this counsell As the people said to the blind man Arise he calleth thee Mark 10.49 so here God accepteth the first ripe fruits Micah 7.1 He taketh it then so kindly that he wil after pass by many backslidings Jer. 2.2 with ch 3 1 2 3. It is the ornament of youth of young men of maids Jer. 2.32 Means by which God useth to heale such First attention to the word Psal 119.9 Prov. 8.34 Secondly mourning for stubbornness and prayer for converting grace Jer. 31.18 19. Thirdly abandoning of bad company Psal 119.115 Fourthly Reforming known evils upon reproofe Prov. 1.23 Eccles 12. part of v. 1. While the evil dayes come not nor the yeers draw nigh wherein thou shalt say I have no pleasure in them THese words begin a description first of the wearisom evils of old age from the latter part of this verse to the end of the sixt Secondly of death v. 7. And both of them brought in as a double strong motive to urge young men in their youth to remember their Creator This former Reason is taken from the support and remedy which the remembrance of our Creator in the daies of our youth will give to the evils of old age v. 1 to 6. The latter from our dissolution and return to God in death v. 7. Doctr. The decayes of old age are evil and unpleasant times and old age it selfe will so acknowledge it 2 Sam. 19.35 and yet he was of the better sort of old men and very well provided of all helps v. 32. and as then but 80. yeers old Gen. 47.9 Psalm 90.10 The evils of old age are partly 1. Naturall First in the estate The losse of dearest friends and acquaintance Gen. 37.34 35. 42.36 And contempt of younger people Job 30.1 12 13. Secondly in the body Dimnesse and decay of all the senses 2 Sam. 19.34 35. And manifold pains and aches and diseases incident to that age 2. Morall first seeking wealth greedily yet loth to use it Secondly slow and cold in proceedings yea timorous and fearfull yet chasing at others backwardness Thirdly hard to be pleased himselfe and as hard to please others Fourthly complaining of present times but praising former daies of old which the old men of those daies as much complained of as he of these 3. Spirituall First Ignorance Secondly uncapablenesse ' and untractableness to be taught or admonished Eccles 4.13 Thirdly pride of spirit Fourthly deceitfulnesse Fifthly impenitency through custome and hardning in sinne and self-conceit Reason 1. From sins of youth Job 20.11 Reason 2. From the vanity of all creature-comforts which must fade Isai 40.6 Reason 3. From the necessity of ripening in that age either for hell or heaven Job 5.26 in the autumne of our age Reason of old mens acknowledgement of it From their querulous and discontented spirit Doctr. 3. The remembrance of God in the daies of youth is a comfortable Preservative against the evil and unplesant times of age For as an antidote against this evil Solomon prescribeth this Hence the age of Abraham and David are called a good old age Gen. 25.8 1 Chron. 20 28 Reason 1. From the blessing of good old age removing and healing the contrary evils 1. Naturall first in the estate Friends not lost but gone before and we haste after them A Crown of glory instead of contempt Prov. 16.31 Secondly in the body The power and life of faith to put strength in weaknesse health in sikness ease in pain Hebr. 11.34 Josh 14.10 The benefit of Gods feare Prov. 3.7 8. 2. Morall and spirituall Corruptions now more mortified then ever 2 Tim. 4.7 Grace more lively powerfull and fruitfull Psalm 92.14 2 Cor. 4.16 Heaven as an haven in view seasoning and sweetning all 2 Tim. 4.8 Reason 2. From the gracious and powerfull presence of God to support them in age whom he hath guided in youth Esay 46.3 4. Vse 1. To set on Solomons counsell upon young men to be the more mindfull of their Creator in the daies of their youth to finde the evils of old age either more fully removed or more easily borne If young men neglect this duty in their best times they will be far more indisposed in their evil daies Vse 2. To provoke such as are entring upon old age to be more sollicitous of remembring God and themselves seeing they are hasting fast into these evils It is a just reproofe to such as take no notice of decayes of nature See the simile Hos 7.9 Vse 3. To enforce carnall old men to redeem the opportunities that are lost The evil of the times Paul maketh a motive to this duty Ephes 5.15 16. Eccles 12.2 to 7. 2 While the sun or the light or the moon or the stars be not darkened nor the clouds return not after the rain 3 In the day when the keepers of the house shall tremble and the strong men shall bow themselves and the grinders cease because they are few and those that look out of the window be darkened 4 And the doors shall be shut in the streets when the sound of the grinding is low ane he shall rise up at the voice of the bird and all the daughters of musick shall be brought low 5 Also when they shall be afraid of that which is high and feare shall be in the way and the almond tree shall flourish and the grashopper shall be a burden and desire shall faile because man goeth to his long home and the mourners go about the streets 6 Or ever the silver cord be loosed or the golden bowl be broken or the Pitcher be broken at the fountain or the wheele broken at the cistern SOlomon having stiled old age an evil and unpleasant time v. 1. he now proceedeth to describe more particularly the decayes and infirmities of nature in old men which make their daies evil and unpleasant which are of three sorts First some such as befall the former part of old age whilst as yet they are able to goe abroad verse 2. to part of the fifth Secondly some of decrepit old age when death is very neer approaching and themselves drawing on fast to it Latter part of v. 5. with v. 6 7. Thirdly Death it selfe v. 7. The decayes and infirmities of old age whilst as yet they are able to walk abroad be First the darknesse of the lights about them whether naturall as Sunne light of the day when the Sunne is under a cloud Moon Stars or artificiall lights as Candles Torches c. This darkness commeth not from the decay of those lights but from the dimness of our sight whence need of spectacles I doe not understand this to be a description of adversity for though darknesse be often put for adversity and light for prosperity yet we read not of the Sunne Moon and Stars put together for prosperity nor the darknesse of them put for adversity Secondly The returning of the clouds after rain is an allusion to the winterly state of old age In Summer
out And yet whilest there is life in the body both water and sand passe through little veines into the bladder So by the like secret passages doth the Cisterne of the Stomacke convey phlegme to the Lungs even to the stifling of them And upon this stoppage of the Lungs with phlegme that the wheele cannot turne the Aire or breath up and downe in and out followeth rutling in the Throat breaking off the motion of the Lungs and so death suddenly followeth Doctr 1. The wisdome of God would have young men to take particular and special notice of the decayes and infirmities of old age and by all and every of them to be stirred up to the remembrance of their Creator in the dayes of their youth Solomon the eldest son of wisdome reckoneth up these infirmities of Age not to shew his skill but to teach us to discerne these and to provoke us by every one of them and much more by all together to remember our Creator early Reason 1. From our backwardnesse to take notice of these decayes in our selves much lesse in others and most of all in our young time when there are no cords in our death Hos 7.9 Reason 2. From the unlistinesse and undisposednesse of old age to attend spiritual duties in the midst of bodily infirmities As in Aaron in like bitternesse Levit. 10.19 And in the Israelites in anguish Exod. 6.9 Reason 3. From the unsupportable wearisomnesse of these evils unto old age when it is not eased and supported by grace Vse 1. To shew us the many bitter fruits of the sin of our first Parents even to our bodies 1. Death 2. Strong cords to Death Vse 2. To teach us both the lessons Solomon here calleth upon us to learne 1. The remembrance of these infirmities 2. The remembrance of our Creator by them and that in our youth before they befal us in age Object But what can these crosses and the remembrance of them doe to a kindly worke of conversion They are all but punishments of sin and so sanctions of the law and the law maketh nothing perfect Heb. 7.19 Answ First Yet no commandement of God is vaine when the spirit coworketh Secondly These infirmities as the law it selfe drive us to Christ Gal. 3.24 And he 1. Taketh away our sins John 1.29 2. Beareth our infirmities Matth. 8.17 Psal 103.3 and he supporteth us in them Isai 46.4 40 28. to 31. 3. He reneweth the inner man with proportionable strength and comfort 2 Cor. 4.16 Vse 3. To comfort godly old men in that God taketh particular notice of all our decayes and infirmities Eccles 12.7 7. Then shall the dust returne to the Earth as it was and the spirit shall returne unto God who gave it COherence see in verse 2. In these words are set forth First The first and last condition of the body in regard of its material cause Dust returneth to the Earth out of which it was taken Secondly The first and last condition of the soul in regard of the efficient cause and disposing hand The spitit returneth to God that gave it Meaning Dust By a Metonimy of the material cause for the effect Dust for mans body made of Dust Gen. 2.7 Returne to the Earth First By burial in the Earth after the manner of the Jewes Though in burning and drowning it finally returneth to Dust to Earth also Secondly By rotting in the Grave and dissolving to Earth at last Spirit Soule as being here opposed to the body Returturneth to God Not every soul to dwell with him for here the speech is of all men but to be disposed of by him for his final estate That gave it First By breathing it into his face at the first Creation Secondly By forming every soul of a sinful matter of the soules of the Parents or of the spirituous part of their seed Zach. 12.1 Doctr. 1. As our bodies being made of Dust doe in Death reture to Dust so our soules being given us of God returne againe to God Gen. 2.7 The body is made not of the heart of the Earth that is rich in mettals nor of the soyle of the Earth that is rich in fruits nor of the sand of the Earth which is profitable for Ballast for houre-glasses or for a Sea bound Jer. 5.22 but of the dust of the Earth which of all the rest is most unprofitable like unsavoury Salt Matth. 5.13 Stones are firme matter Clay tough but dust easily dislipated and scattered with every blast of winde Object But is not our body mixt of the foure Elements Answ Yes Reason 1. For all these are found in us our spirits are fiery our breath is airy our bloud and humours watery our flesh and bones muscles and sinewes have much Earthly matter in them Reason 2. We are nourished by all these Elements Reason 3 We are dissolved into all these Elements But yet God first tooke dust then wetted it and made Clay of it and fashioned it into the forme of humane body hence Job 4.19 The first foundation and matter was dust clay made of it and our bodies of clay Dust only is expressed as being first and predominant Vse 1. For instruction to all men First To behold Gods wonderful power wisdome and goodnesse who out of a dust-heap hath formed such a curious and glorious worke Psal 139.14 All the Divels in hell cannot suddenly make a Louse of dust Exod. 8.18 19. and Moses and Aaron did make but Lice of dust verse 17. Secondly To be lowly and humble-minded especially when we come in Gods presence Gen. 18.27 Isai 45.9 1 Kings 8.27 Secondly To be mindful of our mortality Gen. 3.19 every blast of Gods displeasure scattereth our dusty Tabernacle even of great men Isaiâ— 40.15 23 24. And therefore to remember our Creator and prepare for a change Eccles 12.1 7. Vse 2. For comfort to the godly First He will not deal with us after our sinnes Psal 103.13 14. Secondly To encourage us against the feare of men whom the moth shall chavel to dust Isai 51.7 8. To strengthen our faith in Gods power to raise us 1. Out of outward abasement 1 Sam. 2.8 2. Out of inward abasement Psal 119.25 And 3. out of the grave Dan. 12.2 Our bodies shall returne to dust that is they shall dye corrupt and returne to dust Gen. 3.19 hence Job 17.13 14 21 26 24 20. It so falleth out to great men Psal 82.7 and meane wise men and fooles Psal 49.10 rich men and poore Psal 49.10 16 17. good men and bad Psal 30.9 and all men Job 30 23. Isai 40.6 7. except onely Christ who saw no corruption and so no dust Acts 2 31. and such as remaine alive at the last day 1 Cor. 15.51 1 Thes 4.17 Reason 1. From the wages of sin Rom. 15.12 c. Reason 2. To root out the root of sin Rom. 6.7 Original sin is fitly compared by Epiphanius to a wilde Fig Tree rooted in the joynts of the stone-wall of
judge to be reprobate Thirdly A sin of an higher kinde then it is as that to be a sin of presumption when it is but a sin of infirmity though against light Fourthly our sin and springing up in us which is but cast into us by Satan as thoughts of blasphemy darted into us which our hearts tremble at and abhor The weeds that are cast in over the pale into a mans garden are not the weeds of the garden till the soyle give rooting to them that is consent This is folly as not judging of our selves or our sins according to the word which is the rule of wisdom Esay 8.20 2 Tim. 3.17 But according 1. To our present sense which in spirituall matters is blind and foolish and very changeable 2. To the sugggestion of our enemy This bringeth to untimely death sometime by violent self-murder Matth. 27.4 5. Quest But how can a man die before his time Answ Not before the time which God hath appointed Job 14.5 yet before the time first of the course of Nature Secondly of our expectation of it Thirdly of our preparation for it Continuance and growth in sin is First foolish Prov. 14.16 13.9 As utterly against the Word Rom. 6.1 And as flattering us with empty hopes of Impunity Deut. 29 19. and of repentance hereafter Secondly Destructive and deadly before the time Psal 68.21 55.23 1. Every sin which we commit setting us a step further off from salvation Psal 119 155. Rom. 13.11 a part 2. as kindling a greater fire of Gods wrath and adding more Fewel to the fire Deut. 29.19.20 Amos 2.13 3. As hardning the heart more and more unto impenitency Heb. 3.13 Rom. 2.15 4. As filling a vessel of dishonour the sooner full to the brim Gen. 15.16 Quest But how is this continuance and growth in sinne said to be overmuch Answ Because the former course of our wickednesse may suffice us 1 Pet. 4.3 Vse 1. To dehort from aggravation of sin in any excessive measure above the word though according to the word it be most wholsome Psal 40 12. Ezra 9.6 Vse 2. To dehort from continuance and growth in sin Dan. 4.27 1 Pet. 4.3 Continuance implyeth First Repetition of the act after we know it to be sin Prov. 19.19 not so Judah Gen. 38.26 Secondly Impenitency after it onely forbearance of the act which may be feared in Judah Gen. 38 26. till after Joseph had humbled as an instrument in Gods hand him and his brethren Thirdly Toleration of the root of it without mortification of it Thus Jonah repenting of his foresaking his call but not mortifying the pride of his heart which was the root of it brake forth againe Jonah 4.9 Growth in sinne as when First More resolute Jer. 44.16 17. Secondly More skilful at it Jer. 4.22 wise to doe evil Thirdly more bold Isai 3.9 Fourthly More outragious proceeding from evill to worse to higher degrees of wickednesse 2 Tim. 3.13 Isai 1.5 Eccles 7. v. 18. 18. It is good that thou shouldest take hold of this yea also from this withdraw not thine hand for he that feareth God shall come forth of them all THe two former Admonitions in the verses next aforegoing Solomon amplifieth First By a motive to the taking hold of them taken from the goodnesse thereof Secondly By the meanes whereby we may performe what is required and eschew the evils dehorted from and that meanes is the feare of God Thirdly By an argument from the strength and supportance which this wisdome bringeth to a wise man above great friends verse 19. Doctr. 1. It is a good thing to take hold of such admonitions as may keep us from excesse either of righteousnesse or wickednesse or from overmuch either righteousnesse or wickednesse To take hold which is done First By Faith both 1. In the word else it profitteth not Heb. 4.2 2. In the Lord to help us by his strength both of power wisdome and grace Isai 27.5 Secondly By hearty affection as a pretious treasure Psal 119.11 Thirdly By caution and circumspection Here to take heed is to take hold Acts 16.14 Heb. 2.1 wanting in Jehu 2 Kings 10 31. Fourthly By practise so the word is taken Prov. 2.19 It is good not to be over-righteous First To prevent the evill of desolation threatned verse 16. Desolation signifyeth 1. Solitude left to a solitary condition 2. Confusion as Dan. 4.19 Astonishment 3. Destruction Overmuch righteousnesse bringeth 1. Desertion from God Luke 1.53 18 9 14. we first deserting him Rom. 10.3 Desertion from men Job 32.1 2. Confusion through disappointment of a mans end and hopes Rom. 9.30 31 32. 3. Destruction For what shall satisfie for former sins and for defects of this righteousnesse Secondly To obtaine the contrary solace 1. Of peace with God Rom. 5.1 Isai 32.19 2. Of establishment and encouragement in ill houres Isai 28.16 with 1 Pet. 2.6 3. Of Salvation Prov. 12.18 It is good not to be overwicked First To prevent the evils of despaire and of untimely death As also to prevent the evils of continuance and growth in sinne mentioned in verse 17. page 144. Secondly To obtaine the good 1. Of hope of possibility of help It taketh hold of Gods strength Isai 27.5 Mark 1.40 and stirreth up to the use of meanes Ezra 10.2 3 4. 2. Of sincere reformation or breaking off the course of sinne First Prolonging of tranquility Dan. 4.27 Secondly Finding of mercy Prov. 28.13 Vse 1. To whet upon us both these admonitions to beware both of overmuch righteousnesse and of overmuch wickednesse in all the former particulars Vse 2. To exhort us to grow up and walke on in the feare of God which might have been handled as a distinct doctrine being expresly mentioned in the Text. The feare of God is a good preservation against excesse both of righteousnesse and wickednesse Against excesse of righteousnesse Deut. 5.27 with 29. Against excesse of wickednesse Prov. 16.6 14 16 28 14 Jer. 32.40 Reason 1. It emptieth a man of selfe confidence Phil. 2.12 13. Reason 2. It keepeth the heart soft Prov 28.14 Reason 3. To exhort us how to carry our selves toward wholesome admonitions to wit as here Solomon warneth to take hold of them in all the four particulars specified in opening the meaning of the Text Prov. 4.13 Eccles 7. v. 19. 19. Wisdome strengtheneth the wise more then ten mighty men which are in the City THese words give another reason why we should beware of the folly of sin and of the overmuch wisdome of excessive righteousnesse taken from the safeguard or strong protection and deliverance which this wisdome will procure to a wise man and that amplified à Minori from the lesse supportance and deliverance which many great friends in Court or City might afford him Doct. 1. The wisdome of an innocent and truly righteous life will yeild a man greater supportance and safer deliverance then many great friends in Court or City Prov. 24.5 Job 22.23 30.
For the original Text speaketh of this wisdome that is this wisdome whereby a man avoydeth both the folly of continuance in sin verse 17. and the overmuch wisdome of excessive righteousnesse verse 16. In both which men undoe or destroy themselves this wisdome will strengthen a man more to wit By supportance and By deliverance then ten that is many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princely Lords and friends in the City meaning the Court which resided in the City and whereto they resorted Ten often put for many Numb 14.22 Job 19.3 Reason 1. From the presence and protection of God with such whose wayes are pure and upright before him 2 Chron. 16.9 Psal 18.20 21 23 24. God is First The light of our countenance Psal 42.11 43 5. Secondly The staffe of our maintenance Psal 16.5 Thirdly The horne of our deliverance Psal 18.2 Reason 2. From the protection and Ministery of Angels who are greater then the greatest men Psal 34.7 91 11 12. 2 Kings 6.15 to 20. Reason 3. From the favour which wayes of true righteousnesse finde even of strangers 1 Pet. 3.13 Job 5.19 to 23. even of enemies Prov. 16.7 Reason 4. From the failing of all great friends when Gods hand is heavy upon him as also in death when righteousnesse faileth not Prov. 11.4 Psal 146.3 4 88 18. Job 6.15 to 21 9 13. Vse 1. To remove the stumbling blocke out of the way which hindreth many from breaking off their sinful courses to wit from the losse of their great friends Nay the wayes of true righteousnesse procure great friends by Gods over-ruling hand Prov. 22.11 2 Kings 10.15 16. Jehu was but an Hypocrite yet would countenance a good man and take countenance from him even wicked Princes by perswasion have befriended the Church Vse 2. To exhort such private Christians and the whole state of the Countrey to walke and grow up in this wisdome it may be our strength when all else may faile us in City and Country Psal 27.10 11. Eccles 7. v. 20. 20. For there is not a just man upon Earth that doth good and sinneth not SOlomon having commended this wisdome as strengthening the wise above many great friends in Court or City where by a man neither maketh himself over-righteous nor over-wicked in this verse he giveth a reason of it taken from the infirmity of the most righteous man upon Earth As who should say doe not make your selfe over-righteous so righteous as no fault to be found in you as Ephraim did Hos 12.8 For there is not a just man upon Earth that doth good and sinneth not Doct. 1. Perfection of righteousnesse so as to doe good without sin is not to be found in any man no not in the best man upon the Earth 1 Kings 8.46 Psal 130.3 143 2. Job 9.3 and verse 30.31 Clothes defile As testifying our sinful nakednesse which was the cause of it Gen. 3.7 The meaning of the doctrine is First That in many things and in some things more then other all men even the best men doe sin Jam. 3.2 either omitting good or committing evil Noah Abraham Lot Moses David Peter Secondly That in all things in our best actions we sinne something Neh. 13.22 Exod. 28.38 Psal 80.4 Rev. 8.3.4 Reason 1. From Gods wise and just desertion of every one of his servants sometimes or other for a season Either To know what is in our hearts 2 Chro. 32 31. or to chasten First Our carnal selfe confidence Matth. 26 33 35. and so to chasten our neglect of stirring up our selves to lay hold of God Isai 64.6.7 Secondly Our uncircumspect and unjust walking neglect of pondering the paths of our feet Psal 119.9 Prov. 4.26 Reason 2. From the contrary lusting between the flesh and spirit Gal. 5.17 hence floweth an impossibility of doing any one duty perfectly Lust in him sinneth not the person If rebellious or irregular subjects of confederate Princes trespasse one upon another it is not the trespasse of the state whilest the Princes condemne it and punish it now the judgement and will are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a man the carnal part are but as rebellious subjects Vse 1. To refute 1. Perfection of works held by Papists Catharists of old and herewith possibility of keeping the law 2 Justification by works Psal 143.2 Rom. 3.23 24. 3 Merit of Works 4 Supererogation 5 The immaculate perfection of the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text comprehendeth women as well as men Gen. 1.26.27 Vse 2. To convince carnal wicked men of their abundance of sin seeing the most godly and just fall Job 15.16 Vse 3. To shew us where our happinesse lyeth to wit not in our own innocency but in the covering of our sins Psal 32.1 2. And therefore we to seek for all our righteousnesse in Christ Phil. 3.7 8 9. Rom. 3.23 24. Vse 4. To mortifie pride of our best duties Vse 5. To teach us to beare evils at Gods hand patiently Micah 7.9 Vse 6. Not to be masterly censorious of the failings of our brethren Jam. 3.1 2. John 8.7 Vse 7. To comfort the godly righteous against the feare and griefe of death in our selves or our Christian friends In death the spirits of just men are made perfect Heb. 12.23 else death were not the last enemy if sin remained after it contrary to 1 Cor. 15.26 Eccles 7.21 22. 21. Also take no heed unto all words that are spoken lest thou heare thy servant curse thee 22. For often times also thine own heart knoweth that thou thy selfe likewise hast cursed others SOlomon having observed vers 20. that there is not a just man upon earth that doth good and sinneth not he hence inferreth this Corollary Not to set a mans heart upon all the words that are spoken not upon all their hard sayings and ill speeches wherein all men even the most wise and just are sometimes too blame either in speaking or in giving occasion to be spoken Parts two first an Exhoration not to set our hearts on all the words spoken that is 1. Not to listen after them 1 Sam. 24.9 with 1 Sam. 24.8 9 10. 2 Not to be over deeply affected with them 1 Sam. 18.7 8. 3 Not to pursue the same with revenge 2 Sam. 19.19 20. Secondly Confirmation by Reasons two 1. From the inconveniency which may easily attend it so a man may hear his own servant cursing him or sleighting him v. 21. 2. From the conveniency of Gods wise and just hand in measuring to us as we have measured to others which that we have done Solomon argueth from the testimony of his own conscience v. 22. Doct. 1. It is not good to set a mans heart upon all mens speeches of him no not upon the hard and sleight speeches of his own servants against him to wit First In case men speake vanity to wit 1 Out of a vanity of minde not upon any grounded cause or just occasion Psal 12.2 144.8 2. Unto vanity
the living know that they shall die but the dead know not any thing neither have they any more a reward for the memory of them is forgotten 6. Also their love and their hatred and their envy is now perished neither have they any more a portion for ever in any thing that is done under the Sun THe forth thing that Solomon observed and thought it meet to declare from the promiscuous events of all alike unto all is the evil of it especially the evil effect of it in the hearts of the sons of men Coherence see in v. 1 2. Doct. Amongst all the evils that are done under the Sun this equality of events to all sorts of men alike It silleth the hearts of men with evil and madnesse all their life time even to their death v. 3. As who should say this maketh them live an ill life and die an ill death yea live madly and die madly Moses and Aaron were as wel excluded from Canaan as the unbelieving and murmuring Israelites Josiah was as wel slain by an Arrow in battel against his enemies as Ahab Nebuchadnezzar is said to have lived forty yeers in a victorious raigne as well as David See many more such like instances in verse 1. Doct. 3. This is an evil first Afflictive both to good men Psalm 73.21 and to evil men Psalm 112.10 Secondly Corruptive it filleth the hearts of men with first Evil of wickednesse or sin secondly Madnesse v. 3. 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 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 Psal 73.5 6. Secondly To foolish vain-glorious boasting in sin The Hebrew word commeth of a root that signifieth to praise or glory Isai 3 9. And filled they be with wickednesse and madnesse from this occasion all their life time even to death Job 21.13 Psal 55.19 Vse 1. To shew a great difference between the righteous and the wicked The hope of the wicked is only in this life verse 4. Job 8.13 14. But the righteous hath his chiefe hope and trust in another 1 Cor. 15.19 Prov. 14.32 The wicked had rather live a dogs life here then hazard his estate in another world If he hasten his death it is through Satans efficiency the righteous longeth for dissolution Phil. 1.23 The wicked knoweth little of any future thing but that he shall dye verse 5. The godly knoweth that when he dyeth he shall see God shall be like him c. Job 19.25 26 27. 1 John 32. The wicked shall have reward in everlasting fire Psal 9.17 but at best themselves look for none The godly shall have a reward in eternal glory Isai 49.4 The wicked shall never exercise their love any more after this life nor shall ever meet with any thing lovely verse 6. Though they shall not employ their hatred or envy about earthly things here yet they shall both hate God and envy the happinesse of his Saints But the righteous shall abound in love to God and in Gods love to them Psal 16.11 We shall abound also in mutual love to all the Saints and Angels the greatest strangers there will love us better then our best friends here Psal 17.15 Our hatred will not be wanting against Satan and wicked persecutors Rev. 6.10 Our zeal also shall then abound that which is here translated envy signifieth also Zeal Isai 37.32 The wicked have no portion but in this life Psal 17.14 The portion of our inheritance is after this life 1 Pet. 1.4 5. Vse 2. Not to misconstrue Gods dealings with our selves or others It is a root of Atheisme and will make us worse then the devils For they believe there is a God and tremble James 2.19 Vse 3. To teach us not to rest in a carnal condition it leaveth us without knowledge without reward and without portion Eccles 9.7 to 10. 7. Goe thy way eat thy bread with joy and drinke thy wine with a merry heart for God now accepteth thy workes 8. Let thy garments be alwayes white and let thy head lacke no ointment 9. Live joyfully with the wife whom thou lovest all the dayes of the life of thy vanity which he hath given thee under the Sun all the dayes of thy vanity for that is thy portion in this life and in thy labour which thou takest under the Sun 10. Whatsoever thy hand findeth to doe doe it with thy might for there is no worke nor device nor knowledge nor wisdome in the grave whither thou goest SOlomon having in the former verses declared four observations which he gathered from Gods dispensing like events to all He now giveth some practical directions from the same ground First That a man should take all the good which the providence of God putteth into his hand verse 7.8 9. Secondly That he should doe all the good which God putteth into his hand to doe verse 10. 1. The good which he directeth a man to take is in the enjoyment of the comfortable use of all the blessings which God giveth him in this life Which blessings are chiefly five First Meat or Bread It to be eaten with joy verse 7. Secondly Wine It to