First, evil of sin. The ground of this evil imagination springeth occasionally from these promiscuous events, as conceiving they flow from the not guidance of them by providence, 1. Evil imaginations in particular, that the basest life here is better then the best life hereafter: confirmed by a Proverb, A living Dog is better then a dead Lyon, v. 4. And this they hold forth in four instances: First, in stay and provision of supply; The living have something to trust unto; see the Hebrew, v. 4. The dead have neither friends, nor money, nor strength, &c. Secondly, In knowledge even of some suture things: The living know that they shall die; the dead know nothing at all, v. 5. Thirdly, In rewards; The dead have no more a reward, no not so much as a memorial of their good deeds, whilst they lived, v. 5. But the living meet with some reward here, Eccles. 4.9. Hest. 6.3, 10. Ezek. 29.19. Fourthly, In the enjoyment of the objects of their affections, v. 6. their love and their hatred, and envy is now perished, viz. They have neither affections nor objects of them left; nor any portion in things here below: beyond which they look not, v. 6. Hence the most famous of the Heathens have preferred the meanest life on earth, above all the hopes they had of another world. Homer reporteth of his Achilles, He had rather be a servant to a poor Country clown here, then to be a King to all the souls departed. So Maecenas in Seneca had rather live in many diseases then dye. It is another evil imagination, to think God like wicked men, (to wit, in liking well of them) Psalm 50.21. 2 Evil Resolutions, Eccles, 8.11. 1 Cor. 15.32. ⟨p. 201⟩Isai. 56.12. 3. Evil speeches and practises, Isai. 10.11. Job 3.1. &c. Mens hearts are also said to be filled with madness as well as with wickedness, by occasion of like events to all, In that they break forth, First, To outrageous violence in sin, Psal. 73.5, 6. Secondly, To foolish vain-glorious boasting in sin. The Hebrew word cometh of a root that signifieth to praise or glory, Isai. 3, 9. And filled they be with wickedness and madness from this occasion all their life time, even to death, Job 21.13. Psal. 55.19.
First, evil of sin. The ground of this evil imagination springeth occasionally from these promiscuous events, as conceiving they flow from the not guidance of them by providence, 1. Evil imaginations in particular, that the basest life here is better then the best life hereafter: confirmed by a Proverb, A living Dog is better then a dead Lyon, v. 4. And this they hold forth in four instances: First, in stay and provision of supply; The living have something to trust unto; see the Hebrew, v. 4. The dead have neither friends, nor money, nor strength, &c. Secondly, In knowledge even of some suture things: The living know that they shall die; the dead know nothing at all, v. 5. Thirdly, In rewards; The dead have no more a reward, no not so much as a memoriall of their good deeds, whilst they lived, v. 5. But the living meet with some reward here, Eccles. 4.9. Hest. 6.3, 10. Ezek. 29.19. Fourthly, In the enjoyment of the objects of their affections, v. 6. their love and their hatred, and envy is now perished, viz. They have neither affections nor objects of them left; nor any portion in things here below: beyond which they look not, v. 6. Hence the most famous of the Heathens have preferred the meanest life on earth, above all the hopes they had of another world. Homer reporteth of his Achilles, He had rather be a servant to a poor Countrey clown here, then to be a King to all the soules departed. So Mecaenas in Seneca had rather live in many diseases then dye. It is another evil imagination, to think God like wicked men, (to wit, in liking wel of them) Psalm 50.21. 2 Evil Resolutions, Eccles, 8.11. 1 Cor. 15.32. ⟨p. 201⟩Isai. 56.12. 3. Evil speeches and practises, Isai. 10.11. Job 3.1. &c. Mens hearts are also said to be filled with madnesse as well as with wickednesse, by occasion of like events to all, In that they break forth, First, To outragious violence in sin,
