. 8. 17.) as to the vision of, and feeding on the Divine Glory, to eternity.
The great design of the whole Scripture, is, to bring Men into the view, love, and enjoyment of things eternal, (2 Cor. 4. 18.) all which, are comprehended in the explain'd one thing necessary. The vast number of things eternal, in the one eternal Creature-spirit of Christ (Heb. 9. 14.) are handed to us, in great variety of Expression, Types, Figures, Parables, Similitudes, with most significant Instructions,
about the one thing, or spirit, that comprehends them all; as the na∣tural spirit in Man and Angel, comprehends all their natural things, first-Creation Shadows, perishing Vanities. Those that come to any right frame of mind towards God's Gospel-things, will quit (and rid themselves of) all those Prejudices and false Conceptions, they have bin cramm'd with, and built up in, by worldly-Church-custom's; and freely expose their darling nature, to be touch'd and hit, between the joynts of the Harness, or Armour of Man, by the sharp doctrine and discipline of the Gospel-sword and Cross of Christ. Man, at best, in his own Strength, Wisdom, and Armour, stands ready to resist, and fight against God; not the Devil. Whose side was Paul engag'd on, when according to Law, blamless? Every right interpretation of Scrip∣ture will be at this work with us, even the darting in mortifying Truths upon Nature's heart, shooting in the sharp Arrows of the Lord, into the hearts of the King's Enemies, even in Saints, the foes of their own house, their own very Spirit (and that, at best) with all the mysti∣cal Children, Works, Fruits or Products thereof, as altogether Vanity, and sinful. All the desires, thoughts, and reasonings, our own spirit (the foe of our own house) people's our Souls with, against God, and his only way of saving us, are a numerous throng of Enemies, Figh∣ters and Warriers against God, and the true interest, or eternal con∣cerns of our own Souls. These are all struck at, at every turn, by every right Gospel-word or doctrine of the Cross. If we come, with but itching Ears, to gratify our curiosity, by hearing a few Gospel-words of God's Wisdom, as a novelty among the various Words or Doctrines of Mans, for our understandings to trade in (to furnish no∣tional Discourse, only; and so, to pride our selves in over-topping others understandings) we shall find our selves sorely mistaken, in the case. Such a design may seem a-kin to Ptolomee's curiosity, in pro∣curing the Greek translation of the old Testament (by 72 Jews, 6 of each of the twelve Tribes, call'd thence, numero rotundo, the Septu∣agint) to furnish his new-erected Egyptian library, amongst the learn'd writings of the wise Greeks and others, from others parts. God's Word is another-gets thing, and has far other-gets matters to do, with Men, then to furnish a little overly Discourse. Where rightly inter∣preted in the Words of his Wisdom (or of that spirit, which inspired the holy Pen-men thereof) 'twill be a Savour of Life or Death to the
hearers; 2 Cor. 2. 15, 16. 'Tis as a sire in and upon Men's spirits (Luk. 24. 32.) A hammer, that breaks the Rock in pieces; Jer, 23. 29. 'Twill prosper in the thing whereto he sends it, accomplish that which he pleases; (Isa. 55. 11.) Life or Death, in and to the respective heedful or re∣gardless hearers thereof. 'Tis dangerous dallying with such sharp, two-edg'd tools. Do we stand trifling, and lie at catch, with the Pharisees, to see what Gospel-doctrine will be at? Where it will pitch? Alas, alas! Every Word of it, rightly heard and consider'd, makes a home-thrust at Nature's heart, howe're it slips o're Men's in∣advertent heads, while they confusedly wait for they know not what; hoping to hear some change of voice, in favour to poor. Nature's head, and that the Righteous Life of the earthly Jerusalem State there∣of, need not be surrendred to the Gospel-sword and Cross. A like vain thought, to that of King Zedekiah, when he sent privately for Jeremy out of a Dungeon, to speak with him. Is there any Word from the Lord? Says he, to him. There is, says Jeremy; and this is it. Thou shall be deliver'd into the hand of the King of Babylon; Jer. 37. 17. How Nebuchadnezzar handled him; see, Jer. 52. 8, — 11. The Word of God is a steddy, constant Word; not off and on; no yea and nay, with it; all's yea, and amen (2 Cor. 1. 17, — 20.) Or absolute, infallible Truth.
The mercenary preachers of Satans accursed other Gospel, in great variety of opinion and way, flourish in worldly dignities and recom∣pences, for their pretended skil in spiritual affairs; the whole world running after them; 1 Joh. 4. 5. Rev. 13. 3. Amidst this self-exalted crew of mercenary Babylonians, with their many inventions, if the true, spiritual Gospel-Declarer, can but scape blows, he will think himself tolerably treated. He comes with a Doctrine, that strikes at the very root and foundation of all their humane self-interests; the very principle of all their Life, Desire, Thought and Action, at best.