haters of him Now because we cannot conceive any thing of God almost but in some proportion that we finde in the creature to him Removing all imperfections I will instance in three good things wherein they goe about to wrong God First In the content and tranquillity of minde or if you will his pleasure by displeasing him Secondly In his good name and honor due to him by dishonoring him Thirdly In his Riches and possessions by dammaging him yea even his Kingdome it selfe in a manner de-throning and deposing him I will but briefely give a touch of every one of these because otherwise I shall not compasse to dispatch so much as I desire The first then is the displeasing of God Without faith it is impossible to please God saith the Apostle and so it is impossible for the unregenerate man butto displease God their best actions stinke in his nostrills The prayers of the wicked is abomination to the Lord in the Proverbes My Soule abborreth your new Moones and appointed feasts they are a trouble unto me I am weary to beare them as the Lord himselfe complaineth of the Iewes by the Prophet Esay 1. 14. But my purpose is not to shew how much the Lord is displeased with them because I shall have better opportunity for that in the next point but how much they displeased the Lord it is their whole course and study so to doe almost I know saith Moses to the Israelites that evill will befall you in the latter dayes because ye will doe evill in the sight of the Lord to provoke him to anger through the workes of your hands Deut. 31. 29. And the Prophet threatens in Gods name 1 King 14 15. The Lord shall smite Israel and shall roote him out of this good Land because they have made their Groves to provoke the Lord to anger and Ieroboams sinnes wherewith he sinned against God are termed in the same Booke 15. 30. His provocations wherewith he provoked the Lord God of Israel to anger And in the second Booke 17. 17. Where you have a Catalogue of the sinnes of Israel this concludes all They caused their sonnes and their daughters to passe through the fire and used divinations and inchantments and sold themselves to doe evill in the sight of the Lord to provoke him to anger Therefore the Lord was very angry with Israel and removed them out of his sight Out of which places you may see what is the issue of the sinne of the wicked what the scope upon which their wit and will and wayes are wholly set namely to provoke the Lord to anger and that sinne in this respect is enmity to God and sinners enemies I thinke it is plaine enough for is not this enmity to doe all things that we know will thwart and crosse a man and to omit and neglect any thing that might in any sort be to his liking to delight to grieve and vexe and fret him which the wicked doe in sinning against God Secondly I might further illustrate this from another peevishnesse which the Apostle Paul hath observed in our nature which is such that the Law of God which should be a bridle to restraine and curbe our lawlesse luft is a spurre to provoke and pricke it forward to runne more violently the more God forbids sinne the more we bid for it the more greedily we desire it Sinne saith the Apostle Rom. 7. 8. Taking occasion by the Commandement wrought in me all manner of concupiscence for without the Law sinne was dead for I was alive without the Law once but when the Commandement came sinne revived and I dyed And the Commandement which was ordained to life I found to be unto death for sinne taking occasion by the Commandement deceived me and by it slew me As if we did sinne upon purpose so much the more because it is offensive to God to displease him and as you had it even now to provoke him to anger and if God had need to deale with us as he did in the story who was wont to command the contrary when hee would have any thing done because he knew they would crosse him and as the Philosopher cousend Alexander who thinking that he would make sute to him to restore his Country which he had ruined from which he was utterly averse when he saw him come toward him swore he would deny whatsoever he should desire and he therefore demanded the cleane contrary of what he intended that he would not restore his Country and by that wile sped in his sute because he did not speed Thirdly I might further presse this because our disposition is such naturally toward God for the most part as we will be most refractary in those things which he most earnestly requires at our hands if there be any service more pure to him any performance of ours more precious then other in his sight any duty that he delights in we are more aukward and untoward to that as if we did it of purpose to displease him and to provoke him to anger and I could instance here particularly in the Sanctifying of his day in private and frequent prayer and many other the like but this that hath beene said already may suffice concerning the first the displeasing of God to shew that it is a character of enmity a badge of hatred and as it is said in the Gospell of the Tares sowne while the husbandman slept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy hath done this so the wicked that doe this continually may be branded in the forehead with this marke and knowne to bee an enemie Secondly the second act of enmity whereby the wicked men seeke to bring evill upon God is by dishonouring him which they doe in sinning many wayes both in conceiving very meanely and basely of him in their minde or else they could not sinne and so speaking diminitively of his Majestie yea blaspheming his holy Name as also in the very sinne it selfe which as it brings a deformity upon themselves is dishonourable to him as the Creator and as it is a difformitie from his holy Will and disobedience thereto is dishonourable to him as the King and Governour of all things for as the mangling and defacing of some noble Pictures robs the Artificer of his deserved praise and so tends to his disgrace and as the disobedience of the Subjects is a dishonour to their Soveraigne so we blurring and mangling of our owne soules with sinne and the Image of God in them doe impaire the glory of his Wisedome and Workemanshippe of which hee made them to have beene Statues and Monuments and rebelling against him deny him the glory of his power and Soveraignetie and make both his Wisedome and Power to be called in question the defects that be in us redounding in some sort to the discredit of him that made us as though hee wanted either power or wisedome to have prevented or to redresse it Now ye know that God made all things to
his glory and he is most tender of his honor and therefore to deprive him of that is the greatest indignity we can offer him and must needs proceede from the greatest enmity Wee cannot adde any thing indeede to the glory of God who was all glorious in himselfe before the world was made and stands not in neede of the creature much lesse can wee dimme or diminish it but we are said to glorifie him and he takes it so and rewards it so when wee doe according to the prescript of his Will the proper end of our creation and then wee dishonour him when wee transgresse and swerve from that as much as lies in us though God cannot sustaine any losse in this neither because hee is able to correct our active injustice by his vindicative justice and so reduce them to his glory and then when wee will not glorifie him yet hee will be and is glorified by us Now both this and the former the displeasing and dishonouring of God argues the deeper hatred in us because they are joyned with contempt First in that we doe these things and sinne notwithstanding Gods command his promises his threatnings is not this open contempt as Aristotle defines it Disdaine is an action of glory about that seemes nothing worth Secondly in that we doe it in his presence and before his face as it were Thirdly that wee doe it upon such beggerly termes for so little advantage to our selves The first sinne was it not for an Apple and are wee any wiser Merchants who exchange God and his favour for as small trifles for a little brutish pleasure for a little red earth for a shadow of honour c. which argues infinite contempt of the infinite Majestie But I passe to the third Thirdly evill which carnall men labour to bring upon God which is of losse and dammage and that of his Kingdome Thou Lord God Almighty art King of Saints Revel 15. 3. and there God reigneth in a more particular manner where his Lawes are obeyed but they that disobey him cast off his yoake and acknowledge no subjection to him and they rebell and fight against him and so are enemies in all properties and he accounts them so as you see in the Parable Luke 19. 14. But his citizens hated him and sent a message after him saying we will not have this man to reigne over us and the noble man at his returne saith v. 27. But those mine enemies which would not have that I should reigne over them bring hither and slay them before me yea they doe not onely breake their allegeance to God and breake out into rebellion against him but even depose him and set another in his throne they make themselves the worst part of themselves their flesh their God nay the sins of their flesh their master For know yee not saith the Apostle Rom. 6. 16. that to whom yee yeeld your selves servants to obey his servants yee are to whom yee obey whether of sinne unto death or of obedience unto righteousnesse now carnall men obey the law of the flesh the law of sinne and it they follow therefore that is their Master their Lord their God Secondly the world is their God and therefore covetousnesse one principall part of the worship of the world is stiled Idolatry Col. 3. 5. which may be proportionably accommodated to any other thing that is predominant in our heart and affections Thirdly the Devill is their God and so the spirituall enemies of the regenerate man are called Principalities and Powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 1. and it is said of wicked men 2 Cor. 4. 4. In whom the God of this world hath blinded the minds of them which beleeve not lest the light of the glorious Gospell of Christ who is the Image of God should shine unto them and they are dead in trespasses and sinnes Ephes 2. Wherein in times past yee walked according to the course of this world according to the Prince of the power of the aire the Spirit that now worketh in the children of disobedience And is not this enough to make it true that man naturally is enemie to God and hates him when they thrust him out of his Throne and thrust the Devill the World the Flesh into his Throne to doe all service and homage to them And this leads me unto the last Consideration whereby wee may discover their hatred to God for you may remember that I told you the last time that wee might take notice of their affection both as it respected God immediatly which wee have hitherto treated and mediately as it is carried to some other thing and that is of two kindes the enemies of God and the friends of God for Amicorum omnia sunt communia but more especially they have common enemies and common friends And therefore hence wee know the hatred of carnall men to God first in that they love Gods enemies the Flesh the World the Devill and all such men as yeeld their service and obedience to them and that in so high a degree that they rob God to pay them that which they never owed them They make them their King they honour them they please them they love them with all their heart and all their mind and all their strength which are due onely to God like some impudent whores that bestow all their Iewels which they had received as love tokens from their loving husbands upon their lustfull lovers As the Lord also complaines of the Israelites by the Prophet Ezechiel 16. 17. Thou hast also taken thy faire Iewels of my gold and of my silver which I had given thee and madest to thy selfe images of men and diddest commit whoredome with them And tookest thy broidered garments and covered them and thou hast set mine oyle and mine incense before them My meate also which I gave thee fine flower and oyle and honey wherewith I fed thee thou hast even set it before them for a sweet savour And thus it was saith the Lord God As Eudocia the Empresse unwittingly incurred her Husband Theodosius his displeasure by giving a faire Apple which he had given her to Paulinus who ignorant of the matter presented it againe as a rare one to the Emperour and this was an Apple of strife betweene them So both our first Parents gave the Apple to Diod as it were and we all give all those precious graces of minde and body and estate which God hath given us to the service of Gods enemies and so discover our hatred to him The Friendship of the world c. is enmity with God Iohn 4. 4. Secondly As this appeares by our love to Gods enemies so by our hatred to his friends The Apostle Iohn saith 1 Ioh. 4. 20. If a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seene how can he love God whom he hath not seene Now this is perpetuall for wicked
is true since neither Elect nor Reprobate are hated by God though in the state of corruption for the Elect I answer they may be considered two wayes first according to Gods eternall counsell and secret will toward them and so he is unchangeable he loves them from the beginning to the end from eternity to eternity Whom God loveth once he loveth to the end Iob. 13. 1. For the gifts and calling of God are without repentance Rom. 11. 29. There is no interruption of this love much lesse blotting out of the Booke of life Nulla litura in deretis sapientum as the Stoickes were wont to say I have blessed him and he shall be blessed as Isaack said of Iacob Quod scrip si scrip si that which I have written I have written as Pilate said to the Jewes But secondly the elect may be considered according to Gods revealed will and so during the time of their corruption he reveales no other but that he hates them And he may be truely said to hate them in two respects or with a double hatred First as they are in themselves Odio paterno as a Father may be truely angry with his child and during that state be said to hate him Secondly as they are in Christ Odio inimicitiae proprio as one doth his enemy the former may be conceived in three respects First Ex quoad parte termini that I may speake so because hee sees nothing in them which hee can love being all over-spread with sin and corruption nothing but what he may most justly hate Secondly Ex parte effectus because hee gives no signification of any thing but displeasure and hatred neither causing the light of his countenance to sh ine upon them not so much as giving them a good looke much lesse bestowing his favours upon them in that manner that hee doth where hee loveth but on the contrary in token of displeasure many times sharpely correcting and chastizing them Thirdly Ex parte sensus which followes from the former two because he behaves himselfe towards them that they gather no comfortable assurance of love toward them but evident tokens of wrath and thus hee may bee said to hate them as they are considered in themselves with a fatherly and improper kinde of hatred but secondly as they have Christ their suretie so hee hates them indeed and properly so that hee will inflict the utmost punishment upon that their sinne justice doth deserve which being considered as suffered and undergone by them in the person of Christ their surety then his love towards them is grounded upon a new title for besides his free mercie of predestination he loves them now in justice as just by vertue of Christs purchase and Redemption Now secondly in the second place for the Reprobate I say that God doth absolutely and simply hate them in the state of naturall corruption neither doth his favours of this life temporary confer'd upon them nor eternall of a better offered unto them prove the contrary for the favours of God are of two sorts First Common which are indifferently distributed to all out of his generall bounty and liberality Secondly Speciall such as are proper and Peculiar to his elect both those are of the former kinde and all such gifts as in Gods Decree have no necessary and infallible connexion with everlasting life and so no marvell if the Reprobate have part in them as well as the Elect or rather God causeth his Sunne to shine and his raine to fall upon the evill and the good the just and the unjust Matth. 5. 45. for these are such things as a man cannot know love or hatred by them Eccle. 1. 9. The Papists abuse this place to prove that no man can know whether we be in the state of grace or no but Salomon affirmes not that but onely thus much at the most no man can know it by all that is before them as our Translation hath it that is by outward and common favours for Iunius reads it cleane otherwise onely those are speciall favours and tokens of Gods speciall love which are conjoyned with everlasting life as faith and other saving graces and those belong onely to the Elect. And thus having removed this dead Amasa out of the way which might have hindered our march I goe on to the proofe of the Point That God is an enemie to all men in their naturall corruption and doth hate them I will not trouble you with many places of Scripture heaped up because all that have beene produced in the former Point doe give witnesse to this also the terme Enemy as I then shewed importing a reciprocall affection of hatred betweene two two or three shall suffice and first that place I thinke is most pregnant in the Ephesians 2. 3. We were by Nature children of wrath even as others where the Apostle saith that both the regenerate and others even all men are children of wrath which implies two things First that wee are subject and obnoxious to the wrath of God and the heavy effects of that eternall condemnation for both I thinke are included in the word wrath Secondly that we are borne so which is the meaning of the other word sonnes or children of wrath and to set that downe yet more expresly there is another word joyned with it by nature We are by nature children of wrath Againe Rom. 5. 18. By the offenceof one the fault as the old Translation supplies the Text judgement as the New came on all men to condemnation and in the 12. verse By one man sinne entred into the world and death by sinne and so death passed upon all men for that all have sinned Againe Gal. 3. 10. For as many as are of the Law are under the curse for it is written Cursed is every man that continueth not in all things which are written in the Booke of the Law to doe them and supposing that all are borne in sinne you have a plaine and literall testimony Psa 5. 5. Thou hatest all workers of iniquitie But this will be more cleare in laying out the ground of this hatred which in generall hath beene already opened the last time to be that dissimilitude which is betweene God and us he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the acclamation of the Elders Rev. 4. which the Etymologists derive from the privative Particle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth in whom there is no earth no pollution but all heavenly puritie we are according to that proclamation of God Ier. 22. 29. Earth earth earth our understanding and will and affection being altogether earthly no purity in them but all earthly pollution He is the King of Saints as you had it out of the Revelation 15. the holy one of Israel but wee are the slaves of sinnes and Satan and by going a whoring from God and committing folly with the creature we are become everie one of us as Tamar told her brother Ammon like one
of the foolies in Israel we are an adulterous seed and he is a jealous God and no marvell if there be adivorce of our affections For what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darkenesse and what concord hath Christ with Belial 2 Cor. 6. 14. And can two walke together except they be agreed saith the Prophet but more particularly as I said before that mans hatred to God arose from two things First Because he forbids the evill of sinne which they love as an holy Law and Secondly because he inflicts the evill of punishment which they hate as a just Judge and so crosses them in both respects for in the former they see he is not like them in the latter they perceive hee likes them not so proportionably there is a double respect in naturall men as sinners upon which Gods hatred to them is a ground First sinne as it is sinne by reason of which they are not like to God Secondly sin as it is hatred to God by which it appeares they like not God for there be two causes of love principal as Gregory de Valentia notes the first is the goodnesse of it the second is the good inclination towards us goodnesse of it selfe is attractive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it doth as it were invite and call to it and every man is willingly to runne after it but love is more lovely and more forcible magnes amoris amor as they say the reason is because that seemes to give us some proprietie in this thing so that we love it as our owne and this is enough to recompence the want of the other yea to make it seeme to be where it is not Suum cuique pulchrum the Crow thinkes her bird the whitest and as it is in love so you must understand it contrary in hatred there are two causes first evill in a thing secondly hatred too and these two things are in wicked and carnall men by nature for which God is an enemie unto them and hates them First Sinne Esay 59. 2. But your iniquities have separated betweene you and your God and your sinnes have bid his face from you Sinne makes the wall of separation betweene God and his people Sinne is the veile of covering that hinders the plople from beholding the Holy of Holies and in the second of the Ephesians you have naturall men stiled the children of disobedience in the second verse and in the third it followes the children of wrath to note that our disobedience is that onely cause of Gods displeasure and you shall observe it through the whole course of Scripture that God was never angry with Israel but Israel first provoked him by his sinnes and therefore offensé to note the connexion of both these signifies both sinne and anger and this appeares sufficiently out of all other places that have beene alleaged The second ground of Gods enmity to us for our sinne as it is hatred of him is contained in the former and needes no further explication But now for the further illustration and confirmation of the whole Point that God is an enemy and hates men as in the state of sinne and corruption three things may be considered out of which will appeare both that it is and what it is and wherein it consists and what are the fruits of it The first is the filthinesse of sinne Secondly the second the holinesse of God Thirdly the third the grievousnesse of the punishments that God inflicts for sinne The two former I will passe over now because I meane to make use of that which I thinke needfull and pertinent in them in a more oportune place onely remember what hath beene delivered in the former point that may helpe to the understanding of them I come to the third and last of them the Punishments which God in his just wrath against sin and hatred of it doth inflict upon sinners which if you will see how great and grievous they are take but a view of them three wayes First in some particular and remarkable examples Secondly in the generall nature and kindes of them Thirdly in one singular which hath both undergone and overcome them all our Saviour Iesus Christ And by this Gods detestation of sin and sinners for sinnes sake will be sufficiently manifested and as I declared mans hatred to God by the effects of it so the same course is more fit here and more necessary because there is no such affection to be conceived in God but in relation to those effects which he produceth like unto those creatures which are and when they are so affected To speake first of the generall nature and kindes of punishments as man sustaines for his sinnes Punishment is nothing else but some evill inflicted for some fault committed and therefore includes two things First the sufferance of some evill and this is as it were the materiall of it Secondly the reference to some fault precedent and this is the formal as it were which makes it properly punishment which otherwise would break malum naturae as suppose Adam had beene blind or so before his transgression that blindnesse would have beene evill to him indeed but onely malum naturae but because it was not inflicted by justice for sin it would not have beene malum Poenae a Punishment for Iustice sheweth its dislike to sinne two wayes First before sinne committed by prohibition Secondly after sin is committed by punishment I might perhaps adde another clause and say there must be a third condition to make an evill a punishment that it be inflicted with a mind of punishment and so maketwo kinds or two significations of punishment First Proper where all those three conditions are found Secondly Improper where the last is wanting the evils that God brings upon the wicked are properly Punishments because they are evils and they flow from Gods justice against sinne and that with a purpose of punishing that sinne the evils that Gods children suffer are improperly punishments but properly chastisements because though they be evill and laid upon them for their sinne yet they are not so much animo puniendi as animo corrigendi not as from a Iudge but as from a Father not to revenge but to reforme them or rather they may be distinguished not from the persons upon whom they are inflicted but from themselves for Punishments may be considered either as intermedia or as ultima the intermedia c. Chastisements of their owne nature intended for the amendment both of the wicked and godly upon whomsoever they fall but Supplicium ultimum because it cannot be conceived as medicinall at all but as Poenall onely that is properly and simply Punishment so in Commonwealths all other Punishments inflicted upon the delinquent party are medicinall for the recovering of them to honest life according to the lawes but
the last of Death which is the last that the Magistrates power can extend it selfe unto is onely Poenall and cannot be conceived as intended in love for amendment of the malefactours But this shall suffice to have pointed out the nature of a Punishment now to conceive distinctly of the kindes of punishments in generall which God in his just wrath and indignation against sin inflicts upon sinners I thinke you must take the whole extent of the materiall of them namely Evill for man having offended against Gods justice which is infinit cannot be satisfied unlesse all evill be brought upon the sinner which he is capable of for in civill Courts of Iustice indeed a punishment in the same kind that the offence was at least in one kind of evill will make sufficient satisfaction but where the offence is against God it is not so for though it be exparte principii but one fault yet it hath ex parte objecti an infinite guilt Nay Secondly though it be ex parte principii but one formaliter in that selfe yet even in that respect also it is all virtualiter in the seede in so much as the offender in that once offended against God the Authour of the Law and so against the whole Law according to that in the Apostle Iames 2. 10. Whosoever shall keepe the whole Law and yet offend in one point he is guilty of all For he 〈◊〉 said Doe not commit adultery said also doe not kill And thirdly though it be but one actually yet it is interpretatively by all because the same party hath a mind and will to commit all if there were the like occasion now as God accepteth the will for the deed when there is a willing minde so he imputeth And though we doe not say that God will de facto punish the wicked for all the sinnes that they would have committed as some fondly would have infants predestinated either to life eternall for the good or to condemnation for the evill which he foresaw they would have done had he lent them longer life because then all should have equall punishment whereas there are degrees and that no doubt according to the degrees of their actuall sinnes Yet it is no errour to say that God may de jure punish any one sinne with all kindes and all degrees of punishment not for sinnes they would have committed to speake properly but for that one which deserves all in strict rigour of Iustice as well as if all were indeed committed and that for this reason because that containes all in it and is as much as all in the minde of the sinner that committed it though he were hindered that they did actually breake forth and as this is true of all sinne so properly of originall which is all so that to make the fault and the punishment equall wee must divide punishment by the evill and make it all evill that a man is capable of The whole laitude of evill then you shall take by a threefold distinction The first is this the first evill is either Damni or Sensus as they use to distinguish punishment either a losse and privation of good or a position and feeling of some evill privative or positive for this distinction must not be restrained to eternall punishments as the Schoole seemes to doe but is generall to all as you easily doe and shall perceive and this distinction is taken from the adjuncts or affections of evill or at least we will take it so without scrupulous inquirie for the present Secondly the second is taken from the causes or integrall parts and so evill is loathsome in effects that death as it is generally used in Scripture and by name in that of Genesis the intermination of God 2. 17. In the same day that thou eatest therereof that is of the forbidden tree thou shalt die surely where according to the meaning of God there is a Synec doche of one eminent kind of punishment for all the rest and if the signification of the word be extended to all the particulars there under comprehended there must needs be a metaphor in regard of some for both the separation of the soule from God is so called Death by the trope and eternall death hath the same reason now to lay out the parts in some order as if divided the good of man in the explication of Happinesse and it was either Summum the favour of God or secondly Subordinatum and that againe two fold first Internum with the essence of man as it were or secondly Externum without him Internum againe two-fold first in the Vnderstanding secondly in the Will first in the Soule secondly in the Body In the Soule againe two-fold so it is contrary here which you may reduce to these five First the displeasure of God and enmity with him Secondly darkenesse of the Vnderstanding and ignorance Thirdly perversnesse and crookednesse of the Will Fourthly Distemper and diseases of the body Fifthly Crosses in the outward estate want and shame and all the rest And let no man looke backe to the scope of this Discourse which was to shew how God shewes his enmitie to sinners and hatred to sin in bringing those punishments upon them for it and than looke upon this Catalogue and wonder to see both mans sinne which is in the third the untowardnesse of the will and Gods wrath which is the first of them to be brought as punishments for there is a double consideation of these two First for the rise of them and then the order of them is thus Mans sinne is the first which provokes Gods displeasure which brings all other punishments upon man Secondly for the continuation and then it is thus God being provoked justly suffers man to continue and goe on in his sinnes which continually addes fewell to the fire of Gods wrath and that being the principall linke drawes the chaine of all plagues along with it So that you see in this respect both the continuation of sinne and of Gods wrath ariseth from Gods wrath provoked by the first sinne and so are mutuall causes one to the other and this is the second distinction Thirdly the third is from the effects and containes the Species of punishment which are two first Temporall in this life secondly Eternall in the life to come and the principall differences betweene these two are three-fold First in regard of the intension of them for the punishments that God inflicts here are not in the highest degree that they may be but in a more remisse mingled with the fruition of many mercies Secondly in the Extension for all punishments that make up our full misery are not inflicted no not upon the wicked here but in the life to come they are Thirdly In duration for punishments suffered here by the wicked are neither continued without intermission but have many Lucida intervalla nor continuall without end but are all concluded in death which brings a change of this estate but the