that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasure more then lovers of God doe not you thinke that they love God much that love pleasures more If there were yet need of further testimony to this truth I might confirme it with advantage out of the third Chapter of the Pilippians and the 18. verse For many walke of whom I have told you often and now tell you even weeping that they are the enemies of the Crosse of Christ Here be enemies and many enemies and that of Christ which is more I thinke then of God and that of the Crosse of Christ which is more perhaps than of Christ simply of whom the Apostle told the Philippians and told them often and told them weeping But I thinke by this time it is cleare enough out of Scripture that so it is that we are enemies of God and hate him Now to answer the objection distinctly and shew how this may be that God may be hated as an enemy seeing he is goodnesse it selfe and the object of hatred is some evill You must consider three things First the degrees of hatred which are three First the first is not to love so much as we ought or not so much as some other and so the beloved Wife and the hated are distinguished in the Law where is not meant that she is absolutely hated but not so much loved as the other and from this degree may arise this distinction of hatred that is either absolute or comparative Secondly the second degree is where there is no love at all and in this case this is sufficient from this negation to conclude an affirmation of the contrary for betweene love and hatred in respect of God there is no Medium abnegationis according to our Saviours speech He that is not with me is against me And from this degree you may frame a second distinction of Hatred that it is either Negative or Positive Thirdly the third degree is a positive ill-will or hatred where there may be conceived a great latitude and so many degrees likewise but it will be sufficient to declare the nature of it if you observe but one distinction for this positive hatred may be either explicitely such or implicitely either formaliter or interpretativè by the former I meane such hatred as a man entertaines against any thing wittingly and upon actuall consideration and intention by the latter such as although the former be not seene by which a man doth the same things in effect as if he did purposely hate a thing He that sinneth against me hateth his owne soule saith Wisedome Prov. 8. All they that hate me love death not that any man hateth his owne soule expressely or purposely for no man ever yet hated his owne flesh saith the Apostle Ephes 5. much lesse his spirit his soule neither doth any man love death in that manner but they that doe those things which proceed indeed from hatred though they intend not so much are said to hate interpretativè So the Wise man saith He that spareth the rod hateth his sonne because if he hated him he could not doe him a worse turne And thus you have a third distinction of hatred that it is either of Ignorance or Malice And this is the first thing to be considered the degrees or if you please the severall acceptions of hatred Secondly the second thing is the degrees of Corruption which is to be found in a carnall man which be two according to the two kindes Originall and Actuall First Originall is equall in all men for it containes in it all sinnes and all degrees of sinnes tanquam in origine and that I may so speake tanquam in ratione seminati but Secondly Actuall is diverse in diverse men in some more in some lesse and that not from any speciall which is in one man more then another by nature for all as I said are equally poysoned and infected with the bitter roote of Originall sinne but from the Generall Grace of God who in his providence doth bridle and restaine that unlimited boundlesse disposition of sinning as it seemes good to his owne wisedome by civill education and morall instructions and the like and doth not administer those occasions which should serve to educe it into acts which if they were applyed to all alike all would be alike as ranke in sinne one as another And this is the second thing the degrees of corruption Thirdly the third thing to be considered is concerning the Object of love or hatred Good or Evill which are of two sorts First Absolute as they are in their owne nature and so every creature much more God is good and cannot be hated and no creature much lesse God is evill Secondly Relative in respect of some other thing and so we see there is a naturall hatred or opposition betweene some creatures which is properly called Antipathy where the cause is secret not because such a nature is in it selfe evill but because it is evill to it and the first of these kinds may be called simply Bonum or Malum the second perhaps bitter conveniens or inconveniens Congruum or Incongruum and that which is bonum may not be conveniens And these two are to be found in God who according to his absolute being is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but according to diverse respect to diverse creatures may have diverse aspects of convenience or unconvenience these three things being premised according to the faculty and the degree of corruption in it and the object with the kindes of good or evill in it and the affection or habit of hatred in the degrees of it it is not hard to answer the question and declare how it comes to passe that man by nature should be Gods enemy and hate him and thus you may take it All men that are yet in their originall corruption be the degree of their actuall what it will more or lesse cannot chuse but hate God in all the degrees of hatred Comparative Negative Positive though in some more appeare in somelesse in those namely whose actuall corruption is improoved more through Gods just judgement there it appeares more foule and more cleere and more explicitely who harden their forehead and with set malice fight against God in those whom Gods bridle of restraining grace hath curbed more or lesse and but implicitely according to that explication which I gave before and the ground is manifest out of that which hath beene said before in generall now not for any evill that is in God but for that good rather because they being evill there is no congruity or convenience betweene them and it And as there be two things in them First A Love to Malum Culpae and secondly an Hatred to Malum Poenae and two things in God cleane opposite to those first an Hatred to their Malum Culpae and secondly a Love to their Malum Poenae supposing the other the former flowing from his Holyness the latter
provoke us to this heavenly conversation First The excellency of heaven Jacob for the love of Rachel covenanted to serve an apprentiship of seaven yeares to Laban and when bleare-eyd Leach was thrust upon him he refused not her nor seaven yeares more that he might enjoy his beloved Rachel God hath two daughters eternall happinesse the sairer but the younger and sineere holinesse the elder indeed but not so lovely because she is something tender ey'd with the teares of repentance the exercises of mortification which yet wee must not refuse if we love the other The beautie indeede of celestiall happinesse like Rachel first woves a man to the service of God but this is the Law of the place the younger sister cannot be bestowed in marriage before the elder a man cannot enjoy beautifull Rachel unlesse hee bee content to imbrace bleare-eyd Leah a man cannot enter the joyes of heaven till hee have first passed through the valley of teares neither is the condition hard I suppose Iacob buried all his cares at last in the bosome of his beautifull Rachel and forgot all his labour in her sweete embraces as if hee had tasted a cup of Nepenthe or drunke the whole River of Oblivion And how much more shall a Christian in heaven They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the river of thy pleasures or as the old translation hath it they shall be drunken with the plentie of thy house upon which Saint Austin thus descants it is a most requisite and exquisite word they shall be drunken with the fatnesse of thy house I with this cup the Apostles were drunken and therefore being beaten with rods they went away from the councell rejoycing that they were counted worthy to suffer for the Name of Christ with this cup were the Hebrewes drunken and therefore suffered the spoyling of their goods with joy expecting a City in the Heavens with this cup were althe Martyrs drunk who therefore as we say a drunken man will take no hurt ran to meet death kissed the stake sang in the midst of the flames and felt no harme being farre from feare or paine Euagrius in Cedrenus bequeathed three hundred pound to the poore in his will but tooke a bond before hand of Synesius the Bishop for the repayment of this in another life according to the promise of our Saviour with an hundred fold advantage and the very next night after his departure appearing to him in his shape delivered in the bond cancel'd as fully discharged Beloved one day in the presence of God one day will make amends abundantly abundantly for an hundred yeares trouble you will not aske my bond for this I know you will take Gods word but then according to the Arabick proverbe shut your five windowes that the house and all that are therein may shine consult not with your senses with carnall reason which like Sarah laughs at heavenly promises looks onely to earthly possibilities and as the Sunne whose rising discovers the Terresttiall Globe to our sight but hides the starres and the coelestiall but beleeve these things beleeve them firmely and meditate on them freequently and as Antaeus overcome by Hercules renewed his strength by falling to the earth so let us quicken our selves to an heavenly conversation when wee finde the world hath dul'd us by raising our mindes to the consideration of the excellencie of Heaven Uanity of the world Quod hic facio What do I here said Monica Austins mother when she had heard an excellent discourse of the incomparable joyes of Heaven What doe wee here say I poring and losing our time about earthly things who are invited to heavenly What doe wee I will tell you like the young man at Athens who fell in love with the Image of Good Fortune an elegant statue that stood in the Senate house and because hee could not obtaine her for his wife of the Senate to whom hee commended his sute set a crowne a garland of flowers upon the head of it and put a rope about his owne necke and so died and they are not like to make much the better match who dote upon the glory of the world scarce a picture a counterfeit a shadow of true happinesse For what true content can all the world affoord a Christian They say it is not the great Cage that makes the Bird sing I am sure it is not the great fortune the greate estate that brings alway the inward joy the cordiall contentment therefore he who would seriously rejoyce let him take comfort in that which will never perish many times great estates like the Camels bunch will not suffer men to enter the straitegate no more than that creature can goe through an eye of a needle and like long garments a thousand to one if they doe not trippe up the heeles at the least if they doe not hinder our speede in the race of godlinesse whereas a meaner condition makes us seeke the way to heaven and secures us in it for as we see at London because they are straited for roome they build more in height and as souldiers are defended in their Tents by a trench dig'd round about which is nothing else but an hollownesse and want of earth as Parisiensis whose comparison this is so for the most part want of earthly things puts us upon a necessitie of seeking heavenly and withall is our best security against our spirituall enemies Glasse keepes out the winde and raine but le ts in the light and therefore is usefull in building and a moderate estate is not much unlike it in nature or use and therefore is most desirable which is neither so meane as to expose a man to the injuries nor so great as to exclude a man from the influence of heaven His left hand is under my head and with his right hand he shall embrace me saith the Spouse of her welbeloved in the Canticles and this is the dealing of God with his Church for the most part he bestowes the blessings of the left hand upon her in such a measure as to support her from perishing with want or extremity he holds her up by the other hand to keepe her from drowning his left hand is under my head but so still that she may be kept hungry and longing for the blessings of the right hand and account them the principall With his right hand he shall embrace me and while she is in this state she is so farre from murmuring that she sings this as a song of triumph and will be contentented not troubles her selfe about many things but in the words of Salomon Uanitie of vanities all is but vanitie bids adieu to the vanitie of the world and as the Father glosses upon these words to raile upon them and chide and raile them away Dignity of man They that looke towards the earth onely are but equivocall men c
head and yet feedes upon the worst of excrements it is a pittifull thing that any child of God redeemed and washed in the blood of Christ should bedable his scarlet Robe in the stinking puddle of the world but most lamentable it is that the fowles of the heaven by the inchantments of the world should be metamorphoz'd into the beasts of the earth that they should degenenerate so low whom God hath advanced so high as to be his Ambassadours and more to be Kings and Priests to him in a more peculiar manner I will be sanctified in those that come neere Mee saith God himselfe The soules of priests must be purer than the Sun-beames saith Chrysostome when I am lifted up saith our Saviour I will draw many after me The Minister is not like to draw many thither unlesse himselfe be first lifted up to heaven Let us then leave the plough as Elisha did to follow Eliah leave the nets as the Disciples did to follow our Saviour cast off the cares of the world that we may be free for the Lords Worke. They say Swallowes will lade and clogge their wings with dirt that with it they may build theis neasts and Falconers doe this with their Hawkes sometime clippe◠their wings Ierre in the phrase to impe out their traines I wish many did not so spend their excellent wits and parts which as with wings they might flie to heaven by doing Gods faithfull service in his Church to nothing but that they may heape thicke clay together and sit warme in their nests at home or goe sooping in a silken coat and Ruffe with a goodly traine after them in the streete they doe not remember it seemes that the Peacocke hath the more painted plumes gayer traine and yet the Eagle is the Queene of Birds they say because shee flies nearest heaven Divines contend earnestly that Tythes are due by the Law of God and I blame them not but then methinks they should not contend so earnestly that the Sabbath is observed by the law of man lest the world thinke they play fast and loose fast for themselves and loose for God when they would have the people tyed to their pay and would not themselves be tyed to their paines to muzzle the truth in silence is to bury gold under ground is most true in our case and a fearefull crime you know it is in the Parable to bury the Lords Talent in a Napkin it is our duty to plant with Instruction to water with teares of Repentance and nourish by Examples as Austin excellently to preach in season and out of season Inveniat me stantem Christus praedicantem said a worthy Bishop of ours I pray God that when Christ comes to judgement he may find me standing and preaching Beatus servus Blessed is the servant whom his master when he comes shall finde so doing Let us then draw others to heaven by diligence in preaching and goe to heaven by holinesse of life methinkes Austin is affectuall the unlearned arise and take heaven by violence and shall wee perish with all our Learning who if we seeke not heaven in the first place are like of all other to lie lowest in Hell But better I goe like a Candle so that I leave a sweete farewell though all you burne day-light I will rather therefore put my selfe upon your wisedome and end hastily then presume upon your patience and not seasonably FINIS THE NATVRALL MANS CONDITION OR THE ENMITY OF THE NATVRALL MAN TO GOD. AND THE ENMITY OF GOD To the Naturall Man By IOHN STOVGHTON Doctor in Divinitie and Late Preacher of Gods Word in Aldermanbury LONDON Printed at London by T. G. for John Bellamie and Ralph Smith and are to be sold at the three Golden Lyons neere the Royall Exchange 1640 THE NATVRALL Mans Condition 2 Cor. 5. 20. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be yee reconciled to God I Have made choise of this place of Scripture to make the groundwork of my Discourse In which to let passe the former part which hath beene handled in another place in another manner and to another purpose I come to the latter part Wee pray you in Christs stead or in Christs name be ye reconciled to God wherein three principall parts may bee observed First The condition of man by nature and this is but implyed in the word Reconciled and may be thus expressed Every man by nature is an enemy of God for reconciliation imports so much Secondly the dutie of man in this condition if he will escape the misery of it The onely way is to reconcile himselfe to God Thirdly The office of the Minister who must urge man to the performance of this dutie we pray you in Christs stead be reconciled to God I might adde something concerning the first estate of man in integritie for the terme of Reconciling supposeth first an agreement secondly a falling out and then thirdly the restitution from the latter jarring to the former agreement but because that is not so necessary for my scope I will rather omit it But in the second point it will not be amisse to distinguish two things for more perspicuitie First the medicine in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly the application in the maine duty he ye reconciled And then in recompense of this increase I will leave out the third point altogether concerning the office of the Minister as not so pertinent to my scope so shall there remaine in the words still three points First the misery of man who is by nature the enemy of God Secondly the remedy of that misery which is Christ our mediator Thirdly the fruite of that remedy our reconciliation with God The first point which I shall onely insist on is this That we are by nature enemies of God For the further explication of which I suppose the meaning of the Tearmes as facil and easie and conceived by every one in this place to be this The first word We or Man which is the Subject of the Proposition to be generally understood in the utmost extent of the nature of meere man The sonnes of the mighty and the men of the earth as the Psalmist terms thē by way of disparagement Filii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and filii Enos filii viri filii hominis be they but filii Adam the sonnes of Adam descended from him All men are by nature Gods enemies The second word by nature the qualification of the Subject not by force of the principles of nature qua homines but by participation of corruption superadded to this nature qua tales not by nature as primitive and created by God but by nature as derived corrupt from Adam All men came out of his loines by naturall generation before supernaturall regeneration the stocke of Adam being not transplanted into Christ the second Adam All men are thus by
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