A
PROSPECT
OF
ETERNITY
:
The
Introduction
.
2
COR.
4.
18.
The
things
which
are
not
seen
,
are
Eternal
.
THis
Chapter
in
the
aime
and
intention
of
it
,
is
a
Consolatorie
reserve
for
suffering
Saints
;
a
Scripture-cordial
for
fainting
Martyrs
;
and
it
may
be
parcelled
into
four
principall
parts
.
1.
Here
is
Pauls
vindication
of
his
The
first
part
of
the
Chapter
.
Ministery
;
and
that
in
three
regards
.
1.
He
advanceth
his
Ministery
,
by
his
call
to
it
:
by
acknowledging
free
grace
in
calling
him
to
so
glorious
a
function
.
Paul
chaines
Ministery
and
Mercy
together
,
and
reads
Gods
compassion
in
his
own
function
:
a
practice
unusuall
with
us
,
for
we
for
the
most
part
make
the
Ministery
a
cloth
which
will
stain
most
,
and
esteem
that
sacred
office
,
our
misery
,
not
our
mercy
,
our
burden
,
not
our
priviledge
;
while
we
reproach
the
persons
,
deride
the
qualifications
,
and
dispute
the
office
of
the
Ministery
;
but
this
great
Apostle
makes
that
his
honour
,
which
we
repute
our
scorn
,
ver.
1.
2.
The
Apostle
magnifies
his
office
by
his
sincere
carriage
in
it
,
and
as
he
eyes
Gods
grace
to
him
,
in
selecting
him
for
this
office
,
so
he
doth
not
overpasse
Gods
grace
in
him
,
in
carrying
him
on
in
the
office
;
he
triumphs
in
Gods
bounty
and
his
own
innocency
.
And
truly
sincerity
sheds
a
glosse
upon
the
Ministery
,
and
dresses
it
in
its
genuine
attire
;
Ministers
should
no
more
want
integrity
in
their
office
then
qualifications
for
it
:
the
first
obstructing
the
prevalency
,
the
latter
undervalanuing
the
dignity
of
the
Ministery
,
vers.
2.
&c.
Paul
was
no
daubing
sophister
,
who
made
the
mine
,
and
gain
his
end
:
who
did
adulterate
the
truth
,
to
get
a
reall
gain
;
he
did
not
daub
with
untempered
morter
,
nor
preach
fucatam
Ezek.
13.
11.
Doctrinam
,
dissembled
and
painted
Doctrine
,
or
vent
truth
in
a
duskish
light
;
but
he
would
weigh
his
intentions
and
practices
,
not
in
the
ballance
of
his
opinion
,
but
in
the
scales
of
other
mens
consciences
:
he
preaches
not
himself
,
to
make
the
Pulpit
his
pander
;
but
Jesus
Christ
,
and
him
crucified
:
and
if
his
own
name
must
be
mentioned
,
it
was
but
as
the
cypher
to
the
figure
,
to
make
Christ
the
more
glorious
,
vers.
2
,
3
,
4
,
5.
3.
Paul
advanceth
his
office
by
opening
the
trust
,
that
glorious
trust
,
that
every
Minister
was
entrusted
withall
,
vers.
7.
Ministers
they
are
considerable
caskets
,
which
contain
rare
jewels
,
as
the
matter
of
the
Lamp
to
the
light
of
it
.
As
Caesar
said
to
the
trembling
mariner
,
Thy
boat
carries
Caesar
and
all
his
fortunes
:
so
the
Ministers
they
are
the
heralds
of
divine
truth
;
and
every
one
of
them
may
justly
take
up
Isaiahs
Apologie
,
Isa.
6.
5.
Woe
is
me
,
for
I
am
undone
,
I
am
a
man
of
unclean
lips
:
pure
truth
drops
from
their
unclean
lips
;
and
this
is
the
first
part
.
11.
And
as
the
first
part
comprizeth
The
second
part
.
the
glory
of
the
ministeriall
office
,
so
the
second
comprehends
the
troubles
of
the
Ministeriall
officers
:
they
are
not
only
earthen
,
but
battered
and
broken
vessels
,
vers.
8.
Paul
and
others
they
flamed
in
zeal
,
but
many
stormes
fell
upon
the
fire
of
their
zeal
;
they
were
burning
lights
,
but
there
were
many
winds
to
blow
these
lights
out
;
the
dignity
of
the
office
did
not
prevent
the
misery
of
the
person
;
in
the
former
part
Paul
admires
his
function
,
and
in
the
second
he
bewayles
his
condition
;
Ministers
their
calling
is
honorable
,
but
oftentimes
their
condition
is
deplorable
;
We
are
troubled
,
we
are
perplexed
,
vers
.
8.
Indeed
their
ambassage
is
glorious
,
but
their
usage
is
often
grievous
,
and
Christs
Ambassadors
Rev.
1.
20.
often
finde
the
same
welcome
with
Davids
:
they
are
sent
out
with
renown
,
2
Sam.
10.
4.
though
entertained
with
reproach
;
they
are
starres
mustled
in
a
cloud
:
though
the
misery
mentioned
ver.
8
,
9.
may
be
understood
of
the
Saints
in
generall
.
But
thirdly
,
there
is
a
lampe
appears
The
third
part
.
in
this
night
;
the
third
part
of
the
Chapter
comprehends
the
rare
indulgence
of
God
,
in
providing
planks
for
these
shiprackt
Ministers
and
people
,
harbours
for
weather-beaten
Saints
,
there
were
yet
back-dores
for
straightned
professors
,
troubled
but
not
distressed
,
vers
.
8.
9.
and
the
voice
of
despaire
was
not
heard
in
the
storme
of
their
calamity
,
some
twigs
there
were
to
keep
them
above
weather
;
God
hath
either
the
castle
of
Providence
,
or
the
Act.
23.
17.
arke
of
a
Promise
,
or
the
alsufficiency
of
his
own
grace
,
for
the
retirement
2
Cor.
12.
8.
of
his
people
in
the
greatest
stormes
and
tempests
.
But
lastly
,
here
is
mention
made
,
of
The
fourth
part
.
the
glorious
plot
and
designe
that
God
hath
in
all
the
sufferings
of
his
Ministers
and
people
;
and
that
is
to
bring
them
to
glory
at
the
last
;
the
life
of
a
Saint
is
a
Tragicomedy
;
teares
in
the
pilgrimage
,
but
joy
in
the
heritage
;
weeping
in
the
bud
,
but
glory
in
the
flower
;
here
persecution
,
but
shortly
coronation
,
vers.
15
,
16
,
17.
The
stripes
of
a
Saint
are
easie
,
but
the
crown
is
weighty
,
1.
For
the
massinesse
of
it
:
much
glory
.
2.
For
the
value
of
it
,
and
so
I
have
now
brought
you
within
view
of
the
text
.
And
the
whole
verse
is
the
close
of
the
discourse
of
this
Chapter
:
and
it
is
a
serious
Aphorisme
argumentatively
used
,
to
stay
the
minds
of
Gods
people
in
all
their
infelicities
,
and
to
dry
up
all
their
tears
:
and
the
argument
runs
thus
,
That
supposing
our
life
here
were
spread
with
roses
,
yet
they
are
marcessible
;
and
if
with
thornes
,
yet
they
are
dying
;
the
jewels
of
the
Crown
will
receive
a
damp
,
and
the
terrors
of
the
Crosse
will
soon
be
at
an
end
:
groanes
and
joyes
in
this
life
are
both
expiring
,
our
troubles
and
our
triumphs
have
their
setting
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
things
that
are
seen
are
temporall
;
the
distresses
of
the
world
are
a
short
and
suddain
tempest
,
and
the
delights
of
it
are
a
shedding
flower
;
and
therefore
the
Apostles
argument
is
,
that
there
ought
to
be
an
indifferency
in
mens
thoughts
,
for
the
outward
passages
of
this
world
,
wisdome
and
grace
should
make
our
judgments
even
,
and
we
should
be
in
an
aequilibrio
,
whether
we
sway
the
scepter
,
or
are
cast
upon
the
dunghill
,
for
all
things
sublunary
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
a
season
:
but
the
things
that
are
not
seen
,
are
eternall
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
now
I
have
brought
you
within
sight
of
the
vast
Ocean
of
eternity
,
and
the
text
is
a
pregnant
argument
that
the
great
Apostle
useth
why
we
should
make
it
our
inquiry
,
what
our
perpetuated
estate
should
be
;
our
future
condition
,
when
millions
of
years
shall
be
as
millions
of
cyphers
,
and
signifie
nothing
:
when
the
Crown
and
the
Crosse
shall
be
stretcht
out
to
eternity
,
and
there
shall
be
neither
fading
in
the
one
,
nor
waste
in
the
other
.
Now
before
I
traverse
the
doctrinall
conclusion
that
compriseth
the
subject
of
the
treatise
,
I
shall
unmaske
the
text
it selfe
in
a
percursory
explication
:
and
the
question
will
be
what
the
unseen
things
are
in
the
text
.
And
first
I
suppose
these
unseen
things
spoken
of
here
,
are
principally
those
fruitions
of
glory
,
which
free
grace
hath
stretcht
out
to
eternity
,
that
unshaking
and
unshaken
crown
of
eternity
;
that
everlasting
joy
,
that
the
Saints
shall
partake
of
;
that
unfading
happinesse
they
shall
flourish
in
,
to
all
eternity
;
that
eternall
house
for
the
security
of
it
,
2
Cor
5.
1.
that
eternall
glory
for
the
renown
of
it
,
2
Tim.
2.
10.
that
eternall
inheritance
for
the
riches
of
it
,
Heb.
9.
15.
that
eternall
redemption
for
the
love
of
it
,
Heb.
9.
12.
that
eternall
salvation
for
the
seasonablenesse
of
it
,
Heb.
5.
9.
These
are
those
unseen
things
chiefly
intended
,
those
glorious
beatitudes
which
are
reserved
for
believers
entertainment
,
which
shall
never
receive
either
damp
or
death
;
those
rivers
of
pleasure
which
run
at
Gods
right
hand
for
evermore
.
Psal.
36.
8.
And
there
are
two
reasons
which
seem
to
enforce
this
interpretation
:
1.
As
the
Text
is
a
Cordiall
:
Something
laid
in
by
the
Apostle
to
refresh
the
fainting
and
languishing
spirit
of
suffering
Saints
,
and
it
is
a
rich
one
,
and
the
argument
will
hold
thus
,
In
all
your
perplexities
(
suffering
Brethren
)
do
but
weigh
anchor
,
and
sail
into
the
Ocean
of
eternity
;
and
consider
,
there
your
happinesse
shall
never
be
blasted
,
and
the
waste
of
ages
shall
not
precipitate
the
conclusion
of
your
joyes
:
let
this
single
eternity
,
as
it
is
put
into
the
lease
of
your
glory
,
revive
your
trembling
and
disconsolate
spirits
,
when
the
storme
of
trouble
beats
most
upon
you
;
And
surely
this
very
argument
being
weighed
in
the
ballance
,
might
be
bladders
to
bear
up
the
believer
in
the
deepest
waters
;
it
might
as
it
were
corke
the
soul
,
that
it
should
not
sink
.
And
2.
this
seems
to
be
the
genuine
interpretation
,
because
there
is
a
pregnant
antithesis
observable
in
the
verse
;
temporals
compared
with
eternals
,
fading
sorrowes
with
fixed
joyes
;
our
visible
martyrdoms
are
extinguishable
fire
,
but
our
invisible
blessednesse
shall
be
an
unperishable
crown
,
and
so
this
verse
doth
but
second
and
amplifie
the
former
.
But
however
this
chiefly
may
be
the
exposition
of
the
text
:
yet
I
conceive
that
the
unseen
things
mentioned
in
the
text
may
import
and
take
in
these
two
things
.
1.
The
interest
of
man
,
we
see
not
what
the
claime
of
man
is
here
,
many
here
are
but
Mountebancks
and
cheats
in
Religion
,
Alchymie
professors
:
mens
spirituall
estates
are
no
more
known
by
their
outward
profession
,
then
their
temporall
estates
are
by
their
cloathes
;
wherefore
our
conjectures
are
often
mistaken
in
our
conclusion
,
what
the
interest
of
man
is
;
whether
their
interest
be
laid
up
in
Christ
,
or
whether
misery
shall
be
their
portion
.
This
may
be
one
of
the
invisibles
in
the
text
;
but
this
unseen
interest
in
man
shall
be
eternall
,
the
Saints
interest
in
Christ
is
eternall
,
his
membership
,
his
relation
,
and
the
sinners
losse
is
eternall
:
the
impropriation
of
man
is
eternall
,
their
damage
or
their
gain
.
2.
The
state
of
man
is
eternall
;
as
the
tree
fals
,
so
it
shall
lie
to
all
eternity
,
there
shall
be
no
stoppage
to
,
or
breaking
up
of
mans
future
condition
.
We
see
not
what
the
condition
of
man
is
here
:
but
his
estate
shall
be
everlastingly
permanent
;
whether
in
the
throne
or
on
the
wrack
,
estate
of
felicity
or
calamity
;
his
condition
,
whether
grace
hath
inamel'd
it
with
happinesse
,
or
sin
inpoverisht
it
with
misery
,
it
shall
be
inalterably
everlasting
.
And
now
at
last
I
am
arived
at
that
conclusion
or
observation
which
shall
be
the
sum
of
the
future
discourse
;
and
it
is
this
,
Mans
future
condition
is
an
eternall
condition
;
and
I
shall
take
in
as
well
the
groanes
of
hell
,
as
the
joyes
of
heaven
;
and
now
to
unravell
this
bottomlesse
knot
,
or
to
sound
this
fadomlesse
Ocean
of
eternity
,
hic
labor
hoc
opus
est
.
This
indeed
is
a
constellation
of
difficulties
,
here
the
choicest
understanding
may
be
dazled
;
eternity
being
a
probleme
,
that
may
rather
astonish
,
then
fit
the
understanding
:
we
cannot
faddome
the
Ocean
of
waters
,
much
lesse
that
of
eternity
:
but
through
the
direction
and
by
the
guidance
of
the
invisible
and
eternall
Spirit
,
I
shall
endevour
to
draw
a
map
of
this
unlimited
state
,
and
give
you
a
prospect
of
this
boundlesse
and
bottomlesse
Ocean
.
And
this
I
shall
do
rather
negatively
,
then
positively
;
as
Plato
said
concerning
Plat.
God
,
What
he
is
(
saith
he
)
that
I
know
not
;
but
what
he
is
not
,
that
I
know
.
And
as
Augustine
describes
August
.
the
true
beatitude
of
heaven
by
removing
from
it
the
very
thoughts
of
all
evill
;
so
in
reference
to
eternity
,
we
must
rather
remove
from
it
what
it
is
not
,
then
go
about
exactly
and
accurately
to
describe
it
;
that
we
shall
only
do
when
we
are
cast
upon
the
shoar
of
eternity
.
I
shall
set
upon
the
enterprise
in
severall
Propositions
and
conclusions
.
Conclus
.
1
And
the
first
shall
be
this
,
Mans
eternall
condition
admits
of
no
changes
or
distinction
of
time
.
There
shall
be
no
night
in
heaven
,
nor
any
day
in
hell
:
In
the
eternity
of
glory
,
there
shall
be
no
full
or
wanes
of
the
Moon
,
no
falling
of
the
leaf
or
Autumnall
declination
:
that
is
a
pregnant
place
,
Rev.
22.
5.
And
there
shall
be
no
light
there
,
and
they
need
no
candle
,
neither
light
Rev.
22.
25.
of
the
sun
:
for
the
Lord
giveth
them
light
,
(
that
is
)
by
his
immediate
presence
,
&c.
In
heaven
the
sun
shall
not
set
,
nor
the
morning
star
arise
:
there
shall
be
no
clouds
to
vail
the
Saints
happinesse
,
no
stormes
nor
tempests
to
be
the
shadow
of
a
disturbance
,
no
frost
to
pinch
or
afflict
the
bodies
of
believers
,
which
shall
be
bespangled
with
glory
;
no
winters
day
to
shorten
the
beatificall
vision
.
And
so
in
the
eternity
of
misery
,
there
shall
be
no
spring
,
nor
pleasant
resurrection
from
the
dolefull
grave
of
a
winter
.
That
is
very
remarkable
,
Mat.
25.
30.
Cast
ye
the
unprofitable
servant
into
utter
darknesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
render
it
abundant
darknesse
;
it
may
well
be
understood
in
tenebras
circumferentes
,
environing
darknesse
,
the
mantle
of
darknesse
.
In
eternall
calamity
,
there
shall
be
no
chirping
birds
,
or
green-livered
fields
to
be
the
emblemes
of
an
approaching
Summer
;
hell
shall
not
be
gilded
with
a
sunshining
day
.
But
eternity
shall
be
an
identicall
condition
,
simul
&
semel
;
the
interchangeable
seasons
of
the
year
shall
cease
in
eternity
:
the
serenity
and
blacknesse
of
the
skies
,
the
flourishing
beauty
and
wither'd
deformity
of
the
earth
,
the
eclipses
and
changes
of
the
celestiall
bodies
,
the
dawning
morning
,
and
the
duskish
evening
,
shall
all
be
unknown
in
eternity
.
And
an
everlasting
night
shall
overshadow
the
damned
;
and
an
eternall
morning
shall
refresh
the
blessed
,
who
shall
be
ever
sunning
themselves
in
the
presence
of
God
;
and
the
Sun
shall
be
laid
aside
as
uselesse
in
heaven
,
for
it
would
not
be
seen
for
the
brightnesse
of
God
.
Now
there
can
be
no
distinctions
of
time
in
the
eternity
of
the
blessed
(
and
this
method
shall
runne
through
the
whole
discourse
)
.
Reas.
1
For
all
changes
in
heaven
would
argue
imperfection
;
all
mutability
is
imperfect
,
and
therefore
God
who
is
Solennis
ibi
festivitas
,
&
festiva
ibi
aeternitas
;
ibi
nec
est
defectio
,
sed
optima
refectio
.
Alard
.
infinitely
perfect
,
is
immutable
;
such
transient
changes
would
cause
a
wane
in
the
Saints
happinesse
:
Now
there
is
a
double
royall
perfection
in
heaven
;
1.
Of
purity
:
2.
Of
felicity
.
Imperfection
is
a
weed
which
growes
not
there
;
there
shall
no
deficiencie
Psal.
17.
15.
stain
the
celestiall
beatitude
.
When
man
hath
attained
to
a
perfection
of
excellency
,
as
infallibly
he
shall
in
glory
,
there
shall
then
be
no
defect
,
to
be
the
womb
of
dissatisfaction
.
It
would
be
tedious
to
the
glorified
Saints
to
tell
the
flying
houres
again
;
Aeterna
vita
omni
taediocaret
Ambr.
tom.
3.
and
passe
through
a
variety
of
seasons
;
for
the
Saints
to
be
incht
again
with
the
sharpnesse
of
a
Winter
,
or
scorcht
with
the
over
kind
beames
of
a
Summers
sun
:
this
is
inconsistent
with
that
delight
,
they
shall
in
heaven
be
ravished
with
;
so
their
comforts
would
grow
as
cold
as
the
season
.
Besides
that
of
the
Apostle
is
observable
,
2
Pet.
3.
12.
Wherein
the
heavens
being
on
fire
shall
be
dissolved
,
and
the
elements
shall
melt
with
fervent
heat
:
this
text
abrogates
such
disturbance
,
whether
it
be
understood
of
a
purgation
or
annihilation
.
Unquestionably
this
may
be
asserted
:
what
ever
may
imply
the
least
shadow
of
trouble
,
or
distast
,
shall
be
banisht
the
court
of
glory
;
the
joyes
of
eternity
shall
not
be
eclipsed
with
the
least
vicissitude
or
unpleasantnesse
.
And
Gods
immediate
presence
shall
scatter
all
changes
and
distinctions
of
time
,
when
his
glory
is
in
the
full
,
what
clouds
can
appear
?
God
is
as
immutable
Ex
visione
Dei
omnia
beatorum
bona
unicè
oriuntur
,
&
dependent
.
in
his
glory
as
in
his
nature
,
and
the
Saints
shall
ever
in
heaven
lie
under
his
radiant
appearancies
;
see
his
face
,
Mat.
5.
8.
behold
his
glory
,
Joh.
17.
24.
and
he
will
be
an
everlasting
spring
to
his
glorified
ones
.
Vicissitudes
in
time
shall
melt
in
the
presence
of
the
Lord
,
the
rivers
of
heavens
pleasure
shall
admit
of
no
doubts
or
decayes
,
there
shall
no
night
vaile
the
day
of
eternall
salvation
.
Nor
shall
there
be
any
distinction
or
change
of
times
in
the
eternity
of
the
damned
.
For
1.
Reas.
1
This
would
alleviate
and
mitigate
the
miseries
of
the
damned
,
some
variety
would
be
the
womb
of
some
pleasure
,
some
light
would
be
some
refreshment
:
Eccles.
11.
7.
Truly
light
is
sweet
and
a
pleasant
thing
it
is
for
the
eyes
to
behold
the
sun
.
But
in
hell
there
shall
be
all
severity
,
but
no
mercy
;
there
shall
be
no
day-break
,
to
revive
executed
reprobates
;
could
there
be
changes
of
times
or
seasons
in
hell
,
there
might
fall
out
a
winter
,
and
Dives
might
meet
with
a
showre
to
cool
his
tongue
;
but
pity
visits
not
those
dismall
prisons
,
what
ever
may
contribute
to
the
abatement
of
the
damneds
misery
,
shall
be
everlastingly
banisht
.
In
heaven
there
shall
need
no
light
,
Rev.
22.
5.
In
hell
they
shall
have
none
,
they
shall
so
far
want
the
comfort
of
the
sun
,
as
they
shall
not
be
blest
with
the
light
of
a
candle
;
none
of
natures
variety
and
embroydery
in
point
of
seasons
,
not
the
sharpest
and
the
harshest
seasons
shall
shed
the
least
refreshment
on
the
tortur'd
reprobate
.
This
would
be
some
ground
of
comfort
to
the
damned
to
tell
their
past
miseries
;
for
alteration
of
seasons
implyeth
a
succession
,
(
which
as
I
shall
shew
is
impossible
in
hell
)
they
might
then
with
some
reflexion
of
joy
recollect
,
there
are
so
many
sharp
winters
or
dark
nights
of
misery
blown
over
,
and
this
would
be
some
satisfaction
to
suppose
that
some
of
their
calamity
was
wasted
.
Now
misery
is
the
only
signe
in
hell
,
nor
shall
one
drop
of
mercy
fall
into
a
hell
of
fire
;
there
shall
be
no
preterition
in
the
torment
of
the
damned
,
but
they
shall
alwayes
be
in
actu
moriendi
,
in
the
act
of
execution
;
August
.
they
shall
hang
in
fiery
chains
,
and
those
chains
shall
never
break
,
or
they
die
in
those
chains
.
As
our
Saviour
expresseth
himself
in
that
dolefull
language
,
Mat.
8.
48.
Where
the
worme
dieth
not
;
Sed
semper
corrodit
&
nunquam
satiatur
,
which
alwayes
gnawes
,
but
never
is
satisfied
:
which
language
might
be
a
knell
to
awaken
us
,
from
our
most
stupefied
security
.
But
thus
much
of
the
1.
Conclusion
.
CHAP.
II.
Concl.
2
Mans
eternall
condition
admits
of
no
gradation
.
THere
shall
be
no
degrees
in
eternity
.
In
heaven
there
shall
be
all
perfection
,
in
hell
all
defection
.
The
buds
of
joy
shall
not
blow
in
heaven
,
there
shal
be
no
maturation
of
happinesse
,
or
ascension
to
superiour
thrones
,
Rev.
3.
21.
To
him
that
overcometh
will
I
grant
to
sit
with
me
in
my
throne
.
No
rising
to
greater
dignity
,
or
more
sublime
preferment
:
there
shall
be
no
exaltation
after
a
long
enjoyment
of
honour
;
the
first
enthronizing
of
the
Saint
,
after
the
resurrection
,
is
there
ultimate
honour
,
their
Crown
shall
have
no
new
pearles
set
in
it
.
I
speak
after
the
manner
of
men
;
there
shall
be
no
accumulative
advancement
,
or
superadded
happinesse
in
heaven
.
Here
the
Saints
grow
in
grace
,
but
they
shall
not
grow
in
glory
;
though
sanctification
2
Pet.
3.
18.
be
,
yet
glorification
shall
not
be
graduall
:
no
steps
in
heaven
for
the
Saints
to
ascend
,
the
sight
of
God
shall
comprise
all
honour
and
happinesse
.
And
it
is
impossible
there
should
be
degrees
of
promotion
in
glory
;
(
I
mean
secundum
eundum
,
in
reference
to
the
same
person
)
for
that
there
should
not
be
degrees
of
glory
,
secundum
diversos
,
in
reference
to
divers
I
dare
not
disavow
,
because
as
Philosophers
speak
,
Eadem
est
ratio
contrariorum
,
contraries
have
the
same
reason
.
If
there
shall
be
degrees
of
punishment
in
hell
,
as
our
Saviour
clearly
asserts
,
Mat.
10.
15.
It
shall
be
more
tolerable
for
Sodome
and
Gomorrah
,
&c.
then
I
suppose
there
may
be
degrees
of
glory
in
heaven
,
especially
there
being
interposed
this
consideration
,
Mat.
5.
12.
Great
shall
be
your
reward
;
that
is
,
more
great
,
then
others
shall
be
crowned
with
;
but
secundum
eundem
,
in
reference
to
the
same
person
there
shall
be
no
gradation
in
the
eternity
of
the
blessed
.
1.
Reas.
1
Because
there
would
be
nova
causa
honoris
,
some
new
reason
of
promotion
.
As
Ahasuerus
honoured
Mordecai
for
the
detecting
of
a
conspiracy
against
his
life
;
so
Gods
justice
would
require
it
,
that
there
should
be
some
new
impulsive
cause
for
further
dignity
.
But
this
cannot
take
place
in
glory
,
when
the
Saints
praises
shall
alwayes
be
in
the
same
tune
,
and
their
hallelujahs
shall
be
wound
up
as
high
as
their
joyes
;
nay
their
hallelujahs
shall
be
part
of
their
happinesse
.
It
is
fancie
,
nay
misguided
conception
,
to
suppose
that
the
Saints
in
heaven
could
screw
up
their
harps
to
a
higher
peg
then
they
shall
do
for
ever
:
their
desires
to
serve
God
in
glory
,
shall
be-sublimated
to
the
same
superlativenesse
as
their
rejoycing
in
God
:
Their
love
being
perfect
and
their
power
,
there
shall
surely
be
no
decay
in
their
triumphant
obediencies
.
2.
If
there
could
be
any
gradation
in
heaven
,
then
God
did
not
fully
observe
the
state
of
the
Saint
before
he
came
Psal.
139.
12.
there
;
and
therefore
falling
upon
a
more
exact
Survey
,
he
promotes
him
to
greater
dignities
:
which
would
be
most
absurd
,
and
would
not
only
impeach
the
indulgence
of
God
,
who
alwayes
gives
measure
running
over
;
but
also
the
omniscience
of
God
,
who
sees
not
only
our
visible
actions
,
but
our
most
internall
and
retired
motions
;
those
secrets
that
men
most
obumbrate
and
conceal
.
And
therefore
the
Saints
shall
alwayes
be
in
the
same
state
of
glory
,
and
not
rise
,
as
the
Sun
,
from
a
dauning
to
a
noon-day
.
But
when
once
the
soul
after
its
long
widowhood
shall
at
the
Resurrection
be
espoused
again
to
its
glorified
body
,
and
shall
clothe
its
self
with
that
rich
apparell
,
then
shall
the
believer
ever
shine
in
the
same
state
of
perfection
,
and
he
shall
flourish
though
in
most
glorious
yet
identicall
excellencies
.
3.
One
thing
more
may
be
added
further
to
illustrate
this
truth
,
that
secundum
eundem
in
reference
to
the
same
person
,
there
can
be
no
degrees
of
glory
;
for
then
there
would
be
imperfection
in
heaven
comparatively
,
because
the
Saints
might
be
advanced
to
greater
dignity
;
Perfectum
est
cui
nihil
addi
potest
,
saith
Aristotle
,
&
quiequid
potest
recipere
additionem
est
imperfectum
;
that
is
perfect
to
which
nothing
can
be
added
,
and
whatsoever
can
receive
any
addition
is
imperfect
.
But
now
the
weakling
of
imperfection
shall
have
no
place
in
glory
;
all
teares
,
and
sins
,
and
defectivenesse
,
all
capability
of
further
felicity
shall
be
banisht
heaven
,
and
the
Saints
shall
be
enthroned
in
consummated
beatitude
.
Nor
shall
there
be
any
degrees
in
their
eternity
of
misery
,
no
ascension
to
further
ease
,
or
descension
to
further
misery
;
(
for
the
damned
shall
be
fully
miserable
)
there
shall
be
no
slacking
of
the
pullies
or
allaying
of
the
flames
;
surely
those
fires
shall
not
decay
in
their
force
,
that
have
the
wrath
of
God
for
their
fuell
,
and
their
bellowes
.
Nebuchadnezzars
fires
,
Dan.
3.
19.
may
Isa.
30.
33.
be
colder
or
hotter
according
to
the
degree
of
the
Kings
displeasure
;
but
the
infernall
flames
shall
alwayes
scorch
with
the
same
intensive
heat
,
God
wrathfully
kindling
them
,
and
the
Divell
and
his
Angels
rigorously
applying
them
.
In
the
primitive
times
the
tormentors
were
wearied
in
the
execution
of
the
Martyrs
;
but
no
such
happinesse
shall
befall
the
damned
,
the
justice
and
power
of
God
being
his
nature
,
and
so
immutable
;
now
there
can
be
no
degrees
in
the
eternity
of
misery
.
1.
For
the
damned
shall
be
punished
according
to
their
capacity
,
they
shall
be
full
of
torment
,
the
vessell
of
wrath
shall
be
up
to
the
brim
in
calamity
.
As
the
Saints
shall
enjoy
fulnesse
of
joy
,
Psal.
16.
11.
So
the
reprobates
shall
be
filled
with
fulnesse
of
wrath
and
the
degrees
of
torment
in
hell
shall
not
arise
from
this
,
that
any
shall
have
a
mitigation
of
their
misery
,
but
every
one
shall
be
full
of
torture
,
but
their
gradualnesse
.
Their
more
tolerablenesse
mentioned
,
Mat.
10.
15.
shall
be
according
to
the
capacity
of
the
damned
,
some
of
their
natures
shall
be
stretcht
wider
then
others
to
receive
more
in
,
as
a
tun
containes
more
then
a
firkin
,
but
their
misery
shall
be
coextentive
to
their
capacity
.
They
shall
be
full
of
anguish
and
pain
,
as
the
Ocean
is
with
water
,
as
the
Fountain
is
with
streams
;
and
it
must
be
so
,
else
there
would
be
some
alleviation
in
hell
,
some
comfort
,
and
mercy
;
the
reprobates
are
not
in
so
dolefull
a
condition
as
they
might
be
,
they
might
be
worse
,
and
this
would
be
some
refreshment
;
but
alas
!
mercies
smile
shall
not
be
seen
in
hell
:
Depart
from
me
ye
cursed
into
everlasting
fire
,
Mat.
25.
41.
The
sound
of
Gods
bowels
shall
not
be
heard
there
.
In
miserable
eternity
the
Reprobate
shall
reape
no
more
,
then
the
fruit
of
a
divine
execration
.
2.
The
damned
shall
be
punished
for
ever
according
to
demerit
,
which
is
from
adequate
and
proportionable
justice
;
and
therefore
there
is
mention
made
of
many
stripes
,
Luk.
12.
47.
where
we
may
observe
the
justice
,
and
regular
proceedings
of
God
.
Now
could
there
be
degrees
in
the
sufferings
of
the
damned
,
there
would
be
a
variation
and
mutability
in
Divine
justice
,
which
is
●mpossible
to
Gods
unchangeablenesse
;
there
would
then
be
a
rising
and
falling
in
the
steddy
and
inalterable
severity
of
God
;
for
hell
is
a
place
of
pure
justice
:
Summi
juris
:
so
there
can
be
no
declension
or
slacking
of
wrath
there
.
Now
this
gradation
cannot
be
admitted
upon
this
account
,
it
would
cast
an
impeachment
of
mutation
and
change
upon
God
;
Quod
absit
;
which
let
us
not
dare
to
affirme
.
CHAP.
III.
Concl.
3
Mans
eternall
cnodition
admits
of
no
change
.
THere
shall
be
no
telling
of
the
quarters
in
heaven
,
nor
observation
of
the
flitting
hours
in
hell
;
no
transition
or
passage
of
time
.
There
shall
be
no
time
in
eternity
,
and
durations
Aeternitas
nullam
habet
successionem
.
Ambr.
shall
not
be
,
as
the
waves
of
the
Sea
,
one
to
follow
upon
the
neck
of
another
.
It
is
a
pregnant
description
which
Boetius
layeth
down
,
though
he
describes
only
the
happy
eternity
,
Aeternitas
est
interminabilis
tota
sunul
ac
perfecta
possessio
,
Eternity
is
an
interminable
possession
,
perfect
,
and
all
together
:
And
so
the
miserable
eternity
of
the
Aeternitas
est
indivisibilis
,
&
non
habet
partes
sibi
juvicem
succedentes
,
&
necessario
tota
coexisti●
omnibus
temporum
differentiis
;
ut
asserunt
Patres
,
&
Scholastici
.
Bonav
.
damned
,
is
all
together
;
there
is
no
division
in
eternity
,
no
priority
or
posterity
;
it
is
a
Sun
that
neither
rises
nor
sets
;
there
is
no
lapsing
of
time
,
one
age
doth
not
justle
out
another
;
there
shall
be
no
maturity
,
nor
immaturity
.
Eternity
is
time
by
the
whole-sale
;
here
indeed
our
lifes
are
parcelled
into
so
many
years
,
and
retaild
into
so
many
months
;
but
eternity
is
an
individuall
,
indivisible
possession
.
Nulla
est
juventus
&
senescentia
in
aeternitate
,
there
is
no
youth
Aeternitas
tota
simul
.
Scotus
.
or
declining
age
in
eternity
:
neither
spring
,
nor
fall
:
Time
doth
not
slide
away
,
the
duration
is
alwayes
at
the
same
length
;
eternity
admits
only
the
present-tence
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
is
no
clock
in
eternity
,
the
hour-glasse
runs
not
there
;
when
we
are
set
upon
the
shore
of
everlastingnesse
,
there
shall
be
no
progresse
or
regresse
.
Eternity
is
no
complex
duration
,
to
be
compounded
of
so
many
particular
ages
:
in
this
it
is
unlike
the
sands
of
the
Sea
,
and
that
comparison
will
not
hold
,
because
the
vast
sands
are
but
multiplyed
particulars
.
Falsum
est
aeternitatem
virtualiter
habere
partes
,
cum
id
suae
simplicitati
&
immutabilitati
repugnat
,
non
enim
sequiillud
esse
in
aeternitate
prius
,
quod
est
in
priori
temporis
parte
,
sed
totum
tempus
simul
continetur
,
quantum
est
ex
parte
aeternitatis
.
Sadreva
in
Thomam
.
Time
(
if
I
may
use
the
terme
,
for
there
is
no
such
thing
in
eternity
)
doth
pullulate
as
fast
as
spend
,
and
it
sprouts
out
as
fast
as
it
is
lopt
off
in
eternity
.
The
womb
of
eternity
,
shall
be
alwayes
big
with
duration
,
and
shall
never
be
delivered
of
one
moment
.
No
centuries
or
successions
shall
be
found
in
the
state
of
eternity
.
All
arithmetick
numbers
in
eternity
are
ciphers
.
In
this
it
is
no
Ocean
;
for
the
Ocean
is
but
a
Sea
drops
,
particular
streams
in
a
greater
body
.
Astronomers
speak
much
of
the
slow
motion
of
Saturne
,
and
other
celestiall
bodies
;
but
in
eternity
there
is
no
motion
known
;
no
in
fieries
,
motion
and
succession
are
pure
Anomalies
.
And
it
must
be
so
,
for
1.
Reas.
1
Were
their
succession
in
eternity
,
there
would
be
wast
;
the
taper
would
spend
,
and
the
same
decline
,
could
one
age
succeed
another
:
the
succeeded
age
were
then
past
;
we
might
reckon
,
those
durations
that
were
melted
away
;
but
there
shall
be
no
waste
in
eternity
:
eternity
is
not
a
Summers
day
that
spends
and
flies
away
(
as
more
fully
hereafter
)
.
2.
All
succession
implies
a
motion
,
and
all
motion
supposes
imperfection
,
while
things
are
in
motu
,
they
are
not
arrived
at
perfection
,
then
motion
ceaseth
,
and
there
is
no
further
tendency
;
but
now
the
state
of
eternity
is
a
perfect
state
.
The
blessed
shall
be
perfectly
happy
.
Heaven
is
a
place
of
superlative
perfection
;
and
the
damned
shall
be
fully
and
perfectly
miserable
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
shall
be
no
deficiency
in
their
torment
;
nor
can
there
be
further
insufferably
unhappy
,
(
as
before
was
hinted
)
.
CHAP.
IV.
Concl.
4
Mans
eternall
condition
admits
of
no
change
or
alteration
.
THe
throne
of
the
Saints
shall
In
aeternitate
nulla
est
mutatio
.
Aug.
Nar.
never
be
overturned
;
the
crown
of
glory
shall
not
be
changed
into
a
Crown
of
thornes
.
Nor
shall
the
damneds
bed
of
flames
be
altered
into
a
bed
of
downe
.
All
things
in
eternity
shall
be
everlastingly
in
the
same
state
:
(
I
exclude
not
the
great
change
at
the
general
assizes
,
when
the
bodies
both
of
Saints
and
sinners
shall
be
reunited
to
their
souls
)
Eternity
may
well
take
up
Q.
Elizabeths
In
quo
quemque
invenerit
suus
novissimus
dies
,
in
hoc
eum
comprehendit
Mundi
novissimus
dies
;
quoniam
qualis
in
die
ipso
moritur
quisque
talis
in
die
isto
judicabitur
.
August
.
motto
,
it
is
,
Semper
eadem
,
always
the
same
.
As
the
tree
falls
,
so
it
shall
lie
for
ever
;
Taliter
,
in
every
consideration
and
particular
:
The
darknesse
of
the
damned
,
shall
never
alter
into
day
;
their
groans
shall
never
be
transformed
into
smiles
.
There
shall
be
no
impoverishment
in
glory
,
and
no
enrichment
in
misery
.
Here
our
state
is
the
Chameleon
of
Providence
,
the
map
of
mutability
;
but
in
eternity
all
things
shall
remain
for
ever
in
eodem
gradu
,
&
eodem
statu
,
in
the
same
state
and
degree
.
It
was
Origens
opinion
,
or
rather
dream
,
that
the
damned
at
last
should
find
a
relaxation
;
but
this
is
an
old
exploded
errour
.
There
is
no
variety
or
revolutions
in
eternity
.
Identity
is
the
characteristicall
note
of
eternity
.
In
it
neither
teares
shall
be
tuned
into
triumphs
,
nor
song
turned
into
sorrowes
;
All
things
for
ever
shall
look
with
the
same
visage
and
aspect
.
Weeping
and
wailing
shall
be
the
bitter
and
everlasting
potion
of
the
wicked
;
triumph
and
honour
the
Mat.
8.
12.
sweet
and
eternall
portion
of
the
blesed
.
But
more
particularly
.
There
shall
be
no
change
in
those
persons
who
are
set
on
the
shoares
of
eternity
:
the
glorious
bodies
of
the
Saints
after
the
resurrection
,
shall
no
more
be
soyled
with
ragges
,
or
cover'd
with
soares
:
those
illustrious
caskets
of
their
souls
,
shall
never
again
endure
Phil.
3.
15.
either
damp
or
disease
,
those
beautified
and
polished
pieces
,
shall
no
more
be
bloodied
with
wounds
,
wrack'd
with
distempers
,
or
deformed
with
skarres
.
Lazarus
,
whose
body
here
was
but
a
lesser
hospitall
;
in
eternity
his
body
shall
shine
,
and
be
bespangled
with
glory
,
which
shall
never
be
sullied
or
eclipsed
with
the
least
soare
or
disease
.
Here
Plato
cals
the
body
the
soules
prison
;
Ergastulum
animae
.
Plato
.
but
in
heaven
,
in
eternity
,
the
bodies
of
the
Saints
shall
not
be
the
curtaines
,
but
the
rich
cloaths
of
their
soules
;
their
attire
embroydered
with
glory
,
which
shall
neither
wear
or
soyle
.
And
so
the
souls
of
the
Saints
in
glory
,
they
shall
ever
shine
in
the
enamel
of
perfection
,
without
the
least
contrariant
tincture
.
It
is
only
mans
sin
that
distempers
,
and
incurvates
the
soul
,
and
Gods
wrath
the
consequence
of
sin
,
that
as
I
may
say
,
maketh
the
soul
look
pale
;
now
neither
of
these
have
place
in
heaven
.
The
Israelites
Deut.
29.
5.
cloaths
,
which
wore
not
out
in
forty
years
together
,
was
a
lively
Embleme
of
this
invariable
felicity
.
And
so
on
the
contrary
,
the
bodies
of
the
damned
shall
remain
in
their
deformities
,
not
any
spot
shall
be
wiped
away
;
nor
the
least
vaile
thrown
over
their
exulcerations
.
They
shall
never
throw
off
the
ragges
of
their
beleapered
bodies
;
but
they
shall
ever
be
the
darke
prisons
of
their
accursed
souls
;
the
fires
of
hell
shall
wash
away
the
paint
of
Absaloms
beauty
,
but
his
deformities
shall
never
shed
,
because
the
fountain
of
them
shall
never
cease
,
viz.
sin
:
(
as
shall
be
shewed
more
fully
)
.
And
their
souls
,
those
unclean
birds
in
the
unclean
cages
of
their
bodies
,
shall
wear
the
miserable
livery
of
their
sins
to
all
eternity
.
What
should
wash
their
souls
?
Christs
bloud
,
they
have
no
interest
in
it
;
if
so
,
they
had
never
been
overwhelmed
in
their
intolerable
calamity
;
and
all
their
tears
shall
be
but
muddied
water
:
their
wounded
consciences
,
their
polluted
hearts
,
their
impostumated
souls
shall
lie
in
the
sinke
of
their
uncleannesses
for
ever
.
So
there
shall
be
no
change
in
the
persons
of
those
that
are
cast
on
the
coast
of
eternity
.
Nor
shall
there
be
any
change
of
place
in
eternity
.
The
Saints
shall
be
Joh.
17.
24.
everlastingly
resident
at
the
Court
of
Rev.
3.
21.
glory
.
They
shall
never
change
their
[
](A96181-e13390-b)*
*
Joh.
14.
2.
Mansions
:
where
by
the
way
,
Mansions
,
not
houses
,
not
tents
:
to
signifie
the
immutable
duration
of
the
Saints
happinesse
.
They
shall
be
alwayes
under
the
smiles
,
and
in
the
immediate
presence
of
God
.
They
shall
ever
wait
upon
the
Lord
in
the
Presence-chamber
,
and
the
Court
shall
never
be
removed
.
And
therefore
heaven
is
call'd
a
Kingdome
,
Luk.
12.
32.
A
City
,
Heb.
12.
22.
A
Countrey
,
Heb.
11.
13.
To
demonstrate
the
permanency
of
the
Saints
state
in
point
of
locality
:
Heaven
shall
be
the
Jerusalem
,
where
shall
be
the
perpetuall
residence
of
glorified
ones
.
And
so
the
dark
dungeon
of
hell
,
shall
be
the
Reprobates
everlasting
gaole
;
as
the
chaines
shall
never
be
loosned
or
filed
off
,
so
neither
shall
they
change
their
dolefull
habitation
;
but
the
same
prison
and
wrack
,
the
same
place
as
well
as
degrees
of
torment
,
shall
fetter
them
to
all
eternity
:
They
shall
not
change
Mat.
18.
3●
.
their
Tophet
,
nor
alter
their
bed
of
flames
.
There
shall
be
no
change
in
the
carriages
of
those
persons
who
are
cast
upon
the
state
of
eternity
:
the
blessed
shall
be
ever
tuning
their
harpes
in
Hallelujahs
;
they
shall
alwayes
advance
God
and
Christ
in
an
uniforme
joy
.
Rev.
4.
11
,
12.
Temptation
the
womb
,
and
sin
the
birth
shall
not
be
found
in
heaven
.
There
shall
be
nothing
to
prompt
the
Saints
to
stain
their
purity
;
but
they
shall
be
ever
breaking
out
into
sacred
admirations
of
God
.
Here
indeed
there
is
a
variablenesse
,
and
often
a
contradiction
in
the
deportment
of
the
Saints
;
but
in
glory
there
shall
not
be
the
least
titubation
or
fall
.
Nor
shall
eternity
Prov.
24.
16.
d●●ect
the
least
eccentrick
motion
in
a
glorified
Saint
.
But
Christ
in
Eph.
5.
27.
heaven
shall
be
Mediator
sustentationis
,
a
Mediatour
of
sustentation
to
the
Saints
as
well
as
Angels
.
And
so
on
the
contrary
,
there
shall
be
as
little
alteration
in
the
carriages
of
the
damned
;
they
shall
be
ever
belching
out
dishonours
against
the
name
of
God
,
and
for
ever
be
sick
of
the
same
surfet
of
blasphemy
;
accusing
the
glorious
attributes
and
holy
name
of
God
;
nor
shall
they
in
the
midst
of
their
woes
,
weep
out
with
a
truly
penitentiall
frame
,
the
least
retractation
.
And
the
reason
is
,
because
sin
in
hell
shall
be
in
the
same
,
and
greater
impetuousnesse
then
it
was
here
.
Nor
shall
those
punitive
fires
turne
one
lust
into
ashes
,
those
flames
of
misery
shall
not
refine
,
but
exasperate
the
reprobate
sinner
;
shall
irritate
and
feed
,
not
chase
away
sin
.
Nor
is
hell
a
place
for
the
influences
of
Gods
operative
grace
;
nor
can
infernall
fire
be
purificatory
.
There
shall
be
no
change
in
the
conditions
of
those
who
are
in
the
state
of
eternity
.
No
promotions
in
misery
;
no
dejections
in
happinesse
;
the
same
calamity
shall
be
eternized
to
the
caitiffe-wretch
,
and
the
same
glory
entaild
on
the
perfected
Saint
;
the
wheele
shall
not
turne
in
eternity
.
No
hopes
of
better
times
in
hell
,
nor
Luk.
16.
26.
feares
of
worse
in
heaven
.
Mutation
,
and
change
is
obsolete
in
eternity
.
And
to
shew
you
the
impossibility
of
change
in
our
everlasting
condition
,
First
,
there
can
be
none
in
reference
to
the
blessed
.
If
there
be
any
change
,
it
must
either
be
,
First
,
In
meliorem
partem
,
for
the
better
;
and
then
these
inconsequences
would
follow
.
1.
There
were
degrees
of
grace
in
heaven
,
secundum
eundem
,
in
reference
to
the
same
person
,
contrary
to
Heb.
12.
22.
the
Spirits
of
just
men
made
perfect
.
For
Gods
justice
is
adequate
,
and
he
rewards
though
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
our
works
;
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
Rom.
2.
6.
to
our
workes
;
and
so
that
grace
rising
to
an
higher
eminency
,
it
cals
for
a
greater
promotion
.
Now
this
would
argue
a
falling
short
of
perfection
which
heaven
is
uncapable
of
.
Could
the
glorified
Saints
grow
in
grace
,
as
they
must
if
they
rise
to
higher
happinesse
according
to
Gods
justice
;
then
was
there
a
deficiency
in
their
grace
before
,
which
is
anomalus
to
consummate
perfection
;
and
glory
signifies
no
more
but
grace
maturated
to
perfection
:
And
therefore
there
can
be
no
change
for
the
better
;
because
there
can
be
no
cause
for
this
change
,
especially
after
the
resurrection
,
when
the
Grand
assises
are
over
.
And
2.
This
inconsequence
would
follow
,
a
change
for
the
better
,
an
imperfection
in
happinesse
;
for
now
the
Saint
is
advanced
to
greater
blessednesse
,
which
likewise
is
consistent
to
the
perfection
of
beatitude
,
which
the
glorified
Saint
is
infall'd
in
.
Or
,
Secondly
,
This
change
must
be
in
deteriorem
partem
,
for
the
worse
;
there
must
be
a
fall
in
the
Saints
glory
:
which
would
●nforce
these
two
absurdities
.
1.
The
Saints
in
glory
were
capable
of
defaulting
,
for
what
can
indammage
them
but
sin
?
God
who
is
pure
justice
inferres
no
prejudice
upon
the
Creature
,
but
as
provoked
by
some
criminall
miscarriage
;
if
otherwise
,
then
Gods
justice
might
be
impeached
,
which
is
most
blasphemous
.
Now
that
no
impurity
can
stain
heaven
is
most
Hos.
13.
9.
clear
,
as
from
the
immediate
presence
of
God
,
which
glorifies
the
Saints
,
not
only
with
perfection
of
happinesse
,
but
of
purity
also
;
or
else
perfection
was
Rev.
21.
27.
but
a
titular
perfection
,
it
were
but
nominall
,
were
it
not
spotlesse
;
and
so
likewise
from
that
consummate
condition
,
which
the
Saints
are
arrived
at
in
glory
,
which
cannot
retre●●
backe
again
to
any
the
least
prevarication
.
For
herein
lies
the
difference
between
created
perfection
,
that
which
Adam
was
enricht
with
before
his
fall
,
and
the
perfection
of
glory
;
the
one
includes
,
the
other
rejects
all
mutability
.
And
2.
Could
there
be
a
change
for
the
worse
in
glory
,
then
heaven
would
be
a
place
of
punitive
justice
;
for
all
Rev.
7.
16.
deteriority
and
dammage
that
befals
man
,
is
the
issue
of
Gods
afflictive
and
castigatory
justice
;
but
that
is
impossible
,
for
in
eternall
happinesse
there
shall
be
nothing
appearing
but
smiles
,
love
,
and
indulgence
.
And
as
in
eternity
the
day
of
grace
and
favour
is
past
to
the
reprobate
sinner
,
so
the
day
of
correction
and
displeasure
is
blown
over
to
the
glorified
Saint
,
In
glory
the
least
heat
of
anger
shall
not
appear
in
the
face
of
God
;
nor
shall
the
sword
of
vindicative
justice
be
brandisht
there
:
I
speak
after
the
manner
of
men
.
And
so
on
the
contrary
,
there
shall
not
be
the
least
change
in
the
eternity
of
the
damned
:
For
the
worse
they
cannot
,
for
they
shall
be
fully
miserable
,
(
as
before
hath
been
demonstrated
)
.
Nor
for
the
better
:
for
this
change
would
either
proceed
from
Gods
pity
,
or
mans
piety
.
First
,
from
Gods
pity
,
now
God
will
shew
no
pity
in
hell
.
For
1.
Hell
is
a
place
of
pure
justice
,
and
exact
severity
;
no
mitigation
or
favour
in
eternall
misery
;
could
one
drop
of
mercy
fall
into
hell
,
it
would
alter
the
very
propriety
of
it
.
Dives
Mat.
5
26.
in
hell
begs
a
drop
of
water
,
but
a
Luk.
16.
24.
drop
,
the
smallest
measure
,
and
of
water
,
the
most
common
element
,
Natures
common
bounty
;
yet
in
hell
,
there
is
no
concession
to
so
reasonable
a
petition
.
Mercies
sweet
voyce
shall
not
be
heard
among
the
damneds
groanes
.
And
2.
The
day
of
grace
is
past
;
when
once
the
sinner
is
set
on
the
shoare
of
eternity
,
offers
and
overtures
of
mercy
and
peace
are
then
buried
in
silence
.
Sometimes
the
climacterical
year
of
a
Luk.
19.
42.
Sinner
is
past
before
,
but
alwayes
then
.
There
shall
be
no
mercy
,
after
the
sun-set
of
mercy
,
more
then
the
shadowes
of
the
night
can
counterfeit
the
light
of
the
day
;
here
is
the
day
of
salvation
,
which
when
once
blown
over
,
the
day
of
love
shall
break
no
more
.
And
3.
What
should
move
Gods
pity
in
hell
?
1.
The
cries
of
the
damned
;
they
shall
exalt
his
justice
;
not
move
his
compassion
;
the
horrours
and
the
lamentations
of
the
damned
,
shall
be
the
very
musicke
of
Gods
justice
,
the
Prov.
1.
26.
heraulds
of
his
righteous
severity
;
Mat.
25.
12.
here
Ephraims
moaning
turnes
Gods
Jer.
31.
20.
bowels
within
him
;
but
the
reprobates
groanes
shall
only
tune
his
justice
.
Or
2.
Shall
the
sinnes
of
the
damned
move
God
to
compassion
,
and
therefore
stir
up
pity
,
because
they
are
great
?
Surely
sin
is
the
fuel
of
wrath
,
not
the
argument
of
commiseration
,
and
grief
and
guilt
shall
be
the
reprobates
livery
for
ever
.
And
Secondly
,
as
not
from
Gods
pity
,
so
neither
from
mans
piety
,
shall
any
change
arise
in
the
eternity
of
the
damned
.
They
shall
not
be
refresht
with
mercy
,
or
their
condition
sweetned
with
an
alleviating
change
,
from
any
conversion
to
God
,
penitency
for
sin
,
&c.
For
1.
This
piety
,
had
it
been
true
,
or
could
it
be
so
,
it
had
never
come
to
hell
,
nor
could
it
lie
there
.
True
grace
is
no
Salamander
to
live
in
the
fire
of
hell
,
no
flower
to
grow
in
that
stench
;
the
fruit
of
the
Spirit
shall
not
lie
in
the
womb
of
eternall
misery
;
that
2
Pet.
1.
4.
grace
which
is
honoured
with
the
name
of
divine
nature
,
cannot
be
the
subject
of
eternall
divine
wrath
.
Had
they
been
,
or
could
they
after
death
be
really
pious
,
they
should
not
be
eternally
calamitous
;
the
least
degree
of
true
grace
seales
Christ
and
heaven
to
the
soul
,
Weak
faith
,
saint
love
,
&c.
And
2.
If
this
piety
be
false
,
as
all
tears
in
hell
shall
be
;
for
the
weeping
of
the
damned
cannot
be
ca●d
a
repentance
,
but
only
a
watery
desperation
,
an
execration
of
themselves
steept
in
tears
;
then
this
dissembled
mourning
,
is
a
provocation
,
not
a
mitigation
,
to
inflame
not
appease
Gods
wrath
;
and
certainly
all
the
self-condemnations
of
the
miserable
reprobate
proceeds
not
from
a
detestation
of
sin
,
but
a
deploration
of
their
torment
.
And
therefore
now
,
to
sum
up
the
whole
,
this
remains
unfallibly
true
,
There
shall
not
be
the
least
alteration
or
change
in
our
everlasting
condition
.
Ah!
what
might
this
consideration
seriously
weighed
in
the
ballance
,
work
upon
our
feared
and
unawakened
consciences
?
CHAP.
V.
Concl.
5
Mans
eternall
condition
admits
of
no
measure
or
commensuration
.
ETernity
is
an
Ocean
without
a
shoare
,
a
Sea
without
land
,
it
hath
neither
bottome
nor
banks
;
it
is
an
unlimited
estate
.
As
Boetius
forementioned
,
Status
interminabilis
,
an
unconfin'd
estate
.
What
is
said
of
eternall
joy
,
1
Cor.
2.
9.
It
hath
not
entred
into
the
heart
of
man
;
is
true
likewise
of
eternall
misery
.
Who
can
tell
how
eternity
begins
,
or
when
it
ends
?
who
can
divide
or
parcell
out
eternity
?
who
can
set
landmarkes
to
measure
,
or
find
plummets
to
fadome
it
?
It
is
nothing
but
the
vast
Ocean
,
the
eye
cannot
see
to
the
end
of
it
,
nor
the
understanding
reach
to
the
bottome
of
it
.
The
most
curious
,
and
criticall
brain
in
the
greatest
abstractions
,
cannot
comma
,
or
put
a
stop
in
eternity
.
Astronomers
find
out
fictitious
,
and
imaginary
lines
to
measure
the
heavens
and
the
earth
,
the
Aequator
,
Meridian
,
Horizon
,
&c.
but
what
imaginary
circles
shall
compasse
eternity
?
who
can
say
,
so
much
is
gone
,
so
many
Centuries
,
so
many
Lustra
,
so
many
Olympiads
,
and
so
many
ages
are
yet
to
come
?
Eternity
is
a
boundlesse
being
,
Aeternitas
nec
tempus
,
nec
temporis
ulla
pars
est
(
nec
e.
in
mensuram
cadit
)
sed
quod
nobis
tempus
est
,
solis
motu
definitum
,
hoc
aeternis
aevum
est
.
Greg.
Naz.
there
is
no
infancy
in
it
,
no
strength
of
years
,
no
decrepitnesse
,
Nec
efflorescentia
,
nec
canescentia
aetatis
;
no
triumph
or
decay
of
age
.
There
are
no
divisions
,
or
subdivisions
in
it
.
Numbers
and
multiplications
,
are
paradoxes
in
eternity
.
There
is
no
lease
or
determinate
time
,
time
it self
being
a
riddle
(
as
before
)
.
But
more
particularly
,
Eternity
is
unlimited
,
In
the
possessions
of
it
:
the
eternall
joy
of
the
Saints
is
said
to
be
full
,
Psal.
16
11.
In
thy
presence
is
fulnesse
of
joy
;
1
Joh.
3.
2.
but
this
is
a
faddomlesse
fulnesse
:
who
can
tell
the
portion
of
everlasting
happinesse
,
or
count
it
out
?
It
is
a
summe
that
cannot
be
measured
by
number
or
figure
.
The
blessednesse
of
the
S●ints
,
shall
be
ineffable
,
inalterable
,
inconceivable
.
Who
knowes
how
soft
the
down
of
the
Saints
rest
is
?
how
sweet
the
bosome
of
Christ
?
how
pleasant
the
smile
of
God
?
who
can
tell
how
delightfull
the
taste
of
the
rivers
of
pleasure
in
heaven
is
?
There
is
no
measuring
or
confining
the
Saints
happinesse
.
How
unspeakably
sweet
is
communion
with
God
here
,
that
sometimes
the
S●int
can
set
it
out
more
by
admiration
then
eloquence
?
how
ravishing
then
are
those
extasies
of
joy
,
which
the
glorified
ones
shall
be
raised
and
sublimated
with
?
And
so
on
the
contrary
,
the
misery
of
the
damned
,
how
inintolerable
?
how
incomprehensible
?
how
unmeasurable
?
who
can
tell
how
hot
Gods
wrath
is
,
when
turn'd
into
a
flame
?
Or
can
any
weigh
the
torments
of
the
damned
,
and
say
they
rise
to
such
an
height
?
As
they
are
insupportable
,
so
they
shall
be
innumerable
and
inconceivable
.
Here
indeed
God
corrects
in
measure
,
both
the
wicked
Jer.
10.
24.
and
the
godly
;
he
seemes
here
to
proportionate
his
bounds
;
but
what
boundlesse
calamity
shall
swallow
up
the
reprobate
in
eternity
?
God
will
then
draw
his
arrow
to
the
head
,
and
screw
his
wrath
to
an
unconfin'd
degree
.
What
shall
limit
,
or
be
a
banke
to
the
inundations
of
Gods
everlasting
displeasure
?
Thou
canst
not
tell
how
many
drams
of
poison
God
will
put
into
the
cup
of
trembling
,
which
the
wicked
must
be
drinking
off
for
evermore
;
there
is
no
ultimum
,
aut
maximum
quod
sic
.
as
Philos.
speaks
:
no
stated
or
terminated
height
in
those
anguishes
;
the
element
of
fire
hath
its
stated
heat
,
which
it
cannot
flame
beyond
;
and
if
all
the
fuell
and
materialls
of
the
Creation
were
cast
into
one
conflagration
;
yet
there
would
be
a
termination
in
those
scorching
flames
,
but
what
bounds
or
rampires
hath
the
Anger
of
the
Lord
in
eternity
?
Eternity
is
a
boundlesse
estate
in
the
fountain
of
it
,
which
is
God
,
he
Duobus
modis
aliquid
aeternum
esse
potest
;
uno
modis
ab
intrinseco
,
alio
modo
ex
influxu
alterius
aeterno
.
Suarez
.
shall
stretch
the
future
condition
of
man
out
to
eternity
;
he
that
is
bottomlesse
in
power
,
and
justice
,
and
love
,
he
shall
support
the
beings
of
men
for
ever
;
The
incomprehensible
God
shall
break
down
all
banks
in
eternity
.
The
originall
and
efficient
cause
of
eternity
is
the
unlimited
Jehovah
,
the
infinite
Majesty
shall
add
fuell
to
his
wrath
for
ever
to
the
damned
,
and
fill
the
cup
of
the
Saints
joy
for
everlasting
.
In
the
space
of
it
.
What
Arithmetician
can
number
the
ages
of
eternity
?
or
by
an
exact
multiplication
can
sum
up
the
infinite
centuries
in
it
?
Who
can
cast
up
the
severall
millions
of
durations
?
what
thousands
multiplied
can
fill
up
one
moment
of
eternity
?
the
duration
of
eternity
as
it
is
indivisible
,
so
it
is
unlimited
;
there
is
no
terme
,
bound
or
stop
in
it
.
Could
we
reckon
up
as
many
ages
in
eternity
,
as
there
hath
past
moments
since
the
Creation
,
yet
then
we
are
not
within
view
of
any
stoppage
or
period
.
In
eternity
our
thoughts
may
range
,
as
into
a
bottomlesse
sea
,
and
cease
in
a
non-plust
admiration
.
Our
Contemplations
and
enquiries
may
sail
for
ever
and
see
no
shoare
.
There
are
no
Anno
Dominies
,
or
Epochees
,
or
Hegiraes
in
eternity
;
no
term
to
reckon
from
,
and
no
time
to
reckon
in
;
but
it
is
an
inimaginable
,
unconfin'd
condition
.
CHAP.
VI.
Concl.
6
Mans
eternall
condition
admits
of
no
decay
or
Consumption
.
THere
is
no
decay
in
eternity
,
no
Autumnes
;
nor
in
eternity
shall
the
dayes
grow
shorter
.
There
shall
be
no
wast
,
or
wearing
out
or
moth
to
eate
out
in
eternity
.
All
things
shall
subsist
in
the
same
force
and
vigour
,
in
the
same
state
and
strength
.
The
Sun
of
eternity
shall
not
decline
.
Nothing
shall
moulder
away
towards
a
conclusion
.
Here
all
things
are
in
a
constant
tendency
to
ruine
and
devastation
;
the
most
excellent
and
flourishing
pieces
of
the
Creation
are
continually
posting
to
abolition
.
There
is
a
moth
in
the
richest
garments
,
a
worme
in
the
tallest
Cedars
,
rust
in
the
finest
gold
.
Nor
can
our
greatest
care
shed
an
immotality
on
our
choisest
enjoyments
,
but
duration
and
time
dampes
and
soyles
the
rarest
excellencie●
,
and
every
thing
yeilds
to
the
force
and
fury
of
age
.
Continued
and
numbred
years
wrinckle
and
deface
the
most
pleasing
beauty
,
and
leaves
it
to
the
surprisall
of
a
necessary
deformity
;
the
freshest
youth
,
whether
it
be
appropriated
to
man
,
or
be
predicate
of
inanimate
creatures
,
here
soon
it
loseth
its
splendor
,
and
goeth
upon
the
crutches
of
decay
.
But
in
eternity
all
things
shall
subsist
in
the
same
vigor
and
vivacity
,
not
any
thing
shall
be
overtaken
with
hoary
age
.
Heraelitus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
his
axiome
shall
be
inverted
,
Nulla
erit
in
aeternitate
seneseentia
,
the
pillars
in
eternity
shall
never
shake
nor
moulder
.
There
shall
be
no
fading
leas
,
or
falling
fruit
;
(
though
no
such
thing
may
be
found
in
eternity
)
but
every
thing
shall
be
preserved
in
its
full
maturity
,
without
the
least
perishing
or
putrefaction
.
The
Suns
motions
,
Aepyptian
Pyramids
,
and
other
lasting
Monuments
of
Antiquity
,
are
but
the
darker
hieroglyphickes
of
the
unperishable
and
undecaying
estate
of
eternity
.
But
more
particularly
,
There
shall
be
no
waste
or
decay
of
time
in
eternity
,
time
shall
not
slide
away
or
spend
,
(
but
of
this
more
at
large
in
a
particular
conclusion
.
)
There
shall
be
no
waste
seize
on
the
persons
of
them
,
that
are
set
upon
the
shoar
of
eternity
.
The
souls
of
the
Saints
shall
not
undergoe
the
least
dotage
by
long
duration
,
nor
be
impaired
in
their
blessednesse
or
capacities
.
Millions
of
ages
shall
not
enfeeble
the
strength
of
their
memories
,
or
cloud
the
brightnesse
of
their
minds
,
or
incurvate
their
ordinate
wills
,
or
depresse
their
seraphick
desires
.
The
souls
of
the
Saints
in
eternity
shall
not
contract
any
debilitation
or
crasiness
;
but
their
intellectuals
shall
remain
pure
and
perfect
,
untainted
by
the
largest
tracts
,
or
circuits
of
ages
.
Here
indeed
,
in
this
life
,
the
very
minds
of
Gods
people
seem
to
languish
with
their
bodies
,
and
to
be
subject
to
the
force
and
tyranny
of
age
;
there
is
a
decay
in
their
intellectualls
,
and
the
eye
of
their
understanding
groweth
dimme
:
but
in
eternity
no
hesitancies
or
doubts
shall
distract
;
nor
clouds
of
ignorance
darken
and
obnubilate
the
sun
of
their
Mind
.
And
so
the
bodies
of
the
Saints
admit
of
no
decay
in
eternity
,
no
weaknesse
,
disease
,
or
distemper
shall
ever
batter
or
surprize
them
;
but
they
shall
be
preserved
in
the
same
resplendency
and
beauty
for
ever
:
all
the
issues
of
infirmity
which
beset
the
bodies
of
the
Saints
here
,
shall
be
dryed
up
in
illustrious
radiancy
;
and
their
bodies
shall
shine
for
ever
in
a
greater
glory
,
then
the
Sun
when
blazoned
in
its
most
vigorous
light
and
irradiations
;
(
as
before
was
suggested
.
)
And
so
on
the
contrary
:
The
souls
of
the
reprobates
in
eternity
,
shall
not
saint
away
in
their
torments
;
nor
shall
they
ever
be
blest
with
the
happinesse
of
temporary
swoon
;
but
they
shall
continue
in
their
beings
and
existencies
for
ever
,
and
shall
be
preserved
in
their
miserable
immortalities
.
They
shall
be
spending
,
vitam
morientem
,
August
.
as
the
Father
speaks
,
a
dying
life
for
ever
;
and
so
their
bodies
,
those
cooperating
Mar.
9.
48.
instruments
of
sin
,
shall
not
be
scorcht
into
ashes
by
the
infernall
flames
;
but
like
cursed
Salamanders
shall
ever
live
in
those
fires
;
their
bodies
shall
be
immortall
capacities
of
torment
,
while
Gods
justice
and
Satans
malice
shall
make
everlasting
depredations
upon
them
.
There
shall
be
no
decay
or
waste
,
in
the
losses
or
possessions
of
eternity
;
the
Saints
blessednesse
shall
not
be
impaired
by
duration
,
nor
wither
by
vast
continuances
.
They
shall
be
cloathed
with
happinesse
,
and
their
Deut.
5.
29.
cloaths
shall
not
wear
.
And
therefore
the
eternall
felicity
of
the
blessed
consists
in
a
fulnesse
of
joy
,
Psal.
16.
11.
Not
the
fulnesse
of
the
vessell
;
there
may
be
an
evaporation
in
that
;
but
of
an
Ocean
that
admits
no
droughts
,
of
a
Spring
that
is
continually
fed
:
and
to
this
fulnesse
is
added
perpetuity
,
in
the
same
verse
,
for
evermore
:
that
if
we
suppose
this
fulnesse
may
shed
or
spend
;
the
holy
Ghost
tels
us
,
it
is
an
everlasting
fulnesse
:
It
is
a
bounty
that
continues
for
ever
up
to
the
brim
.
The
Originall
is
very
significant
in
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
place
.
There
shall
be
a
saturiry
of
joys
.
The
souls
of
the
blessed
shall
have
their
fill
of
happinesse
.
There
shall
be
no
want
or
deficiency
,
nor
place
for
a
request
.
And
this
satiety
shall
be
Saturitas
cum
Hebraeis
maximam
abundantiam
significat
.
Gerard.
eternized
.
And
so
the
Prophet
,
Isa.
35.
10.
speaking
of
the
future
glory
of
believers
,
he
saith
there
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Everlasting
joyes
on
their
heads
,
to
shew
the
immarcessiblenesse
of
the
Saints
glory
.
Their
sight
of
God
,
admirations
of
Christ
,
full
draughts
of
the
Spirits
joyes
,
and
those
divine
Raptures
which
shall
flow
from
that
communion
they
enjoy
with
unspotted
Angels
,
and
glorified
Saints
,
shall
never
receive
the
least
abatement
,
or
graduall
decrease
.
Their
felicities
shall
never
decay
,
nor
after
millions
of
ages
grow
tedious
;
but
their
joy
shall
spring
in
the
same
vivacity
for
ever
.
And
so
the
miseries
of
the
damned
,
they
shall
not
be
slackned
or
mitigated
by
continuance
of
time
;
their
woes
shall
be
as
wearisome
and
painfull
after
many
ages
,
as
the
first
moment
.
Nor
shall
the
accustomednesse
of
the
damned
to
endure
the
fury
of
God
,
and
the
torments
of
Satan
,
so
harden
,
or
ease
the
persons
,
that
they
shall
be
any
thing
the
more
insensible
,
or
inapprehensive
of
the
pain
.
That
of
the
Prophet
is
very
remarkable
,
and
seriously
to
be
considered
,
The
*
Isa.
30.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
flaming
breath
of
God
shall
ever
feed
their
torments
.
And
therefore
the
same
Prophet
,
Isa.
33.
14.
makes
mention
of
Everlasting
burnings
;
the
calamity
shall
ever
be
in
the
same
impetuous
fury
.
Nor
shall
one
sparke
of
divine
fury
and
displeasure
die
,
or
be
blown
●ver
.
There
shall
be
no
decay
or
waste
either
in
the
love
,
or
wrath
of
God
towards
those
who
are
cast
upon
eternity
.
The
love
of
God
to
the
blessed
shall
be
as
vigorous
,
and
full
,
after
innumerable
centuries
,
as
at
the
first
enterview
with
the
Saints
.
Duration
in
eternity
,
as
it
cannot
inflame
,
so
it
shall
not
allay
divine
affection
.
Gods
heart
shall
be
as
much
Jer.
31.
3.
let
out
after
numberlesse
ages
to
his
glorified
ones
,
as
at
the
first
arrivall
at
their
heavenly
Countrey
.
There
shall
no
dampe
seise
on
Gods
inexpressible
love
.
Indeed
what
should
procure
a
decrease
of
Gods
love
to
his
people
in
glory
?
Sinne
and
deviation
,
and
whatever
may
have
Rev.
21.
27.
the
sent
of
the
least
irregularity
,
is
banisht
heaven
;
there
will
be
no
failings
or
misdoings
to
wrincle
the
face
of
God
into
a
frown
,
(
to
speak
after
the
manner
of
men
)
.
And
therefore
as
there
shall
not
be
any
aversation
in
God
to
his
glorified
Saints
;
so
neither
shall
for
ever
the
least
faintnesse
or
abatement
surprise
divine
affection
.
And
so
neither
shall
the
wrath
of
God
to
the
damned
ever
wear
away
,
or
be
allayed
.
The
wrath
of
God
to
the
reprobate
is
no
passion
;
that
time
Heb.
12.
29.
Apostolus
hic
Mosem
secutus
,
non
de
gratia
,
sed
de
ultione
dei
loquitur
.
Corn.
A
lap
.
may
quench
,
or
moderate
;
but
the
execution
of
Gods
just
severity
,
which
shall
alwayes
burn
in
an
equall
flame
.
And
indeed
,
what
can
the
damned
produce
to
mitigate
or
divert
Gods
wrath
?
Alas
!
neither
their
tears
,
nor
their
blasphemies
,
nor
their
cries
can
do
it
;
all
these
are
but
the
echoes
of
divine
justice
:
Nothing
but
the
bloud
of
Christ
can
allay
this
heat
,
and
that
fountain
is
dry
to
the
dead
sinner
,
that
is
cast
upon
eternity
.
No
,
surely
Gods
indignation
as
it
is
just
,
so
it
shall
be
ever
full
,
nor
shall
eternity
wast
or
spill
one
drop
of
the
Vials
of
his
wrath
.
Here
indeed
God
Jer.
18.
8.
makes
frequent
promises
upon
repentance
Ezek.
33.
14.
of
turning
away
from
his
wrath
,
and
laying
aside
his
rod
,
but
in
eternity
God
shall
whip
the
damned
with
Scorpions
for
ever
,
nor
shall
one
sparke
of
his
anger
be
quenched
by
multiplyed
durations
;
there
shall
be
no
waste
in
his
incensed
,
yet
just
fury
.
CHAP.
VII
.
Concl.
7
Mans
eternall
condition
admits
of
no
future
hopes
or
expectations
.
ETernity
confines
all
the
hopes
both
of
the
blessed
and
the
reprobate
:
there
is
then
an
end
of
all
the
expectations
of
man
.
Here
indeed
the
faith
of
a
believer
swels
,
and
the
sailes
of
hope
are
filled
with
future
expectations
of
greater
promotions
Heb.
11.
25
,
26.
and
blessednesse
,
having
an
eye
to
the
recompence
of
reward
.
Nay
oftentimes
1
Cor.
15.
19.
Meditation
is
sweetned
,
when
enlarged
in
the
thoughts
of
those
transcendent
possessions
which
shall
crown
eternity
.
How
doth
a
believer
here
often
pleasingly
compute
his
riches
he
shall
enjoy
in
the
immediate
vision
,
and
perpetuall
smile
of
God
?
Nay
,
the
very
formall
professour
is
raised
and
elevated
in
the
hopes
of
future
,
although
but
fancied
,
glory
.
But
eternity
is
the
nil
ultra
,
the
stop
of
all
expectation
;
the
end
and
period
of
the
souls
anhelations
.
And
this
will
appear
more
clearly
,
if
we
divide
eternity
into
its
usuall
duplicity
.
For
the
hopes
of
the
blessed
they
shall
all
run
out
in
eternity
.
1.
Because
they
enjoy
all
the
end
of
their
hopes
;
the
fruit
and
issue
of
all
their
prayers
,
tears
,
sighs
,
and
patient
Heb.
11.
13.
expectations
.
After
Jobs
change
there
was
an
end
of
all
his
waiting
.
Job
14
14.
Heaven
is
such
an
harbour
,
as
will
satisfie
to
the
full
all
the
curious
inquisitions
,
the
fervent
supplications
,
the
vast
,
high
,
and
boundlesse
computations
of
the
Saints
.
It
containes
quicquid
desiderabile
,
quicquid
optabile
,
quiquid
amabile
,
whatever
is
desirable
,
appetible
,
or
lovely
.
Whatever
was
comprised
in
the
large
circuits
of
the
Saints
hopes
,
or
fell
within
the
travailes
of
their
most
ambitious
thoughts
,
is
to
be
found
in
glory
.
There
the
glorified
believers
shall
rejoyce
in
the
supernumerary
accomplishments
of
all
the
desires
.
Jacob
said
it
is
Gen.
45.
28.
enough
;
I
shall
see
Joseph
before
I
die
;
but
the
glorified
Saint
shall
say
,
it
is
2
Cor.
12.
9.
enough
,
I
shall
see
God
,
and
never
die
,
Grace
is
sufficient
,
but
glory
is
superabundant
.
In
eternity
the
Saint
shall
enjoy
whatever
his
eye
can
glance
at
;
there
shall
be
a
plenary
satisfaction
of
all
his
hopes
,
of
all
the
pantings
and
breathings
of
his
soul
.
There
shall
be
no
future
or
further
expectation
in
the
eternity
of
the
blessed
,
because
they
have
arrived
at
perfection
;
and
to
look
for
any
thing
beyond
perfection
is
a
vain
contradiction
;
if
it
could
be
surpassed
and
outvied
,
it
were
no
longer
perfection
,
but
imperfection
:
what
may
be
better'd
,
Perfectum
est
cui
nihil
addi
potest
.
Arist.
and
cast
into
a
nobler
form
,
fals
short
of
perfection
.
Now
the
Saints
in
glory
enjoy
a
double
perfection
.
1.
A
perfection
in
their
persons
:
They
are
perfect
in
all
purity
,
holinesse
,
and
unspotted
transcendency
,
their
beings
are
refulgent
,
with
all
rich
and
rare
enoblements
,
in
all
excellent
capacities
;
their
natures
shall
shine
with
the
diamonds
of
perfection
,
(
as
I
may
so
say
)
.
And
2.
A
perfection
of
inheritance
,
the
fulnesse
of
possession
;
and
therefore
2
Tim.
4.
8.
heaven
is
alwayes
represented
by
the
Luk.
12.
32.
most
sublime
enjoyments
.
A
Crown
,
Joh.
3.
16.
a
Kingdome
,
life
,
a
throne
.
Now
perfection
Rev.
3.
21.
that
is
the
bound
and
bank
to
As
they
said
of
Cyrus
,
Satia
te
sanguine
Cyre
:
So
I
may
say
,
Satia
te
gloria
Sancte
.
limit
all
expectation
.
Our
desires
cannot
sail
beyond
the
pillar
of
perfection
:
Nor
fly
above
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
top
:
the
firmament
confines
the
eye
of
the
body
;
and
heaven
the
ambition
of
the
soul
.
And
thirdly
,
There
can
be
no
further
hopes
in
the
blesseds
eternity
;
because
the
Saints
in
eternity
enjoy
God
immediately
;
which
is
,
Summum
bonum
in
summo
gradu
,
the
chiefest
good
in
the
highest
degree
:
God
is
comprehensively
all
inconceivable
good
.
As
the
Sun
containes
more
light
,
gradu
eminentiori
,
in
a
more
eminent
degree
and
consideration
,
then
all
the
candles
in
the
world
,
when
lighted
.
The
beatificall
vision
is
not
all
happinesse
epitomized
,
but
enlarged
in
the
most
incomprehensible
latitudes
.
And
when
the
Saints
shall
come
to
enjoy
a
free
and
full
sight
of
God
,
without
the
interposure
of
cloud
or
curtain
;
then
shall
they
say
,
as
the
Queen
of
Sheba
concerning
Solomons
glory
,
1
King
.
10.
7.
Behold
,
the
one
halfe
was
not
told
me
.
All
the
expectations
of
the
glorified
ones
shall
be
swallowed
up
in
inexpressible
admirations
.
How
sweet
those
glorious
intuitions
shall
be
,
that
the
Saints
shall
enjoy
in
heaven
;
our
most
vast
conceptions
are
not
able
to
comprehend
;
God
being
essentially
whatever
deserves
the
name
of
good
.
And
I
need
not
by
way
of
amplification
of
the
Argument
,
make
mention
of
that
glory
,
that
the
humane
nature
of
Christ
shall
shine
in
,
and
how
pleasing
that
pretious
sight
will
be
to
the
redeemed
ones
,
when
arrived
at
the
heavenly
countrey
.
And
therefore
to
look
for
further
happinesse
,
is
a
solecisme
in
a
blessed
eternity
.
And
as
eternity
shall
confine
the
hopes
of
the
Saints
,
so
it
shall
bury
all
expectations
of
the
sinner
.
Hell
shall
be
the
grave
of
all
the
reprobates
hopes
.
Here
indeed
all
hope
was
not
smoothered
and
evaporated
;
they
had
a
reconcileable
God
.
Gods
bowels
2
Cor.
5.
19.
were
not
totally
restrained
,
but
repentance
might
have
enlarged
them
,
the
treasury-door
of
mercy
and
grace
was
not
lockt
up
,
but
faith
could
have
opened
it
,
and
the
oyle
of
grace
might
have
procured
the
oyle
of
gladnesse
;
and
there
was
still
a
blanck
in
the
lease
for
the
sinners
name
to
be
put
in
upon
conversion
to
God
.
Mat.
25.
1.
But
in
the
eternity
of
the
damned
,
every
door
of
hope
is
shut
and
lockt
up
,
and
all
expectation
of
change
or
compassion
shall
be
silenced
.
All
longing
for
,
or
looking
after
,
either
1.
A
totall
extinction
of
the
remembrance
of
them
that
ever
there
were
such
caytiffes
in
the
World
might
cease
.
Or
2.
A
releasment
from
their
torturing
extremities
.
Or
3.
An
advancement
to
happinesse
,
and
change
of
the
wrack
into
a
throne
.
I
say
all
these
hopes
shall
cease
and
evaporate
in
the
damneds
eternity
.
Nay
further
,
the
reprobates
carnall
hopes
,
which
was
their
pleurisie
here
,
and
with
which
they
were
so
elevated
and
rejoyced
,
their
hopes
of
pleasure
and
profit
;
All
their
sinfull
hopes
,
that
cursed
tympany
they
did
swell
with
here
;
their
hopes
to
satisfie
their
lusts
,
the
titillation
of
their
sinfull
hearts
:
nay
,
all
their
formall
hopes
,
that
Christ
would
not
blast
a
professed
Christian
,
shall
all
die
and
fade
in
their
eternity
.
And
the
damned
shall
be
overwhelmed
with
cursed
desperation
,
as
full
of
torment
,
as
void
of
comfort
and
hope
for
evermore
;
the
wretched
despaire
of
Judas
,
being
the
monster
his
exulcerate
conscience
brought
forth
,
was
but
a
sad
embleme
of
the
Reprobates
condition
in
eternity
,
when
they
shall
lie
in
an
hopelesse
,
helplesse
,
endlesse
,
easelesse
condition
of
extremity
to
all
everlasting
.
And
it
must
be
so
,
Because
the
Reprobate
never
had
any
true
hope
,
or
rationall
expectation
in
this
life
.
Indeed
happily
they
were
inflated
with
presumption
here
;
and
their
hearts
were
deluded
into
a
vain
dream
of
future
glory
:
but
their
soules
were
never
winged
with
true
hope
,
it
may
be
with
the
blaze
of
hope
,
but
not
with
the
grace
of
hope
.
They
never
were
raised
with
the
Heb.
11.
1.
expectation
of
faith
;
and
the
reason
is
,
because
they
never
had
any
interesse
in
Christ
,
which
is
objective
,
objectively
the
summe
of
all
true
hopes
.
Nor
Col.
1.
27.
was
their
hope
fastned
to
,
or
fixed
upon
a
promise
;
for
they
had
no
title
to
a
Gospell-promise
.
Indeed
all
the
hopes
and
expectations
of
a
sinner
here
;
they
are
but
the
ebullitions
of
fancy
:
an
anchor
in
the
water
;
both
uselesse
,
and
ridiculous
.
And
if
their
hopes
were
but
counterfeit
coyne
,
and
alchymie
expectation
here
,
what
shall
their
hopes
be
in
miserable
eternity
,
when
they
shall
be
out
of
sight
of
the
land
of
promise
?
And
what
should
be
a
ground
to
the
damned
of
hope
?
1.
The
greatnesse
of
their
torment
;
this
is
but
commensurate
to
regular
justice
;
their
inexpressible
miseries
are
but
the
execution
of
Gods
justice
,
which
is
essentiall
to
the
divine
nature
;
and
which
after
this
life
is
inexorable
;
the
very
miseries
of
the
reprobate
shall
be
the
glory
of
Gods
righteous
severity
,
and
the
very
flames
of
hell
(
as
I
may
say
)
shall
cast
a
light
on
divine
justice
;
Gods
compassions
in
eternity
are
seal'd
up
to
reprobate
ones
.
Or
2.
Shall
the
duration
of
their
torments
fill
the
reprobate
with
hope
?
Alas
!
every
sin
they
have
committed
,
deserves
eternall
calamity
;
and
that
propter
infinitam
Majestatem
offensam
,
because
of
an
infinite
Majesty
offended
:
For
sin
being
infinite
ratione
objecti
,
in
reference
to
the
object
,
the
person
incensed
,
and
because
no
punishment
can
be
adequate
to
the
deserving
of
sin
in
the
greatnesse
of
it
:
For
how
can
a
finite
creature
undergoe
an
infinite
wrath
?
what
is
abated
in
greatnesse
,
shall
be
made
up
in
the
duration
of
the
punishment
.
So
that
the
duration
of
misery
shall
be
no
argument
to
suggest
the
least
hopes
to
the
damned
;
for
eternall
pain
shall
be
proportionate
to
divine
justice
.
So
that
hope
,
the
last
comforter
of
a
wicked
man
,
shall
leave
him
in
eternity
;
and
everlasting
despaire
shall
be
as
an
ever
corroding
worme
to
him
.
The
Prophet
Daniel
speakes
of
an
Angell
coming
down
from
heaven
,
and
saying
,
Hew
the
tree
down
and
destroy
it
,
cut
off
Dan.
4.
23.
her
boughs
,
shake
off
her
leaves
,
and
scatter
her
fruit
abroad
,
yet
leave
the
stumpe
of
the
roots
thereof
in
the
earth
:
Upon
which
words
,
Ambrose
descants
elegantly
,
saying
,
the
leaves
and
the
fruit
are
shaken
off
,
but
the
root
is
preserved
;
that
is
,
delights
are
taken
from
us
here
,
and
punishments
are
inflicted
upon
us
;
but
yet
hope
is
not
taken
away
from
us
,
the
roote
is
preserved
,
hope
remaines
;
but
in
hell
it
hath
no
Prov.
13.
12.
rooting
,
there
is
no
ground
,
no
argument
,
Mat.
4.
1.
no
object
,
no
dawning
or
comfort
of
hope
there
;
but
the
damned
shall
be
ever
giving
up
the
ghost
in
the
extremity
of
torment
,
and
yet
never
die
,
or
be
coffin'd
in
insensible
oblivion
.
CHAP.
VIII
.
Concl.
8
Mans
eternall
condition
admits
of
no
service
or
performance
of
duty
.
ALL
our
working
is
here
,
there
is
no
working
in
eternity
;
our
taske
is
here
;
our
tale
of
Joh.
9.
3.
brickes
here
:
no
sweating
in
our
future
condition
.
All
our
duties
are
either
active
or
passive
,
acting
or
suffering
for
God
:
now
both
these
shall
cease
in
eternity
;
Prayer
shall
cease
,
and
hearing
have
an
end
;
and
suffering
reproach
for
Christ
;
the
Saints
quotidian
Martyrdomes
,
shall
be
swallowed
up
in
eternity
.
All
the
sighs
,
and
weeping
duties
of
Gods
people
,
which
with
so
much
fervency
and
secresie
have
been
acted
,
shall
expire
when
the
Saints
shall
be
cast
upon
the
shoare
of
eternity
.
Their
holy
ejaculations
,
and
sweet
contemplations
,
their
summoning
themselves
to
the
bar
of
conscience
;
their
communing
with
their
own
hearts
;
those
conflicts
and
rugged
contests
with
their
irregular
corruptions
,
those
pious
groanes
,
and
bitter
teares
,
those
pretious
expressions
of
wrath
against
themselves
,
shall
all
have
an
end
in
eternity
;
their
closet
moanes
,
and
dovelike
lamentations
,
for
the
losse
of
their
mate
,
the
Lord
Jesus
Cant
3.
1
,
2.
Christ
;
their
criticall
observations
of
Gods
outgoings
in
his
providence
,
and
their
frugall
improvements
of
time
;
their
extractions
of
good
from
the
bitterness
of
afflictions
,
that
holy
Chymistry
which
the
Saints
are
artists
in
;
those
pious
artifices
and
rare
stratagems
which
believers
often
use
for
the
repelling
and
undermining
of
temptation
;
and
those
criticall
and
curious
observances
of
the
severall
and
mysterious
workings
,
windings
,
and
waverings
of
their
own
hearts
;
their
agonies
and
trembling
sweats
,
lest
they
should
fall
into
the
ambuscado
of
sin
:
All
these
and
more
shall
be
as
a
cloud
dissolved
into
a
showre
of
glory
.
Eternity
is
incapable
of
these
services
.
And
on
the
contrary
;
all
the
dissembled
and
hypocriticall
duties
of
wicked
men
,
their
Ahabs
fasting
,
and
Herods
hearing
,
and
Pharisaicall
praying
;
their
formall
approaches
to
ordinances
;
their
fluent
Rhetorick
,
and
rich
eloquence
,
with
which
their
discourses
are
oftentimes
fill'd
,
and
glossed
,
about
the
concernments
of
Christ
,
glorious
times
,
and
unwonted
Gospell-discoveries
,
and
manifestations
;
their
frothy
duties
so
dexterously
embroydered
with
elegancy
and
hypocrisie
,
to
cover
and
cloud
their
secret
and
internall
impieties
;
and
which
are
only
acted
to
be
the
Arras
hangings
before
their
cursed
designes
;
All
these
shall
evaporate
and
cease
in
eternity
.
The
formalists
teares
,
and
pretended
heart-melting
,
commenced
only
to
be
the
unhappy
harbingers
of
some
sinfull
policy
,
or
to
captivate
the
opinion
of
the
vulgar
,
and
uncircumspect
generation
;
their
Jehues
zeal
,
and
Jerebels
fast
;
all
their
misguided
charity
,
and
vainglorious
almes
;
their
extrinsecall
duties
,
those
blazing
Comets
of
their
profession
,
shall
all
fall
,
and
be
swallowed
up
in
eternity
;
and
the
remembrance
of
them
,
but
only
as
they
are
the
reflexion
of
guilt
,
shall
cease
for
ever
.
Now
to
divide
this
particular
according
to
the
usuall
method
.
1.
There
cannot
be
any
performance
of
duty
in
the
eternity
of
the
blessed
.
Because
,
Duty
is
via
ad
regnum
,
the
way
to
the
Kingdome
:
It
is
sweat
in
the
vineyard
.
It
is
motus
ad
finem
,
a
tendency
to
the
end
;
and
while
we
are
in
Bona
opera
sunt
via
ad
regnum
,
etsi
non
causa
regnandi
.
service
,
we
are
still
in
motion
,
on
this
side
rest
.
All
duty
hath
an
eye
to
reward
.
Prayer
and
Meditation
are
but
their
rowing
towards
heaven
;
but
heaven
is
the
reward
its
self
:
while
we
are
upon
the
sea
of
Ordinances
and
Rev.
3.
21.
Duties
,
we
are
not
come
to
the
shoare
:
but
heaven
is
a
place
of
wages
,
not
worke
;
the
wearing
of
the
crown
,
not
the
bearing
of
the
crosse
.
Here
is
2
Tim.
4.
8.
pugna
,
the
fight
;
but
above
victoria
,
the
conquest
.
Indeed
the
sweetest
duties
,
and
the
most
intimate
,
even
close
communion
with
God
,
is
but
the
rise
to
the
crown
,
but
heaven
is
the
crown
it selfe
.
Ordinances
and
Duties
are
but
the
soules
flight
to
glory
,
but
heaven
is
the
habitation
of
happinesse
.
In
all
Duty
there
is
imperfection
,
aliquid
infectivum
,
&
aliquid
defectivum
;
something
polluted
,
and
something
defective
.
Our
most
sublime
and
spirituall
Luk.
17.
10.
duties
are
not
wound
up
to
command
.
They
are
all
tainted
with
disproportion
to
the
rule
.
As
the
Moon
it
shines
in
a
lower
chamber
inferiour
to
the
Sun
.
And
not
only
so
,
but
our
choysest
Isa.
64.
6.
services
are
beleapered
with
many
spots
;
like
the
Moon
in
this
regard
too
.
But
in
heaven
there
is
all
purity
,
all
fulnesse
,
all
perfection
.
No
inadequatenesse
or
disproportion
;
no
taint
or
pollution
inhabits
glory
;
and
therefore
duties
are
obsolete
in
eternity
.
Heaven
shuts
out
anomalies
,
and
mutilated
performances
.
It
is
true
,
here
,
the
Saints
double-refined
duties
are
sent
up
to
heaven
with
a
gale
of
complaning
sighs
,
but
that
such
winds
should
blow
in
glory
,
is
an
absolute
inconsistency
.
All
our
duties
and
services
,
they
are
still
looking
upon
God
,
e
longinquo
,
a
far
off
.
They
look
on
God
at
a
disstance
.
Prayer
looks
up
to
a
Majesty
above
;
and
hearing
receives
a
discovery
from
the
Court
above
.
All
our
duties
are
but
traffique
with
heaven
.
But
now
in
the
eternity
of
the
blessed
,
1
Cor.
13.
12.
the
Saint
lies
in
the
embraces
of
God
,
hath
him
in
his
eye
,
in
his
full
possession
:
All
our
performances
here
,
as
emblems
of
subjection
,
look
on
God
in
a
perspective
,
they
are
prostrations
before
a
Majesty
above
.
There
is
the
distance
of
heaven
between
the
smiling
God
,
and
the
praying
Saint
;
and
though
he
stand
on
tiptoe
on
the
mountain
of
meditation
,
yet
God
is
infinitely
above
him
.
Indead
in
duty
the
soul
is
Heb.
10.
22.
said
to
draw
nigh
to
God
,
yet
still
there
is
a
curtain
between
God
and
it
,
which
death
can
only
draw
,
and
a
vail
which
only
the
dissolution
of
the
believer
can
take
away
.
But
in
glory
there
shall
be
the
clearest
vision
,
the
highest
,
and
entirest
fruition
,
without
the
interposure
of
darknesse
or
distance
.
And
there
all
the
applications
of
the
Saints
shall
be
inhanced
into
a
beatificall
vision
.
All
our
duties
and
services
imply
a
want
and
exigency
.
Prayer
waites
a
return
,
and
is
the
souls
trade
to
heaven
,
for
some
commodity
that
is
lockt
up
in
Gods
treasury
.
Nay
when
returnes
do
come
,
then
new
wants
are
created
.
Our
dayly
bread
cals
for
dayly
prayers
.
Every
day
supplyeth
prayer
with
new
matter
of
petition
.
But
in
eternity
all
wants
are
swallowed
up
in
transcendent
abundance
:
there
shall
be
torrents
of
delight
,
and
satisfaction
,
as
the
Originall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
it
,
Rivers
of
pleasure
,
fulnesse
of
joy
,
this
is
the
language
of
Psal.
36.
9.
heaven
.
And
so
likewise
Sermons
,
Hearing
,
Meditation
,
they
all
imply
a
duskishnesse
in
the
understanding
;
and
that
the
scales
of
ignorance
are
not
fallen
from
the
eye
of
the
mind
.
But
there
shall
be
in
heaven
a
fulnesse
of
knowledge
,
as
well
as
of
joy
;
and
the
minde
shall
be
as
full
of
light
,
as
the
heart
of
joy
.
All
duties
and
services
are
to
be
regulated
by
precepts
,
and
winged
by
promises
;
precepts
must
guide
,
and
Isa.
8.
20.
promises
bribe
duty
.
All
our
services
are
directed
by
the
line
of
a
Command
,
Jer.
4.
14.
and
incouraged
by
the
love
of
a
promise
.
But
in
the
eternity
of
the
Saints
,
both
precepts
and
promises
cease
;
for
in
glory
there
can
be
no
irregularity
,
and
therefore
no
need
of
a
precept
;
and
all
promises
are
turn'd
into
accomplishment
.
Commands
they
are
the
rules
of
unbridled
nature
;
but
they
are
superfluous
to
nature
,
perfected
in
glory
:
to
turn
to
God
,
wash
our
hearts
,
bath
our selves
in
penitentiall
tears
;
these
are
anomalies
and
absurdities
in
eternity
.
Promises
they
are
spurs
to
sluggish
nature
:
but
to
the
Saint
glorified
,
they
are
supervacaneous
incentives
.
God
in
glory
shall
be
in
stead
both
of
precept
and
promise
;
he
shall
then
guide
us
by
his
eye
,
not
his
scepter
;
and
shall
give
us
himself
,
not
his
bond
in
a
way
of
promise
.
All
rudiments
and
discipline
shall
be
outdated
in
heaven
.
And
so
likewise
there
shall
be
no
performance
of
service
or
duty
in
the
eternity
of
the
damned
.
For
▪
There
is
no
reward
for
duty
in
hell
,
and
therefore
no
duty
;
every
duty
eyes
its
compensation
,
though
not
ratione
meriti
,
by
the
claime
of
merit
;
yet
ratione
promissi
,
in
reference
to
the
Psal.
50.
15.
promise
of
God
.
And
now
if
Esau
Heb.
12.
17.
cannot
get
the
blessing
if
he
seek
it
with
teares
here
,
what
shall
he
do
when
death
hath
let
down
the
trap
door
of
eternity
upon
him
?
Promises
which
make
the
believer
heavens
creditour
,
all
cease
in
the
bottomlesse
pit
.
And
the
cries
of
the
damned
,
shall
neither
procure
ease
,
or
liberty
;
and
their
bitter
lamentations
shall
returne
upon
them
unpitied
,
there
shall
be
no
reward
for
all
their
moans
;
God
hath
seal'd
up
the
sentence
of
death
unto
them
,
and
it
is
irreversible
.
Now
as
Philos.
speaks
,
Vbi
cessat
finis
,
cessant
media
,
where
the
end
ceaseth
,
all
means
cease
;
the
reward
of
duty
failing
,
there
can
be
no
service
;
the
smile
and
command
of
God
,
the
supplies
and
happinesse
of
the
soul
which
are
the
great
incentives
to
duty
,
are
all
obsolete
and
impossible
in
miserable
eternity
.
God
shall
not
illuminate
Psal.
4.
6.
hells
darknesse
with
the
light
of
his
countenance
.
And
therefore
all
adorations
and
services
shall
be
a
dreame
in
endlesse
misery
.
Doest
thou
think
wretched
sinner
,
that
when
thou
art
swallowed
up
in
eternall
flames
,
thou
shalt
then
repent
,
believe
,
wrestle
with
God
in
prayer
,
open
thy
condition
to
the
Lord
?
shalt
thou
then
with
an
inundation
of
teares
,
and
an
heart
covered
with
mourning
and
sables
flie
to
the
armes
of
free
grace
,
and
as
a
prisoner
by
pleading
guilty
sue
out
thy
pardon
?
No
surely
,
God
will
not
hear
,
nor
answer
,
nor
pity
the
soul
lodged
in
flames
.
And
all
such
services
Mat.
25.
41.
shall
in
the
eternity
of
the
wicked
be
buried
in
silence
.
There
is
no
such
thing
as
duty
in
eternall
calamity
,
in
reference
to
the
nature
of
it
:
for
the
cries
,
tears
,
complaints
Joh.
9.
3.
of
the
damned
,
deserve
not
the
name
or
title
of
repentance
and
prayer
.
There
is
nothing
of
duty
in
Dives
his
Luk.
16.
24.
petition
;
the
tears
of
the
damned
shall
be
only
the
exertions
,
and
ebullitions
of
torment
;
the
fruit
of
their
misery
,
not
their
love
.
It
is
their
pain
,
not
their
pie●y
;
the
horrour
,
not
the
dictate
of
their
conscience
suggests
these
moans
;
the
damned
abhorre
duty
more
in
hell
,
then
they
did
upon
earth
.
There
is
no
faith
,
no
melting
of
soul
,
no
fixed
hope
in
all
their
lamentations
:
and
their
violent
importunities
shall
evidence
their
calamity
,
but
not
their
duty
;
their
most
fervent
prayers
are
but
fictitious
services
;
and
the
fires
of
hell
,
not
the
fire
of
zeal
shall
inflame
their
supplications
;
Nothing
in
the
eternity
of
the
wicked
can
be
called
duty
.
Hell
is
no
place
for
duty
;
Who
can
look
for
services
to
God
,
among
the
cries
,
scritches
and
extremities
of
the
damned
?
Can
any
ordinate
service
,
befitting
the
great
God
,
be
found
there
?
the
tortured
frenzie
of
the
reprobate
how
incapable
of
service
?
what
methodiz'd
prayer
can
a
wrackt
miscreant
produce
?
Our
diseases
,
and
bodily
torments
here
in
this
life
,
how
do
they
stifle
and
smoother
the
duties
of
the
patient
;
and
turn
the
Saint
into
a
frantick
distemper
?
and
what
shall
the
infernall
fires
do
?
the
gout
,
stone
,
strangury
,
how
doe
they
inarticulate
,
and
so
shatter
the
services
of
Gods
people
here
,
that
they
all
seem
to
be
a
distemper'd
passion
,
and
passionate
madnesse
?
and
therefore
thinke
not
thou
painted
hypocrite
thou
shalt
flow
in
thy
usuall
elegancy
,
when
thou
lyest
on
the
wrack
of
eternall
calamity
.
No
,
all
the
complaints
of
the
damned
,
shall
be
fury
,
not
fealty
.
In
the
eternity
of
the
wicked
,
there
is
no
object
of
duty
;
God
is
the
judge
,
not
the
father
of
the
damned
.
God
as
reconcileable
,
and
in
the
notion
of
a
compassionate
father
,
is
the
object
of
all
duty
;
but
he
shall
not
be
found
in
that
notion
to
the
caitiffe
reprobates
,
Contemplation
it
implies
a
sweetnesse
.
Psal.
104.
34.
Prayer
begins
with
Our
Father
.
Hearing
supposes
the
discovery
of
our
fathers
will
.
And
so
all
duties
and
performances
wait
on
God
in
expectation
of
favour
,
answer
,
and
indulgence
;
and
so
duty
is
cald
communion
with
God
:
but
after
death
God
shall
be
to
Psal.
63
2.
the
wicked
a
severe
,
inexplorable
and
implacable
judge
.
And
all
the
cries
which
the
damned
make
are
to
God
as
their
tormentour
,
not
their
Soveraign
.
They
would
cry
as
much
to
Satan
,
would
he
burne
with
a
cold
iron
.
Here
indeed
God
is
easily
to
be
intreated
,
but
hereafter
never
to
be
entreated
;
so
that
there
is
no
object
of
duty
in
the
damneds
eternity
.
God
sits
,
as
to
them
,
no
more
in
the
throne
of
grace
,
but
in
the
judgement
seat
;
he
shall
shine
forth
no
more
Psal.
80.
1.
between
the
Cherubims
;
but
break
out
2
Thess.
1.
8.
in
flaming
fire
,
in
perpetuall
vengeance
and
executions
.
But
here
it
may
be
replied
,
1.
Object
.
1
Are
not
the
Hallelujahs
of
the
Saints
in
glory
Duty
and
Service
?
Answ.
1
It
is
answered
,
No.
They
are
the
resultancies
of
service
,
not
the
performance
;
the
rest
at
night
is
sweet
because
of
the
labour
.
They
are
as
the
honey
after
the
toyle
of
the
working
Bee
.
They
are
the
rewards
of
service
.
Those
holy
rejoycings
,
they
are
but
part
of
the
glory
,
the
Saints
are
crowned
with
.
They
are
the
pure
vent
,
and
sweet
overflowing
of
their
love
to
God
,
that
then
they
shall
be
fill'd
with
.
These
Hallelujahs
shall
be
the
unlading
of
their
affections
.
They
are
triumph
,
not
service
;
the
●
.
souls
everlasting
ovation
;
there
is
nothing
of
toyle
in
those
holy
gratulations
.
They
are
the
triumphant
Rev.
4.
11.
song
,
the
musicke
,
the
jubiles
of
the
glorified
ones
.
Cantus
coronatus
,
crown'd
harmony
;
these
blessed
praises
are
but
the
Saints
wedding
day
.
These
Hallelujahs
of
the
Church
triumphant
proceed
not
so
much
from
an
enforcement
of
duty
,
as
that
beatificall
vision
.
They
are
the
ravisht
acknowledgment
of
heavens
Courtiers
;
the
blessed
sight
of
God
extracts
these
pretious
collaudations
.
The
Lord
saith
,
Exod.
33.
20.
No
man
shall
see
me
,
and
live
:
by
reason
of
mans
weaknesse
,
and
sinfulnesse
.
But
in
heaven
the
sight
of
God
shall
not
only
be
the
fountain
of
life
;
but
shall
spring
a
vein
of
eternall
praises
and
hallelujahs
.
Object
.
2
But
seeing
the
Majesty
and
greatnesse
of
God
is
the
same
in
heaven
to
the
Saints
,
as
it
was
on
earth
,
why
are
not
the
Saints
as
full
of
service
and
humility
?
Answ.
1
Now
Majesty
is
sweetned
into
familiarity
,
and
the
Saints
are
now
truly
Kings
and
Priests
advanced
into
a
glorious
Rev.
1.
6.
dignity
;
and
now
God
appeares
purely
as
a
father
.
No
longer
as
a
God
among
his
creatures
which
resembles
soveraignty
and
subjection
;
but
as
a
father
among
his
children
.
So
that
now
duty
is
transformed
into
delight
,
and
service
is
changed
into
satisfaction
.
God
in
heaven
fits
in
his
throne
,
not
in
his
tribunall
to
his
Saints
,
and
so
there
shall
be
an
unclouded
familiarity
.
1
Cor.
13.
12.
In
glory
the
Lord
shall
not
so
much
appear
as
a
great
God
,
as
a
great
benefactour
;
great
in
his
largesses
,
he
shall
be
lovely
in
his
bounty
:
all
his
attributes
shall
be
remunerative
.
Observe
that
rare
place
,
2
Tim.
4.
8.
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
righteous
judge
shall
give
.
Even
Gods
justice
shall
be
open
handed
,
and
overflow
in
donations
.
Indeed
the
Majesty
of
God
in
heaven
shall
not
be
abated
,
but
more
communicated
.
Moses
was
called
Gods
friend
here
:
what
shall
Exod.
33.
11.
he
be
in
heaven
,
when
his
Majesty
shall
be
seen
unveyled
?
CHAP.
IX
.
Concl.
9
Mans
eternall
condition
admits
of
no
waste
or
diminution
.
AND
here
lies
the
great
riddle
of
eternity
,
that
time
never
wasts
(
I
say
time
,
though
it
be
an
improper
locution
,
there
being
no
time
in
eternity
)
and
that
after
millions
of
ages
are
past
over
,
there
is
not
the
thousandth
part
of
a
moment
spent
;
When
there
are
as
many
centuries
and
ages
spent
,
as
there
are
drops
in
the
Ocean
,
or
starres
in
the
heaven
,
or
haires
upon
all
the
heads
that
are
,
or
have
been
in
the
world
since
the
Creation
;
yet
then
there
is
not
one
flying
moment
blown
over
;
the
taper
of
eternity
spends
not
,
nor
doth
duration
shed
or
fade
at
all
.
As
the
Psalmist
speaks
of
the
Eagle
,
it
renewes
Psal.
103.
6.
its
strength
;
so
there
is
a
perpetuall
renovation
in
eternity
.
One
flying
moment
generates
another
.
As
the
Sea
is
alwayes
full
of
water
,
though
the
waves
passe
away
.
After
the
damned
Mar.
9.
46.
48.
have
tumbled
on
flames
a
tedious
night
of
ages
,
it
is
as
far
from
morning
,
as
the
first
moment
.
Could
we
sum
up
all
those
years
which
those
Patriarchs
of
old
spent
,
mentioned
in
the
5.
of
Genesis
;
when
their
lives
were
stretcht
out
to
so
many
centuries
;
and
their
glasse
was
so
long
in
running
,
and
hoary
age
so
slowly
seized
upon
them
;
I
say
,
could
we
digest
so
many
thousand
years
into
one
totall
sum
:
nay
,
Est
enim
aeternitas
duratio
quaedam
permanens
,
&
unicum
nunc
stans
,
&
nunquam
fluens
.
Cabrea
.
in
Thomam
.
and
cast
in
the
time
of
all
their
posterities
lives
into
the
computation
:
yet
this
totall
sum
would
be
a
cypher
in
eternity
;
when
so
many
ages
are
elapsed
,
eternity
is
yet
to
spend
,
the
clock
hath
not
struck
one
hour
.
And
let
not
the
fond
sinner
,
who
is
inebriated
with
the
soft
effeminacies
,
and
dalliances
of
the
world
,
imagine
his
future
miseries
,
shall
be
as
fleet
as
his
downy
pleasures
here
.
Nay
,
eternity
in
this
is
like
the
Sun
,
that
weares
not
out
,
nor
wasts
its
substance
by
all
its
swift
and
constant
travaile
.
Time
sheds
not
(
I
say
time
for
explications
sake
)
nor
failes
in
our
everlasting
condition
;
nor
shall
wrinckles
ever
surprise
the
face
of
eternity
:
Abraham
,
Isaac
,
and
Jacob
,
that
holy
triumvirate
,
are
at
this
day
in
the
spring
of
their
sublime
beatitude
;
nor
shall
their
glory
be
blasted
with
the
fear
of
an
Autumne
.
In
a
word
,
eternity
cannot
be
lessen'd
,
nor
curtaild
by
the
longest
tracts
,
or
circuits
of
duration
.
Time
it self
in
eternity
,
is
a
pure
anomaly
.
I
say
time
,
which
is
the
Genus
of
moments
,
dayes
,
houres
,
years
,
those
winged
parcels
of
duration
,
is
obsolete
,
and
a
cypher
in
our
everlasting
estate
.
And
there
can
be
no
diminution
in
the
eternity
of
the
blessed
.
This
would
be
an
eclipse
to
their
glory
,
that
their
joyes
passe
away
,
and
their
consummative
happinesse
should
be
capable
of
a
waste
:
the
Suns
beauteous
light
,
though
it
be
recreative
,
and
refresh
the
earths
inhabitants
,
yet
as
posting
towards
night
,
and
being
capable
of
declining
,
it
leaves
a
dampe
in
the
worlds
joy
.
Could
the
Saints
say
so
much
of
their
happinesse
was
blown
over
,
it
would
cloud
their
felicities
with
trouble
and
murmuration
.
It
would
be
the
wombe
of
grief
,
and
leaven
glory
with
sorrow
.
In
Luke
20.
36.
Christ
saith
,
the
glorified
Saints
shall
be
equall
to
the
Angels
;
and
those
blessed
Spirits
,
viz.
the
Angels
,
never
stained
themselves
with
any
crime
,
which
might
depopulate
or
waste
,
their
happinesse
.
And
indeed
,
heaven
it self
must
be
hung
with
mourning
,
could
the
rivers
of
the
Saints
pleasures
be
capable
of
ebbing
.
Psal.
36.
8.
This
shall
be
Dives
his
misery
in
hell
,
to
thinke
of
his
past
delicacies
,
and
with
a
sad
recordation
to
review
the
pleasant
banquets
that
are
now
blown
over
.
And
now
no
sorrow
shall
veil
glory
,
or
benight
heaven
;
no
grief
shall
thrust
into
the
Brides-chamber
;
nor
shall
any
trouble
Mat.
01.
52.
overshadow
the
everlasting
festivall
of
the
glorified
ones
:
Gods
smile
shall
dry
up
all
teares
there
.
[
](A96181-e16800-b)*
*
Rev.
7.
17.
Neither
shall
the
Sun
light
on
them
,
nor
any
heat
:
loco
prius
citato
:
the
Saints
shall
not
be
interrupted
by
the
overkind
embraces
of
a
warming
Sun
:
the
morning
of
glory
shall
not
spend
;
there
shall
be
a
fountain
of
happinesse
,
and
Gods
presence
shall
be
a
spring
to
this
fountain
.
So
there
can
be
no
waste
in
the
Saints
eternity
.
All
time
wastes
and
spends
according
to
the
motion
of
the
Sun
.
Its
rising
denominates
the
morning
;
its
setting
gives
name
to
the
evening
;
and
its
circuite
includes
the
space
of
a
year
in
its
circumference
;
so
that
time
flies
after
the
chariot
of
the
Sun
,
whose
setting
is
the
index
of
the
transient
hours
.
But
now
God
himself
shall
be
in
stead
of
a
Sun
to
his
Saints
in
glory
,
Rev.
21.
23.
And
the
City
had
no
Isa.
60.
19.
need
of
the
Sun
,
nor
of
the
Moon
to
shine
in
it
,
for
the
glory
of
God
did
lighten
it
,
and
the
Lambe
is
the
light
thereof
.
I
say
God
,
in
whom
there
is
no
shadow
of
change
.
There
is
no
rising
or
setting
,
Jam.
1.
17.
Caelum
lumine
long●
illustriore
fulgebit
,
luce
increata
,
Majestate
dei
immensa
illustrabitur
.
Par.
no
oblique
,
or
perpendicular
beams
in
the
divine
Sun
:
the
immediate
presence
and
glory
of
God
,
shall
be
an
everlasting
noon-day
.
And
this
naturall
Sun
at
the
resurrection
shall
either
,
as
some
suppose
,
as
a
taper
,
be
put
out
in
the
socket
of
the
universall
conflagration
;
or
else
,
as
others
conceive
,
be
turned
into
a
more
glorious
luminary
;
analogicall
to
that
of
the
Prophet
[
](A96181-e16900-b)*
*
Isa.
30.
26.
,
yet
not
to
amplifie
,
but
attend
on
the
Saints
glory
;
Gods
presence
being
universall
happinesse
.
Now
the
Sun
being
the
gnomon
of
time
,
that
being
removed
from
its
office
in
eternity
;
time
can
suffer
no
lapse
or
waste
.
Could
there
be
a
waste
in
the
eternity
of
the
Saints
,
there
would
be
at
last
a
conclusion
.
The
Summers
day
is
overtaken
with
the
shadowes
of
the
night
,
and
its
splendor
is
entombed
in
the
grave
of
darknesse
:
the
longest
Gen.
5.
27.
ages
of
men
have
at
last
been
coffin'd
in
death
and
dissolution
;
and
so
there
would
be
end
of
,
were
there
a
waste
in
the
Saints
eternity
:
but
eternity
admits
no
conclusion
,
as
shall
be
fully
shewed
hereafter
.
And
there
shall
be
no
waste
or
diminution
in
the
eternity
of
the
damned
;
their
time
of
execution
shall
not
flie
away
;
their
suffering
spaces
shall
be
ever
filled
up
,
and
never
slide
away
or
wear
out
.
And
it
must
be
so
:
For.
This
would
be
reliefe
to
the
damned
,
that
they
have
past
so
many
ages
in
the
burning
oyle
and
scalding
lead
,
and
devouring
worme
;
that
some
sparkes
of
their
misery
were
blown
over
:
It
is
some
consolation
to
the
shipwrackt
mariner
,
that
the
barke
is
slipt
off
from
the
rock
,
though
he
be
cast
upon
a
tempestuous
Ocean
.
As
1
Sam.
15.
32.
the
spruce
Amalekite
rejoyced
,
the
bitternesse
of
death
was
over
,
though
suddenly
he
was
massacred
by
an
unexpected
slaughter
.
It
would
be
some
relaxation
to
the
tormented
,
if
they
could
be
so
happy
in
their
Arithmetick
,
as
to
reckon
by
the
rule
of
substraction
,
so
many
miseries
are
broak
through
and
gone
;
if
they
could
say
,
totidem
poenae
,
so
many
extremities
are
overpast
.
What
ease
is
it
to
the
tortured
patient
,
when
the
fit
is
over
,
not
only
that
the
disease
is
not
still
in
the
same
rage
;
but
so
many
throwes
,
of
intolerable
pain
,
are
past
and
fled
away
.
But
alas
!
there
shall
not
the
least
shadow
of
comfort
cool
the
flaming
reprobate
,
nothing
that
may
be
entitled
or
denominated
relief
.
No
mixture
of
ease
,
no
arguments
of
comfort
,
no
consideration
that
may
tast
of
satisfaction
,
shall
allay
the
damneds
extremity
.
Could
any
interposure
of
contentment
be
found
in
hell
,
hell
it self
would
lose
its
nature
;
Luk.
16.
25.
No
time
illapses
,
or
torment
flies
away
,
but
both
multiply
,
as
fast
as
spend
,
in
miserable
eternity
.
The
eternity
of
the
damned
is
coexistent
with
Gods
wrath
,
and
that
shall
not
waste
:
So
Isa.
33.
The
wrath
of
God
like
a
stream
of
brimstone
doth
kindle
it
:
It
is
,
ira
dei
,
qui
est
aete●nus
,
the
wrath
of
God
,
who
is
eternall
.
And
it
is
a
stream
,
not
a
flood
,
not
a
transient
and
sudden
inundation
,
but
a
continued
and
constant
current
.
So
there
shall
be
no
waste
in
Gods
wrath
;
but
that
shall
be
a
flame
his
justice
shall
be
alwayes
feeding
.
And
the
damneds
beings
shall
be
stretcht
out
to
Gods
indignation
,
which
is
inextinguishable
fire
.
Misery
and
duration
shall
no
more
die
to
the
reprobate
,
then
wrath
shall
die
in
God
,
or
malice
in
Satan
.
Thinke
not
presumptuous
sinner
,
when
thou
shalt
fall
upon
the
doome
of
a
wofull
eternity
,
that
thy
tedious
ages
of
imprisonment
,
and
execution
shall
abate
the
tale
of
thy
future
(
though
future
be
an
unknown
phrase
in
eternity
)
calamity
:
No
certainly
,
the
flames
shall
scorch
as
much
,
the
pincers
burne
as
hot
,
conscience
corrode
as
deeply
,
Gods
wrath
breake
out
as
severely
,
after
the
passage
of
millions
of
ages
,
as
the
first
moment
of
thy
dolefull
execution
.
There
shall
be
no
waste
in
the
reprobates
eternity
;
for
eternity
shall
be
commensurate
to
their
sin
,
which
shall
be
without
diminution
.
For
we
must
conceive
,
that
the
damned
carry
all
their
sinfull
inclinatious
to
hell
with
them
,
all
their
corrupt
,
and
abominable
propensions
;
their
hearts
as
full
of
gall
and
rancor
;
their
speeches
as
full
of
blasphemy
,
their
sins
boyle
up
to
as
great
an
height
,
nay
greater
in
hell
,
then
here
below
:
as
we
see
some
prisoners
,
rave
more
at
the
place
of
execution
,
then
when
lockt
up
in
the
uncomfortable
dungeon
:
the
reprobates
shall
sink
Hacket
in
the
reign
of
Q.
Elizabeth
.
into
their
everlasting
condition
,
more
envenomed
,
and
impostumated
with
villanous
,
and
rancorous
principles
,
with
more
bloudy
and
malevolent
disposition
,
then
when
they
were
tenants
to
the
world
.
And
therefore
as
there
shall
be
no
spending
and
diminution
of
sin
,
so
neither
of
time
;
as
their
rebellion
shall
not
waste
,
so
neither
shall
their
duratition
fade
;
they
could
sinne
here
indefatigably
,
with
an
unwearied
carriere
,
much
more
in
hell
;
especially
these
3.
things
being
weighed
in
the
balance
.
1.
In
hell
there
shall
be
no
examples
of
piety
.
No
pictures
of
a
godly
father
to
checke
an
exorbitant
son
.
No
radiant
grace
of
a
famous
preacher
,
pretious
believer
,
pious
Martyr
,
to
dash
the
countenance
,
and
bridle
the
insolency
of
an
audacious
miscreant
,
and
as
the
brightnesse
of
Moses
his
face
to
fetter
the
Josh.
24.
15
,
16.
enormous
sinner
with
astonishment
.
Exod.
30.
30.
But
in
hell
there
is
universall
horrour
and
blasphemy
,
nothing
but
a
diabolicall
concurrency
of
wickednesse
and
provocation
,
and
sin
shall
ever
be
in
the
feaver
in
the
eternity
of
the
reprobate
.
2.
In
eternity
there
is
no
means
of
piety
;
all
ordinances
cease
there
,
the
sun-shine
of
the
Gospell
shall
not
visit
the
coast
of
the
reprobates
eternity
.
And
although
the
Gospell
,
Rev.
14.
6.
be
cald
an
everlasting
Gospell
,
yet
this
doth
not
import
the
use
of
the
Gospell
,
but
the
fruit
of
it
;
the
dispensations
of
it
here
,
Ejus
authoritatem
,
effectum
,
&
constantiam
asseret
,
Par.
in
loc.
were
of
everlasting
concernment
;
its
converts
shall
be
crowned
with
everlasting
glory
,
and
its
enemies
wrackt
with
everlasting
torment
:
But
all
the
offers
and
overtures
of
the
Gospell
shall
cease
and
be
at
an
end
in
eternity
;
and
the
tormented
reprobate
shall
have
no
pretious
promises
to
melt
him
,
righteous
commands
to
guide
him
,
severe
threats
to
restrain
him
,
faithfull
Ministery
to
convert
him
,
or
holy
communion
to
refresh
him
;
all
these
fruits
of
Gospell
love
,
shall
be
to
the
damned
buryed
in
eternall
silence
:
therefore
sin
cannot
be
abated
in
everlasting
misery
:
Let
Dives
his
frustraneous
prayer
give
Luk.
16.
24
,
25.
verdict
for
the
whole
body
of
Gospel-exercise
.
And
3.
In
hell
there
shall
be
no
shame
for
impiety
:
sinners
shall
not
see
Gen.
3.
7.
their
own
nakednesse
;
but
sin
and
blasphemy
shall
cover
them
as
a
garment
,
hell
shall
be
the
stewes
of
wickednesse
,
as
well
as
the
prison
of
misery
.
So
that
to
close
up
this
conclusion
;
as
the
carriere
and
violence
of
sin
,
not
abating
,
neither
shall
the
terme
or
time
of
torment
passe
away
in
the
reprobates
eternity
.
CHAP.
X.
Concl.
10
Mans
eternall
condition
admits
of
no
mixture
or
moderation
.
ALL
things
in
eternity
are
in
the
superlative
degree
:
Every
thing
is
scrued
up
to
the
highest
.
No
blended
joyes
in
heaven
,
joyes
dampt
with
tears
;
nor
mitigated
miseries
in
hell
:
when
the
joyes
of
heaven
are
described
,
how
gloriously
are
they
represented
,
1
Cor.
2.
9.
In
heaven
there
shall
be
joy
in
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
its
height
,
1
Joh.
3.
2.
in
its
fulnesse
,
and
musick
of
glory
in
Isa.
64.
4.
its
sweetest
harmony
.
Moderation
here
,
is
a
vertue
,
in
eternity
it
is
an
anomaly
,
a
meer
impossibility
.
The
happinesse
Quid
quaeris
ut
ascendat
in
linguam
,
quod
in
cor
non
ascendit
?
Aug.
in
Psal.
85.
of
the
Saints
shall
be
as
the
Sun
at
noon-day
,
in
its
most
sublime
ascent
.
The
beatificall
vision
can
be
no
moderate
or
ordinary
possession
,
but
joy
in
its
ravishment
,
felicity
in
its
glory
.
Perfection
is
the
perpetuall
signe
in
heaven
.
And
so
the
miseries
of
hell
,
are
fire
in
its
hottest
inflamations
;
no
slak't
or
allayed
flames
.
Here
indeed
David
may
sing
,
Psal.
101.
1.
and
we
may
feel
mercy
and
judgment
;
we
may
observe
black
and
white
providences
,
the
face
of
providence
sometimes
looks
pleasant
with
a
smile
,
and
sometimes
clouded
with
a
frowne
,
mixt
together
,
the
heat
of
indignation
allayed
with
the
waters
of
compassion
:
but
in
heaven
there
is
mercy
,
no
judgement
,
and
in
hell
judgement
,
no
mercy
.
In
eternity
there
is
no
blending
by
a
composition
of
contrarieties
.
Here
is
correction
in
judgement
,
Jer.
10.
24.
afflictions
weighed
in
the
scales
of
pity
,
and
commiseration
;
but
in
the
eternity
of
the
reprobate
there
is
judgement
,
no
correction
,
pure
flames
of
wrath
,
as
Philos.
speak
,
fire
and
heat
,
ad
octo
.
Cogita
homo
,
quoslibet
mundi
cruciatus
,
quasque
seculi
poenas
,
intende
animo
,
quosque
tormentorum
dolores
,
quascunque
dolorum
acerbitates
,
compara
hoc
totum
gehennae
,
&
leve
.
Isid.
Eternity
is
the
wombe
of
extremity
,
either
of
delight
in
transcendency
,
or
sorrow
in
extremity
.
The
felicities
of
the
blessed
shall
be
alwayes
in
a
full
Sea
,
and
the
fit
of
the
damneds
paine
shall
be
alwayes
upon
them
in
the
greatest
misery
;
the
Saints
happinesse
shall
be
incomparable
,
and
the
sinners
agonies
shall
be
intolerable
.
Every
thing
in
eternity
,
whether
possession
,
or
execution
shall
be
stretcht
out
,
and
wound
up
to
its
superlative
capacity
.
De
poenis
excogitari
non
potest
,
quod
ibi
non
erit
.
Orig.
All
things
shall
be
boyld
up
to
the
height
.
And
it
must
be
so
.
For
there
can
be
no
mixture
or
mean
in
the
eternity
of
the
Saints
.
It
is
inconsistent
with
the
price
of
Christs
bloud
,
which
hath
purchased
the
revenues
of
the
Saints
eternall
happinesse
;
shall
the
bloud
of
him
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
as
well
as
man
,
procure
or
purchase
an
indifferent
or
mixt
happinesse
,
glory
that
may
be
overmatcht
,
or
that
may
be
raised
to
an
higher
enjoyment
?
how
would
this
stain
the
royalty
of
Christs
bloud
?
Shall
so
few
,
(
that
is
)
comparatively
,
enjoy
the
Phaenix-glory
that
shall
arise
from
the
ashes
of
Christs
sufferings
,
and
shall
that
revenue
be
ordinary
?
or
indeed
capable
of
being
surpassed
?
A
moderate
possession
is
not
proportionate
to
Christs
bleeding
passion
.
Could
we
compute
what
the
riches
of
his
merits
are
;
or
how
much
value
is
contained
in
one
groane
of
him
,
who
was
innocency
it selfe
;
we
might
easily
collect
how
superlative
the
joyes
of
the
Saints
must
be
,
which
flow
from
the
fountain
of
Christs
merit
.
Let
Arithmeticians
cast
up
what
one
drop
of
Christs
bloud
comes
to
at
the
rate
,
how
much
the
Isa.
53.
11.
travell
of
Christs
soul
comprehends
;
and
then
how
exploded
will
the
opinion
be
,
if
any
such
be
,
of
a
mixt
or
moderate
possession
in
glory
:
what
felicities
must
that
bloud
purchase
,
which
can
fetch
out
the
staine
of
those
scarlet
sinnes
,
by
which
the
infinite
God
hath
been
provoked
?
And
therefore
Isa.
1.
18.
Christs
purchase
speaks
the
Saints
glory
Superlative
.
And
so
doth
the
magnificence
of
God
himself
,
who
gives
eternall
life
to
his
people
.
If
Alexander
shall
boast
of
Rom.
6.
23.
donum
Alexandri
,
Alexanders
gift
,
what
do
the
gifts
of
God
weigh
?
what
massie
happinesse
is
included
in
them
?
Heaven
as
it
is
the
price
of
Christs
bloud
,
so
it
is
the
fruit
of
Gods
bounty
,
which
must
needs
be
transcendent
;
especially
these
3.
things
being
seriously
perpended
.
Heaven
is
Gods
last
gift
:
his
fatherly
donation
,
the
Saints
inheritance
,
not
their
pension
,
but
their
portion
,
their
ultimate
honour
.
In
glory
God
gives
like
himself
,
gives
Col.
1.
12.
himselfe
,
the
summe
of
all
beatitudes
.
In
eternity
the
Saints
have
what
they
must
trust
to
,
and
that
is
superlatively
enough
.
This
glory
is
Gods
consummative
bounty
,
Luk.
12.
31.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Kingdome
.
And
God
in
his
last
gift
,
will
not
,
as
I
may
speak
,
crown
with
a
silver
crown
,
I
mean
one
that
may
be
bettered
,
will
not
give
comparative
happinesse
,
that
may
admit
of
a
higher
degree
.
Not
like
Herod
,
give
halfe
of
Mar.
6.
23.
a
Kingdome
.
Gods
magnificence
invests
the
Saints
with
superlative
glory
.
Let
it
be
considered
whom
doth
God
install
in
glory
,
not
so
much
his
creatures
as
his
children
,
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
little
flocke
,
such
as
his
heart
yearns
after
.
Can
transcendent
Isa.
49.
15.
affection
bestow
a
moderate
fruition
?
Surely
there
will
be
a
proportion
between
the
fulnesse
,
and
the
fruite
of
Gods
love
;
fulnesse
of
love
,
can
give
no
lesse
then
fulnesse
of
Joy
.
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
love
of
a
father
,
and
the
affection
of
a
God
;
1
Joh.
4.
16.
of
a
father
,
whose
love
is
his
nature
,
and
of
a
God
,
who
hath
all
treasures
of
bounty
by
him
;
and
his
love
is
the
key
to
these
treasuries
being
oyled
with
the
bloud
of
Christ
;
so
Gods
relation
it
amplifies
the
superabundancy
of
the
Saints
eternall
possession
:
this
addes
to
the
account
.
The
fathers
promise
lies
upon
record
,
and
inrolled
for
the
most
glorious
promotions
to
the
glorified
Saints
.
Let
us
but
traverse
that
one
text
,
Isa.
53.
11.
He
shall
see
the
travell
of
his
soul
,
and
be
satisfied
.
Ah
,
remember
the
word
,
satisfied
;
what
can
satisfie
the
love
of
Jesus
Christ
to
his
Saints
,
but
most
transcendent
glory
?
to
those
believers
who
are
the
redeemed
by
his
bloud
,
the
birth
of
his
travell
;
nay
,
and
the
travell
of
his
soul
,
the
agonies
and
sweats
of
his
soul
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Saints
were
born
with
the
soarest
travell
,
and
therefore
shall
be
crowned
with
sweetest
felicitie
:
according
to
that
Joh.
17.
24.
That
where
I
am
,
they
may
be
also
:
As
it
were
,
installed
in
the
same
Coronation
,
according
to
Christs
one
phrase
,
Rev.
3.
21.
in
the
same
throne
with
himself
.
The
very
promises
of
God
are
assurance
for
transcendent
glory
and
happinesse
.
God
hath
pawn'd
his
promise
,
his
irreversible
bond
,
and
he
will
see
Christ
satisfied
,
he
will
abate
him
nothing
of
his
agreement
.
Let
the
people
of
God
Psal.
40.
7
,
8.
begin
their
triumphancies
here
,
God
will
see
their
Husband
satisfied
for
their
everlasting
portion
and
dowry
.
And
here
can
be
no
mixture
or
mean
in
the
eternity
of
the
blessed
;
because
they
shall
enjoy
the
close
,
sweet
,
ravishing
,
full
,
and
immediate
presence
of
God
.
And
what
more
In
hac
vita
mera
calamitas
,
in
aeterna
mera
felicitas
.
Ger.
beatificall
,
then
to
see
God
unveil
his
glorious
face
,
the
open
face
of
God
?
which
phrase
doth
import
these
three
things
.
The
distinct
knowledge
of
God
;
we
distinguish
men
by
their
faces
;
their
countenances
doth
diversifie
them
:
and
we
shall
see
God
in
Vita
beatorum
,
visio
,
&
cognitio
beatae
Trinitatis
.
Hugo
.
glory
distinctly
;
know
him
to
be
the
great
,
glorious
,
omnipotent
,
infinite
God
.
I
shall
not
,
as
many
do
,
debate
the
way
of
Gods
communicating
Deus
videbitur
in
●●gno
coelorum
paternaliter
.
Iren.
himself
unto
us
;
but
certain
it
is
,
we
shall
see
him
clearly
and
distinctly
,
without
curtain
or
cloud
:
as
the
face
is
the
characteristicall
difference
.
We
shall
see
him
,
as
Irenaeus
speaks
,
Paternaliter
,
as
a
father
is
beheld
by
his
child
,
with
knowledge
and
delight
.
His
glory
shall
appear
to
be
the
glory
of
God
,
infinitely
above
all
the
splendour
and
glory
of
the
creature
,
though
cloathed
with
brightnesse
and
perfection
.
This
phrase
implies
a
familiar
knowledge
.
We
shall
see
God
in
heaven
,
not
as
the
Saints
do
,
in
an
ordinance
Psal.
63.
2.
by
gratious
influences
and
distillations
:
or
as
Abraham
saw
God
,
Gen.
32.
30.
Gen.
18.
2.
maskt
in
the
veil
of
a
body
,
as
Divines
speak
symbolically
,
1
King
.
21.
19.
speculo
symbolico
.
Nor
yet
as
Moses
saw
God
,
in
his
back
parts
;
though
that
glorious
vision
,
shed
such
a
resplendency
on
the
face
of
Moses
,
as
the
Exod.
33.
23.
Israelites
could
not
behold
the
radiant
Quatuor
modis
videmus
deum
;
per
fidem
,
per
contemplationem
,
per
apparitionem
,
per
apertam
visionem
.
Biel.
lustre
of
his
countenance
;
but
the
Saints
shall
see
God
in
heaven
familiarly
,
as
one
friend
beholds
another
;
the
Saints
shall
behold
God
in
a
friendly
,
close
,
and
familiar
way
.
This
phrase
implies
a
pleasing
and
satisfactory
knowledge
of
God
;
as
Jacob
beheld
the
face
of
Joseph
his
Son
.
He
saw
not
his
wagons
only
,
but
his
Gen.
46.
2
,
930.
face
.
In
eternity
we
shall
see
God
not
in
ordinances
,
not
by
letters
,
as
1
Cor.
13.
12.
here
,
but
his
face
shall
be
visible
to
us
,
(
i.
e.
)
we
shall
see
God
fully
,
with
transcendent
and
inexpressible
satisfaction
.
And
our
Masters
joy
,
which
Mat.
25.
21.
we
shall
inherit
,
shall
spring
from
this
,
Angeli
Sancti
vino
sapientiae
inebriantur
,
dum
ipsum
deum
facie
ad
faciem
videntes
omni
voluptate
satiantur
spirituali
.
Greg.
M.
that
we
see
our
Masters
face
.
Now
the
beatificall
vision
,
is
infinitely
above
all
graduall
,
mixt
,
or
ordinary
possession
:
this
is
the
transcendentcy
of
transcendency
;
in
respect
of
which
all
excellencies
and
enjoyments
,
are
but
as
a
drop
to
the
Ocean
.
And
as
the
learned
Father
,
This
vision
only
can
limit
the
vaste
and
comprehensive
desires
of
man
,
and
put
a
Ille
est
finis
desideriotum
nostrorum
;
qui
sine
fine
videbitur
,
sine
fastidio
amabitur
,
sine
defatigatione
laudabitur
.
Aug.
de
civ
.
dei
.
stop
to
the
waves
of
his
ambition
.
And
there
can
be
no
mixture
or
moderation
in
the
eternity
of
the
wicked
;
every
thing
shall
be
superlative
,
and
in
the
extreme
to
them
.
There
shall
be
no
water
in
their
fire
,
no
correction
in
their
judgement
;
No
mercy
in
their
misery
,
no
proportion
in
their
calamity
.
And
it
must
be
so
,
In
regard
of
Sin
,
which
is
the
fountain
of
their
misery
,
which
is
a
superlative
evill
;
could
we
squeese
out
the
poyson
of
aspes
,
the
venome
of
Serpents
,
and
all
those
detested
Creatures
which
are
the
abhorrency
of
mankind
,
into
one
draught
,
yet
that
venemous
portion
would
yeild
a
pleasant
tast
to
the
bitternesse
of
sin
.
Sin
is
that
which
the
Schoolmen
say
Ibi
vidi
omnia
genera
tormentorum
,
quorum
minimum
majus
omnibus
.
Hugo
Victor
.
is
totaliter
malum
,
a
comprehensive
evill
,
that
admits
of
no
composition
of
good
.
And
therefore
as
there
is
no
moderation
or
mixture
in
the
evill
nature
of
sin
;
so
neither
in
the
everlasting
punishment
for
sin
.
Sin
is
an
unlimited
,
boundlesse
,
and
superlative
evill
,
and
then
conceive
all
the
reprobates
Ibi
dolor
intolerabilis
,
timor
horribilis
,
foetor
incomparabilis
,
&
sic
miseri
motientur
ut
semper
vivant
,
&
sic
vivent
,
ut
semper
moriantur
Bern.
in
Psal.
sins
digested
into
one
lumpe
,
and
wrapt
up
in
one
fardell
;
and
what
moderation
can
there
be
in
hell
?
It
is
sin
that
is
the
flint
from
whence
the
fire
of
hell
is
struck
;
the
wombe
of
the
monstrous
paine
of
the
damned
;
the
superlative
cause
of
superlative
misery
:
Extremes
in
moralls
,
breed
extremity
in
punishment
.
Indeed
here
,
in
this
life
,
God
doth
punish
the
wicked
with
moderated
,
and
intermitted
judgments
;
but
this
doth
not
arise
from
the
nature
of
sin
,
which
they
are
stained
with
,
but
this
doth
arise
from
the
prevalency
of
Gods
mercy
,
which
here
is
exercised
,
to
render
the
impenitent
sinner
the
more
inexcusable
;
but
in
eternity
all
hopes
and
capacities
of
mercy
or
compassion
are
out
dated
and
obsolete
.
In
regard
of
the
wrath
of
God
,
Nec
dubium
,
quin
ad
fornacem
Babylonicam
,
Dan.
cap.
3.
deducamur
,
inque
typum
oeterni
illius
ignis
observemus
Gerard.
which
shall
ever
be
the
signe
and
season
in
hell
.
It
is
a
superlative
flame
,
and
there
shall
be
wrath
without
the
least
mixture
or
allaying
of
mercy
.
One
sparke
of
Gods
wrath
is
hotter
then
Nebuchadnezzars
furnace
,
were
it
77.
times
hotter
then
it
was
.
And
so
the
Prophet
,
Isa.
33.
14.
Who
shall
dwell
with
everlasting
burnings
?
Burnings
,
not
findgings
,
not
scorchings
;
and
burnings
in
the
plurall
number
,
and
the
everlasting
is
more
terrible
then
the
burnings
.
One
drop
of
the
vialls
of
Gods
wrath
,
which
he
shall
be
ever
powring
out
upon
the
damned
,
is
multiplyed
misery
;
a
pullulation
of
calamity
,
insupportable
anguish
,
and
torturing
perplexity
.
If
God
Orcus
malorum
omnium
extremum
.
Plato
.
lay
his
hand
upon
a
sinner
here
,
either
in
the
agonies
of
his
mind
,
or
wracking
distempers
of
his
body
,
with
what
fury
and
madnesse
is
he
ready
to
turn
his
own
executioner
,
and
to
quench
his
frenzie
in
his
own
bloud
?
Judas
cannot
here
the
scriches
,
Coelestis
ira
,
quos
premit
,
miseros
facit
.
Sen.
Herc.
nor
bear
the
throwes
of
his
tormenting
conscience
;
but
he
must
hasten
his
damnation
by
a
self-dispatching
murder
.
Thus
if
God
do
but
powre
out
some
drops
of
his
indignation
,
and
assault
man
primitiis
irae
,
with
the
first
fruits
of
his
anger
?
And
what
then
shall
that
wrath
be
which
is
unmixt
,
and
consummate
,
whose
flames
are
oyled
with
resolutions
of
shewing
no
further
pity
?
and
such
wrath
shall
Rev.
19.
20.
Infernus
dicitur
stagnum
ignis
,
quia
ut
lapis
mari
,
ita
animae
illic
immerguntur
.
Anselm
.
be
the
fuell
of
infernall
torment
;
how
miserable
shall
the
caitiffe
Reprobate
be
,
when
he
shall
be
drowned
in
an
Ocean
of
such
displeasure
?
Moderated
afflictions
come
from
a
gracious
hand
,
from
a
mercifull
correction
,
they
are
the
souls
pedagogy
,
and
Tutour
.
Oftentimes
such
afflictions
are
the
looking-glasses
for
sin
;
we
may
see
our
workes
in
our
wounds
.
And
sometimes
such
gentle
and
milde
castigations
,
they
make
sinne
more
nauseate
and
distastfull
;
when
sinne
seems
to
corrode
and
smart
,
being
followed
,
and
pursued
by
affliction
.
As
Pharaoh
Exod.
8.
8.
himself
distasted
his
own
neglect
to
let
Israel
goe
,
being
macerated
with
judgements
.
Nay
sometimes
mitigated
afflictions
are
seasonable
chaines
upon
the
offendour
,
to
restraine
Psal.
119.
6
,
7.
him
from
further
wandering
and
gadding
.
But
the
torments
of
the
damned
are
sweetned
with
no
gracious
end
,
in
reference
to
the
Patient
,
but
they
proceed
from
a
wrathfull
God
,
whose
indignation
shall
not
be
attempered
with
any
bowels
of
mercy
,
which
is
a
starre
that
shines
not
over
the
infernall
house
;
no
,
but
the
damned
shall
lie
in
a
Sea
of
tribulation
,
which
shall
not
be
corrected
by
one
drop
of
compassion
.
CHAP.
XI
.
Concl.
11
Mans
eternall
condition
admits
of
no
events
or
issues
of
Providence
.
NOW
to
clear
this
proposition
,
Universalis
Providentia
est
,
qua
Deus
creaturas
omnes
dirigit
secundum
arcanum
instinctum
,
quem
singulis
in
creatione
indidit
,
&
ita
naturae
ordinem
a
se
positum
conservat
.
Bucan
.
ye
must
conceive
that
I
do
not
annihilate
that
universall
providence
,
by
which
all
created
beings
are
supported
in
their
natures
,
and
subsistencies
;
for
from
such
providentiall
influxes
,
neither
are
the
glorious
Angels
,
nor
the
glorified
Saints
to
be
excluded
;
but
they
are
preserved
by
a
common
sustentation
.
In
a
word
,
there
is
a
double
Providence
which
ceaseth
not
for
ever
.
1.
Providentia
sustentationis
,
by
which
all
created
beings
are
sustained
in
their
power
and
nature
till
the
Almighty
speak
abolition
,
and
command
annihilation
,
and
by
which
those
essences
which
God
hath
determined
for
eternity
Heb.
1.
3.
Nisi
deus
impulsum
suum
aeterna
cura
,
&
providentia
prosequeretur
,
omnis
natura
rerum
non
consisteret
.
Pet.
Martyr
.
are
supported
;
as
men
and
Angels
;
for
we
must
not
,
I
say
,
exempt
these
renowned
creatures
from
their
dependence
upon
God
;
even
when
they
shine
in
the
most
glorious
sublimities
,
and
when
illustrious
in
their
richest
excellencies
:
for
this
is
an
everlasting
truth
,
That
there
is
unum
independens
,
one
independent
being
,
and
all
other
beings
have
their
totall
reliance
and
dependence
on
him
:
and
to
assert
the
contrary
is
a
most
Vnum
est
primum
mobile
.
Arist.
blasphemous
reproach
cast
upon
God
himself
.
So
that
the
most
excellent
creatures
are
maintained
in
their
essence
by
the
omnipotency
and
wisdome
of
God
.
And
2.
There
is
Providentia
operationis
,
a
Providence
of
operation
;
by
which
Deum
omnia
quidem
regere
,
nil
aliud
est
quam
rebus
omnibus
communem
influxum
suppeditare
.
Pet.
Mart.
the
Lord
doth
not
only
support
,
but
guide
and
rule
all
created
beings
,
according
to
their
determinate
natures
;
that
all
their
actions
or
naturall
propensions
shall
end
and
issue
in
the
glory
of
the
Creatour
.
For
as
Divines
Providentia
non
est
nuda
cognitio
,
sed
efficientia
.
Isid.
observe
,
Gods
providence
both
here
,
and
so
for
ever
,
is
not
only
a
bare
inspection
of
that
variety
he
hath
formed
;
but
a
continued
and
virtuall
influx
,
Creatoris
potentia
,
&
virtus
causa
est
subsistendi
omni
creaturae
,
quae
virtus
,
si
aliquando
cessaret
rerum
creatarum
cessaret
species
,
&
omnis
natura
concideret
.
by
which
the
creature
is
enabled
to
move
in
the
sphear
of
his
own
nature
;
for
all
beings
would
soon
wither
,
and
be
dryed
up
,
did
they
want
the
animation
of
Gods
providentiall
influences
.
All
humane
actions
receiving
life
and
power
from
a
distilled
virtue
of
Gods
universall
providence
;
and
so
in
heaven
the
most
glorious
inhabitants
of
it
,
shall
be
guided
for
ever
,
and
maintained
in
their
felicity
,
and
purity
,
and
praises
by
the
necessary
providence
of
God
.
I
make
not
mention
of
this
division
of
Gods
providence
,
as
if
it
argued
a
diversity
of
acts
in
God
;
and
they
were
two
distinct
Providences
,
but
they
are
identicall
and
the
same
in
God
;
his
sustaining
providence
being
operative
,
and
his
operative
sustaining
:
but
only
for
explication
sake
,
that
we
may
view
the
varieties
of
the
same
perpetuated
and
eterniz'd
providence
;
which
shall
not
cease
,
while
God
himselfe
is
independent
,
and
his
nature
continues
;
which
is
certainly
eternall
.
I
say
,
from
this
government
,
rule
,
and
influence
of
Providence
eternity
is
not
freed
;
and
it
is
impossible
it
should
,
considering
the
everlasting
relation
the
creature
Act.
17.
28.
hath
to
the
Creatour
,
the
fountain
of
its
life
and
being
.
But
to
pursue
the
present
Conclusion
.
All
events
and
issues
of
Providence
shall
be
outdated
in
eternity
,
and
Providence
shall
cease
:
Ratione
obscuritatis
,
in
relation
to
the
darknesse
and
obscurity
of
it
.
There
shall
be
no
mysteries
of
Providence
in
eternity
.
No
want
of
prayer
Ibi
quicquid
nos
nunc
latet
,
manifestum
erit
.
Aug.
de
trip
.
habit
.
for
the
unmasking
of
Providence
,
and
the
unveiling
of
Gods
mind
in
his
obnubilated
dispensations
.
We
shall
not
in
eternity
lie
at
Gods
feet
,
and
cry
,
Lord
,
what
is
thy
meaning
in
Gen.
37.
11.
this
affliction
,
in
this
scourge
,
in
this
indulgence
?
what
is
the
interpretation
of
the
rods
,
or
the
roses
of
Providence
?
Providence
in
eternity
shall
Ezek.
1.
16.
not
be
a
sun
in
a
cloud
,
a
taper
in
a
Quod
beati
hic
crediderunt
,
ibi
videbunt
,
sui
creatoris
substantiam
mundis
cordibus
contemplantes
.
Prosp.
dark
lanthorne
.
Eternity
shall
take
away
the
maske
from
the
face
of
Providence
.
We
shall
not
turn
questionists
in
the
thoughts
of
God
concerning
us
,
when
strange
and
unexpected
Providences
,
like
the
Angels
,
Gen.
18.
1
,
2.
to
Abraham
,
come
to
our
door
.
The
Saints
in
glory
shall
not
turne
Sceptickes
,
to
observe
the
traces
,
Meanders
,
Labyrinths
and
bowers
of
Providence
;
but
all
things
shall
be
cleare
to
the
glorified
and
perfected
Saint
,
who
shall
see
the
whole
intentions
1
Cor.
13.
12.
of
God
concerning
Man
,
written
in
text
and
golden
letters
.
In
Gods
O
quanta
felicitas
Deitatis
visioni
inter
Angelorum
choros
adesse
perpetuo
,
si
tanta
transfigurata
Christi
humanitas
duorumque
societas
sanctorum
ad
punctum
visa
delectat
!
Beda
.
face
his
mind
shall
be
apparent
:
whatever
may
amplifie
the
joy
,
perfect
the
understanding
,
or
enrich
the
apprehensions
of
the
glorious
believer
,
shall
be
unridled
to
him
;
or
else
his
happinesse
was
yet
in
its
growth
.
And
so
the
damned
shall
be
fully
acquainted
with
all
the
righteous
,
yet
severe
Providences
concerning
them
;
they
shall
now
see
,
what
Gods
intent
was
to
leave
them
to
obduration
and
impenitency
:
when
all
his
commands
could
not
confine
,
nor
his
promise
melt
them
,
was
it
not
for
this
,
That
Isa.
6.
9.
their
sins
being
ripe
,
they
might
be
overwhelmed
with
everlasting
calamity
,
and
he
might
draw
his
arrowes
to
the
head
,
and
eternally
shoote
at
them
?
Not
that
God
delights
to
contrive
,
or
bring
about
the
ruine
of
his
creature
;
Ezek.
18.
23.
but
the
damned
shall
see
the
justice
,
righteousnesse
,
and
wisdome
of
God
in
their
perpetuall
executions
;
and
they
shall
observe
the
clear
designe
of
divine
Providence
in
all
the
difficulties
and
abstruses
of
it
;
which
they
could
not
unravell
in
this
life
.
Providence
shall
cease
ratione
varietatis
,
in
reference
to
its
variety
:
the
wheele
of
Providence
shall
not
turne
in
eternity
;
the
smiles
and
frownes
of
Providence
shall
cease
,
quod
eundem
,
in
reference
to
the
same
person
;
the
upper
nail
shall
not
be
lowermost
.
There
shall
be
no
inconstancy
,
flitting
,
and
volubility
in
Providence
.
And
as
it
is
here
,
the
Sunshines
of
Providence
shall
not
be
turned
into
a
storme
.
Haman
shall
not
be
now
in
Court
,
and
Est.
3.
1.
&
7.
10.
presently
on
the
gallowes
:
the
alternations
and
altercations
of
Providence
shall
cease
.
The
changes
,
turnings
,
and
embroydery
of
Providence
shalll
end
in
eternity
.
Providence
in
eternity
shall
not
be
as
the
Rainbow
of
changeable
and
divers
colour
;
but
it
shall
be
a
skie
alwayes
full
of
stormes
or
serenity
;
whose
face
is
alwayes
of
the
same
complexion
:
The
reprobates
alwayes
lying
under
the
frownes
,
and
the
blessed
lying
under
the
embraces
of
Providence
.
Ratione
disciplinae
Providentiae
,
in
reference
to
the
discipline
and
instruction
of
Providence
.
The
counsels
of
In
gloria
sapientia
ex
ipso
fonte
bibetur
.
Aug.
Providence
shall
cease
in
eternity
;
those
sacred
suggestions
which
here
are
often
pictured
in
the
complexion
of
a
providence
,
shall
be
at
an
end
.
Providence
as
a
Schoolmaster
shall
Mic.
6.
9.
cease
.
God
here
indeed
makes
Providence
Psal.
119.
67.
the
Tutour
of
his
people
,
and
they
are
often
bettered
by
doctrinall
providences
.
God
here
educates
his
children
in
the
School
of
Providence
.
Corrective
Providences
become
corrasives
to
their
lusts
,
and
bounteous
are
made
incouragements
to
their
graces
.
Providence
is
oft
the
bellowes
of
love
,
joy
and
thanksgiving
,
and
not
only
cals
for
,
but
guides
the
exercise
of
the
Saints
graces
:
but
in
eternity
providentiall
instructions
shall
be
at
an
end
.
Nor
shall
the
Saints
in
glory
,
who
are
arrived
at
perfection
and
incapable
of
miscarriage
,
stand
in
need
of
the
guidance
and
tuition
of
Providence
.
Nor
shall
the
damned
be
capable
of
providentiall
directions
,
they
being
past
the
happinesse
and
hopes
of
recovery
.
Providence
shall
cease
in
eternity
,
ratione
plenitudinis
providentiae
,
in
reference
to
the
accomplishments
of
Providence
;
which
shall
no
more
be
as
the
midwife
to
bring
forth
Gods
decrees
;
and
to
be
the
usher
of
Gods
counsels
.
All
the
discoveries
and
executions
of
Providence
shal
be
outdated
in
eternity
.
Providence
in
eternity
shall
not
be
the
interpreter
of
Gods
everlasting
intentions
;
the
womb
to
bring
forth
those
determinations
of
God
,
which
had
their
rise
from
eternity
.
Providence
in
this
life
is
the
herald
of
Gods
will
,
and
denotes
to
us
what
his
mind
was
from
everlasting
.
Thus
the
Jews
Act.
2.
23.
and
Judas
conspire
together
in
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greg.
Naz.
cursed
combination
to
deliver
up
our
Lord
Christ
to
death
;
which
Providence
did
but
explain
to
the
world
Gods
eternal
determination
,
that
Christ
should
die
for
sinners
,
and
is
but
the
execution
of
Gods
decree
.
Now
executive
Providence
as
it
doth
finish
and
unmaske
the
intentions
of
God
,
shall
be
at
an
end
in
eternity
;
and
it
shall
be
said
of
Gods
decrees
in
our
eternall
estate
,
as
Christ
said
when
he
was
giving
up
the
ghost
,
It
is
finished
;
Joh.
19.
30.
so
they
are
finshed
.
In
a
word
,
the
Saints
In
futura
vita
,
dei
&
divinorum
mysteriorum
perfecta
cognitio
succedet
;
tunc
plene
&
perfecte
intelligemus
ea
,
ad
quorum
claram
intuitivam
notitiam
in
hac
vita
penetrare
non
potuimus
.
Gerard.
shall
not
fear
the
checkes
or
changes
of
Providence
,
tremble
at
the
arrests
of
it
;
admire
the
quintos
actus
,
the
last
acts
of
Providence
,
shall
not
labour
to
read
the
cypher
of
Providence
,
or
take
paines
to
trace
the
prints
and
footsteps
of
it
;
but
all
shall
be
serene
and
clear
to
a
Saint
in
glory
;
all
Gods
decrees
shall
be
legible
in
a
faire
Character
.
Providence
is
here
oft
a
clouded
firmament
,
but
in
eternity
it
shall
be
a
clear
skie
.
Nor
shall
the
damned
be
capable
of
the
smiles
of
Providence
,
which
often
here
so
captivated
the
wicked
,
that
they
did
pretend
a
title
to
God
himself
.
These
providentiall
prizes
,
which
often
bespangle
the
wicked
in
this
life
,
shall
cease
and
wear
the
mourning
of
eternall
wrath
.
Nor
shall
the
mistakes
of
providence
finde
place
in
eternity
;
Providence
shall
not
be
wrackt
and
tortured
to
speak
the
fancies
of
men
,
and
made
corrivall
with
,
if
not
superiour
to
Scripture
.
It
shall
no
more
be
the
implicit
faith
of
man
,
and
panderiz'd
to
mens
sinfull
machinations
:
But
all
various
,
and
uncertain
issues
and
accomplishments
of
providence
shall
be
at
an
end
in
eternity
;
now
all
providences
,
which
are
but
the
Alphabet
of
Gods
will
,
must
cease
in
our
everlasting
estate
.
Reas.
1
Because
the
plot
of
all
Providence
is
ended
.
All
those
interwoven
,
mixt
,
mysterious
,
yet
efficacious
Providences
,
which
have
been
subservient
to
the
conversion
and
happinesse
of
a
believer
in
this
life
,
they
are
all
finisht
in
heaven
.
Manasses
his
prison
,
and
the
2
Cron.
33.
12.
brightnesse
that
shone
about
Paul
;
all
Act.
9.
3
,
37
,
39
,
40.
these
are
consummate
in
glory
.
Josephs
Providences
,
Peter
Waldoes
Providences
,
Gen.
41.
shall
all
have
their
plot
in
eternity
.
What
God
aimed
at
in
the
strange
circumferences
,
and
rare
circuits
of
Providence
,
for
the
advantage
,
and
emolument
of
his
people
here
,
shall
be
all
clear
and
visible
in
eternity
;
and
the
designe
of
all
the
artifices
of
Providence
shall
be
eternized
.
And
so
those
ripening
providences
which
fatten
and
sear
the
wicked
for
the
slaughter
of
misery
.
Hamans
Providences
,
and
those
Prodences
which
waited
on
the
ruine
and
destruction
of
Herod
,
shall
all
be
finished
in
eternity
,
and
the
designe
of
them
consummate
:
those
just
,
yet
rare
passages
of
Providence
which
often
with
a
conviction
confute
and
confound
the
wicked
,
shall
cease
in
eternity
,
when
the
intention
of
them
shall
be
eternally
visible
.
God
the
fountain
of
all
Providences
communicates
himself
immediatly
Videbit
Sanctus
deum
ad
voluntatem
,
habebit
ad
voluptatem
,
fruetur
ad
jucunditatem
.
Bern.
in
eternity
:
Providence
is
here
mans
prospective
,
the
umbrage
,
and
darke
discovery
of
the
minde
of
God
;
and
poor
man
ghesseth
at
the
will
of
God
by
reading
Providence
.
But
now
God
acts
immediately
in
eternity
,
Heb.
12.
29.
without
shewing
his
minde
in
the
looking-glasse
of
Providence
;
God
is
an
immediate
flame
of
love
to
the
Saints
,
and
a
flame
of
fire
to
the
Reprobate
.
God
useth
in
eternity
no
more
the
medium
of
Providence
to
ripen
the
sinner
for
ruine
,
or
the
Saint
for
glory
;
but
all
the
Conduit
pipes
and
conveyances
of
Providence
cease
,
those
effluxes
of
his
will
,
Gods
bosome
shall
be
open
to
the
Saints
:
It
is
the
face
of
God
,
not
of
Providence
in
glory
.
All
Providences
imply
a
mutability
.
We
read
of
no
Providences
in
this
life
,
which
have
not
been
alterable
and
various
,
sometimes
soured
into
a
rod
,
and
sometimes
guilded
with
a
smile
.
Now
thus
Josephs
Providences
which
attended
him
,
were
the
very
embroydery
of
variation
;
we
finde
him
now
fettered
in
a
dungeon
,
Gen.
30.
20.
not
illustrious
in
the
Chariot
.
Such
Providences
which
encompassed
Gen.
41.
33.
Bellisarius
that
famous
Captain
,
now
Da
obolum
pauperi
Bellisario
.
the
terrour
of
the
world
,
and
presently
interred
alive
in
the
coffin
of
poverty
.
Thus
Providence
in
this
life
is
the
map
of
changes
;
the
picture
of
mutability
.
But
all
change
ceaseth
in
eternity
,
(
as
fully
before
)
.
Here
indeed
promises
are
sure
,
but
Providences
are
most
uncertain
.
Jeremiah
,
Moses
,
Daniel
,
Job
and
other
Pillars
and
Patriots
of
Religion
have
been
the
very
tennisbals
of
Providence
.
Our
eternity
shakes
off
both
the
feares
,
and
the
hopes
of
uncertainty
.
The
Word
,
which
is
the
interpreter
of
Providence
,
shall
cease
in
eternity
;
the
more
sure
word
,
as
the
Apostle
cals
it
,
shall
resigne
up
its
2
Pet.
1.
19.
office
,
Verbum
dei
fiet
visio
dei
,
the
Saints
in
glory
shall
not
hear
of
God
,
but
behold
his
face
.
They
shall
see
verbum
essentiale
,
the
essentiall
word
.
Joh.
1.
1.
Indeed
the
Gospell
,
Rev.
14.
6.
is
called
an
Everlasting
Gospell
1.
In
the
Originall
of
it
:
the
Ideaes
which
have
been
in
the
minde
of
God
for
ever
concerning
man
,
are
written
and
recorded
in
the
Gospell
.
2.
In
regard
of
the
effect
of
it
;
the
Gospell
converts
the
soul
to
eternall
life
,
and
by
the
preaching
of
it
,
drawes
the
believer
to
heaven
,
the
place
of
everlasting
joy
;
it
is
everlasting
in
the
fruites
of
it
:
But
yet
the
Gospell
shall
cease
in
eternity
.
Tunc
plene
,
&
perfecte
causas
divinorum
consiliorum
,
&
operum
intellegemus
.
Gerard.
1.
In
reference
to
the
instructions
of
it
,
the
blessed
in
glory
shall
not
need
the
discoveries
of
it
;
nor
shall
the
damned
enjoy
them
:
eternity
shall
draw
the
curtain
of
all
difficulty
to
the
glorified
ones
;
and
there
shall
need
no
Gospell-dispensations
,
no
Gospell-beams
to
scatter
the
cloud
of
ignorance
.
2.
The
Gospell
shall
cease
in
the
conversion
of
it
.
No
soul-converting
Preaching
in
eternity
,
the
transforming
power
of
the
Gospell
shall
be
at
end
,
the
day
of
grace
sets
in
the
grave
,
and
is
buried
in
the
night
of
death
.
And
3.
The
Gospell
shall
cease
in
the
comforts
and
cordials
of
it
;
the
refreshings
of
the
Gospell
shall
be
at
an
end
in
eternity
,
that
honey
that
here
is
found
in
the
strong
,
in
the
strength
of
a
truth
,
or
in
the
hive
of
a
promise
.
And
now
if
the
stable
,
studdy
,
immutable
word
,
that
Gospell
which
is
the
inalterable
rule
of
Saints
,
Rom.
3.
2.
the
Oracles
and
irreversible
counsels
of
God
,
if
this
word
cease
;
how
much
more
Providence
which
is
oftentimes
coloured
with
so
many
varieties
,
and
is
the
wombe
of
such
multifarious
uncertainty
:
So
that
we
may
reassume
our
former
assertion
,
and
say
,
that
all
issues
,
events
,
varieties
and
clouds
of
Providence
shall
all
be
swallowed
up
in
immediate
and
clear
appearances
of
immutable
love
,
and
inalterable
wrath
in
eternity
.
CHAP.
XII
.
Concl.
12
Mans
eternall
condition
admits
of
no
comparison
.
WEE
may
say
of
eternity
,
what
our
Saviour
saith
of
the
Kingdome
of
heaven
,
Luk.
13.
19.
To
what
may
we
compare
it
,
or
whereunto
shall
we
liken
it
?
What
ever
nature
or
reason
hath
compared
eternity
to
,
fals
short
of
representing
that
vast
Ocean
,
that
bottomlesse
depth
,
that
endlesse
state
.
Nature
in
all
its
wardrobe
,
and
reason
in
all
its
capacities
cannot
emblematize
eternity
.
What
figure
,
globe
,
sphear
,
or
Mathematicall
device
can
adequate
,
or
measure
out
this
endlesse
and
boundlesse
state
?
It
is
like
the
day
of
judgment
,
unknown
.
And
we
may
cry
out
concerning
eternity
,
what
the
Apostle
doth
concerning
the
wisdome
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
O
depth
!
Rom.
11.
33.
All
those
pictures
which
antiquity
with
so
much
care
and
industry
have
drawn
of
eternity
,
do
not
draw
it
to
the
life
,
nor
fully
paint
out
the
thing
pourtraid
;
and
who
shall
look
upon
them
shall
hardly
know
eternities
face
.
This
endlesse
estate
,
est
naturae
mysterium
,
&
rationis
opprobrium
;
it
is
a
riddle
both
to
studious
nature
,
and
reason
in
its
greatest
intellectuall
flowrish
.
Aristotle
the
interpreter
and
secretary
of
nature
,
was
so
mistaken
in
fadoming
eternity
,
that
he
makes
the
world
eternall
,
which
is
but
a
body
of
perishing
particulars
.
The
Almighty
asketh
the
question
,
Who
can
span
the
heavens
,
and
tell
the
Isa.
40.
12.
full
latitude
and
breadth
of
their
curtaines
?
And
this
question
may
be
likewise
proposed
,
Who
can
give
a
pregnant
and
full
Hieroglyphck
of
eternity
?
Who
can
illustrate
and
explicate
what
it
is
,
by
some
lively
and
full
embleme
?
But
not
to
wrong
our
serious
Predecessours
of
their
industry
this
way
;
I
shall
only
informe
you
,
that
there
were
many
things
,
that
they
represented
eternity
by
:
the
principall
I
shall
onely
cast
my
eye
upon
.
Sometimes
they
made
a
ring
the
embleme
of
eternity
,
that
as
the
Ring
hath
neither
beginning
nor
ending
,
so
neither
hath
eternity
.
Answ.
But
to
this
it
may
be
replyed
,
1.
That
only
the
eternity
of
God
is
Aeternitas
est
duplex
;
represented
by
this
embleme
;
for
mans
eternity
hath
its
rise
,
though
not
its
1.
Perfecta
,
quae
est
a
parte
ante
,
&
a
parte
post
,
sic
Deus
est
aeternus
.
fall
.
But
God
is
eternall
,
as
neither
being
capable
of
a
beginning
,
nor
of
ending
,
and
therefore
the
Aegyptians
used
to
signifie
God
by
a
circle
;
and
the
2.
Imperfecta
,
quae
initium
habet
,
sed
non
finem
;
sic
Anima
,
&
Angeli
sunt
aeterni
.
So
our
Divines
.
Persians
thought
they
honour'd
God
most
,
when
going
up
to
the
top
of
the
highest
Tower
,
they
called
him
the
circle
of
heaven
.
And
it
was
a
custome
among
the
Turkes
(
as
Pierius
teacheth
at
large
)
to
cry
out
every
morning
Mercurius
Trismegistus
vocabat
Deum
sphaeram
intellectualem
,
cujus
centrum
est
ubique
,
&
circumferentia
nullibi
.
from
an
high
Tower
,
God
alwayes
was
,
and
alwayes
will
be
,
and
so
salute
their
Mahomet
.
Now
therefore
this
emblem
teacheth
not
mans
eternity
.
But
2.
I
answer
,
The
Ring
it self
which
represents
eternity
,
is
mortall
;
the
golden
Ring
will
shortly
be
a
rusty
ring
;
the
ring
is
a
fragill
matter
to
represent
eternity
;
that
piece
of
dust
will
moulder
into
dust
:
the
ring
no
more
represents
eternity
,
then
the
rude
draught
of
a
picture
represents
the
vitality
and
beauty
of
vigorous
man
.
We
can
no
more
by
emblems
paint
out
this
bottomlesse
state
;
then
draw
the
effigies
of
a
rationall
soul
.
3.
The
Ring
though
it
is
not
broken
of
it self
,
but
is
an
entire
circumference
,
yet
it
may
be
broken
by
a
superiour
power
:
Man
can
break
the
circumference
,
and
deface
the
very
forme
of
it
:
But
Gods
promise
,
and
his
past
word
hath
made
eternity
indissoluble
.
Eternity
is
a
duration
,
which
neither
will
of
it self
crumble
into
pieces
;
nor
falls
it
within
the
verge
of
any
created
power
,
to
put
a
stop
to
it
,
or
mel●
it
into
a
conclusion
.
And
that
there
shall
be
no
end
Heb.
6.
18.
or
impairing
of
it
,
Gods
word
is
irreversible
;
the
divine
Majesty
hath
determined
eternity
both
to
the
Saint
and
the
sinner
:
and
it
is
he
alone
that
can
bury
and
dissolve
eternity
it self
.
It
is
with
the
eternity
of
men
,
as
with
Angels
;
Christ
is
the
Mediatour
of
their
sustentation
;
the
shedding
of
his
bloud
hath
purchas'd
eternall
joy
for
the
Saints
,
and
cries
aloud
for
eternall
misery
on
the
sinner
:
God
hath
pawned
his
trust
to
support
and
supply
eternity
;
Joh.
3.
16.
and
therefore
the
indissolubility
of
eternity
renders
the
Ring
to
be
an
imperfect
embleme
of
it
.
Sometimes
the
Antients
have
compared
eternity
to
a
Phoenix
;
whose
young
one
ariseth
from
the
ashes
of
its
fire
,
so
that
there
seems
to
be
a
specificall
immortality
;
the
urne
of
one
Phoenix
being
the
womb
of
another
,
and
the
ashes
proving
seminall
.
Answ.
But
this
emblem
likewise
fals
short
of
picturing
out
eternity
,
there
are
many
deficiencies
in
this
emblematicall
adumbration
.
As
1.
The
Phoenix
is
immortalized
by
propagation
,
the
ashes
of
the
damme
is
the
originall
of
the
young
:
Occasus
Nec
mors
in
vita
nec
vita
in
morte
aeterna
.
unius
est
ortus
alterius
,
the
ones
ruine
is
the
others
rise
.
But
now
eternity
is
a
constant
state
,
not
by
propagation
,
not
by
accumulation
,
not
by
alteration
,
but
by
an
eternized
duration
.
New
additions
of
times
in
eternity
,
Isa.
60.
15.
do
not
flow
from
the
preteritions
,
and
transiencies
of
former
,
as
1
Pet.
5
10.
if
one
past
age
should
leave
another
its
successour
,
and
eternity
was
nothing
Omnium
beatotorum
felicitas
erit
continua
,
nunquam
interrumpenda
,
&
sempitterna
,
nunquam
finienda
.
Ger.
but
a
family
of
ages
in
a
lineall
descent
.
No
,
but
eternity
is
an
uninterrupted
perpetuity
;
everlastingnesse
without
stop
,
comma
,
or
intermission
.
Eternity
is
not
duration
by
multiplication
,
but
continuation
;
the
same
person
is
everlastingly
blessed
,
or
damned
:
the
same
Saint
in
eternity
becomes
not
a
species
by
multiplication
;
but
the
same
individuall
believer
shall
be
clothed
with
personall
happinesse
for
ever
,
and
his
glory
shall
be
a
Phoenix
for
its
rarity
,
but
not
for
its
multiplication
.
2.
The
Phoenix
is
renewed
by
a
Christus
primitiae
&
resurrectionis
&
interruptibilitatis
&
impassibilitatis
nobis
factus
est
.
Damasc
.
passive
alteration
;
the
living
Phoenix
is
turned
into
ashes
,
and
the
birth
is
produced
from
those
ashes
,
so
that
the
death
of
the
one
is
the
generation
of
the
other
,
there
is
ashes
,
and
dying
,
and
budding
,
all
demonstrations
of
change
and
suffering
.
But
eternity
is
Corporibus
sanctorum
non
adaequabitur
aurum
,
aut
vitrum
.
Greg.
incapable
of
change
(
as
before
)
.
Heaven
shall
not
be
the
Saints
urne
,
nor
the
bosome
of
Christ
their
tomb
;
nor
shall
the
glorious
bodies
of
the
Saints
crumble
into
ashes
,
there
shall
be
no
passivenesse
seize
on
the
persons
,
or
the
bodies
of
the
Saints
,
no
decayes
,
or
fading
,
deaths
or
damps
;
glory
shall
be
a
Phoenix
which
shall
never
turn
into
ashes
.
Nor
on
the
other
side
shall
infernall
fire
become
funeral
:
nor
shall
the
scorcht
bodies
of
the
damned
be
incinerated
or
converted
into
ashes
.
So
that
now
the
emblem
of
the
Phoenix
is
too
darke
an
hieroglyphicke
of
eternity
.
Sometimes
the
Antients
have
compared
eternity
to
the
Sun
,
which
keeps
a
constant
course
,
and
hath
its
uninterrupted
revolutions
;
which
courses
the
world
,
and
every
day
returnes
to
its
due
,
and
wonted
station
:
The
Sun
winds
about
,
and
fetches
its
large
and
vast
circuits
;
and
keeping
an
even
,
though
swift
pace
,
it
returnes
at
such
a
term
of
time
unto
the
same
stage
from
whence
it
took
its
rise
:
and
therefore
our
predecessours
observing
the
stedinesse
and
constancy
of
the
Suns
motion
,
have
made
it
the
bright
emblem
of
eternity
.
But
the
Sun
doth
not
paint
out
eternity
.
Answ.
1.
The
Sun
hath
its
eclipses
,
its
clouds
,
its
various
aspects
:
So
that
I
may
say
,
Mutability
is
one
beam
of
the
Sun
.
The
historian
reports
that
Procopius
,
and
from
him
Pedro
Mexia
about
An.
540.
the
Sun
gave
not
more
light
then
the
Moon
,
for
almost
one
whole
year
in
Italy
,
the
skie
in
the
mean
time
being
clear
and
without
clouds
,
or
any
thing
to
shadow
the
same
.
Thus
the
Sun
is
an
alterable
body
.
Nay
in
the
very
motion
of
it
,
which
is
chiefly
the
embleme
of
eternity
,
there
hath
been
Josh.
10.
13.
stoppages
and
stayes
,
and
retrogradations
.
And
the
Scripture
hath
pronounced
Amos
8.
9.
a
doom
upon
its
glorious
Joel
2.
31.
body
,
that
it
shall
it
be
turned
into
darknesse
,
and
be
entombed
in
obscurity
.
But
now
eternity
,
is
an
unmixt
,
invariable
state
(
as
before
)
:
there
shall
be
no
eclipse
in
glory
,
nor
suspension
of
happinesse
;
joy
in
eternity
shall
never
stand
still
,
or
run
retrograde
.
God
himself
who
is
the
Saints
Sun
in
heaven
,
is
essentially
immutable
.
No
beames
of
light
shall
visit
hell
:
nor
clouds
or
eclipses
darken
heaven
.
There
is
too
much
variation
in
the
Sun
,
so
that
it
should
paint
out
eternity
.
2.
But
further
,
there
are
many
things
considerable
in
eternity
,
besides
the
duration
which
the
Suns
motion
seems
to
be
the
emblem
of
.
There
is
immutability
,
superlativeness
,
voydness
of
succession
,
joy
,
torment
,
the
aggravation
and
varieties
of
both
.
Eternity
compriseth
more
in
the
womb
of
it
,
then
duration
let
out
for
ever
,
eternity
is
but
as
the
cipher
added
to
the
sum
of
blessednesse
or
calamity
,
it
is
alwayes
predicate
of
felicity
or
misery
.
It
is
not
a
naked
abstractive
duration
;
but
is
a
concrete
,
in
its
significancy
;
and
there
is
a
great
difference
between
the
state
and
duration
of
eternity
;
What
shall
we
be
,
and
how
long
we
shall
endure
,
they
are
2.
Questions
.
And
all
these
emblemes
do
but
paint
out
the
bare
continuance
of
eternity
.
A
line
of
ages
that
hath
no
end
.
And
this
shall
be
a
generall
answer
to
all
the
emblemes
considered
complexively
,
and
together
:
viz.
That
all
these
creature-representations
,
they
are
at
the
great
day
dissoluble
;
the
heavens
shall
passe
away
,
and
the
2
Pet.
3.
10.
element
shall
melt
with
fervent
heat
.
The
Phoenix
ashes
shall
be
scattered
,
and
the
Ring
shall
be
melted
in
the
generall
conflagration
;
but
the
great
assizes
shall
but
open
the
curtaines
,
and
see
the
generall
alarme
of
eternity
:
Men
Heb.
9.
27.
dying
before
are
gone
to
their
particular
eternities
:
but
after
the
grand
and
universall
tryall
,
when
every
thought
shall
be
anatomized
,
and
chined
up
,
then
nothing
shall
appear
but
eternity
:
And
all
the
rivers
of
times
shall
be
swallowed
and
drowned
in
that
Ocean
.
All
persons
then
shall
sail
for
ever
upon
the
Sea
of
joyes
,
or
calamitous
eternity
.
After
the
day
of
judgement
,
all
ages
and
centuries
shall
be
fledged
and
leave
the
world
,
which
shall
be
remaining
;
and
the
particular
parcels
of
Time
,
shall
be
all
summed
up
in
the
totall
of
Eternity
.
So
that
now
these
emblems
which
represent
eternity
,
themselves
shall
have
an
end
;
so
that
they
are
rather
the
shadowes
,
then
representations
of
eternity
.
CHAP.
XIII
.
Concl.
13
Mans
eternall
condition
admits
of
no
revocation
.
THere
is
no
sounding
of
a
retreat
,
after
we
are
lanched
into
the
Ocean
of
eternity
;
then
there
is
no
setting
us
a
shoar
again
,
to
re-act
a
new
life
in
the
world
.
When
once
the
trap-door
is
let
down
upon
us
,
there
is
no
breaking
Fugit
irrevocabile
tempus
.
that
prison-door
;
when
we
have
once
passed
through
that
darke
entry
,
and
shot
that
inevitable
gulf
;
there
is
then
no
more
retirement
back
again
from
behind
those
darke
hangings
to
visite
the
shoar
of
the
world
.
Eternity
locks
up
all
back-doores
against
them
that
are
cast
upon
that
condition
;
and
prevents
all
possibilities
of
flight
or
escape
.
Christ
and
his
Apostles
raised
Joh.
11.
44.
indeed
many
from
the
dead
,
but
it
was
Act.
20.
12
,
in
an
extraordinary
way
,
and
their
graves
were
forced
open
by
the
petarre
and
engine
of
a
miracle
.
Eternity
,
whether
it
lands
its
passengers
upon
the
shoar
of
glory
,
or
locks
them
up
in
the
dungeon
of
misery
,
it
makes
their
condition
equally
irreversible
.
Death
is
not
a
dream
or
a
swoon
;
Facilis
descensus
Averni
;
Sed
revocare
gradum
,
&c.
Hic
labor
,
hoc
opus
est
.
Virg.
nor
in
this
regard
a
sleep
,
to
be
awakened
again
in
this
life
;
but
when
once
it
hath
closed
the
eyes
of
the
departed
patient
,
the
deccased
bids
an
everlasting
farewell
to
all
things
here
below
;
and
enters
upon
a
new
but
never
ending
condition
.
Pythagoras
and
his
disciples
speake
much
of
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
transmigration
of
the
same
soul
into
many
bodies
;
and
that
death
only
causeth
the
soul
to
change
its
tenement
and
habitation
;
but
yet
in
this
dream
there
is
no
mention
made
of
the
same
body
to
be
animated
again
,
and
reflourish
in
this
life
by
a
new
resurrection
.
When
the
soul
in
death
takes
its
flight
,
and
leaves
its
loving
mate
the
body
,
it
shall
meet
no
more
with
it
,
till
the
day
of
the
generall
Assizes
.
The
arrest
of
eternity
,
as
it
will
not
take
bale
,
so
neither
will
it
suffer
any
evasion
.
Let
not
the
voluptuous
sinner
please
himself
with
a
vain
dream
,
that
after
death
he
shall
return
again
,
and
gratifie
his
sensuall
luxuries
;
his
palat
shall
be
downe
in
the
grave
;
and
being
thrown
into
the
Ocean
of
eternity
,
he
shall
get
up
above
water
no
more
.
We
may
meet
with
Dives
in
the
flames
of
death
;
but
no
Luk.
16.
23.
more
at
his
banquets
:
the
Zelanders
Psal.
49.
19.
motto
,
Luctor
,
&
emergo
,
I
strive
,
and
get
up
,
is
a
paradox
in
eternity
.
And
what
should
make
eternity
cast
its
captives
again
upon
the
shoar
of
the
world
?
1.
The
sinners
sinfulnesse
cannot
demerit
a
relaxation
,
or
a
regaining
of
his
liberty
;
when
the
soul
by
death
,
elapsed
from
the
body
,
and
fallen
into
torment
,
shall
blaspheme
God
,
exasperated
by
that
misery
it
is
tormented
in
;
how
can
justice
it self
give
that
damned
soul
a
dispensation
for
a
re-entry
in
its
body
again
?
And
2.
So
likewise
the
Saints
,
when
death
hath
broken
the
fetters
of
all
their
miseries
here
,
and
the
grave
hath
swallowed
all
their
moans
and
feares
:
how
shall
they
return
,
to
react
all
those
tragedies
,
and
martyrdomes
,
they
broak
through
in
this
life
?
Psal.
44.
22.
Gods
paternall
indulgence
will
not
suffer
them
to
put
to
Sea
again
.
No
,
Eternity
is
like
that
cave
,
that
whoever
Soles
occidere
,
&
redire
possunt
,
Nobis
cum
semei
occidit
brevis
lux
,
Nox
est
perpetua
una
dormienda
.
entered
into
it
,
returned
no
more
again
.
When
once
we
are
within
the
gate
of
eternity
,
the
key
is
turned
upon
us
;
and
no
ransome
or
price
shall
be
available
to
turn
the
lock
again
.
And
it
must
be
so
,
1
In
reference
to
the
blessed
.
Reas.
1
They
shall
return
no
more
to
this
life
,
when
once
cast
upon
eternity
;
Because
their
errand
is
then
done
,
and
they
have
accomplished
that
taske
,
that
God
sent
them
into
the
world
for
.
Indeed
after
death
their
workes
shall
follow
them
,
but
they
shall
return
no
more
to
their
work
.
They
Rev.
14.
13.
Sancti
in
coelo
requiesoent
a
laboribus
suis
,
nempe
quia
exexantla●i
sunt
in
stadio
hujus
vitae
.
Par.
have
made
all
those
prayers
,
and
shed
all
those
tears
,
performed
all
those
services
,
and
underwent
all
those
reproaches
,
they
have
suffered
all
those
wounds
,
and
broake
through
all
those
prisons
,
God
had
allotted
for
them
in
this
life
.
The
Israelites
when
they
had
undergone
so
many
years
of
bondage
,
God
then
made
way
for
them
to
enter
Canaan
:
and
the
Saints
,
when
like
the
Sunne
,
they
have
broak
through
so
many
clouds
;
then
they
set
sail
on
the
Ocean
of
a
glorious
eternity
.
And
what
Christ
said
,
when
he
was
giving
up
the
ghost
;
so
may
all
the
Saints
say
,
It
is
finished
.
Their
work
Heb.
4.
9.
is
over
,
their
taske
is
done
,
their
toyle
is
past
,
and
now
eternity
makes
their
bed
in
inexpressible
glory
and
blessednesse
:
the
grave
closeth
the
worke
of
the
Saints
,
and
eternity
gives
them
their
wages
;
and
when
once
they
have
(
as
when
death
seizeth
upon
them
,
they
have
)
executed
that
message
which
their
father
hath
sent
them
into
the
world
to
performe
,
have
brought
so
much
glory
to
the
name
of
God
,
toyl'd
so
much
with
their
own
hearts
,
scattered
so
many
perfumes
Sancti
in
aeternitate
sunt
milites
emeriti
.
in
the
Church
of
Christ
;
then
God
gives
them
a
dismission
,
and
they
shall
lean
their
heads
in
the
bosome
of
Christ
for
evermore
.
And
therefore
nothing
Joh.
17.
24.
can
occasion
the
Saints
re-entry
into
the
world
,
after
once
they
have
bid
farewell
to
it
,
when
the
very
end
and
intention
of
their
stay
here
is
fully
accomplished
.
This
would
cast
an
insufferable
dampe
and
discouragement
on
the
services
,
and
sufferings
of
the
Saints
here
;
should
there
be
a
revocation
in
their
blessed
eternity
.
Should
they
be
remanded
to
their
prisons
again
,
after
they
have
escaped
their
goal
by
death
;
for
indeed
the
world
Hic
via
,
superne
Patria
:
as
the
Father
speaks
.
is
but
the
Saints
prison
,
not
his
paradise
,
not
his
delight
but
his
dungeon
;
and
unkind
lattice
,
or
wall
between
Christ
and
him
.
Death
is
to
the
Saints
,
but
as
the
Jaylour
,
to
open
the
grate
,
and
set
them
free
in
everlasting
liberty
.
Now
I
say
,
for
Heb.
11.
13.
them
to
be
shackled
in
the
world
again
after
death
had
filed
off
their
chaines
;
what
is
this
but
to
cast
a
languour
,
and
faintnesse
on
all
their
performances
?
Indeed
that
is
a
rationall
plea
of
the
Apostle
,
1
Cor.
15.
19.
If
Sancti
cuncta
in
hac
vita
patienter
tolerant
,
&
sustinent
,
spefuturae
compensationis
,
&
gloriosae
felicitatis
,
in
coelis
pro
illis
per
Christum
repositae
.
Par.
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
the
most
miserable
.
This
life
to
a
poor
believer
is
but
the
stage
of
a
diversified
calamity
,
a
den
of
Dragons
,
a
place
of
trouble
and
amazements
;
and
it
is
the
hopes
of
future
enjoyment
,
that
are
the
Saints
crutches
to
walke
by
through
his
shady
pilgrimage
;
and
therefore
could
there
be
a
possibility
of
the
Saints
return
,
after
death
,
when
sailing
in
the
Sea
of
eternity
,
to
this
valley
of
tears
again
;
it
would
cast
all
their
active
and
passive
services
into
a
dying
consumption
.
Nor
will
Christ
himselfe
suffer
his
Saints
to
lose
his
presence
again
,
Rev.
3.
21.
when
once
he
enjoyes
them
in
his
everlasting
embraces
.
After
they
are
As
Luther
said
to
the
threatning
Emperour
,
Aut
invenies
me
sub
coelo
,
aut
in
coelo
;
but
if
once
in
coelo
,
no
more
sub
coelo
.
Luth.
once
courtiers
in
heaven
,
they
shall
no
more
be
exiles
on
earth
.
The
bottomlesse
love
of
Christ
to
his
people
,
which
was
written
in
the
characters
of
his
own
bloud
,
and
broke
out
at
every
vein
of
his
massacred
body
,
will
not
permit
those
belieuers
,
whom
death
brought
with
the
veil
,
and
ushered
into
the
presence
of
God
,
to
be
again
banisht
into
a
tempestuous
world
.
John
,
the
beloved
disciple
,
who
now
lies
in
the
bosome
of
Christ
,
shall
no
more
see
his
Patmos
.
And
suppose
we
,
that
heaven
can
harbour
any
thing
,
that
can
breed
a
discontent
between
Christ
and
his
glorified
ones
;
so
that
Christ
2
Cor.
5.
8.
again
should
expose
them
to
the
crueltie
of
the
world
;
what
infinite
solecismes
would
such
an
assertion
be
the
womb
of
?
If
we
finde
Moses
and
Elias
visiting
the
world
again
after
their
death
,
it
is
in
a
glorious
transfiguration
,
to
solemnize
that
rare
appearance
.
Mat.
17.
3.
And
as
there
can
be
no
revocation
in
the
eternity
of
the
blessed
,
so
neither
in
the
eternity
of
the
Reprobates
.
Because
their
naturall
day
,
and
their
spirituall
ends
together
,
death
Joh.
9.
14.
that
closeth
the
eyes
of
their
body
,
As
the
Psalmist
puts
the
Quest.
Psal.
30.
9.
likewise
closeth
the
eyes
of
their
understanding
,
so
far
as
it
hath
reference
to
their
spirituall
good
;
the
grave
buries
and
entombs
all
their
hopes
and
all
their
capacities
.
Now
for
what
should
the
sinner
be
returned
again
into
the
world
?
His
destruction
is
seal'd
and
irreversible
,
Dies
operandi
tempus
est
,
nox
quiescendi
.
Musc.
his
death
speaks
it
in
loud
language
.
And
shall
he
break
the
prison
of
the
grave
,
and
react
the
part
of
a
sinfull
caitiffe
in
the
world
?
This
is
one
reason
why
God
takes
the
sinner
out
of
the
world
,
and
casts
him
upon
eternity
to
stop
his
blasphemous
mouth
,
and
put
a
period
to
his
carriere
in
wickednesse
.
No
surely
,
when
once
the
sinner
is
cast
into
the
sea
of
eternity
,
he
shall
swim
no
more
to
shoar
.
God
will
not
revive
the
dead
sinner
,
to
obnubilate
his
glory
with
further
deeds
of
darknesse
.
Eternity
shall
not
be
,
as
Jonas
his
whale
,
when
once
it
hath
Jon.
2.
10.
swallowed
up
the
sinner
,
to
cast
him
up
again
upon
the
shoare
of
the
world
.
Death
which
is
the
inlet
to
eternity
,
is
but
the
Lords
Sergeant
to
arrest
the
sinner
to
appear
before
him
for
his
tryall
.
It
is
but
the
sinners
citation
to
Heb.
9.
give
up
his
accounts
:
when
once
the
sinner
is
cast
upon
eternity
,
his
work
it
at
an
end
,
all
the
sinners
deportments
,
and
carriages
,
and
conversation
;
now
only
the
cause
comes
to
be
tried
;
first
death
,
and
then
judgment
:
No
reprieves
or
protracting
:
Death
brings
the
sinner
to
the
bar
;
and
eternity
finds
him
condemned
.
And
therefore
let
all
unawakened
sinners
fill
their
thoughts
with
this
consideration
,
that
when
once
death
casts
them
on
the
state
of
eternity
,
they
shall
sail
back
again
no
more
into
the
world
.
They
shall
never
enjoy
their
possessions
again
;
they
shall
never
feed
on
their
banquets
again
,
nor
wallow
Prov.
9.
17.
in
their
sins
again
;
nor
cry
againe
to
their
stolen
morsels
,
they
are
sweet
,
nor
be
invited
to
Christ
again
,
nor
be
capable
of
penitentiall
brokennesse
;
Nor
of
Gospell-grace
,
of
gospell
opportunities
again
.
Eternity
is
an
reversible
and
irrevocable
condition
:
the
soul
once
lost
,
and
death
having
drawn
the
curtaines
,
Redemption
and
restitution
shall
be
a
solecisme
.
CHAP.
XIV
.
Concl.
14
Mans
eternall
condition
admits
of
no
conclusion
.
ETernity
is
a
Sun
that
shall
never
Non
beatitudo
esset
sic
ertum
sancti
non
haberent
,
se
ibi
semper
futures
.
Aug.
de
civit
.
dei
.
set
;
a
taper
that
shall
never
fall
into
the
socket
;
a
terme
without
a
vacation
,
a
race
without
an
end
.
When
men
in
eternity
have
spent
as
many
millions
of
ages
,
as
there
are
atomes
in
all
the
beames
of
the
Sun
,
Sicut
Sancti
incessabile
habent
gaudium
,
ita
injusti
indesinentem
poenam
;
dicuntur
ergo
ituri
in
supplicium
aeternum
(
i.
e.
)
nunquam
finiendum
.
Theoph.
in
Mat.
or
drops
in
all
the
water
of
the
world
;
they
are
as
far
from
a
close
,
or
an
exit
,
as
at
the
first
moment
of
that
state
and
condition
.
The
Vestall
fires
are
out
;
Methuselahs
age
is
spent
;
the
Sun
shall
either
be
annihilated
,
or
else
transformed
;
but
the
eyes
of
eternity
shall
never
be
closed
.
Eternity
is
an
Ocean
that
we
shall
be
ever
sailing
in
,
and
never
see
land
:
Let
us
but
Ignis
infernalis
qui
semel
accensus
est
,
nunquam
extinguetur
.
Gerard.
illustrate
the
never-ending
duration
of
eternity
in
a
familiar
way
,
as
a
Divine
of
late
,
hath
gone
before
us
;
Consider
,
saith
he
,
what
is
the
length
of
eternity
?
How
long
shall
God
and
his
Saints
reign
?
How
long
shall
the
Dan.
12.
2.
damned
burn
in
hell
?
For
ever
.
How
long
is
that
?
Imagine
an
hundred
thousand
years
:
Alas
!
that
is
nothing
in
respect
of
eternity
.
Imagine
ten
hundred
thousand
years
,
yea
so
many
ages
,
yet
that
is
nothing
to
eternity
.
Imagine
a
thousand
millions
of
years
,
and
yet
all
this
is
nothing
,
no
espying
of
a
close
yet
;
imagine
yet
more
,
a
thousand
,
thousand
,
thousand
,
thousand
,
thousand
,
thousand
,
thousand
,
thousand
,
thousand
millions
of
years
,
and
yet
no
sight
of
land
.
Imagine
once
more
,
so
many
millions
of
millions
of
years
,
as
there
are
drops
in
the
Sea
,
and
thou
are
not
come
to
the
very
beginning
of
eternity
.
Such
for
continuance
is
the
eternity
of
the
joy
the
blessed
shall
enter
into
,
and
the
eternity
of
the
torments
the
damned
shall
be
ever
wrackt
with
.
Gulielmus
Peraldus
Bishop
Diaboli
,
&
impiorum
omnium
credimus
aeternae
tormenta
.
Hiers
in
Isa.
of
Lyons
hath
another
manner
of
reckoning
,
meditating
upon
the
innumerable
number
of
years
,
throughout
which
the
damned
shall
be
tormented
.
If
the
damned
,
saith
he
,
should
every
day
distill
from
their
eyes
but
one
small
tear
,
and
those
teares
should
be
added
together
day
after
day
,
they
would
at
length
far
exceed
the
drops
of
the
Ocean
;
for
they
have
their
number
and
their
measure
,
and
it
is
with
God
to
say
,
so
many
are
the
drops
of
the
Ocean
,
and
no
more
;
but
the
tears
of
the
damned
,
exceed
all
number
and
measure
.
Alas
!
alas
!
How
seldome
do
our
thoughts
cast
anchor
upon
this
serious
meditation
?
how
freely
and
willingly
do
we
sin
,
and
gratifie
the
noysome
titillations
,
and
temptations
of
corruption
,
and
so
make
our selves
guilty
of
eternall
punishment
;
and
in
the
mean
time
consider
not
,
how
immense
,
infinite
,
and
incomprehensible
a
duration
,
eternity
is
.
A
word
that
is
the
fruitfull
womb
of
bottomlesse
mysteries
.
Some
likewise
have
endeavoured
to
explicate
the
infinite
duration
of
eternity
,
by
a
vast
mountain
of
sand
,
others
by
the
Ocean
,
and
a
third
sort
by
a
schedule
of
parchment
,
which
should
be
so
long
,
as
to
encircle
the
whole
earth
,
and
this
full
of
figures
.
But
all
these
are
but
cloudy
explanations
of
eternity
;
who
can
conceive
our
endlesse
condition
,
to
be
a
clocke
which
being
once
wound
up
,
shall
never
goe
down
again
?
Indeed
eternity
is
like
a
fountain
,
which
Hic
habent
tam
jucunda
quam
tristia
finem
,
eumque
celerrimum
,
illic
seculis
extenduntur
utraque
immortalibus
.
Chrysost.
is
always
overflowing
,
and
yet
loseth
nothing
of
its
fulnesie
,
or
is
dried
up
,
or
overtaken
with
emptinesse
.
Time
is
like
a
blziang
Comet
,
which
amazeth
the
world
for
a
while
with
its
light
,
but
presently
fals
down
,
and
disappears
;
but
eternity
is
like
a
Aeternitas
est
una
dies
continua
,
occasum
non
habens
.
Ger.
fixed
star
,
which
is
not
worn
out
with
motion
;
but
rangeth
about
the
firmament
in
a
glittering
perpetuity
.
Indeed
eternity
is
a
day
,
whether
pleasant
or
gloomy
,
serene
or
stormy
,
the
doome
of
the
wicked
,
or
the
delight
of
the
Saints
,
which
shall
never
be
entombed
in
the
grave
of
a
night
:
In
it
,
the
passage
of
millions
of
ages
do
not
precipitate
or
hasten
an
end
.
Astronomers
observe
concerning
the
Sun
,
that
the
nearer
it
is
setting
,
the
more
speedy
and
swift
its
course
is
.
But
eternity
admits
not
of
either
motion
,
speedinesse
or
setting
.
The
poor
mariner
after
vast
circuits
,
and
roving
upon
the
wide
Ocean
;
the
Sea
in
all
its
cruelty
,
is
at
last
so
courteous
to
him
,
as
to
cast
his
weather-beaten
barke
upon
some
coast
or
harbour
;
the
unnaturall
waves
dashing
Aeternae
Deus
●ss●
jabet
descendere
poenae
,
Ire
sub
ardorem
rabidae
sine
fine
gehennae
.
Tert.
de
jud.
dom.
it
upon
some
shoare
.
But
the
reprobate
after
he
is
clapt
under
the
hatches
of
eternall
calamity
;
when
he
hath
past
through
seas
of
Gods
wrath
,
floods
of
Satans
malice
,
stormes
of
torment
,
and
tempests
of
misery
,
and
this
for
millions
of
ages
;
yet
then
he
is
as
far
from
a
shoare
to
refresh
him
,
a
creek
to
shelter
him
,
a
night
to
hide
him
,
or
death
(
a
miserable
remedy
)
to
strangle
him
,
as
at
the
first
moment
.
How
clearly
and
fully
do
the
Scriptures
depaint
the
everlastingnesse
of
our
future
condition
;
when
the
Scriptures
informe
us
,
how
long
the
lease
of
future
glory
shall
be
?
with
what
pregnant
phrases
do
they
explicate
the
thing
intended
?
Sometimes
Rom.
2.
7.
the
future
blessednesse
of
the
Saints
is
called
Everlasting
life
;
sometimes
Joh.
3.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Cor.
15.
53.
a
state
of
immortality
;
and
sometimes
heavens
glory
is
entituled
,
everlasting
joy
[
](A96181-e21450-b)*
*
Isa.
35.
10.
&
61.
7.
;
sometimes
an
everlasting
Kingdome
;
and
sometimes
an
eternall
weight
of
glory
,
2
Cor.
4.
17.
And
sometimes
an
eternall
inheritance
,
Heb.
9.
15.
So
the
Scriptures
set
out
the
2
Pet.
1.
12.
future
condition
of
the
Saints
by
an
everlastingnesse
;
their
glory
being
unfading
,
and
immarcessible
for
ever
;
and
their
happinesse
being
incapable
and
impossible
to
be
overtaken
,
and
smoothered
with
a
night
,
conclusion
or
period
.
And
so
the
dolefull
accent
of
the
Scriptures
rings
the
knell
of
everlasting
Mat
25.
21.
misery
to
the
damned
.
Sometimes
their
future
condition
is
called
everlasting
fire
;
Mat.
25.
46.
sometimes
everlasting
punishment
,
as
if
fire
were
too
cold
a
torture
,
therefore
punishment
,
intimating
all
kinds
,
methods
,
Mar.
9
,
46.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
sizes
of
misery
.
Sometimes
their
future
execution
is
called
a
never
dying
worme
;
a
worm
which
will
never
end
its
gnawing
,
as
the
Originall
;
Jud.
v.
6.
sometimes
it
is
called
evelasting
2
Thess.
1.
9.
chaines
;
and
lastly
sometimes
everlasting
Post
hanc
mortalem
vitam
,
super
est
alia
,
in
qua
totus
homo
,
corpore
&
anima
,
vel
in
aeternum
gaudebit
,
vel
in
aeternum
cruciabitur
.
Chemn
.
destruction
.
Thus
the
Scriptures
abrogate
,
and
disavow
all
end
,
or
conclusion
of
mans
future
condition
.
In
our
greatest
prospects
our
sight
is
confined
,
and
after
the
view
of
some
few
miles
,
we
can
see
no
farther
,
but
there
is
a
stop
to
our
most
acute
quick-sightednesse
.
But
in
eternity
we
may
look
forward
,
and
forward
,
and
after
multiplied
ages
,
we
can
yet
see
no
end
.
Imagination
it self
shall
still
row
on
,
and
never
see
any
land
.
Those
long
lived
Patriarchs
,
mentioned
Genesis
the
5.
chapter
,
after
their
long
and
tedious
travels
in
this
valley
of
teares
,
they
at
last
fell
down
into
their
graves
;
and
rottennesse
and
stench
hath
long
since
surprised
them
:
But
when
death
hath
brought
us
within
the
arrests
and
surprisall
of
eternity
;
we
shall
then
live
more
millions
of
ages
then
the
Patriarchs
did
moments
,
and
never
finde
the
shrowd
of
a
winding
sheet
,
or
thrust
our selves
into
the
darke
cottage
Qui
semel
illuc
,
sc.
in
infernum
ingreditur
,
ulterius
egredi
non
permittitur
;
non
exibis
,
donec
persolvas
novissimum
quadrantem
;
quia
semper
erit
solvendo
,
dum
poenas
sempiternas
peccatorum
luit
peccator
.
Hier.
of
a
grave
.
Eternity
is
incapable
of
wound
,
or
mortality
.
The
reprobate
,
when
death
hath
eterniz'd
his
condition
,
may
be
ever
praying
to
God
to
annihilate
him
,
and
wooing
Satan
to
assasinate
him
,
may
be
ever
studying
wayes
and
methods
to
dispatch
himself
,
and
work
his
own
death
,
and
expiration
;
but
he
shall
never
finde
a
cord
to
strangle
his
miserable
immortality
.
And
this
shall
be
the
triumphancy
of
the
Saints
happinesse
;
their
throne
shall
Mat.
16.
26.
never
be
transformed
into
a
tomb
.
Ah!
how
should
this
cast
the
most
contumacious
,
and
stubborn
sinner
into
a
palsie
,
and
shaking
fit
;
till
God
setled
his
trembling
soul
,
with
some
token
of
a
joyous
eternity
?
Alas
!
for
what
a
small
parcell
of
time
,
and
inconsiderable
a
scantling
of
enjoyment
;
do
most
venture
or
lose
their
never-ending
,
but
suddenly-surprising
eternity
.
But
more
particularly
,
to
debate
and
ventilate
this
forementioned
conclusion
:
Could
eternity
at
last
have
an
end
,
in
reference
to
man
,
(
not
to
make
any
mention
,
or
to
speak
of
God
or
Angels
)
this
end
would
be
accomplished
one
of
these
two
wayes
,
either
by
annihilation
,
or
dissolution
.
By
dissolution
:
but
this
is
immpossible
in
eternity
.
Scimus
dei
beneficio
animam
quoad
substantiam
suam
esse
immortalem
.
Chemn
.
1.
The
soul
cannot
die
of
it self
,
unlesse
it
wither
by
the
command
of
a
superiour
power
;
but
of
it self
it
cannot
die
;
for
in
its
own
nature
,
it
is
immortall
;
its
essence
is
eternall
.
One
cals
the
soul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
is
Eccles.
12.
7.
a
bud
of
eternity
;
the
originall
of
the
soul
speakes
it's
immortall
;
God
still
Mat.
10.
28.
breaths
into
men
living
souls
,
and
our
souls
come
from
the
father
of
lights
;
God
lights
up
souls
in
men
,
they
bubble
2
Cor.
5.
10.
forth
from
the
fountain
of
Spirits
,
Act.
23.
8.
that
spirituall
essence
.
They
are
a
Act.
7.
59.
beam
of
the
most
glorious
Sun
.
Our
Mors
saepe
somno
in
Scripturis
comparatur
,
Joh.
11.
11.
1
Thess.
4.
13.
sed
sciendum
quod
hic
somnus
homini
mortuo
attribuatur
,
non
ratione
animae
quae
est
purus
actus
,
sed
ratione
corporis
.
Chemn
.
bodies
were
raised
out
of
the
dust
;
but
our
souls
are
of
a
more
noble
descent
and
originall
;
the
soul
runs
parallel
to
all
eternity
.
There
are
strong
and
pregnant
probabilities
of
the
souls
immortality
,
to
a
naturall
eye
,
to
a
Philosophicall
eye
with
common
light
.
And
2.
To
evidence
the
souls
unperishablenesse
;
we
may
but
take
notice
,
how
oftentimes
in
a
languishing
and
consumed
body
,
you
have
a
most
vigorous
,
well-complexioned
and
flourishing
soul
.
Sometimes
the
soul
is
so
acute
,
that
it
even
cuts
the
sheath
of
the
body
in
sunder
;
the
body
is
oft
in
the
wane
when
the
soul
is
in
the
full
,
all
which
speakes
the
souls
in
mortality
;
so
that
naturally
the
soul
cannot
die
.
To
this
argument
I
might
annex
many
more
.
3.
As
the
testimony
of
conscience
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
which
discernes
between
good
and
evill
,
and
often
rejoyceth
in
the
one
,
and
trembles
at
the
other
,
even
when
there
is
no
humane
witnesse
,
or
fear
of
man
to
cause
either
.
What
is
the
reason
that
oftentimes
when
the
sinner
hath
committed
some
villanous
act
,
and
the
Sun
it self
hath
not
been
conscious
to
it
,
but
it
hath
been
perpretrated
with
admirable
secresie
;
yet
then
the
sinner
Multa
argumenta
probant
animae
immortalitatem
,
1.
Dei
cognitio
,
qua
imbuitur
,
quia
ad
vitae
sontem
non
pervenit
vigor
evanidus
.
2.
Praeclaris
dotibus
,
quibus
pollet
anima
,
divinum
aliquid
ei
insculptum
esse
clamitat
,
totidem
essentiae
immortalis
testimonia
,
quot
recta
,
justa
,
&
honesta
concipimus
,
quae
sensus
corporis
latent
,
&c.
is
broken
upon
the
wheel
,
and
tortured
upon
the
wrack
of
conscience
:
doth
not
this
clearly
and
pregnantly
demonstrate
,
that
there
is
a
future
immortality
,
and
the
soul
shall
be
dragged
to
a
fearfull
tribunall
?
why
should
the
soul
tremble
at
a
sinfull
,
if
secret
commission
,
could
it
be
ascertained
of
a
safe
impunity
?
And
happily
the
sin
committed
is
a
violation
of
Gods
law
,
and
not
mans
;
or
it
may
be
so
clancularly
acted
,
that
the
eye
of
man
may
be
never
privy
to
it
.
This
and
many
other
arguments
,
bring
in
their
attestation
for
the
souls
immortality
,
and
that
unfadingnesse
is
essentiall
to
it
.
And
therefore
the
assertion
remaineth
firme
,
that
there
can
be
no
conclusion
in
eternity
by
dissolution
in
reference
to
the
soul
,
for
that
is
immortall
.
And
2.
Neither
shall
the
body
die
,
after
the
resurrection
;
this
the
Scriptures
clearly
affirme
.
I
shall
only
cast
my
eye
upon
one
pregnant
and
full
place
,
1
Cor.
15.
53.
where
the
Apostle
speaking
of
the
manner
of
the
Resurrection
,
saith
,
This
corruptible
must
put
on
Memorandum
est
,
quod
Apost
dicit
demonstrativè
,
Hoc
corruptibile
;
hoc
mortale
,
sc.
corpus
,
aperte
sic
indicans
,
hoc
&
non
aliud
s●bstantia
corpus
,
quod
nunc
mortale
gestamus
,
immortale
tandem
resurrecturum
.
Par.
incorruption
,
and
this
mortall
must
put
on
immortality
,
speaking
of
our
bodies
.
Then
shall
the
persons
of
mankind
be
eternized
in
their
subsistencies
;
nor
shall
death
,
or
decay
,
eat
or
worme
out
their
beings
.
But
these
shattered
pieces
of
clay
,
our
bodies
,
which
here
are
but
the
sinke
of
diseases
,
and
have
a
thousand
windowes
in
them
for
death
to
creep
in
,
after
the
resurrection
shall
fall
asunder
no
more
;
Gods
decree
shall
infuse
into
them
an
essentiall
immortality
.
And
if
we
consider
the
bodies
of
mankind
after
the
resurrection
,
as
related
to
the
Saints
or
sinners
,
1.
As
the
rich
cases
of
the
soules
Luk.
20.
36.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
the
glorified
Saints
;
they
cannot
die
.
Let
that
clear
text
give
in
its
verdict
,
Phil.
3.
21.
Who
shall
change
our
vil
body
that
it
may
be
fashioned
like
unto
Cristus
transfigurabit
corpus
in
aliam
figuram
,
non
essentialem
,
sed
accidentalem
,
ut
sc.
ex
corruptibili
faciat
corpus
incorruptibile
,
ex
passibili
impassibile
,
ex
terrestri
coeleste
,
A
Lap.
his
glorious
body
:
observe
here
a
rare
change
indeed
,
but
no
intimation
of
death
;
the
bodies
of
the
Saints
,
which
here
were
the
common
subjects
of
pain
,
torment
,
and
distemper
,
when
past
the
resurrection
shall
outvie
the
Sun
in
glory
.
2.
Nor
can
the
bodies
of
the
damned
die
after
the
resurrection
;
those
deformed
cages
of
more
deformed
soules
shall
never
be
blest
with
a
dissolution
.
Divine
wrath
shall
make
the
bodies
of
the
reprobates
,
lapides
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
those
stones
,
which
naturalists
speak
of
,
which
do
alwayes
burn
.
They
shall
be
buts
for
the
arrowes
of
Gods
displeasure
ever
to
be
shot
at
:
the
smoak
of
the
lake
shall
not
smother
them
,
nor
the
flames
of
hell
consume
them
:
not
the
least
member
shall
be
turned
into
cinders
by
everlasting
burnings
.
The
torments
of
hell
are
Mat.
25.
46.
often
called
fire
;
whether
figurative
or
Mat.
3.
12.
reall
,
we
shall
not
discusse
the
question
,
Mat.
25.
41.
but
this
we
may
conclude
,
that
the
bodies
of
the
damned
are
more
proper
fuell
for
fire
then
the
souls
,
Isa.
33.
14.
and
everlasting
burning
will
call
for
immortall
bodies
.
Nor
shall
eternity
have
an
end
by
annihilation
.
After
the
passage
of
millions
of
ages
in
eternity
,
mans
person
shall
not
be
annihilated
;
the
glorious
Saints
shall
not
be
by
divine
power
reduced
into
an
empty
nothing
,
those
crowned
personages
shall
not
be
folded
up
in
a
confused
Chaos
.
Nor
Poena
infernalis
est
restis
ex
tribus
c●ntexta
funiculis
,
ex
obscuritate
tenebrarum
,
acerbitate
poenarum
,
&
diuturnitate
miseriarum
.
Innoc.
shall
the
tortured
Hypocrites
be
reduced
into
their
primitive
and
originall
principles
,
or
blow
themselves
up
into
an
aery
conception
;
a
meer
chimera
;
for
besides
the
absurdity
of
such
a
fond
im●gination
,
which
hath
no
argument
or
reason
to
be
founded
or
bottomed
upon
;
for
what
should
cause
the
Lord
to
dash
in
pieces
his
vessels
of
honour
,
or
melt
them
into
their
materia
prima
,
their
primitive
vacuity
?
heaven
cannot
harbour
any
sinfull
provocation
.
Or
what
should
induce
the
Lord
so
Eph.
5.
5.
far
to
draw
out
his
pity
to
the
damned
,
as
to
command
their
torments
to
dispatch
them
,
or
cause
their
souls
to
evaporate
?
Hell
is
a
Sodome
which
harbours
no
Lot
in
it
,
it
is
no
place
of
pious
inclination
;
among
all
the
damneds
cries
,
there
is
not
one
penitentiall
groan
.
God
may
say
to
all
the
damned
,
what
he
said
concerning
Sodome
,
and
yet
yeeld
no
relief
to
them
;
to
wit
,
if
there
be
ten
righteous
among
them
,
he
will
save
the
whole
body
of
them
.
So
that
I
say
,
there
is
no
rationall
foundation
can
be
conceived
,
that
annihilation
should
be
found
in
eternity
:
but
not
only
so
,
but
if
we
peruse
the
Scriptures
,
which
are
the
established
rule
of
our
faith
;
we
shall
not
finde
the
least
footsteps
,
or
prints
give
light
to
any
such
imagination
.
In
Eccles.
12.
7.
the
wiseman
The
soul
upon
its
separation
must
return
to
receive
sentence
and
judgment
;
God
sent
it
into
the
body
,
and
he
may
recall
it
,
and
judge
it
,
for
what
it
hath
done
in
the
body
.
Pemble
.
speaks
of
the
souls
return
to
God
,
but
makes
no
mention
of
the
soules
returning
to
nothing
.
Death
indeed
opens
the
window
of
the
cage
,
for
the
soul
to
flie
up
to
her
Creatour
,
to
receive
a
sentence
of
absolution
,
or
execution
.
But
That
there
should
be
a
time
when
the
persons
that
are
cast
upon
eternity
shall
be
buried
in
a
totall
abolition
;
or
wither
into
a
finall
extinction
;
the
Scriptures
are
wholly
silent
.
Arg.
1
Moreover
how
would
this
clip
the
wings
of
a
Saints
zeal
,
in
his
pious
pursuites
after
the
honour
of
God
.
And
how
would
this
prompt
the
presumptions
of
wicked
men
,
in
all
sinfull
abomination
;
should
the
Lord
after
the
passage
of
some
spaces
of
time
,
extinguish
,
and
put
out
the
beings
of
the
glorious
Saints
,
and
calamitous
sinners
?
The
sinner
would
grow
audacious
upon
this
account
,
that
his
miseries
shall
be
but
pro
tempore
,
for
a
certaine
time
and
duration
.
Arg.
2
Nor
would
this
be
a
supervacaneous
argument
,
should
it
be
urged
,
that
God
in
the
very
Originall
copy
of
his
intention
in
creating
man
,
created
him
either
to
be
his
everlasting
Creasti
nos
propter
te
,
&
irrequietum
est
cor
nostrum
,
donec
veniamus
ad
te
.
Aug.
favorite
,
to
be
partaker
of
those
honours
,
and
beatitudes
he
should
shed
upon
him
;
or
else
to
proclaime
his
justice
in
undergoing
the
torment
,
and
woe
of
his
eternall
vengeance
.
It
is
inconsistent
to
the
wisdome
of
God
to
create
man
,
to
communicate
himselfe
unto
,
and
then
annihilate
him
,
to
vote
a
designe
and
to
crosse
it
;
God
is
an
eternall
being
,
and
must
be
enjoyed
by
an
eternall
being
,
which
of
all
the
creation
,
is
Men
or
Angels
.
Nor
is
this
to
be
overpast
in
silence
,
Arg.
3
That
this
is
one
observable
and
specificall
distinction
,
that
God
hath
put
between
Man
and
other
Creatures
,
Psal.
49.
20.
that
when
other
creatures
die
,
and
evaporate
into
nothing
,
Man
only
survives
to
all
eternity
.
In
Rev.
14.
13.
the
Spirit
saith
there
,
the
Saints
die
,
and
their
works
follow
them
;
what
to
do
?
unlesse
as
a
Jury
to
give
in
their
verdict
for
the
Saints
,
that
he
may
be
enthroned
in
everlasting
felicity
.
What
need
was
there
for
the
gracious
actions
and
holy
life
of
a
Saint
to
follow
him
as
a
goodly
train
to
Gods
tribunall
,
if
this
glorious
inhabitant
in
heaven
shall
be
taken
asunder
into
its
primitive
nothing
?
That
is
a
very
pregnant
place
,
Dan.
12.
3.
And
they
that
be
wise
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turn
many
to
righteousnesse
,
as
the
stars
for
ever
and
ever
:
observe
,
for
ever
and
ever
.
Arg.
4
And
I
might
put
the
question
without
inpertinency
;
What
reason
is
there
more
for
the
annihilation
of
man
,
after
the
transiency
of
certain
ages
,
then
for
the
annihilation
of
Angels
?
the
glorious
Saints
are
as
pure
as
the
good
Angels
,
shining
in
as
much
royall
perfection
:
Luk.
20.
36.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
the
damned
sinners
cannot
embrue
themselves
in
more
guilt
,
then
evill
Angels
do
.
Now
that
the
Angels
shall
be
annihilated
,
in
Scripture
we
find
not
the
least
conjecturall
probability
.
And
for
the
close
of
this
Argument
Jud.
v.
6.
we
are
now
upon
,
let
us
but
weigh
that
wish
of
Balaam
,
mentioned
Num.
23.
10.
O
that
I
might
die
the
death
of
the
righteous
,
and
that
my
latter
end
might
be
like
his
.
Now
I
say
,
how
vain
,
frivolous
,
and
ridiculous
would
this
wish
be
,
should
the
curtaines
of
eternity
be
drawn
by
an
act
of
annihilation
,
could
extinction
stop
the
breath
of
eternity
?
and
the
vanity
of
this
desire
will
appear
in
three
things
.
There
would
be
no
profit
in
this
request
;
Annihilation
will
bury
all
joy
,
even
the
happinesse
of
millions
of
ages
;
should
the
glorified
Saint
be
resolved
into
nothing
,
all
his
glory
he
did
enjoy
would
be
annihilated
with
him
,
annihilation
would
be
the
grave
of
all
his
former
blessednesse
,
and
what
profit
can
there
be
in
the
death
of
the
righteous
,
if
annihilation
shall
be
the
Sepulcher
of
that
felicity
,
that
death
ushers
the
Saint
into
?
There
would
be
no
wisdome
in
this
request
:
For
annihilation
will
smother
all
fears
too
.
What
need
Balaam
desire
to
shelter
himself
in
the
dissolution
of
the
godly
?
Annihilation
would
strangle
all
those
feares
.
Could
an
extinction
befall
eternity
,
the
fires
of
hell
would
be
but
a
sharpe
supper
,
as
the
Martyr
said
in
another
case
.
And
could
we
fall
into
the
tombe
of
annihilation
,
trembling
and
fear
would
be
buried
with
us
.
This
request
would
be
ridiculous
.
For
Balaam
seemeth
in
this
petition
,
to
put
a
large
distinction
between
the
departure
of
the
Saints
and
the
sinner
out
of
this
world
,
death
dealing
with
the
hypocrite
and
the
believer
,
as
Pharaoh
did
with
his
Baker
and
his
Butler
,
the
one
he
restores
,
the
other
he
executes
.
But
now
annihilation
Gen.
40.
21
,
22.
puts
no
difference
,
but
makes
all
even
alike
.
Where
was
the
difference
between
righteous
Abel
and
bloudy
Cain
,
famous
Sion
,
and
filthy
Sodome
,
before
the
Creation
;
when
all
things
were
abortive
in
an
empty
nothing
?
Colours
differ
not
in
the
darke
,
the
most
orient
are
not
distinguished
from
the
most
pedantique
;
and
therefore
some
Philosophers
make
light
to
be
the
ratio
formalis
,
the
specificall
difference
of
colour
:
And
so
all
things
are
of
the
same
value
in
the
night
of
extinction
,
or
annihilation
.
But
let
me
only
subjoyne
,
at
the
foot
of
the
argument
,
these
two
things
.
It
is
inconsistent
to
the
promise
of
Christ
who
hath
signed
all
his
promises
Fiet
in
resurrectione
ut
in
singulis
beatis
resurgentibus
,
mors
abolebitur
,
&
vita
aeterna
efflorescet
.
Alap
.
which
he
hath
made
to
his
converts
,
and
to
believers
,
with
the
seal
of
everlastingnesse
,
that
there
should
be
any
stop
,
or
close
in
eternity
:
if
Christ
promise
his
Saints
life
,
it
is
everlasting
life
,
Joh.
3.
16.
if
an
inheritance
,
it
is
an
eternall
inheritance
,
Hic
est
finis
mortis
,
redemptionis
,
&
mediationis
Christi
,
totiusque
novi
testamenti
,
a
Christo
instituti
,
ut
sc.
adipiscamur
aeternam
haereditatem
a
Christo
promissam
.
Id.
Heb.
9.
15.
Nay
the
Apostle
amplifies
this
argument
in
a
rare
phrase
,
2
Tim.
1.
10.
Who
hath
brought
life
,
and
immortality
to
light
though
the
Gospell
,
he
hath
brought
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
life
and
incorruptibility
to
light
,
which
as
learned
men
observe
,
is
an
Hendyadys
,
for
life
and
incorruption
in
the
text
,
is
no
more
then
an
incorruptible
life
.
All
the
promises
of
Christ
,
they
are
bonds
for
eternity
.
They
are
not
for
a
lease
of
happinnesse
,
but
they
are
for
a
free
purchase
,
Eph.
1.
14.
And
by
faith
we
are
co-purchasers
with
Jesus
Christ
;
co-heires
saith
the
Apostle
in
another
place
,
Rom.
8.
17.
Christ
hath
bought
glory
not
for
us
and
our
heires
for
ever
,
but
for
us
and
our
souls
for
ever
.
The
pretious
,
free
,
Haereditatem
terrae
Canaan
acceperunt
Patres
ex
pacto
legali
.
Haere
ditatem
aeternam'ex
morte
Christi
;
est
ergo
hic
alter
effectus
mortis
Christi
aeterna
Patrum
haereditas
,
per
terram
Canaan
adumbrata
.
Par.
sacred
,
and
superlative
promises
of
Christ
,
they
shall
be
ever
performing
,
they
shall
be
making
good
for
evermore
.
All
the
promises
of
God
are
pretious
and
great
,
not
only
from
the
things
promised
,
but
from
the
duration
of
what
is
promised
;
this
enamels
Gods
promise
of
life
to
believers
,
that
it
shall
be
everlasting
.
And
what
I
have
said
of
the
promises
of
Christ
,
may
also
be
averred
of
the
threatnings
of
Christ
.
Promises
and
threatnings
run
parallel
,
they
bear
the
same
date
,
and
they
shall
be
of
the
same
duration
;
the
mercies
and
the
menaces
,
the
comminations
and
the
consolations
of
Christ
shall
be
both
lengthened
out
to
all
eternity
.
So
that
there
cannot
be
any
conclusion
in
eternity
,
for
a
stoppage
or
a
close
,
(
whether
by
death
or
abolition
)
would
benight
the
glory
of
Christs
promises
,
and
impeach
the
justice
and
righteousnesse
of
his
threatnings
.
It
is
inconsistent
to
the
merits
of
Christ
.
His
merits
are
an
unsutable
price
for
a
temporary
happinesse
,
as
they
are
unsutable
for
an
ordinary
,
moderate
possession
,
(
as
before
hath
been
demonstrated
)
so
likewise
for
a
temporary
.
Indeed
as
the
least
sin
of
man
deserves
eternall
wrath
;
(
for
what
can
answer
for
the
offence
of
an
infinite
God
?
)
So
the
least
drop
of
Christs
bloud
deserves
eternall
love
.
Shall
Christ
buy
us
only
a
lease
paroll
of
happinesse
?
And
it
may
well
be
argued
;
that
as
no
revenue
or
enjoyment
can
befall
man
,
proportionable
to
the
sufferings
of
Christ
:
for
what
can
be
Act.
20.
28.
given
answerable
to
the
bloud
of
Patet
salutem
electorum
aeternam
merito
&
beneficio
Christi
mediatoris
Sanctis
obtingere
.
Ger.
him
that
was
God
himself
?
and
what
comparison
between
an
infinite
merit
,
and
a
finite
enjoyment
?
as
all
the
enjoyments
of
man
must
be
;
he
being
a
creature
,
and
so
finite
;
I
speak
ratione
subjecti
,
in
reference
to
the
subject
.
So
therefore
the
transcendency
of
the
possession
falling
short
of
Christs
merit
,
eternity
is
cast
into
the
scale
to
make
up
weight
.
I
say
not
,
but
ratione
objecti
,
in
regard
of
the
object
,
viz.
God
that
is
possessed
,
and
whose
face
the
Saints
see
,
and
shall
see
for
ever
,
the
1
Cor.
13.
12.
possession
is
infinite
;
but
in
reference
Visio
dei
est
tota
vita
aeterna
.
to
man
,
whose
nature
,
and
capacities
,
and
possibility
is
finite
,
limited
and
Aug.
de
Sp.
&
An.
circumscribed
,
the
inheritance
cannot
be
but
disproportionable
to
the
price
,
and
therefore
it
must
be
that
everlastingnesse
of
duration
must
come
in
to
make
up
the
sum
.
That
which
is
the
life
of
every
enjoyment
is
perpetuity
;
grace
is
therefore
the
most
considerable
riches
,
because
inamissible
.
Those
revenues
which
are
short-lived
,
and
are
capable
of
a
flight
;
they
are
but
nominall
,
and
titular
advantages
;
the
pictures
and
umbrages
of
enjoyment
,
the
riches
of
the
coffer
;
they
are
inconsiderable
,
not
only
because
they
are
inanimate
,
but
because
they
are
winged
.
As
the
wiseman
saith
,
Prov.
23.
5.
They
have
wings
,
and
so
are
alwayes
fledged
,
and
ready
to
escape
our
embraces
.
Those
inheritances
cannot
be
superlative
,
which
are
fugitive
,
all
fading
,
are
but
fancied
riches
;
eternity
is
the
life
of
glory
it self
.
There
are
two
words
best
expresse
the
happinesse
of
heaven
,
life
,
eternall
;
both
Joh.
3.
16.
which
Christ
hath
bought
for
his
.
And
faith
in
the
bloud
of
a
Saviour
,
crownes
the
believer
with
both
;
if
duration
(
as
certainly
it
doth
)
doth
shed
a
glosse
,
and
set
the
crown
on
the
head
of
possession
;
what
below
eternity
can
be
Heb.
1.
3.
the
purchase
of
the
death
of
him
,
who
is
the
expresse
image
of
God
the
father
himself
?
The
German
Emperours
have
a
custome
to
be
crowned
with
three
Crownes
,
an
Iron
one
at
Millan
,
a
Silver
one
at
Aken
,
and
a
Golden
one
at
Rome
.
And
truly
Christ
shall
crown
all
his
glorified
ones
with
three
crowns
;
first
with
life
,
secondly
with
glory
,
and
thirdly
with
eternity
;
a
perpetuity
of
subsistence
,
their
beings
shall
be
supported
:
their
life
shall
be
superlatively
glorious
,
a
gloriousnesse
of
enjoyment
;
and
eternity
of
both
.
So
that
the
merit
of
Christ
chases
away
all
fond
conceptions
of
a
close
in
eternity
.
And
now
there
can
be
no
conclusion
in
the
eternity
of
the
blessed
.
Reas.
1
Could
there
be
an
end
in
their
eternity
,
there
would
be
more
fear
then
joy
in
heaven
,
more
fear
of
a
future
losse
,
then
joy
of
a
present
possession
.
What
tremblings
would
it
beget
in
the
Saint
in
glory
,
lest
he
should
fall
out
of
Christs
bosome
?
the
thought
of
a
departure
would
smother
the
Hallelujahs
of
heaven
;
nay
,
the
very
variety
and
sweetnesse
of
celestiall
happinesse
,
would
make
a
farewell
more
intolerable
.
What
damps
would
the
word
farewell
create
in
glory
?
what
wounds
would
it
make
?
When
Christ
was
to
leave
his
disciples
,
and
re-inthrone
himself
in
glory
;
how
did
the
thoughts
of
his
absence
fill
the
disciples
Joh.
16.
6.
hearts
with
sorrow
?
Their
thoughts
of
the
misse
of
that
pretious
communion
which
they
enjoyed
with
Christ
,
what
griefs
did
they
produce
?
what
tears
did
they
spring
?
So
that
Christ
was
fain
to
quiet
their
lamentations
with
the
promise
of
a
substitute
;
no
other
then
his
own
Spirit
;
the
glorious
,
divine
,
consolatory
,
holy
Spirit
of
Christ
.
Now
I
say
,
If
Christs
departure
from
his
disciples
,
Joh.
14.
2.
which
was
but
to
make
their
way
to
the
Crown
,
did
spring
such
a
fountain
of
sorrow
;
how
would
this
inarticulate
and
smother
the
joyes
of
heaven
,
could
the
Saints
lo●e
the
sight
of
Christ
in
glory
,
or
be
snatcht
from
his
embraces
?
Death
here
is
the
more
terrible
,
by
how
much
the
more
sweet
our
enjoyments
have
been
it
robs
us
of
:
Ah!
who
can
compute
that
losse
,
which
drawes
the
curtain
between
Christ
and
the
glorified
Saint
?
Pessima
poena
,
est
poena
damni
.
Divines
say
,
that
the
worst
punishment
which
the
damned
undergoes
,
is
the
punishment
of
losse
:
In
that
they
shall
not
hear
the
musick
,
see
the
glory
,
enjoy
the
company
,
and
be
blest
with
the
happinesse
of
heaven
;
they
shall
not
smell
the
perfumes
of
the
bride-chamber
:
Mat.
25.
10.
But
how
would
this
losse
be
amplified
,
had
they
ever
felt
how
Objectum
divinae
scientiae
,
sunt
omnia
quaecunque
aliquam
habent
entitatem
,
aut
quomodocunque
veris
entibus
conveniunt
.
soft
the
embraces
,
how
pleasant
the
smiles
of
Christ
are
in
heaven
?
In
1
Cor.
13.
12.
the
Apostle
saith
,
In
heaven
we
shall
know
as
we
are
known
;
that
is
,
not
only
perfectly
,
but
everlastingly
;
for
as
the
Schoolmen
say
,
God
knows
all
things
from
eternity
to
eternity
by
one
individuall
act
:
So
then
the
impossibility
of
any
distast
or
unpleasantnesse
in
glory
,
clearly
removes
all
conclusion
in
the
Saints
eternity
.
And
could
there
be
a
conclusion
of
the
Saints
joy
in
glory
;
it
would
proceed
from
one
of
these
three
reasons
.
1.
That
some
default
of
the
Saints
sh●uld
disinherit
them
,
and
God
in
point
of
justice
did
shut
up
their
eternity
:
(
but
that
there
can
be
any
miscarriage
in
glory
,
I
have
at
large
shewed
it
is
impossible
.
)
Or
2.
There
was
a
deficiency
in
the
power
of
Christ
to
stretch
out
the
beings
,
and
lengthen
out
the
joyes
of
Joh.
5.
19.
the
Saints
to
eternity
;
but
this
is
equally
blasphemous
and
impossible
.
For
by
Christ
all
things
were
made
,
Col.
1.
17.
and
by
the
same
power
of
h●s
they
are
sustained
in
their
beings
,
and
formes
they
were
cast
in
,
in
their
creation
;
Omnia
opera
ad
extra
totam
respiciunt
Trinitatem
.
and
to
question
the
omnipotency
of
Christ
,
is
to
rob
him
of
his
divinity
;
his
omnipotence
being
an
incommunicable
property
of
the
God-head
.
Now
let
him
lay
aside
the
profession
of
Christianity
,
Heb.
1.
3.
who
shall
with
any
doubtfulnesse
Opera
ad
extra
sunt
indivisa
,
seu
omnibus
personis
communia
.
Wolleb
.
call
in
question
the
deity
of
our
blessed
Redeemer
.
Or
3.
There
was
a
defect
in
the
love
of
Christ
,
and
so
their
happinesse
sunk
into
a
conclusion
,
and
was
over-taken
with
a
period
.
But
to
shew
the
inconsistency
of
this
,
that
there
should
be
any
defect
in
the
love
of
Christ
to
his
glorified
ones
;
let
these
three
things
be
weighed
in
the
ballance
.
1.
Let
us
but
consider
how
tender
the
compassions
of
Christ
are
to
his
people
Isa.
63.
9.
here
,
how
he
commiserates
their
afflictions
,
Heb.
4.
15.
weighs
their
temptations
,
1
Cor.
10.
13.
orders
and
methodizeth
his
own
dispensations
Jsa.
40.
11.
to
them
:
that
all
his
Rom.
5.
10.
transactions
with
them
may
breath
nothing
but
love
,
and
mercy
,
and
indulgence
.
Ab
aeternofuit
erga
nos
ita
aeffectus
Christi
,
ut
nos
ad
aeternam
salutem
elegerit
,
in
tempore
crearit
,
&
redemerit
,
ac
perpetuo
regat
,
&
s●rvet
non
sua
,
sec
nostra
causa
.
Zanch.
How
tender
was
Christ
in
leaving
a
Comforter
when
he
must
depart
;
making
many
promises
to
be
on
the
file
to
support
and
relieve
his
fainting
mambers
,
when
need
shall
be
?
how
doth
Christ
never
take
the
rod
in
his
hand
,
step
behind
the
hangings
,
but
when
the
offences
and
miscarriages
of
his
people
necessitate
him
unto
it
?
Now
all
these
rarities
are
but
branches
from
the
same
root
of
love
.
Ah!
how
tender
,
gratious
,
spirituall
,
pretious
,
superlative
,
constant
and
beatificall
is
the
love
of
the
Lord
Jesus
to
his
people
in
this
life
!
And
shall
his
love
to
his
Saints
in
glory
faint
,
or
be
eclipsed
with
a
wane
or
decay
;
when
now
he
hath
his
people
in
his
own
embraces
?
Can
no
miscarriages
,
relapses
,
and
failings
quench
the
flames
,
or
stop
the
ebullitions
of
Christs
love
to
his
people
here
,
and
shall
a
languor
or
dampe
surprise
it
,
when
they
are
purged
from
all
spot
and
wrinckle
,
and
shine
in
the
immaculate
Eph.
5.
27.
beauty
of
purity
and
perfection
?
2.
Let
us
consider
,
that
in
heaven
Christ
enjoyes
the
fruit
of
all
his
love
;
the
birth
of
his
death
,
the
issue
of
his
bloud
,
the
result
of
his
sufferings
,
and
the
musick
of
his
groans
,
and
that
is
,
he
sees
his
own
spouse
,
his
Saints
enthroned
in
glory
.
The
end
of
all
his
passions
,
and
of
all
the
Saints
afflictions
,
the
scourge
he
endured
,
and
the
rods
they
often
lie
under
;
was
glory
at
the
last
.
And
now
after
the
travell
of
his
foul
,
and
the
tryall
of
theirs
,
they
are
arrived
at
heaven
,
shall
the
pulse
of
his
affection
beat
faintly
,
or
his
loves
be
surprised
with
decay
?
In
heaven
our
marriage
with
Rev.
19.
7.
the
Lambe
is
consummated
when
we
are
entred
into
the
bride-chamber
,
and
shall
the
wedding
day
,
(
for
the
felicities
of
glory
,
are
but
an
eternall
wedding
day
)
slacken
,
or
invalidate
the
transcendencies
of
Christs
affection
?
3.
And
then
let
us
take
notice
how
clearly
the
Scriptures
paint
out
the
eternity
of
his
love
to
his
people
.
I
shall
only
comprise
one
Scripture
,
Jer.
31.
3.
within
my
consideration
,
Joh.
13.
1.
Quid
sibi
vult
illa
particula
,
sc.
in
finem
dilexit
eos
:
hoc
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
semper
dilexit
,
&
hoc
signum
magnae
dilectionis
ponit
.
Chr.
Having
loved
his
own
,
which
were
in
the
world
,
he
loved
them
unto
the
end
;
observe
there
,
unto
the
end
,
that
is
,
for
ever
,
as
the
Hebrew
hath
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
ever
,
which
is
the
same
,
as
the
learned
observe
,
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
eternally
:
to
the
end
,
which
hath
no
end
,
to
the
end
,
(
i.
e.
)
to
perfection
.
Now
perfection
supposes
perpetuity
;
that
cannot
be
perfect
which
is
not
everlasting
,
glory
it selfe
is
perfect
,
because
eternall
.
Christ
loves
his
people
to
the
end
,
that
is
,
to
the
end
of
their
capacities
of
enjoying
his
love
,
which
is
for
ever
;
as
long
as
they
have
beings
Dilexit
eos
in
sinem
,
(
i.
e.
)
in
tantum
eos
dilexit
,
ut
eos
dare
voluerit
,
summum
&
maximū
bonum
quod
dari
potest
homini
,
sc.
vitam
&
be
atitudinem
aeternam
.
Carthus
.
to
be
sweetned
with
his
love
:
and
he
loved
his
to
the
end
,
that
is
for
ever
,
because
he
loved
them
;
he
that
is
all
love
;
the
fountain
,
and
spring
of
sweet
and
divine
affection
,
he
loved
them
to
the
end
,
who
knows
not
how
to
break
off
love
from
his
people
.
Jesus
Christ
is
the
everlasting
originall
of
love
,
and
his
love
cannot
suffer
a
diruption
,
or
period
,
being
planted
in
his
breast
.
As
Musculus
observes
,
Haec
est
vere
divina
,
&
germana
dilectio
,
quae
non
flaccescit
sed
ad
finem
usque
constans
perseverat
,
&
talis
amoris
origo
,
radix
&
causa
in
Christo
est
.
In
a
word
,
the
love
of
Jesus
Christ
when
fixt
upon
,
and
centred
in
a
believer
,
shall
not
be
either
allayed
,
or
intermitted
,
but
shall
break
forth
into
visible
,
and
reall
expressions
of
it
to
all
eternity
.
And
as
there
shall
no
period
stop
the
processe
,
or
put
an
end
to
the
eternity
of
the
blessed
;
so
neither
shall
there
be
a
conclusion
in
the
eternity
of
the
damned
,
they
shall
hang
in
chaines
for
ever
,
and
never
go
away
,
or
die
in
their
fiery
chaines
.
Their
miseries
shall
never
find
a
grave
or
be
quenched
in
a
long
looked
for
expiration
.
Indeed
their
sins
soon
fade
and
wither
in
their
sweetnesse
,
but
never
shall
die
in
their
torment
:
the
rose
of
their
sin
shall
soon
shed
;
but
the
worme
of
their
sin
shall
not
so
soon
be
strangled
,
they
shall
not
be
so
happy
as
Saul
was
to
fall
upon
their
1
Sam.
31.
4.
own
sword
,
but
they
shall
cry
out
as
the
Roman
Emperour
in
his
torment
,
Jer.
8.
3.
and
Nero
in
his
despair
,
for
one
to
kill
them
,
and
none
shall
be
found
.
It
was
an
usuall
saying
of
a
bloudy
Cremabit
ad
dictos
ardens
semper
gehenna
&
vivacibus
flammis
vorax
poena
,
nec
erit
unde
habere
tormenta
vel
requiem
aliquando
possint
,
vel
finem
.
Cyprianus
.
Emperour
,
that
when
any
had
laid
violent
hands
on
themselves
,
to
take
away
their
own
lives
,
whom
he
designed
to
torment
;
he
usually
said
,
They
had
escaped
him
;
but
there
shall
be
no
such
way
found
for
the
damned
to
escape
the
eternall
vengeance
of
God
.
They
shall
have
no
instruments
by
them
to
dispatch
themselves
.
Death
,
which
is
here
the
horrour
of
the
wicked
,
and
the
very
thoughts
of
which
fils
them
with
trembling
,
and
seizeth
on
them
with
palenesse
,
and
clammie
sweates
,
shall
in
hell
be
their
courted
advantage
;
and
nothing
shall
be
more
pleasant
,
and
desirable
;
but
as
sinners
studied
all
wayes
,
and
evasions
to
escape
the
stroake
of
death
here
:
so
all
their
artifices
and
contrivances
shall
not
find
death
in
eternity
.
This
shall
be
poyson
in
their
cup
of
trembling
,
they
shall
never
see
the
bottome
of
it
.
The
fit
of
their
torment
shall
be
intolerable
;
and
yet
they
shall
never
give
up
the
ghost
in
it
.
Pain
shall
wrack
them
,
but
not
waste
them
,
shall
corrode
and
afflict
them
,
but
not
consume
them
.
The
Saints
that
lie
under
the
Rev.
6.
9
,
10.
altar
,
and
cry
,
How
long
Lord
,
holy
Servabuntur
cum
corporibus
suis
animae
infinitis
cruciatibus
ad
dolorem
,
&
erit
sine
fructu
dolor
poenae
,
inanis
ploratio
,
&
inefficax
deprecatio
.
Cypr.
and
true
?
They
shall
be
heard
at
last
,
and
be
clothed
with
white
and
glorious
roabes
;
but
the
reprobates
shall
after
millions
of
ages
,
cry
,
How
long
Lord
,
how
long
?
pity
our
torments
,
slacken
our
misery
,
compassionate
thy
flaming
creatures
;
but
all
their
moans
shall
be
nothing
availeable
,
but
Gods
wrath
shall
break
out
afresh
for
evermore
,
the
burnings
,
let
sinners
remember
are
everlasting
,
Isa.
33.
14.
Diseases
here
in
this
life
,
and
tortures
they
are
but
the
harbingers
of
death
;
the
stormings
and
violent
assaults
of
those
pieces
of
clay
we
carry
about
us
:
And
this
is
oftentimes
some
relief
to
the
afflicted
patient
;
that
the
more
violent
the
distemper
is
;
the
more
hopes
he
hath
,
that
death
will
suddenly
free
him
from
the
malice
,
and
the
violence
of
his
disease
.
But
in
the
misery
of
the
damned
,
their
torments
are
but
the
supplies
of
death
,
shall
but
feed
their
executions
;
they
shall
ever
be
torn
with
the
pangs
of
death
;
but
never
be
buried
in
the
silence
of
it
.
Ah!
how
should
this
break
the
adamantine
spirits
of
impenitent
sinners
,
never
to
find
ease
or
end
,
hope
or
help
,
consolation
or
conclusion
?
alwayes
to
be
gasping
,
by
reason
of
extremity
,
and
yet
never
give
up
or
breath
out
the
last
gaspe
?
And
it
must
be
so
,
Reas.
1
It
is
inconsistent
with
Gods
justice
,
to
cease
punishing
,
while
sinners
cease
Ibi
sc.
in
coelo
,
nec
est
deformitas
sed
omnium
conformitas
,
ibi
nec
est
iniquitas
sed
una
semper
aequitas
.
A
lard
.
sinning
;
now
in
hell
they
shall
sinne
eternally
,
curse
themselves
,
cry
out
against
Satan
,
blaspheme
God
,
belch
out
their
reproaches
against
all
the
attributes
of
the
most
high
.
As
it
is
part
of
the
blessednesse
in
heaven
,
never
to
sin
,
so
it
shall
be
part
of
the
misery
of
hell
,
ever
to
sin
;
the
fires
of
hell
shall
inflame
their
ulcerous
hearts
,
not
humble
them
,
their
sin
shall
eternize
their
torment
.
What
should
restrain
or
check
the
ranco●●us
spirits
of
the
damned
:
the
heart-subjugating
spirit
of
the
Lord
,
shall
never
visit
that
stewes
of
sin
,
nec
incubare
inferno
,
nor
more
upon
the
fires
of
hell
.
It
is
reported
of
the
Apostate
Julian
,
that
hellish
enemy
of
the
Gospell
;
that
being
wounded
,
he
takes
his
bloud
,
and
in
contempt
throwes
it
up
towards
heaven
,
and
cries
,
Vicisti
Gal
aee
,
thou
Galilean
hast
overcome
.
And
this
shall
be
the
everlasting
practise
of
the
damned
to
be
throwing
up
dishonours
even
into
the
face
of
God
himself
:
so
that
their
constant
blasphemy
shall
perpetuate
their
insupportable
extremity
.
It
is
inconsonant
to
the
truth
of
God
,
that
any
end
should
befall
miserable
eternity
;
for
he
hath
spoken
it
,
nor
can
he
recall
it
,
that
the
miseries
of
the
damned
shall
never
be
quenched
.
Mat.
25.
46.
God
hath
enrold
his
decree
of
eternall
doom
to
the
wicked
in
his
everlasting
Gospell
,
Mat.
3.
12.
and
many
other
places
;
and
his
determinations
are
irreversible
;
who
can
interline
in
Gods
counsels
;
or
blot
out
,
or
alter
his
everlasting
resolutions
?
Not
one
title
or
iota
Mat.
5.
18.
of
his
wi●●
shall
be
obsolete
or
passe
away
.
And
there
are
two
reasons
,
why
God
hath
set
down
his
decree
of
eternall
misery
to
the
damned
.
1.
For
caution
:
the
more
dreadfull
any
decree
of
God
is
,
the
more
cautionary
;
great
fires
are
more
avoidable
then
sparks
or
smoothered
flames
;
when
all
the
Beacons
flame
together
,
we
are
more
certain
of
,
and
so
more
prepared
for
the
enemies
approach
.
God
records
this
sad
determination
;
not
that
men
should
shipwracke
themselves
upon
it
;
but
that
they
might
avoid
it
:
sands
are
more
dangerous
,
then
rockes
,
because
lesse
visible
;
God
hath
registred
this
doom
,
that
it
might
be
a
visible
caveat
.
2.
For
vindication
of
Gods
own
justice
;
that
sinners
might
not
think
to
cloud
the
name
of
God
with
dishonours
,
and
yet
escape
with
a
temporall
execution
;
God
hath
decreed
,
they
shall
smart
for
their
sinnes
for
ever
,
they
shall
be
alwayes
reaping
the
miserable
fruits
of
their
sinfull
folly
;
the
whole
will
amount
to
thus
much
:
Let
sinners
by
this
consideration
be
fired
out
of
their
security
;
let
them
study
what
it
is
to
lie
on
the
wrack
for
ten
thousand
millions
of
ages
;
but
what
is
is
that
to
eternity
?
And
let
them
speedily
prevent
their
eternall
misery
,
by
a
serious
,
reall
,
and
temporall
penitency
.
CHAP.
XV.
Concl.
15
Mans
eternall
condition
admits
of
no
conception
.
MAN
cannot
fully
conceive
it
,
grace
may
believe
it
,
but
reason
cannot
fadome
it
.
Man
may
apprehend
it
,
but
not
comprehend
it
.
As
Moses
did
the
Lord
,
see
Exod.
33.
23.
the
backparts
of
it
;
this
is
one
of
those
things
,
that
in
this
world
we
cannot
bear
.
In
the
fadoming
of
eternity
,
acutenesse
is
but
ignorance
,
ingenuity
stupidnesse
,
and
the
largest
latitudes
of
knowledge
are
but
purblind
.
If
all
Aristotles
reason
could
not
Haec
aeternae
vitae
faelicitas
,
nobis
in
hac
vita
est
incomprehensibilis
,
si
de
accurata
,
quidditativa
,
&
scientifica
cognitione
agatur
.
Gerard.
finde
the
cause
of
the
ebbing
and
flowing
of
the
small
river
Euripus
,
what
then
can
it
do
to
sound
the
Ocean
of
Eternity
?
What
the
Apostle
saith
of
the
naturall
man
in
reference
to
spirituall
,
1
Cor.
2.
14.
that
all
cannot
receive
them
;
may
be
well
said
in
reference
to
eternity
.
It
is
with
the
Prospect
of
eternity
,
as
with
the
eye
to
the
Ocean
,
it
may
see
the
surface
of
Concipe
animo
statum
vitae
illius
,
quantum
homini
concipere
datur
,
nam
juxta
rei
dignitatem
nobis
sermo
nullus
adesse
potest
,
ex
iis
tamen
quae
audimus
,
seuper
aenigmata
conjecturam
quan●ulamcunque
faeiemas
.
Chry.
it
,
but
not
its
bottome
;
some
glimmering
knowledge
we
may
have
,
sed
quis
intima
vidit
?
who
ever
saw
the
inside
,
and
end
,
and
bottom
of
it
?
As
the
blind
man
,
Mat.
8.
24.
I
see
men
as
trees
walking
;
so
we
may
glance
at
eternity
with
an
imperfect
sight
,
gathering
some
few
weak
parcels
of
the
knowledge
of
it
.
When
the
great
Apostle
Paul
was
carried
up
to
the
third
heaven
,
to
see
a
landskip
of
glory
,
and
to
take
a
view
of
those
transcendencies
heaven
was
enricht
with
;
at
his
return
,
with
what
astonishment
2
Cor.
12.
2.
&c.
doth
he
make
his
relation
,
and
tels
us
indeed
,
he
can
make
no
full
relation
;
those
beatificall
sights
he
had
been
blessed
with
,
were
not
to
be
drawn
by
the
pencill
of
the
most
rare
and
fluent
Oratory
,
he
heard
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
words
as
are
not
to
be
repeated
.
It
is
a
great
contest
among
grave
and
learned
writers
,
what
these
words
should
be
,
which
neither
Paul
could
expresse
in
his
best
oratory
,
nor
yet
would
in
point
of
duty
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
was
not
convenient
,
saith
the
text
.
Gregory
the
great
,
supposeth
that
these
secresies
were
many
discoveries
of
the
nature
,
gifts
,
qualifications
,
and
glory
of
the
Angels
.
Dionys.
conjectures
that
Paul
saw
the
glory
of
Christ
,
and
heard
many
things
here
altogether
unknown
.
Theod.
saith
,
Paul
saw
the
beauty
of
heaven
,
heard
the
musick
,
and
the
joys
,
numerosam
,
&
modulatam
hymnorum
coelestium
,
of
the
inhabitants
of
glory
.
Others
opinionate
,
he
heard
many
things
of
Predestination
,
and
the
calling
of
the
Gentiles
.
But
what
fell
within
the
glorious
view
of
the
Apostle
,
or
was
suggested
to
him
in
this
extraordinary
revelation
is
uncertain
,
and
shall
not
be
discussed
;
Hic
certo
nibil
dici
potest
,
cum
Paulus
ipse
ea
siluerit
,
as
the
learned
man
observes
.
But
from
the
whole
this
inference
may
be
deduced
,
That
the
glories
that
do
attend
the
Saints
eternity
are
a
sphear
above
the
apprehensions
of
humane
understanding
.
Eternity
to
come
,
is
like
Providence
Ezek.
1.
15.
here
,
it
is
a
wheel
within
a
wheel
;
it
is
a
state
vaild
with
mysteries
:
like
a
Picture
with
the
curtain
drawn
before
it
.
I
speak
ratione
nostri
,
in
respect
of
us
,
who
are
in
via
,
as
the
Father
speaks
,
In
vita
aeterna
dei
essentia
non
quidem
sensibus
verum
animo
seu
mente
cognoseetur
a
beatis
.
Martyr
.
in
our
travell
to
eternity
.
There
is
nothing
in
future
eternity
that
lyeth
liable
to
our
consideration
,
which
hath
not
brought
forth
many
debates
,
differences
,
severall
conjectures
,
and
tremulous
probabilities
even
among
Divina
essentia
ab
angelis
,
aut
beatis
videri
non
potest
.
Alcuinus
.
Chrys.
Theop.
the
most
eminent
Patriots
of
learning
.
How
it
is
debated
at
this
day
,
whether
the
Saints
shall
see
the
essence
of
God
in
heaven
,
or
else
some
circumambient
glory
;
whether
we
shall
know
one
another
in
happinesse
,
and
so
our
joyes
receive
a
fresh
tide
from
that
perpetuall
fellowship
:
whether
we
in
heaven
shall
see
God
,
oculis
corporis
,
aut
mentis
,
with
a
corporall
vision
,
or
Ignem
gehennae
corporeum
esse
non
ambigo
,
in
quo
certum
est
corpora
cruciari
.
Greg.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Damasc
.
only
with
an
intellectuall
apprehension
.
And
so
on
the
contrary
hand
,
how
it
is
debated
among
learned
men
,
whether
the
fire
of
hell
be
materiall
or
metaphoricall
;
on
the
sad
emblem
of
of
the
heat
and
force
of
Gods
displeasure
;
whether
there
be
corporeal
worms
in
hell
or
no.
Basil
and
others
say
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
A
kind
of
wormes
casting
poyson
,
and
eating
flesh
;
and
others
interpret
these
wormes
metaphorically
;
and
say
,
by
wormes
are
understood
,
morsus
conscientiae
,
the
corroding
tortures
of
conscience
.
And
so
there
are
multiplyed
controversies
which
doe
arise
in
mens
apprehensions
of
our
future
eternity
.
Eternity
it
is
the
seed
of
difficulties
,
the
womb
of
mysteries
,
the
scandall
of
learning
,
and
the
very
reproach
of
knowledge
it self
.
Indeed
some
dawning
knowledge
of
this
future
state
seems
to
rise
in
the
minds
of
men
.
But
how
to
graspe
scientiam
quidditativam
,
as
Gerard
saith
,
the
full
,
satisfactory
and
plenary
knowledge
of
it
;
this
is
too
large
a
circumference
to
be
comprised
in
our
intellectuall
sphere
;
the
tired
thoughts
of
man
cannot
travell
to
the
end
of
this
knowledge
.
We
must
do
with
eternity
,
as
Geographers
do
with
Countries
,
they
describe
in
their
Maps
and
Globes
;
for
large
and
spacious
Countries
,
they
only
set
down
the
situation
,
and
bare
name
of
those
Lands
:
so
must
we
for
a
full
apprehension
of
our
eternall
estate
rest
in
a
twilight
speculation
.
What
understanding
furnished
with
all
the
auxiliary
helps
of
learning
,
experience
,
naturall
vivacity
,
nay
with
grace
it self
,
while
in
this
life
,
can
unriddle
these
things
,
viz.
That
millions
of
ages
should
passe
away
in
eternity
,
and
yet
not
one
moment
wasted
or
elapsed
.
That
in
the
passage
of
thousands
of
millions
of
years
there
should
not
be
the
least
variety
or
mutation
,
no
accidentall
or
unexpected
occurrences
;
and
which
is
most
inccomprehensible
,
that
there
never
fall
out
an
end
;
no
night
,
no
grave
,
no
breaking
up
,
no
conclusion
;
that
eternity
should
never
be
terminated
with
a
close
or
period
.
Here
our
diseases
have
their
heights
,
termes
and
ends
,
either
in
the
recovery
and
restorement
,
or
else
in
the
death
of
the
patient
;
the
grave
buries
all
distempers
.
And
so
likewise
our
delights
,
harmonies
,
and
musicks
,
they
have
their
set
times
and
periods
;
and
they
either
vanish
in
themselves
,
or
else
are
buried
in
our
own
apprehensions
;
and
our
lives
which
are
the
stage
upon
1
Joh.
2.
17.
which
both
are
acted
,
they
after
the
transition
of
a
few
winged
spaces
of
time
,
faint
away
,
and
are
emtombed
in
the
dust
,
and
death
draws
the
curtain
between
us
and
all
our
possessions
.
But
now
in
eternity
the
understanding
may
be
ever
enquiring
after
,
and
searching
for
an
end
,
a
sun-set
,
some
event
,
or
issue
to
fix
and
anchor
upon
:
but
still
the
sea
of
everlastingnesse
opens
wider
and
wider
,
and
all
period
flyeth
away
,
as
death
from
the
damned
,
and
there
is
no
bottome
for
the
plummet
to
give
a
glace
of
any
approaching
Land
.
This
is
that
which
puts
a
maske
and
vail
upon
the
face
of
the
richest
understanding
,
and
turns
that
sun
into
darknesse
.
That
inscription
which
the
vain
and
Idolatrous
Athenians
did
engrave
upon
their
altar
,
which
they
dedicated
to
their
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
their
Vnknown
God
,
may
in
a
great
measure
Act.
17.
23.
be
attributed
to
eternity
;
Aeternitati
ignotae
,
to
unknown
eternity
.
Eternity
is
the
amazement
,
not
the
prey
of
knowledge
;
we
may
admire
,
believe
,
foretast
,
and
prepare
for
it
,
but
we
shall
not
fadome
or
comprehend
it
,
while
we
are
lockt
in
the
lower
room
of
this
world
.
Nor
are
there
some
Reasons
deficient
,
why
eternity
cannot
be
fully
comprehended
by
us
in
this
life
.
Reas.
1
God
hath
expresly
said
,
that
the
possessions
of
eternity
are
inconceivable
so
the
Apostle
,
1
Cor.
2.
9.
Neither
Isa.
64.
4.
have
entred
into
the
heart
of
man
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nilus
.
things
which
God
hath
prepared
for
them
that
love
him
.
Those
riches
which
are
attendant
upon
the
happinesse
of
the
Saints
;
they
are
above
the
computation
of
the
most
noble
understanding
;
nor
can
the
large
conjectures
of
the
mind
sound
the
bottom
of
them
.
They
are
as
the
Apostle
speaketh
,
divitiae
imperserutabiles
,
unsearchable
riches
,
Ephes.
3.
8.
such
riches
as
reason
heightned
with
industry
and
grace
cannot
find
out
the
value
,
not
search
to
the
end
of
them
.
And
so
the
miseries
of
the
wicked
,
they
transcend
all
imagination
;
the
most
serious
,
large
,
and
well-composed
thoughts
cannot
suppose
the
extremity
of
them
;
how
much
heat
is
inclosed
in
one
spark
of
Gods
wrath
.
God
himself
to
stop
the
proud
and
presumptuous
thoughts
of
man
,
hath
himself
given
it
in
,
that
the
loves
and
losses
of
eternity
are
above
the
reach
of
our
most
superlative
conceptions
.
Can
we
span
the
heavens
,
and
give
in
the
true
dimensions
of
them
,
count
the
stars
,
and
set
down
their
number
how
many
individuals
they
amount
to
;
or
tell
how
many
drops
the
vast
Ocean
is
composed
of
;
how
many
waves
the
Sea
is
curled
with
;
or
can
we
give
the
exact
number
of
all
the
atomes
that
are
in
all
the
beams
of
the
Sun
?
And
yet
if
all
these
impossibilities
of
knowledge
,
fell
within
the
verge
of
our
understandings
;
the
mysteries
of
eternity
were
still
wisedomes
riddle
,
the
disgrace
of
all
intellectuall
capacities
.
Aristotle
saith
,
Arist.
Ethic.
that
the
Will
can
velle
impossibilia
,
will
and
desire
impossibles
,
which
how
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greg.
Nys
.
that
is
I
shall
not
dispute
;
but
of
this
I
am
sure
,
and
God
himself
hath
affirmed
,
that
the
understanding
cannot
intelligere
aeternalia
,
understand
the
things
of
eternity
,
(
I
speak
of
a
full
and
accurate
knowledge
)
.
But
the
mind
dressed
with
all
ornaments
of
accumulative
learning
,
and
let
holinesse
be
the
Pilot
of
it
,
must
strike
sail
,
when
eternity
is
the
theam
of
it
;
God
in
this
particular
hath
by
his
own
word
put
a
stop
to
mans
curiosity
.
That
eternity
cannot
be
fully
conceived
and
comprehended
by
us
,
doth
not
only
arise
from
the
mysteriousnesse
and
superlativenesse
of
that
state
,
Eccles.
1.
8.
the
joyes
and
griefs
of
it
being
beyond
our
suppositions
,
but
likewise
that
we
only
have
a
superficiall
knowledge
of
it
,
ariseth
from
the
weaknesse
and
obscurity
of
mans
understanding
.
Our
poor
purblind
understandings
cannot
fadome
such
a
depth
.
This
candle
of
the
Lord
,
Prov.
20.
27.
as
the
wise
man
cals
it
,
burns
in
the
sock
et
,
Adams
fal
hath
put
a
theef
in
this
candle
,
and
our
continuall
sins
dampe
the
light
of
it
.
Our
intellectuals
are
like
a
star
in
a
cloud
,
or
a
taper
burning
De
illa
ineffabili
laetitia
,
&
mansione
aeterna
,
nunc
ex
parte
narrantes
tanto
nobis
evangelizavtmus
,
tanquam
si
quis
ex
pelago
maris
aquae
gustum
digito
suo
potest
auferre
.
Ephrem
.
behind
the
curtaines
.
What
we
might
have
done
,
had
not
Adams
fall
caused
a
perpetuall
eclipse
in
our
understandings
by
the
interposition
of
it
,
is
uncertain
;
but
what
a
faint
and
fallacious
knowledge
our
minds
are
now
possessed
with
,
is
sadly
visible
;
the
light
of
our
understandings
being
but
as
the
light
of
a
gloworme
:
the
Apostle
saith
,
1
Cor.
13.
12.
We
see
but
through
a
glasse
,
and
darkely
too
,
what
a
dimnesse
,
and
duskishnesse
surpriseth
,
and
in
a
catarix
upon
the
choysest
understanding
?
So
that
the
mind
of
man
is
masked
with
mistake
and
imperfection
.
That
eternity
fals
not
within
the
view
of
our
knowledg
,
is
not
only
so
objectivè
,
objectively
,
from
the
transcendency
of
it
;
but
subjectivè
,
subjectively
,
from
our
own
inability
,
there
is
a
wearinesse
in
our
intellectuals
.
Our
understandings
are
to
be
considered
in
reference
to
eternity
,
as
our
eye
in
reference
to
the
siars
;
that
we
see
not
those
glorious
Job
8.
9.
bodies
more
clearly
and
according
to
their
vaste
proportion
:
this
ariseth
not
from
any
disappearance
of
,
or
cloud
before
them
,
but
from
the
weaknesse
and
faintnesse
of
our
sight
,
there
is
an
ocular
inability
.
Eternity
receives
the
greatest
cloud
from
our
shattered
knowledge
.
Let
us
but
consider
our
understandings
;
1.
As
being
darke
,
clouded
and
veiled
with
much
ignorance
.
2.
As
being
fallacious
,
easie
to
be
seduced
,
and
miscarry
in
their
apprehensions
.
Prov.
3
5.
3.
As
being
imperfect
,
falling
short
of
that
glorious
sight
,
they
were
created
with
.
4.
As
being
capable
of
receiving
continuall
shadows
,
and
being
overcast
with
the
commission
of
new
sins
,
and
lastly
as
being
finite
,
and
so
crowded
into
a
small
room
:
How
impossible
then
can
these
darke-lanthornes
guide
us
to
the
full
knowledge
of
eternity
?
No
more
then
we
can
see
the
whole
world
,
uno
intuitu
,
in
one
view
by
the
helpe
of
a
perspective
.
Indeed
grace
and
industry
are
the
2
Pet.
3.
18.
best
cure
for
our
weak
,
and
faint
understandings
;
but
while
grace
here
is
of
so
low
a
stature
,
how
can
knowledge
be
gigantique
?
grace
and
knowledge
alwayes
bearing
a
proportion
.
God
leaves
eternity
not
fully
visible
here
,
to
excite
and
inflame
grace
in
a
believer
:
that
faith
and
love
might
shine
in
a
greater
flourish
.
The
be
1
Joh.
3.
2.
liever
in
this
life
shall
never
know
how
great
the
Summer
of
his
felicity
shall
be
;
there
is
more
behind
the
curtain
,
then
that
Saint
which
is
most
acquainted
with
God
can
discern
.
Those
that
dig
in
a
mine
,
their
hopes
of
wealth
Bona
regni
caelestis
,
dicere
,
vel
cogitare
,
vel
intelligere
ut
sunt
,
nullus
potest
carne
vestitus
;
multo
et
majora
&
meliora
sunt
,
quam
cogitentur
,
vel
intelligantur
.
Regnum
namque
dei
omni
fama
majus
,
omni
laude
melius
,
omni
scientia
iunumerabilius
,
omni
gloria
,
quae
putatur
,
excellentius
.
Aug
de
trip
.
habit
.
and
leasure
whet
and
fleet
their
industry
.
And
there
are
many
reserves
in
eternity
,
which
are
magnetick
,
to
draw
out
the
orient
graces
of
the
Saint
;
and
these
inflame
the
Saints
inquisitions
.
Faith
and
hope
sail
to
eternity
with
a
full
carreer
,
as
to
rich
,
but
yet
not
fully
known
beatitude
;
that
which
remains
in
the
darke
is
but
graces
noble
incentive
.
The
desire
after
naturall
knowledge
so
inflamed
that
ingenuous
Roman
,
that
he
lost
his
life
in
searching
after
the
cause
of
Vesuvius
his
sulphureous
vomits
,
why
that
hill
should
be
the
wombe
of
such
flaming
ejections
;
and
how
doth
this
animate
even
grace
it self
,
and
supply
it
with
more
vigorous
conquests
and
strength
,
that
the
believer
cannot
see
the
end
of
his
happinesse
,
cannot
sum
up
how
much
the
interest
of
his
glory
comes
to
?
This
portion
behind
which
our
understandings
cannot
see
to
tell
out
,
is
a
rare
incouragement
,
and
puts
life
Heb.
11.
1.
into
our
vivacious
grace
;
this
plumes
and
inflames
grace
,
and
this
makes
faith
to
swell
,
to
consider
what
eternity
will
bee
,
what
felicities
it
will
be
the
fruitfull
wombe
of
.
And
so
inconceivable
Hujus
poenae
potentiam
,
nulla
vox
exponerè
,
nullus
poterit
sermo
explanare
;
nihil
est
in●ebus
corruptibilibus
quod
conferri
possit
incorruptibilibus
sive
bonis
,
sive
malis
.
Non
est
dubium
quin
id
quod
nulla
temporis
mensura
circumscribitur
,
nulla
etiam
creata
mente
comprehenditur
.
Aug.
miseries
which
the
damned
shall
be
overwhelmed
with
,
naturally
and
genuinely
,
they
are
like
beacons
upon
a
hill
,
or
lanthornes
upon
a
watchtower
,
for
caution
and
prevention
;
but
however
they
aggravate
the
feares
and
amazements
of
wicked
men
,
sinners
here
cannot
fadome
the
torments
of
their
execution
;
how
sharpe
and
smarting
and
penetrative
their
miseries
shall
be
,
they
know
not
the
worst
of
their
punishment
;
this
is
a
worme
to
the
wicked
here
;
there
are
bitter
,
but
yet
concealed
calamities
behind
.
Unbelievers
in
this
life
,
cannot
imagine
,
or
in
their
most
sorrowfull
conceptions
apprehend
,
what
wounds
,
how
sore
,
how
deep
,
how
intolerable
the
scorpions
of
Gods
eternall
wrath
shall
make
,
when
twisted
into
his
scourge
.
There
is
more
calamity
reserved
for
the
reprobate
,
then
either
he
will
believe
,
or
can
conceive
.
This
is
one
of
those
arcana
divini
imperii
,
those
secrets
which
God
hath
lockt
up
in
his
own
knowledge
,
nor
will
communicate
to
inferiour
beings
.
As
the
day
of
judgment
is
one
Rom.
8.
18.
of
the
times
and
seasons
,
which
is
not
given
us
to
know
.
Some
things
there
Sicut
infans
in
utero
matris
conclusus
,
de
pulcritudine
hujus
lucis
nihil
novit
;
sic
&
in
hujus
vitae
tenebris
de
aeternitate
nil
possumus
perfecti
,
aut
solidi
scire
.
are
,
the
knowledge
whereof
is
shut
up
in
the
breast
of
God
,
nor
shall
his
mind
therein
be
opened
,
untill
the
accomplishment
and
fulfilling
of
all
things
at
the
great
and
last
day
,
wheraof
the
full
knowledge
of
eternity
is
one
great
considerable
counsell
.
Nor
doth
God
in
this
cast
a
disrepute
,
or
disrespect
upon
his
people
here
below
,
as
if
they
should
wholly
be
shut
out
of
his
counsels
,
for
this
the
Psalmist
contradicts
:
Psal.
25.
14.
But
there
are
three
reasons
,
why
God
is
pleased
to
conceal
some
things
from
his
people
here
.
God
would
alwayes
leave
his
people
in
a
longing
posture
,
that
the
heat
of
their
desires
,
and
the
fervour
of
their
industry
might
not
be
dampt
.
God
keepeth
and
reserves
many
mysteries
,
to
give
fire
to
the
prayers
,
and
animation
to
the
graces
of
his
people
.
God
will
not
give
in
to
his
Saints
a
full
history
of
all
his
intentions
and
decrees
that
he
may
finde
work
for
his
people
.
This
life
is
a
Place
of
appetite
not
satiety
.
Could
the
Saints
fill
and
quiet
their
ambitions
here
,
they
would
sail
no
further
to
seek
another
coast
;
but
here
is
no
place
of
satisfaction
.
God
hath
many
things
written
in
such
a
cypher
and
character
,
that
here
we
may
long
to
interpret
,
but
cannot
unriddle
them
.
To
keep
his
Saints
humble
,
God
hath
his
reserve
of
counsels
:
Could
Quemadmodum
imbecillior
est
visus
quam
ut
ad
stellas
pertingat
,
sic
intellectus
noster
infirmior
est
,
quam
ut
coelestia
gaudia
plene
percipiat
.
Ger.
the
people
of
God
see
all
with
an
open
face
,
this
would
feed
and
foster
their
pride
and
presumption
,
as
if
they
were
the
privy
counsellours
and
secretaries
of
God
himself
:
God
covers
many
things
in
his
own
wisdome
,
to
teach
man
the
lesson
of
his
own
darknesse
,
and
imperfection
.
The
riddles
of
nature
limit
and
keep
down
the
boasts
of
Philosophy
,
and
so
God
drawes
the
curtain
in
a
great
measure
here
,
to
fix
mens
eyes
on
the
cloud
of
his
own
disability
.
Paul
,
when
he
was
2
Cor.
12.
6.
acquainted
in
his
rapture
with
inexpressible
revelations
,
God
sends
him
Satan
,
to
be
a
thorne
in
the
flesh
to
statuminate
and
confine
his
thoughts
,
that
they
might
not
exceed
their
due
station
.
These
mysteries
which
God
keeps
in
his
own
breast
doe
but
unravell
mans
weaknesse
,
and
they
are
a
clear
demonstration
,
what
an
infant
in
knowledge
our
understanding
is
;
God
doth
in
this
smother
those
thoughts
of
man
,
which
otherwise
would
prove
immoderate
and
exorbitant
.
God
doth
reserve
many
things
from
the
full
knowledge
of
man
,
to
set
a
glosse
on
,
and
to
inhaunce
the
future
glory
of
his
Saints
.
That
though
here
there
may
be
a
filme
upon
the
1
Cor.
13.
12.
eye
of
their
understanding
;
yet
in
heaven
God
shall
be
a
sun
to
chase
away
all
clouds
;
and
all
Gods
everlasting
decrees
,
secret
counsels
,
and
Tum
justi
omnia
scient
,
quae
Deus
fecit
scienda
,
tam
ea
,
quae
praeterita
,
quam
postmodum
sunt
futura
.
Anselm
.
sacred
determinations
shall
be
in
a
fair
print
,
and
Jesus
Christ
shall
be
the
interpreter
.
This
shall
be
one
part
of
the
Saints
blessednesse
hereafter
,
they
shall
be
as
free
from
the
cloud
of
ignorance
,
as
from
the
spot
of
impiety
.
And
in
Gods
concealing
many
things
,
whereof
the
full
knowledge
of
eternity
is
one
,
he
doth
but
raise
the
market
of
glory
it selfe
.
And
now
at
last
,
the
imperfect
Anatome
of
our
eternall
estate
is
finisht
,
and
in
it
hath
been
made
good
,
what
hath
been
asserted
in
this
last
conclusion
;
(
to
wit
)
that
our
knowledge
of
eternity
here
in
this
life
is
but
faint
and
faltring
;
and
the
unskilfulnesse
of
him
that
hath
undertaken
the
description
hath
but
thickened
the
cloud
,
and
encompassed
the
argument
in
hand
with
greater
difficulties
.
But
if
any
light
hath
broke
forth
from
the
weake
discussion
of
this
point
,
so
that
eternity
may
be
any
thing
more
apparent
or
visible
;
his
imperfections
shall
not
wholly
annihilate
his
happinesse
.
But
the
sum
of
all
shall
be
this
,
Eternity
is
a
superlative
,
identicall
,
never-ending
condition
;
whether
it
set
us
upon
the
throne
of
glory
,
or
see
us
fastned
to
the
wracke
of
eternall
calamity
.
Applicat
.
And
now
lest
the
picture
of
eternity
may
be
rased
out
of
our
thoughts
,
after
it
is
drawn
;
let
the
memory
of
it
be
kept
fresh
and
lively
in
a
close
Application
,
which
shall
run
in
two
streams
.
The
first
part
of
the
Application
shall
be
more
generall
as
taking
in
within
its
circuit
the
whole
body
and
corporation
of
man
;
it
shall
be
to
all
universally
.
But
the
second
part
shall
be
more
particular
,
either
as
relating
to
the
Saints
being
the
fullest
argument
of
their
joy
and
triumph
;
or
else
referring
to
sinners
,
as
being
the
saddest
word
in
their
doom
.
Eternity
is
the
torture
,
and
poyson
of
their
highest
extremity
.
CHAP.
XIII
.
Vse
of
Exhortation
.
Branch
1
FIrst
let
this
exhort
us
all
,
To
fill
our
thoughts
with
Eternity
.
Let
this
word
alwayes
lie
floating
on
our
meditations
.
It
is
recorded
of
Philip
K.
of
Macedon
,
that
he
gave
a
pension
to
one
,
to
come
to
him
every
day
at
dinner
,
and
to
cry
to
him
,
Memento
te
esse
mortalem
,
Remember
thou
art
but
mortall
;
and
this
should
alwayes
ring
in
our
ears
,
Memento
te
esse
immortalem
,
Remember
thou
art
immortall
:
thou
hast
an
eternity
to
spend
;
thou
hast
an
everlasting
condition
to
succeed
.
All
our
thoughts
should
be
alwayes
drawne
as
so
many
lines
to
this
center
.
As
the
Psolmist
he
did
never
Psal.
139.
18.
awake
,
but
he
was
with
God
,
his
meditations
fastned
upon
that
infinite
and
pleasant
object
;
and
in
the
night
Psal.
16.
7.
which
buries
all
things
in
a
silent
confusion
,
his
heart
bubbled
forth
holy
Ejaculations
towards
heaven
:
Let
us
in
this
draw
Davids
picture
,
to
make
eternity
the
sphear
of
our
thoughts
,
and
the
object
of
our
meditations
.
There
is
no
occurrence
or
passage
that
can
befall
us
,
which
may
not
draw
eternity
into
our
thoughts
;
when
we
see
the
graves
of
others
,
we
may
conclude
,
they
have
already
hoysed
saile
upon
the
the
Ocean
of
eternity
;
when
we
observe
the
prosperity
of
others
,
we
may
conceive
they
are
but
ripening
for
eternity
,
as
the
Sun
when
it
is
at
the
highest
,
it
then
posteth
to
a
setting
.
Our
lives
here
,
let
them
be
the
pageants
of
never
so
many
temporall
felicities
;
they
are
but
a
short
dying
groan
;
and
are
always
lanching
into
the
vast
Ocean
of
eternity
.
When
we
observe
our
own
corporall
distempers
and
indispositions
,
then
death
is
but
scaling
the
wals
,
which
being
broken
down
,
the
soul
flieth
to
eternity
;
when
we
2
Cor.
4.
17.
observe
the
fleet
pace
and
swift
carreer
of
time
,
how
the
severall
parcels
of
it
slide
away
in
an
inobservable
velocity
,
one
houre
treading
upon
the
heels
of
another
;
all
these
diversities
of
time
are
but
so
many
streams
running
into
the
sea
of
eternity
.
There
is
no
passage
or
Providence
can
knock
at
our
doors
,
but
eternity
may
be
behind
it
.
Therefore
let
our
contemplations
be
alwayes
preying
upon
our
everlasting
Luk.
12.
20.
estate
.
It
is
not
what
I
am
here
,
whether
gorgeous
or
inglorious
,
filled
with
the
good
things
of
the
earth
,
or
covered
with
the
reproaches
of
the
Psal.
73.
6.
world
;
but
what
shall
do
,
for
ever
?
where
shall
I
take
up
my
lodging
in
eternity
?
St.
Hierome
used
to
say
,
Nier
.
He
could
never
go
forth
,
but
he
alwayes
supposed
he
heard
the
sound
of
the
last
trumpet
,
and
the
Angell
crying
,
Surgite
mortui
,
&
venite
ad
judicium
,
Arise
ye
dead
,
and
come
to
judgmen
.
It
is
strange
to
consider
how
men
rally
up
their
thoughts
,
and
muster
them
,
to
prosecute
their
basenesse
here
below
;
with
what
eagernesse
and
studiousnesse
they
methodize
their
earthly
affaires
;
how
do
they
live
and
clog
their
reasons
and
understandings
with
a
multiplicity
of
occurrences
?
how
do
they
put
judgment
,
and
memory
,
and
conscience
it self
upon
the
Act.
5.
2
▪
wrack
,
to
put
to
usury
their
advantages
,
and
in
the
mean
while
seldome
or
never
seriously
,
and
practically
put
this
one
question
to
themselves
,
What
shall
I
do
,
whither
shall
I
fly
,
where
shall
my
harbour
be
to
all
eternity
?
Insomuch
that
most
men
,
like
that
dying
Heu
vaga
,
animula
,
blandula
,
quae
nunc
abibis
in
loca
?
Pope
,
when
they
come
to
lie
on
their
death-beads
,
they
then
begin
to
enquire
,
where
they
are
going
,
and
which
way
their
travels
must
be
.
So
pleasingly
and
inconsiderately
doth
poor
man
delude
and
turn
cheat
to
his
own
soul
.
But
ah
!
let
our
contemplations
,
Mat.
24.
28.
as
the
Eagle
to
the
carkasse
,
flock
to
eternity
,
and
there
be
always
hovering
and
brooding
till
we
get
a
sight
of
an
eternall
crown
.
But
now
to
set
home
this
argument
,
and
to
invite
your
meditations
to
this
necessary
probleme
and
subject
,
to
chain
your
thoughts
to
vast
,
boundlesse
eternity
;
a
Sea
we
must
all
sail
in
,
whether
rough
or
pleasant
:
I
say
to
further
this
designe
,
let
me
cast
in
these
few
considerable
incentives
.
That
you
may
fill
you
thoughts
with
eternity
,
consider
,
It
is
the
noblest
study
,
it
is
most
sublime
and
generous
.
Eternity
compriseth
all
those
noble
enjoyments
and
subjects
which
are
fit
for
the
speculations
of
the
soul
of
the
Saint
.
God
,
and
Christ
,
and
glory
,
the
souls
chiefest
possession
,
these
are
Contemplations
fit
to
give
the
As
he
said
,
when
he
used
to
contemplate
on
God
;
Nunquam
minus
sosus
,
quam
cum
solus
.
studious
soul
entertainment
;
these
are
sutable
company
for
our
cogitations
and
thoughts
.
It
is
strange
to
take
notice
,
how
men
for
the
most
part
,
fill
their
thoughts
with
dirt
,
and
the
muddie
profits
of
the
world
;
how
Psal.
63.
6.
they
disgrace
and
discredit
their
own
souls
,
those
pieces
of
divinity
in
their
breasts
,
with
frothy
,
carnall
,
and
earthly
contemplations
.
How
many
are
there
,
who
put
only
pibble
in
the
beautifull
casket
of
their
understanding
,
study
drosse
,
and
dung
,
and
that
which
the
Apostle
cals
losse
,
are
Phil.
3.
8.
versed
about
their
inaminate
comforts
,
their
corne
,
their
wine
,
and
their
oil
:
what
is
this
but
to
carry
rubbish
and
ragges
in
a
Chariot
?
But
the
most
adequate
and
noble
study
of
the
soul
is
eternity
;
to
be
alwayes
sounding
and
fadoming
that
Ocean
:
how
shall
my
soul
fare
for
ever
?
what
will
be
the
portion
of
my
eternity
?
what
will
God
settle
on
me
for
everlasting
?
Platoes
Treatise
,
De
immortalitate
animae
,
of
the
immortality
of
the
soul
,
spake
him
divine
.
The
understanding
of
man
is
the
noblest
faculty
of
the
noblest
part
,
(
viz.
)
his
soul
;
and
what
more
proportionable
for
the
encounters
of
this
noble
light
,
then
eternity
,
and
those
things
that
are
attendant
upon
it
?
What
a
low
degeneracy
is
it
,
for
men
to
corrupt
and
putrefie
their
thoughts
with
perishing
and
dying
objects
,
and
crowd
into
their
most
serious
meditations
nothing
but
earth
,
and
the
things
of
the
world
?
How
doth
poor
man
,
when
wholly
taken
up
in
these
drossie
contemplations
,
but
debase
Nec
in
rebus
caducis
aeternitas
complacere
potest
.
Bern.
himself
into
the
vilenesse
of
an
idoll
,
undervalue
and
uncoyne
himself
,
blot
out
Gods
image
and
superscription
,
and
write
in
the
image
and
inscription
of
earth
?
he
doth
as
it
were
turn
himself
into
brasse
,
and
iron
,
and
reprobate
silver
;
the
soul
whose
heat
and
studies
are
vented
and
wasted
upon
these
sublunary
things
,
doth
but
stain
its
originall
,
and
cast
a
dampe
upon
the
divinity
of
its
own
nature
.
Now
how
low
and
sordid
these
meditations
upon
terrestriall
and
drossie
vanities
are
,
will
appear
in
our
viewing
of
these
three
things
.
It
is
a
degeneracy
to
confine
our
thoughts
to
sublunaries
;
as
they
are
the
impertinency
of
our
life
,
they
are
Rom.
14.
17.
a
meer
parenthesis
.
These
outward
things
they
are
nothing
to
our
purpose
.
We
are
travelling
towards
eternity
,
and
to
fix
our
thoughts
on
these
crackling
thornes
,
is
but
a
meer
digression
.
It
is
strange
to
observe
how
Mat.
6.
33.
men
vex
their
own
thoughts
,
plot
,
contrive
,
foster
,
and
commence
their
designes
for
these
outward
things
,
which
shall
never
fall
into
the
account
,
no
further
then
as
they
aggravate
the
guilt
of
a
sinner
,
the
joy
of
a
Saint
,
in
the
improvement
or
mispending
of
them
.
The
question
is
,
whether
thou
hast
gained
an
interest
in
Christ
,
got
thy
sins
blotted
out
,
or
hast
had
the
beatificall
sight
of
a
smile
from
God
.
For
the
trash
and
chaffe
of
the
world
,
who
required
,
will
God
say
,
these
things
at
your
hands
?
what
are
all
these
things
to
thy
soul
,
thou
studious
worldling
?
It
is
eternity
should
take
up
all
our
Contemplations
,
how
thou
shouldest
fare
for
ever
;
to
spend
our
thoughts
on
these
earthly
enjoyments
,
is
as
to
goe
to
law
for
another
mans
right
,
or
intrude
our selves
into
his
controversie
.
To
fill
our
thoughts
with
these
outward
things
,
it
is
to
stop
our
meditations
from
our
home
.
The
wise
men
followed
the
star
,
and
we
should
pursue
eternity
,
thy
home
O
soul
,
thy
mansion
,
thy
portion
for
ever
.
This
Mat.
2.
10.
should
be
the
Contemplation
of
a
Christian
,
how
soft
Christs
bosome
,
how
glorious
his
face
,
how
sweet
Gods
smile
;
what
those
felicities
are
that
are
reserved
for
the
Saints
?
But
to
fill
our
cogitations
with
extrinsecals
,
is
but
the
alienation
of
our
thoughts
,
an
unnaturall
diversion
.
When
the
poor
travaller
surveyes
Heb.
11.
13.
many
Countries
,
his
thoughts
and
contemplations
,
they
are
oft
at
home
,
and
setled
on
his
own
coast
.
Our
meditations
should
alwayes
be
sailing
toward
our
home
,
and
let
not
the
world
and
its
flatteries
obstruct
or
stop
our
Carreer
.
The
thought
of
these
outward
things
,
unfit
the
soul
for
eternity
;
how
unprepared
is
a
worldly
man
for
his
eternall
estate
;
how
loath
to
leave
the
twig
,
and
fall
into
the
Ocean
of
eternity
?
As
the
rich
man
in
the
Gospell
;
with
what
regret
,
and
reluctancy
Luk.
12.
20.
of
spirit
,
when
he
is
casting
upon
eternity
,
doth
he
cry
out
,
Farewell
my
dear
enjoyments
,
those
pleasant
darlings
of
my
soul
;
I
say
,
with
what
reluctancy
and
contraction
doth
he
then
think
of
eternity
,
when
he
is
entring
upon
it
?
how
ghastly
is
the
face
,
and
how
unwelcome
the
arrests
of
eternity
?
Nothing
is
more
dreadfull
to
this
imprudent
miserable
wretch
,
then
to
look
from
the
mast
of
this
life
down
into
the
Ocean
of
eternity
.
What
clammy
sweates
,
and
sad
affrightments
doth
now
the
thought
of
an
everlasting
condition
create
?
These
worldly
and
drossie
meditations
how
do
they
unhindge
the
soul
;
and
make
it
jarre
and
discompose
it
for
its
entrance
upon
eternity
.
But
then
man
acts
most
nobly
and
in
a
genuine
speare
,
when
his
contemplations
flie
forward
to
eternity
,
and
are
descrying
that
boundlesse
Sea
.
Now
to
close
this
first
particular
,
let
us
but
observe
a
double
proportion
between
eternity
and
the
understanding
of
man
.
Eternity
it
is
vast
,
unmeasurable
and
incomprehensible
,
every
considerable
in
it
,
is
unlimited
,
and
unconfined
(
as
before
hath
been
discovered
)
,
and
so
the
understanding
of
man
is
filled
with
vast
apprehensions
,
it
only
(
the
Angels
excepted
)
can
fadome
what
God
is
,
survey
the
excellencies
of
his
nature
,
attributes
,
glory
,
and
can
conceive
what
a
rare
creation
the
Angels
are
,
how
fine
spun
the
Angelicall
nature
,
what
a
rare
thread
the
soul
;
only
mans
understanding
can
read
Gods
counsels
,
and
bottome
his
everlasting
decrees
,
when
revealed
,
and
make
holy
and
serious
animadversions
on
them
;
thus
the
understanding
can
raise
it self
,
and
call
within
its
view
the
most
noble
and
generous
speculations
.
Now
eternity
which
compriseth
not
only
the
transcendencies
of
beings
but
enjoyments
;
how
exactly
proportionable
and
analogicall
to
such
a
glorious
lampe
as
mans
understanding
is
,
especially
when
snuft
and
encreased
by
grace
?
Eternity
is
such
a
state
which
is
not
fully
intelligible
in
this
life
,
but
still
leaves
something
within
the
vail
,
and
behind
the
curtain
;
and
how
doth
this
fit
the
ambitions
of
mens
understandings
,
which
are
alwayes
Eccles.
1.
8.
unsatisfied
in
their
enquiries
;
but
still
are
prying
into
more
and
more
abstruses
.
The
wise
man
observes
of
the
corporall
eye
that
it
is
unsatisfied
in
this
life
,
how
much
more
the
intellectuall
?
The
mind
of
man
is
pregnant
and
operative
,
and
as
the
Bee
of
the
soul
is
alwayes
wandring
for
some
prey
of
future
knowledge
.
This
then
,
(
not
further
to
amplifie
the
argument
)
let
it
be
a
golden
spur
to
us
,
to
enrich
our
minds
with
constant
and
serious
thoughts
of
eternity
;
as
being
the
most
sublime
and
sutable
study
of
the
soul
.
The
study
of
eternity
,
is
a
most
seasonable
study
.
Our
lives
here
Initium
hujus
abitionis
est
in
nativitatis
nostra
hora
,
&
singulis
momentis
&
horis
propius
accedimus
ad
scopum
,
quem
ipsa
morte
attingimus
.
Chemn
.
they
are
but
as
candles
in
the
wind
,
which
every
blast
may
blow
one
;
they
are
as
glasses
,
that
every
knock
may
batter
and
break
;
what
more
fragill
and
brittle
then
the
life
and
continuance
of
man
in
this
world
?
Every
affliction
,
every
distemper
,
every
day
may
see
it
entombed
in
death
;
and
observe
its
funerals
.
And
therefore
what
Jam.
4.
14.
more
proper
,
what
more
seasonable
,
then
alwayes
to
fix
our
thoughts
on
eternity
,
which
is
our
state
behind
the
curtain
?
what
more
apposite
then
to
be
peeping
within
the
vail
?
There
is
no
stability
in
this
life
,
no
uncertainty
in
the
other
;
we
will
descry
the
Sea
we
are
to
sail
in
;
ah
!
why
not
eternity
we
are
every
moment
entring
upon
?
Thou
knowest
not
how
soon
thou
shall
be
cast
on
this
shoare
,
yet
a
little
while
and
eternity
shall
swallow
thee
up
;
therefore
what
more
seasonable
then
alwayes
to
anchor
our
meditations
here
?
It
was
a
grave
speech
of
him
,
who
said
,
Tota
vita
est
meditatio
mortis
,
our
whole
life
is
but
the
meditation
of
death
.
But
I
say
,
Our
whole
life
should
be
a
meditation
of
eternity
;
this
is
alwayes
seasonable
to
consider
,
What
shall
we
do
,
whither
shall
we
flie
,
what
preparations
are
made
,
what
enjoyments
are
provided
,
what
shelter
,
what
honour
for
the
poor
soul
to
eternity
?
It
is
not
what
we
are
here
,
whether
we
are
wrapt
up
in
sores
or
solaces
,
whether
we
act
Jobs
misery
or
felicity
;
but
what
shall
we
do
,
and
what
shall
we
be
for
ever
?
And
can
then
the
thoughts
of
eternity
be
at
any
time
unseasonable
?
no
more
,
then
our
prayers
to
God
,
and
our
visitations
of
the
throne
of
Act.
12.
23.
grace
.
Every
moment
may
put
a
period
to
our
possessions
here
,
and
see
them
all
withered
into
nothing
,
and
therefore
what
fare
is
at
home
,
how
am
I
provided
for
eternity
?
what
lands
,
what
leases
in
glory
?
what
treasures
have
I
blanckt
up
in
heaven
?
The
poor
tenant
at
will
,
waites
still
at
his
Land-lords
door
for
a
lease
;
that
he
may
Vniversum
vitae
nostrae
carriculum
viae
conferatur
,
&
mors
est
ultima
hujus
vitae
lin●a
,
quae
nobis
januam
aperit
ad
aeterditatem
.
have
something
certain
,
some
security
he
shall
not
be
cast
out
of
his
dwelling
the
next
hour
:
In
this
life
we
have
no
lease
,
nothing
certain
,
therefore
think
on
eternity
.
Ah!
how
few
,
amongst
men
,
which
are
every
moment
ready
to
be
turned
out
of
the
tenements
of
their
bodies
,
are
looking
after
and
contemplating
of
eternity
?
here
should
be
that
center
of
all
our
heat
,
animosities
,
studies
,
designes
,
and
meditation
.
The
poor
traveller
cares
not
for
his
Inne
,
but
what
is
his
home
;
and
yet
foolish
men
,
more
mind
their
Inne
,
this
world
,
then
their
home
.
It
is
now
thy
day
,
sinner
,
to
thinke
of
eternity
,
this
day
is
declining
,
and
when
concluded
,
thou
shalt
ever
feel
,
but
never
contemplate
more
on
eternity
:
Heb.
9.
27.
Here
is
our
Terme
,
shortly
comes
an
everlasting
Vacation
of
misery
or
happinesse
:
Now
is
the
season
to
ruminate
on
,
and
revolve
the
state
of
eternity
.
Can
it
be
ever
unseasonable
to
mind
thee
of
thy
soul
,
of
God
,
of
the
bloud
of
Christ
,
of
the
work
of
grace
?
All
these
things
have
a
tendency
to
eternity
.
Let
us
but
take
a
short
view
of
the
foolishnesse
of
most
men
,
how
foolish
creatures
they
are
;
how
ready
and
easily
willing
to
forfeit
and
lose
their
seasons
.
Man
in
his
infancy
saith
,
It
is
not
yet
time
to
thinke
of
eternity
,
I
am
but
a
bud
newly
visible
in
the
blossome
,
in
the
immaturity
of
my
age
;
I
have
taken
newly
a
lease
of
this
life
,
(
Infant
,
let
me
tell
thee
,
thou
hast
none
)
I
am
newly
come
upon
the
stage
of
the
world
,
and
therefore
to
vex
or
discompose
my
thoughts
with
a
future
eternity
,
is
not
a
duty
but
a
solecisme
;
thus
man
in
his
unripe
years
lockes
out
the
thoughts
of
an
everlasting
condition
.
And
man
in
the
beauty
of
his
youth
,
he
suspends
his
thoughts
of
eternity
;
lest
those
grave
and
serious
contemplations
might
embitter
those
pleasures
he
drenches
himself
in
;
he
shuts
out
those
unwelcome
Eccles.
11.
9.
guests
which
would
interrupt
the
harmony
and
musick
of
his
mirth
.
The
young
man
he
conjectures
that
to
think
of
eternity
is
a
hysteron
proteron
,
and
so
he
looks
on
it
as
a
vain
anticipation
;
it
is
too
soon
in
the
morning
of
his
age
,
to
think
of
the
evening
of
eternity
.
And
man
in
his
full
age
,
looks
on
himself
,
as
too
strong
and
vigorous
to
fall
into
eternity
,
and
in
his
own
vain
presumption
,
supposeth
that
he
could
wrestle
with
,
and
foil
death
it self
;
his
veins
are
full
of
bloud
;
his
bones
are
full
of
marrow
,
his
body
is
full
of
strength
,
and
he
prides
himself
in
the
encrasie
and
healthful
temperament
of
his
constitution
;
and
therefore
for
him
to
think
of
eternity
,
is
to
cast
himself
upon
an
unseasonable
and
unnecessary
toil
:
thus
the
strong
man
bolts
all
such
meditations
out
of
door
.
Nay
man
in
his
old
and
decrepit
Avaritia
senectuti
naturalis
.
Arist.
age
,
when
he
feebly
and
faintly
walks
upon
the
crutches
of
decay
;
he
is
then
more
agglutinated
and
chained
to
the
world
,
how
tenacious
are
then
his
desires
,
ambitious
his
pursuites
,
and
how
close
his
embraces
of
the
things
of
this
life
;
and
when
his
eternity
Gen.
4.
7.
as
well
as
his
sin
lies
at
his
door
,
how
doth
he
banish
eternity
out
of
all
his
thoughts
,
and
makes
his
brain
but
a
Mine
of
dirty
contemplations
?
Thus
all
ages
of
men
look
upon
the
serious
,
solemne
and
sober
thoughts
of
eternity
,
but
as
a
piece
of
unseasonable
melancholy
,
and
overbusie
intrusion
into
their
otherwise-imployed
designes
.
And
so
poor
man
is
swallowed
up
in
eternity
,
before
he
hath
seriously
considered
it
:
the
poor
Ant
guided
only
by
a
sensuall
instinct
,
thinks
of
a
future
winter
,
and
so
accordingly
prepares
and
layes
in
for
it
;
shall
the
Ant
thinke
on
a
winter
,
and
not
thou
stupid
man
on
eternity
,
the
never
sinking
condition
,
never
failing
or
ending
estate
of
thy
soul
?
as
the
wise
man
saith
,
Learn
policy
and
wisdome
from
Prov.
6.
6.
the
poor
Pismire
.
Nay
let
this
knowledge
of
the
poor
Ant
condemne
and
check
the
imprudence
of
Christians
,
the
Ant
is
not
sure
of
Winter
,
but
may
die
under
some
foot
or
other
,
and
yet
the
Ant
thinks
of
it
;
but
thou
art
as
sure
of
eternity
,
as
thou
art
of
thy
soul
in
thy
bosome
,
that
must
be
cast
upon
,
and
was
created
for
it
.
Is
not
this
folly
below
the
beasts
,
and
the
most
inconsiderable
of
them
too
?
Ah
then
,
let
the
seasonablenesse
of
the
study
fix
your
thoughts
on
eternity
.
Eternity
is
the
most
rationall
study
of
man
.
We
must
conceive
as
the
Philosopher
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
saith
,
That
man
is
an
incorruptible
creature
,
and
therefore
to
be
contemplating
on
that
duration
,
which
is
most
sutable
to
his
being
,
is
most
proportionable
.
So
many
of
the
Philosophers
have
spoken
darkly
of
eternity
,
that
there
should
be
such
a
state
and
being
,
but
have
been
at
a
stand
,
what
should
attend
that
being
.
Man
is
created
to
eternity
,
and
death
is
his
change
,
not
annihilation
;
and
therefore
it
is
against
the
nature
of
reason
it self
,
to
fix
our
thoughts
on
any
object
below
eternity
.
Arg.
1
How
rationall
is
it
,
for
our
contemplations
and
thoughts
to
be
sailing
on
this
Ocean
,
when
all
our
gains
or
losses
are
to
be
weighed
in
the
scales
of
eternity
,
that
makes
our
losses
intolerable
,
and
that
makes
our
gaines
inconceivable
?
No
losse
is
confiderable
but
as
eternall
,
nor
advantage
remarkable
but
as
everlasting
.
Eternity
ponderates
our
losses
,
and
enriches
our
gains
.
Why
Mat.
16.
26.
is
the
losse
of
the
soul
so
amplified
by
Christ
;
but
as
it
is
created
immortall
;
and
its
life
cannot
be
taken
away
?
Temporall
disadvantages
they
are
but
a
gentle
blast
;
but
eternall
,
are
an
insupportable
storme
.
Job
himselfe
encompassed
with
so
many
losses
,
the
losse
of
children
,
friends
,
goods
,
health
,
credit
;
insomucch
that
his
poverty
was
proverbiall
;
I
say
,
Job
himself
,
who
was
the
skeleton
and
anatome
of
misery
,
his
right
and
entail
to
a
blessed
eternity
being
not
cut
off
,
cannot
be
denominated
truly
miserable
.
It
is
eternity
that
is
the
poyson
of
misery
it self
,
and
is
the
edge
of
all
calamity
.
What
is
the
reason
,
that
Christ
preferres
the
beauty
of
a
flower
,
and
that
none
of
the
most
rare
neither
,
a
Lilly
,
before
all
glory
of
Solomon
,
Mat.
6.
26.
which
was
so
great
that
it
was
the
worlds
wonder
,
and
the
Queen
of
Shebaes
amazement
?
I
conceive
,
that
this
may
be
one
among
others
,
the
fadingnesse
and
transiency
of
it
.
Solomons
glory
was
but
a
blazing
star
,
which
making
a
glorious
shew
for
a
while
,
suddenly
disappeares
,
and
vanisheth
.
It
is
eternity
that
maketh
glory
2
Cor.
4.
17.
it self
weight
,
and
which
puts
a
sting
into
misery
and
infelicity
.
Reason
should
guide
our
thoughts
unto
eternity
,
as
that
which
is
the
rest
and
quietation
of
our
thoughts
.
While
mans
thoughts
and
disquisitions
are
after
the
satisfaction
of
their
lusts
or
the
things
of
the
world
,
how
full
of
restlesnesse
and
disturbance
;
how
full
of
tumult
and
confusion
?
They
are
like
the
dreames
of
Pharaoh
Gen.
41.
8.
and
Nebuchadnezzar
,
which
distracted
Dan.
2
3.
and
troubled
the
spirits
of
those
Princes
.
Should
we
cast
our
eye
only
on
that
example
of
Ahab
,
1
King
.
21.
4
when
he
would
graspe
the
Vineyard
of
Naboth
into
his
possession
,
and
being
denyed
,
with
what
anguish
of
spirit
,
and
torture
of
mind
doth
he
cast
himself
upon
his
bed
,
and
there
leaves
himself
a
prey
to
the
perplexities
of
his
disquieted
mind
;
he
throwes
himself
upon
the
bed
,
which
was
his
bed
of
thorns
,
and
denies
to
eat
,
he
refuseth
the
common
commands
of
nature
it self
.
And
indeed
,
Convulsion
fits
and
agonies
wrack
the
thoughts
of
covetous
and
ambitious
men
;
how
restlesse
their
designes
?
how
unsatisfied
their
desires
?
there
is
a
perpetuall
tempest
in
their
cogitations
.
Absalon
and
Achitophel
those
twines
of
ambition
,
2
Sam.
16.
21.
with
what
amazement
and
hurry
do
they
pursue
their
traitorous
conspiracy
?
Sin
and
earth
,
they
are
the
quicksilver
and
disease
of
mens
thoughts
,
they
are
the
very
earthquake
of
mens
meditations
.
But
eternity
Psal.
104.
34.
is
the
center
and
rest
of
the
souls
Contemplations
.
As
Dauid
saith
of
God
,
that
his
meditations
of
him
were
sweet
.
In
conversing
with
eternity
,
our
thoughts
meet
with
a
harbour
,
there
is
something
to
stay
,
and
stop
,
and
satisfie
the
ambition
of
the
soul
;
there
is
God
the
portion
,
Christ
the
rock
,
heaven
the
refuge
,
joy
the
musick
,
and
everlastinguesse
the
triumph
of
the
believer
.
Nay
,
there
is
some
contentment
in
viewing
and
contemplating
on
the
eternity
of
misery
:
As
it
is
the
triumph
of
Gods
vengeance
and
wonder
of
his
justice
,
the
wofull
reward
of
sin
,
the
souls
pregnant
and
lively
caveat
,
the
lanthorne
to
guide
the
soul
to
avoid
the
rock
,
and
escape
the
bottomlesse
gulfe
of
endlesse
perdition
;
there
is
something
in
eternity
to
settle
and
compose
the
meditations
of
man
.
The
world
and
lust
they
are
but
the
Maze
and
Meander
of
mens
thoughts
.
What
care
do
men
take
?
what
hazards
Eccles.
2.
22
,
23.
do
they
run
?
what
paines
of
body
,
plotting
of
brain
,
conflicts
of
passions
,
biting
of
conscience
,
disrepute
among
men
?
Any
thing
,
and
every
thing
will
men
undergoe
to
acquire
the
vain
vexations
of
the
world
,
or
the
filthy
satisfactions
of
sin
.
Amnon
2
Sam.
7.
2.
growes
lean
,
is
vexed
and
sick
for
his
sister
.
Thus
men
torment
their
own
minds
for
these
outward
or
sinfull
enjoyments
,
make
themselves
perpetuall
drudges
and
servitours
to
the
times
,
fawn
,
flatter
,
comply
,
couple
,
strike
in
with
the
instruments
and
authors
of
their
hopes
,
hazard
their
salvation
and
consciences
to
swimme
Adorare
vulgus
,
jacere
●scula
,
&
omnia
serviliter
pro
imperio
.
Tacit.
Hist.
And
I
may
too
,
pro
peccato
.
through
all
to
their
adored
haven
,
whether
the
paint
of
the
creature
,
or
the
pleasure
of
a
sin
.
These
concussions
and
confusions
attend
the
distempered
thoughts
of
man
,
when
they
have
either
outward
things
,
or
lust
for
their
object
.
But
eternity
allayes
all
tumults
in
our
meditations
,
when
the
soul
bethinks
it self
,
Where
shall
I
leane
my
head
,
where
lodge
my
soul
,
where
find
my
home
,
where
build
my
nest
for
ever
?
these
thoughts
shed
a
serenity
on
the
spirit
of
man
.
As
Christ
saith
,
Mat.
11.
28.
that
those
that
came
to
him
shall
find
rest
for
their
souls
,
and
those
that
fix
their
contemplations
on
eternity
shall
find
a
bottome
,
shall
find
ground
to
anchor
their
thoughts
upon
;
here
is
the
Nil
ultra
,
the
pillar
our
meditations
cannot
sail
beyond
,
therefore
reason
may
attract
our
thoughts
to
be
much
on
eternity
.
Eternity
it
is
the
study
of
grace
,
more
then
of
reason
.
All
the
graces
of
a
believer
,
they
have
an
eye
to
eternity
.
Repentance
turne
the
soul
to
God
to
prevent
and
eternall
losse
of
Gods
presence
;
the
eye
of
penitency
is
toward
eternity
;
the
eye
weepes
for
sin
here
,
that
it
may
not
weep
by
sin
in
eternity
;
here
the
penitent
drenches
himself
in
tears
,
that
in
his
everlasting
condition
he
may
not
be
Mat.
8.
12.
drowned
in
misery
;
here
he
is
weeping
Luk.
13.
28.
with
brokennesse
of
heart
,
that
hereafter
he
may
not
be
weeping
with
gnashing
of
teeth
.
And
here
indeed
he
fils
his
eyes
with
tears
;
that
hereafter
in
eternity
God
may
wipe
away
all
tears
from
his
eyes
,
Rev.
7.
16.
And
so
love
is
inflamed
upon
the
point
of
eternity
,
because
the
Saints
shall
lie
Isa.
35.
10.
everlastingly
in
the
armes
of
Christ
.
Who
will
not
love
that
husband
,
that
shall
crown
his
Spouse
with
everlasting
joy
?
Indeed
the
love
of
a
Saint
to
Christ
,
is
but
the
imperfect
relation
,
and
darke
picture
of
Christs
love
to
a
Saint
;
Christs
love
is
eternall
,
Joh.
13.
1.
and
the
Saints
love
breaks
out
towards
Christ
,
because
his
love
is
eternall
.
Eternity
as
it
is
put
into
Saints
portion
,
it
is
the
bellowes
of
the
Saints
love
,
it
fans
and
oyles
those
flames
:
What
can
be
more
incentive
to
the
believers
affection
,
then
that
Christ
shall
endow
him
with
everlasting
possession
?
It
is
the
Everlasting
crowns
the
gift
of
Christ
,
and
fires
the
love
of
a
believer
.
For
ever
,
for
ever
,
to
have
his
soul
sweetned
with
the
pleasant
smiles
of
the
Lord
Jesus
,
Can.
5
7.
and
alwayes
to
lie
in
his
soft
and
beatificall
embrace
,
how
sick
of
love
,
must
this
make
the
Saint
!
The
grace
of
love
likewise
principally
glanceth
its
eye
upon
our
future
eternity
.
Faith
acts
immediately
upon
eternity
,
Heb.
11.
16.
as
the
Apostle
speaks
,
It
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theod.
evidence
of
things
not
seen
,
Heb.
11.
1.
that
is
,
those
things
that
are
within
the
vail
of
eternity
.
Faith
it
doth
bring
down
,
those
felicities
a
believer
shall
inherit
hereafter
,
to
him
here
below
,
and
puts
the
believing
soul
in
perfect
possession
.
Faith
is
the
eye
of
the
soul
,
by
which
we
peep
through
the
curtains
of
mortality
,
and
take
a
view
and
foretaste
of
heavenly
things
.
This
glorious
grace
hath
that
rare
power
,
that
it
can
either
sublimate
the
soul
and
carry
it
up
into
the
bosome
of
Christ
,
or
bring
down
Jesus
Christ
as
a
bundle
of
myrrhe
into
the
bosome
of
a
believer
.
Eternity
is
the
very
prospect
of
faith
,
it
is
usuall
Pisgah
sight
.
Faith
takes
the
soul
,
as
the
Lord
did
Moses
,
and
gives
it
a
view
Exod.
31.
1.
of
Canaan
.
Here
lies
the
difference
between
Fides
est
credere
quod
non
vides
,
cujus
veritas
&
merces
est
,
videre
quod
credidisti
.
Aug.
in
Joan.
the
eye
of
faith
,
and
the
eye
of
sense
,
the
one
is
circumscribed
by
a
present
view
,
we
see
only
what
is
before
us
;
but
faith
can
take
a
survey
of
eternity
it self
,
and
lay
a
present
claim
to
a
future
inheritance
.
The
Fides
divina
credit
quae
non
videt
;
&
quae
nullo
sensu
assequitur
,
&
credit
infallibiliter
,
sive
praeterita
sunt
,
sive
praesentia
,
sive
futura
.
Par.
excellency
of
this
grace
is
remarkable
in
this
,
it
can
draw
the
Arras
from
before
the
glory
of
heaven
it selfe
.
We
sail
upon
the
Ocean
of
eternity
here
,
already
,
in
the
barke
of
faith
.
In
a
word
,
this
grace
presentiates
eternity
,
and
looks
on
our
future
condition
as
already
attained
to
,
in
all
its
considerables
,
it
layes
the
soul
in
the
everlasting
armes
of
Christ
by
its
vigorous
and
undaunted
acts
:
thus
faith
is
a
grace
that
doth
cast
an
immediate
eye
upon
the
S●a
of
eternity
.
And
Hope
its
tendency
is
wholly
towards
eternity
,
and
the
rare
possessions
thereof
.
It
is
the
rationall
dispute
of
the
Apostle
,
that
hope
must
cast
an
eye
upon
a
future
condition
,
for
saith
he
,
Hope
that
is
seen
is
not
hope
;
Rom.
8.
24.
that
is
sense
,
not
the
grace
of
hope
.
That
is
a
pregnant
place
,
Col.
1.
5.
For
the
hope
which
is
laid
up
for
you
in
heaven
,
observe
heaven
is
made
the
proper
place
and
seat
of
hope
.
And
res
sperandae
,
the
things
hoped
for
,
are
called
hope
,
as
in
the
before
cited
place
.
So
glory
is
sometimes
annexed
to
hope
,
Col.
1.
27.
And
sometimes
salvation
,
1
Thess.
5.
8.
And
hope
is
called
a
blessed
hope
,
Heb.
6.
18.
Tit.
2.
13.
A
hope
of
future
beatitude
and
blessednesse
.
And
sometimes
hope
is
united
to
eternall
life
,
Tit.
3.
7.
The
very
center
and
stage
of
hope
is
eternity
.
It
looks
beyond
this
life
,
and
being
fledged
by
lively
acts
and
exercise
,
it
makes
its
nest
in
eternall
felicity
.
Observe
that
reviving
argument
of
the
Apostle
,
1
Cor.
15.
19.
If
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
the
most
miserable
.
Observe
,
I
say
,
hope
flies
beyond
this
Spes
nostra
penetrat
&
pervadit
ipsum
coelum
,
ipsamque
coelestem
gloriam
.
A
Lap.
life
,
and
treads
down
the
limitations
of
it
,
if
in
this
life
only
.
Hope
anchors
upon
eternity
,
casts
its
anchor
within
the
vail
,
Heb.
6.
19.
Pareus
observes
that
this
phrase
,
Alludit
ad
sanctuarium
Interiora
sunt
ipsa
dei
visio
omnis
gloria
,
&
beatorum
opes
.
Id.
templi
,
quod
velo
separatum
a
reliquo
templo
,
coelum
praefigurabat
.
Eternity
is
the
prize
of
hope
.
Hope
is
here
in
the
bud
,
but
is
blowne
in
eternity
.
Everlasting
blessednesse
is
the
shoare
hope
sailes
to
;
the
crown
hope
aimes
at
.
It
is
that
only
which
quiets
the
patient
,
yet
springing
expectations
of
a
Saint
.
And
so
Joy
,
its
triumph
is
in
eternity
,
Ex
beatifica
dei
visione
,
quae
est
summum
beatorum
in
vita
aeterna
praemium
orietur
in
cordibus
sanctor
um
ineffabilis
latitia
&
exultatio
.
Ger.
which
is
the
noon-day
of
joy
.
The
Saints
joy
is
in
its
harvest
in
glory
.
And
therefore
the
Apostles
phrase
is
full
,
1
Pet.
1.
8.
Joy
unspeakable
and
full
of
glory
.
Heaven
is
the
palace
of
joy
,
and
eternity
is
the
day
of
the
Saints
everlasting
nuptials
.
And
the
Apostle
Jude
couples
the
presence
of
Gods
glory
and
joy
together
,
Jude
v.
24.
Isa.
61.
7.
In
the
presence
of
his
glory
with
exceeding
1
Joh.
1.
4.
joy
.
The
believers
joy
here
is
but
the
Gaudebunt
▪
electi
propter
loci
amoenitatem
;
propter
jucundam
societatem
,
propter
corporis
glorificationem
,
propter
mundum
quem
contempserunt
,
propter
infernum
quem
evaserunt
.
Bonav
.
softer-musick
,
and
his
joy
in
heaven
the
fuller
harmony
.
This
joy
of
eternity
,
Mat.
25.
21.
is
called
,
The
joy
of
our
Lord
,
because
God
shall
fill
the
souls
of
his
people
with
this
joy
,
by
himself
,
not
by
his
creatures
,
by
his
immediate
presence
,
not
by
the
interposition
of
creature-contributions
,
riches
,
delights
,
&c.
God
being
the
highest
and
infinite
good
,
the
sweetest
pleasure
,
and
the
most
pleasant
sweetnesse
shall
spring
to
the
Saints
by
his
presence
inexpressible
joy
.
So
the
grace
of
joy
it
swels
here
,
and
is
as
a
river
posting
to
the
sea
of
a
joyous
eternity
.
Thus
all
graces
have
their
designe
Gaudebunt
sancti
infra
se
de
coeli
&
creaturarum
pulcritudine
;
intra
se
de
corporis
&
animi
glorificatione
;
juxta
se
de
hominum
&
Angelorum
associatione
.
Lud.
in
eternity
,
they
all
hoyse
sail
on
this
Ocean
.
Every
grace
hath
its
peculiar
relation
to
eternity
,
and
it
is
in
fieri
till
it
be
perfected
in
eternall
glory
;
it
is
in
the
womb
till
it
be
delivered
by
eternity
,
which
is
the
aime
and
the
consummation
of
all
grace
.
Doest
thou
study
thy
own
grace
,
thou
wilt
be
alwayes
quoting
eternity
.
In
a
word
,
The
thoughts
of
eternity
establish
grace
;
grace
would
seem
a
tedious
and
a
burdensome
thing
,
but
that
it
is
travelling
towards
eternity
,
glory
is
the
seal
of
grace
:
this
makes
faith
Jub
.
19.
25
,
and
hope
resolute
as
shortly
both
to
be
landed
in
eternity
,
and
there
to
be
inhanced
into
a
nobler
forme
,
faith
to
be
turned
into
vision
,
and
hope
into
fruition
:
this
settles
the
waverings
of
grace
,
of
love
,
patience
and
zeal
,
that
in
eternity
they
shall
be
resolved
into
glory
;
and
these
divine
qualifications
2
Tim.
4.
8.
shall
be
transformed
and
nobilitated
into
perfection
.
Grace
would
be
the
trouble
,
not
the
triumph
of
a
Christian
,
were
it
to
be
buryed
for
ever
,
and
entombed
in
the
dust
;
but
the
eternity
to
come
melts
away
all
the
fears
and
hesitations
of
grace
.
Thus
the
thoughts
of
eternity
quicken
grace
;
Men
act
faith
and
love
lively
and
vigorously
,
as
eying
eternity
:
It
is
feathers
to
the
arrow
of
grace
.
How
doth
the
soul
claspe
about
Christ
with
the
kind
and
strong
embraces
of
faith
;
as
knowing
it
shall
Gal.
2.
20.
be
enthroned
in
his
bosome
for
ever
?
It
's
Constantines
motto
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
this
overcome
.
This
flings
sparkes
into
a
gracious
heart
,
thy
patience
shall
triumph
in
eternity
.
Grace
and
faith
1
Tim.
6.
12.
fight
undauntedly
;
eternity
holding
the
crown
before
them
;
this
is
bellowes
to
the
fire
of
grace
,
it
shall
be
enshrined
in
eternall
fruition
.
The
sun
of
eternity
doth
shoote
up
the
flower
of
grace
,
puts
heat
into
the
flames
of
zeal
and
love
it self
;
to
beleeve
on
God
by
couragious
faith
,
suffer
for
him
with
invincible
patience
,
act
for
his
glory
with
fired
zeal
,
all
this
is
but
sutable
;
because
the
soul
shall
enjoy
God
for
ever
.
It
is
the
for
ever
,
the
long
lease
of
heaven
,
(
if
glory
may
be
stained
with
the
name
of
lease
)
turnes
every
grace
into
a
springing
Psal.
103.
5.
eagle
;
this
for
ever
,
puts
spirits
,
animation
and
life
it self
into
the
graces
of
a
believer
.
The
thoughts
of
eternity
render
grace
more
lovely
and
amiable
.
A
poor
believer
casting
his
thoughts
on
a
future
eternity
more
prizeth
one
dram
,
the
least
degree
of
grace
,
then
as
many
worlds
as
omnipotency
can
create
,
then
all
the
excellencies
of
the
whole
creation
,
could
they
be
accumulated
into
one
heap
.
One
the
the
most
imperfect
degree
of
grace
will
secure
the
soul
for
ever
;
snatch
it
out
of
all
the
stormes
of
eternall
wrath
,
will
bolt
hell
gates
,
and
keep
down
the
trap-door
of
a
miserable
eternity
,
that
the
poor
soul
shall
not
be
ingurgitated
in
endlesse
calamity
.
There
are
two
things
amplify
the
riches
of
grace
,
and
ennoble
it
to
an
inestimable
value
:
The
Divinity
of
its
2
Pet.
1.
4.
nature
;
and
the
eternity
of
its
being
;
for
grace
cannot
be
annihilated
,
but
melted
,
or
rather
raised
into
glory
.
The
Philsopher
Bias
rejoyced
in
this
very
sentence
,
Omnia
mea
mecum
porto
,
I
carrie
all
about
me
.
And
so
the
poor
believer
rejoyceth
in
this
,
he
carries
faith
,
love
and
grace
about
him
;
which
are
the
choysest
riches
,
and
which
will
be
not
only
his
rescue
,
but
his
renown
to
all
eternity
.
The
poor
Saint
concludes
,
all
the
excellencies
2
Pet.
3.
9
,
10.
of
the
creature
shall
crumble
into
the
same
dust
with
me
,
but
one
dram
of
grace
shall
not
leave
my
soul
to
see
corruption
.
If
I
am
stript
of
Qui
fidem
&
gratiam
semel
habet
,
eam
amittere
non
potest
.
Benef.
the
cloaths
I
wear
,
and
put
on
the
same
putrid
garment
which
Job
did
on
the
dunghill
,
when
he
was
cloathed
with
soares
;
yet
having
but
the
least
measure
of
grace
,
I
shall
triumph
for
ever
;
my
grace
is
my
jewel
,
which
I
shall
not
lose
for
ever
.
Eternity
sheds
a
beauty
on
grace
it self
.
Grace
is
the
fiery
chariot
to
carry
up
the
Eliahs
to
glory
;
and
it
is
the
glory
,
the
eternall
felicity
that
sets
the
price
on
the
fiery
chariot
of
grace
.
For
could
the
same
expiration
stop
the
breath
of
grace
and
our
lives
together
;
how
low
would
the
market
of
grace
be
?
I
meane
,
versus
hominem
,
in
reference
to
us
.
But
again
,
Eternity
is
the
state
of
graces
perfection
.
Grace
before
it
comes
to
eternity
,
is
like
silver
before
it
is
coyned
.
Eternity
is
the
Mint
to
coyn
grace
with
the
most
glorious
image
and
superscription
.
Grace
in
heaven
hath
1
Cor.
13.
12.
its
last
hand
,
is
flowred
into
perfection
,
is
dissolved
into
the
pearl
of
superlativenesse
.
We
should
alwayes
think
on
eternity
upon
this
account
,
as
there
our
graces
shall
be
refined
into
In
coelo
erit
absque
nube
amaenitas
,
&
absque
nocte
claritas
,
&
absque
labe
puritas
.
Guliel
.
A
lard
.
the
highest
power
and
purity
;
eternity
is
the
proper
study
of
a
gracious
heart
,
in
the
point
of
his
graces
.
How
sweet
should
this
Contemplation
be
to
the
Saint
!
though
here
often
his
love
hath
its
winter
in
his
breast
;
yet
in
eternity
it
shall
be
fire
ad
octo
,
and
a
flame
that
hath
neither
the
smoake
of
corruption
blended
with
it
,
nor
yet
any
allaying
of
imperfection
.
In
eternity
grace
is
drawn
to
the
life
,
wants
no
degrees
,
no
measures
,
no
reflections
,
grace
here
is
polisht
with
glory
.
In
eternity
there
shall
be
the
coronation
of
grace
;
grace
shall
be
crowned
Rev.
3.
21.
with
glory
.
Every
gracious
soul
shall
be
as
Esther
,
made
Queen
in
eternity
.
Gods
everlasting
smile
shall
recompense
,
and
honour
the
grace
of
a
Saint
.
All
the
graces
of
a
Saint
in
Gen.
40.
43.
eternity
shall
be
as
Joseph
,
advanced
from
a
prison
to
a
throne
,
from
the
darke
prison
of
the
body
,
to
a
place
of
pure
and
rare
perfection
.
The
graces
of
a
Saint
here
are
like
a
star
imprisoned
in
a
cloud
;
but
in
heaven
shall
be
as
a
star
,
or
rather
the
Sun
in
a
clear
and
glorious
skie
.
Eternity
shall
crown
and
inaugurate
faith
and
love
with
the
perfect
sight
of
God
,
who
was
the
sole
and
constant
object
of
all
their
actings
and
exercise
here
.
Eternity
is
the
explanation
of
grace
.
We
shall
never
know
fully
the
value
,
and
power
of
grace
;
What
were
its
designes
here
,
what
the
meaning
of
it
;
how
rare
the
beauty
of
holinesse
is
,
till
we
come
to
eternity
.
(
And
if
I
could
drag
your
thoughts
from
the
lees
they
are
setled
upon
,
to
center
in
eternity
.
)
Consider
,
in
eternity
the
reason
of
the
Saints
patience
under
the
shot
of
trouble
;
their
zeal
when
flames
were
Dan.
3.
17
,
18.
their
reward
;
their
undaunted
faith
,
winged
hope
,
flaming
love
,
their
rowing
against
the
stream
,
and
slighting
the
Comet
of
honour
;
their
despising
Heb.
11.
25
,
26.
the
delicacies
,
and
soft
temptations
of
pleasure
;
their
repudiating
the
silver
bait
of
riches
,
will
fully
be
known
in
eternity
:
that
will
expound
all
this
,
and
be
the
comment
of
the
strange
and
vigorous
acts
and
exercises
of
grace
.
In
eternity
we
shall
know
why
Job
had
rather
abide
his
torment
,
then
leave
his
faith
:
Why
Abraham
should
rather
destroy
his
Son
,
then
displease
his
God
;
and
Moses
entertain
affliction
,
then
court
temptation
;
eternity
shall
be
the
interpretation
of
all
.
In
eternity
we
shall
know
the
reason
why
Daniel
would
rather
incur
Dan.
6.
a
Premunire
,
then
lay
aside
his
usuall
oraisons
and
prayers
,
though
but
for
a
day
or
two
;
and
why
the
Martyrs
rather
kisse
their
chaines
with
a
Josephs
kisse
,
then
their
Christ
with
a
Judas
his
kisse
;
and
why
Paul
would
2
Tim.
4.
6.
rather
be
a
Martyr
for
Christ
,
then
Act.
13.
11.
a
God
to
the
people
:
all
this
in
eternity
shall
be
unfolded
in
a
plain
explication
.
In
a
word
,
Eternity
shall
unriddle
all
the
designes
,
intentions
,
exercises
,
heights
,
fights
,
resolutions
,
ambitions
,
and
conquests
of
glorious
grace
.
Thus
eternity
is
a
gracious
,
as
well
as
a
noble
,
rationall
,
and
seasonable
study
.
But
Fill
your
thoughts
,
designes
,
and
meditations
with
eternity
,
which
is
the
most
profitable
study
;
this
serious
study
is
the
wombe
of
multifarious
advantages
.
Could
ye
alwayes
be
glancing
at
,
and
thinking
of
eternity
;
ye
would
find
the
Philosophers
stone
,
to
turn
all
into
gold
.
The
solemne
thoughts
of
eternity
would
cure
the
soul
of
many
usuall
distempers
,
which
frequently
doe
attend
it
.
Advant
.
1
This
would
be
the
checke
of
sin
;
were
men
more
mindfull
of
eternity
,
they
would
be
lesse
passionate
after
iniquity
.
Would
the
soul
once
begin
to
reason
,
May
not
this
Non
tanti
emam
poenitere
.
Dem.
sin
damne
my
soul
to
eternity
,
and
render
me
the
subject
of
everlasting
wrath
?
And
will
the
sweetnesse
of
my
present
lust
countervail
scalding
lead
,
burning
pitch
,
boyling
oyle
,
empoysoned
arrowes
in
my
soul
for
ever
?
Those
furies
and
torments
,
unmixt
calamities
,
and
superlative
miseries
,
that
the
damned
scrietch
and
cry
under
for
evermore
?
Will
the
poor
helplesse
thoughts
of
a
transient
lust
or
pleasure
of
an
unconscionable
or
inordinate
action
,
will
these
miserable
comforters
and
naked
shadowes
any
way
solace
me
under
the
scorching
wrath
of
God
?
Thoughts
of
eternity
would
strangle
the
thoughts
of
sin
.
Our
corrupt
nature
is
the
poyson
of
temptation
;
but
our
meditations
of
eternity
would
be
poyson
to
temptation
.
Joseph
makes
the
enquiry
,
when
assaulted
by
his
lascivious
Mistresse
,
How
can
I
do
this
and
sin
against
God
?
Gen.
39.
9.
And
every
tempted
soul
might
make
this
answer
to
all
temptations
,
How
can
I
yeild
to
this
,
and
murder
,
and
assasinate
my
soul
to
eternity
?
The
thoughts
of
eternity
would
divorce
the
soul
from
the
lustfull
embraces
of
sin
;
and
look
on
those
painted
Jezabels
as
the
everlasting
troublers
of
the
soul
.
Let
the
tempted
patient
alwayes
look
upon
sin
in
the
multiplying
glasse
of
eternity
,
and
conclude
,
this
sin
,
which
my
corrupt
judgement
perhaps
cals
veniall
may
blast
my
hopes
,
stop
my
ambitions
,
checke
my
desires
,
destroy
my
comforts
,
and
ruine
my
soul
for
ever
.
Could
we
,
or
did
we
set
sail
for
eternity
in
our
Contemplations
;
how
much
1.
Treachery
,
such
as
Absalom
,
Joab
,
2
Sam.
3.
27.
Judases
treason
was
inconsiderable
2
Sam.
16.
2.
to
it
;
Mat.
26.
49.
2.
How
much
filthinesse
;
3.
How
much
guilt
to
condemn
the
soul
for
ever
;
4.
How
much
madnesse
would
be
found
in
every
sin
:
Surely
could
we
paraphrase
upon
a
future
condition
,
pain
without
ease
,
and
torment
without
end
,
it
would
make
us
sound
a
retreat
to
all
our
darling
inchantments
of
sin
.
What
benefit
will
it
be
to
remember
the
amorous
and
adulterous
bed
,
when
we
shall
take
up
our
lodgings
,
(
not
our
rest
)
in
a
bed
of
eternall
flames
?
Will
Belteshazzers
Dan.
5.
2
,
3.
riots
,
and
sacrilegious
prodigalities
sweeten
or
purfume
the
stench
and
torments
of
hell
to
him
?
Nay
the
very
thoughts
of
a
blessed
eternity
would
unriddle
the
poyson
,
unmaske
the
infinite
evill
,
and
chine
up
the
multiplyed
mischiefes
of
sin
;
glory
it self
would
be
a
looking-glasse
1
Cor.
6.
9
,
10.
for
us
to
see
the
deformity
of
sin
in
.
Sin
that
monster
of
evils
,
which
can
shut
heaven
gates
against
,
and
darken
the
beatificall
vision
to
the
soul
;
which
can
raise
a
wall
of
separation
between
the
soul
and
God
Isa.
59.
2.
himself
.
Indeed
our
future
estate
well
weighed
in
the
ballance
of
serious
meditation
,
would
be
as
an
Angell
in
the
way
to
stop
transgressours
from
travelling
in
the
road
of
sin
.
Ah!
how
would
such
thoughts
as
eternity
Numb.
22.
25
,
26.
would
engender
,
raise
a
nausea
,
and
distast
in
the
soul
against
the
most
pleasing
cheates
of
sin
.
Let
us
but
observe
the
dismall
effects
of
the
hand-writing
on
the
wall
,
which
sin
procures
;
sin
which
is
now
a
rose
in
thy
bosome
,
will
be
a
dagger
in
thy
heart
for
ever
.
Ah!
remember
the
for
ever
.
Indeed
sins
sinfulnesse
and
contamination
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
ad
prop.
Antioch
.
is
best
drawn
by
the
pencill
of
eternity
.
In
all
thy
overtures
with
sin
,
and
pleas
with
temptation
,
let
eternity
be
the
umpire
:
What
rage
and
holy
passion
would
such
thoughts
produce
and
procreate
?
Put
but
thy
finger
into
the
fire
of
eternall
wrath
by
sacred
and
serious
Contemplation
,
and
then
sin
if
thou
canst
;
thou
wilt
then
either
throw
away
thy
faith
,
or
thy
sin
.
I
conceive
the
sinner
rockes
these
thoughts
asleep
,
before
he
courts
and
embraces
the
offers
of
corruption
.
A
poor
sinner
upon
second
thoughts
,
lest
by
sin
he
shall
provoke
an
infinite
Majesty
with
a
two-edged
sword
Psal.
7.
12.
in
his
hand
to
make
everlasting
wounds
Jer.
48.
2.
in
his
soul
,
will
hardly
adventure
the
gratifying
his
sweetest
lust
:
If
thou
wouldest
at
any
time
cast
a
chain
upon
thy
corrupt
heart
,
to
restrain
its
liberty
in
sin
,
draw
eternity
into
the
counsels
of
thy
soul
.
Thoughts
of
eternity
would
allay
and
mitigate
our
inflamed
desires
after
the
delights
and
delicacies
of
the
creature
.
They
would
correct
the
inordinacy
and
distemper
of
our
passions
after
them
;
were
these
meditations
greater
inmates
with
us
,
we
should
not
grow
sick
for
Naboths
Vineyard
;
1
King
.
21.
4.
and
as
Eve
,
lose
a
world
to
gain
an
Apple
.
Did
we
think
of
eternity
,
we
should
fall
upon
such
reasonings
as
these
,
and
plead
with
our
souls
in
their
strength
;
viz.
What
advantage
doth
Dives
reap
now
of
all
his
delicate
morsels
,
his
rich
fare
,
the
elixars
of
all
his
banquets
?
What
taste
hath
Cleopatra
of
her
dissolved
jewels
?
Or
Heliogabalus
of
all
those
vast
and
various
preparations
,
those
unheard
of
sensualities
he
drowned
himself
in
?
Doth
the
sensuall
and
effeminated
sinner
Fallax
felicitas
,
ipsa
est
major
infelicitas
.
Aug.
who
is
shut
under
the
hatches
of
eternity
;
relish
any
of
those
varieties
which
he
sinfully
pleased
himself
with
here
?
doth
any
delightfull
smatch
refresh
him
from
all
his
luxuries
and
profusenesse
in
this
life
?
Do
the
rich
Da
domine
,
ut
sic
possideamus
temporalia
,
ut
non
perdamus
aeterna
.
Bern.
mans
barnes
now
relieve
him
in
his
eternall
famine
?
How
would
such
thoughts
as
these
embitter
the
sweet
dalliances
of
the
world
?
When
we
turn
sensuall
in
our
pleasurous
enjoyments
,
we
remember
not
eternity
.
What
teares
did
Davids
Adultery
,
when
he
sinfully
gratified
his
corrupt
temptation
,
squeize
from
him
here
;
how
did
he
water
his
couch
with
his
tears
,
that
he
had
defiled
with
his
lusts
?
The
thoughts
of
eternity
would
Voluptatem
vincere
est
voluptas
maxima
,
nec
ulla
est
major
victoria
,
quam
ea
quae
a
cupiditatibus
refertur
;
qui
enim
hostem
vincit
,
fortior
est
altero
,
qui
cupiditates
fortior
est
seipso
.
Cyp.
de
bono
Pud
.
put
a
maske
before
all
the
beauties
,
and
blend
bitternesse
with
all
the
luxuries
,
and
cast
a
rust
on
all
the
riches
of
the
world
;
would
sowre
all
creature-satisfactions
,
and
take
their
tast
from
them
;
nay
such
solemne
thoughts
would
wrincle
temptation
it self
.
Did
we
sometimes
penetrate
into
the
Sanctum
sanctorum
of
such
thoughts
,
how
much
art
,
paint
,
imposture
,
witherednesse
and
fugacity
should
we
see
in
the
complexion
of
the
most
flourishing
contentments
?
Then
the
very
quintessence
of
the
Qui
amant
voluptates
non
possunt
affici
dee
,
&
rebus
divinis
:
Voluptates
enim
spirituales
quae
animum
erigunt
ad
coelestia
,
contrariae
sunt
carnalibus
,
quae
animum
deprimunt
.
&
effeminant
.
Theoph.
creature
,
would
grow
stale
and
curdle
into
vanity
.
The
Dagon
of
all
created
excellencies
would
fall
down
before
the
thoughts
of
eternity
.
These
contemplations
would
anatomize
the
world
in
all
its
varieties
;
and
finde
out
all
the
veins
and
arteries
of
its
cheat
and
delusion
;
we
should
look
then
upon
all
our
pleasures
as
what
really
they
are
,
phantastick
but
dangerous
dreames
.
Eternity
ruminated
on
would
soile
the
colour
of
the
fairest
courtships
of
the
world
;
it
would
draw
off
our
hearts
from
all
sublunary
satisfactions
.
Ah!
my
eternity
,
my
eternity
;
What
shall
become
of
me
for
ever
?
When
the
soul
shall
seriously
aske
it self
,
what
reall
advantage
,
what
soul-satisfaction
,
what
stable
or
solid
comfort
is
wrapt
up
in
these
creature-possessions
?
but
above
all
am
I
the
more
interessed
in
Gods
favour
,
assured
of
sins
pardon
,
or
fitter
for
my
eternity
by
these
pleasing
enjoyments
?
Or
rather
are
not
these
delights
I
enjoy
,
the
damps
of
my
grace
,
the
infections
of
my
desires
,
the
temptations
of
my
soul
,
the
traitours
without
the
wall
of
my
heart
,
Satans
weapons
,
and
varnisht
spies
and
obstructions
to
mysterious
thoughts
of
eternity
?
how
would
,
I
say
,
such
a
question
as
this
,
put
seriously
and
closely
to
the
consciencience
flat
the
taste
of
the
most
sweetned
delicacies
?
Serious
and
frequent
thoughts
of
eternity
,
would
be
cordials
and
counsellours
in
all
our
troubles
.
This
would
sweeten
2
Cor.
4.
17.
and
take
off
the
bitterest
potion
of
affliction
and
calamity
,
there
is
an
Isa.
54.
8.
eternity
to
come
.
Those
flames
I
am
Mat.
10.
28.
now
scotcht
by
,
shortly
death
will
turn
into
a
smoak
,
and
then
I
shall
sail
upon
the
pleasant
sea
of
a
glorious
eternity
.
This
everlasting
condition
Melior
est
modica
amaritudo
in
faucibus
,
quam
aeternum
tormentum
in
visceribus
.
to
come
,
it
takes
out
the
core
of
every
affliction
:
It
doth
as
Edward
the
firsts
Queen
did
to
him
,
it
suckes
the
poyson
out
of
the
wound
of
every
trouble
;
it
cuts
every
calamity
of
the
stone
.
The
poor
Saint
thinking
of
eternity
concludes
,
I
am
passing
through
a
sudden
storme
to
an
endlesse
calme
,
through
a
tempest
to
an
everlasting
tranquillity
,
through
a
rough
Sea
to
an
eternall
harbour
.
There
are
three
things
sweeten
affliction
;
1.
The
pleasure
of
a
promise
,
Isa.
43.
2.
The
promises
are
the
believers
bladders
to
swimme
through
the
highest
waters
of
Marah
of
miseries
.
They
are
2
Pet.
1.
4.
pretious
,
not
only
in
their
futurition
,
as
they
shall
be
dissolved
and
melted
into
reward
;
but
as
they
are
present
balme
in
the
wounds
of
affliction
,
pretious
balsame
to
a
groaning
and
troubled
Saint
.
2.
The
smile
of
a
God
,
that
cannot
only
mitigate
affliction
,
and
allay
the
pain
of
it
;
but
transforme
the
Serpent
of
misery
into
a
blossoming
rod
of
consolation
;
the
favour
and
smile
Psal.
119.
67.
of
Christ
cannot
only
pare
an
affliction
,
Psal.
23.
4.
take
off
the
noxious
skin
of
it
;
and
take
out
the
sting
the
torment
of
it
,
but
can
change
the
nature
of
it
,
and
turn
a
perplexity
into
a
perfume
,
into
an
advantage
:
Can
make
the
melancholy
face
of
trouble
it self
,
look
pleasant
.
3.
The
thoughts
of
eternity
;
these
contemplations
Guttatim
poend
sumitur
,
liquando
bibitur
,
per
minutias
transit
:
In
re
muncratione
torrens
est
voluptatis
,
&
fluminis
impetus
,
inundans
laetitiae
,
flumen
gloriae
,
&
flumen
pacis
.
Bern.
can
carry
up
the
soul
above
,
and
make
it
look
beyond
trouble
.
All
the
distresses
of
a
Saint
in
the
world
,
they
are
but
as
one
fit
of
the
stone
,
compared
to
eternity
;
they
are
a
little
foul
weather
,
and
plashie
dirty
way
in
his
journey
to
a
glorious
eternity
.
One
moments
fruition
of
eternall
joy
shall
take
away
the
smell
of
all
our
troubles
here
;
the
very
memory
of
these
flashes
of
affliction
shall
not
remain
in
eternity
,
unlesse
it
be
to
enlarge
the
extasie
of
joy
.
In
all
thy
flames
of
trouble
remember
eternity
:
what
is
this
teare
,
this
sigh
,
this
single
groan
of
misery
,
to
an
Ocean
of
satisfaction
?
when
I
shall
sail
upon
a
sea
of
boundlesse
and
endlesse
mercy
.
This
moment
,
as
the
Prophet
speaks
,
Isa.
54.
8.
this
flash
of
lightning
to
an
endlesse
state
?
When
I
have
passed
millions
of
ages
in
a
blissefull
everlastingnesse
,
will
this
transient
recollected
?
What
darknesse
or
woe
doth
Jeremiahs
dungeon
,
or
Jobs
Jer.
38.
6.
dunghill
cast
upon
their
glorified
souls
;
Job
.
2.
8.
now
shipt
upon
the
Ocean
of
a
blessed
eternity
?
or
doth
the
stench
of
either
offend
those
enthroned
Spirits
?
Meditations
on
eternity
would
make
the
oil
of
gladnesse
to
swimme
above
the
water
of
affliction
.
There
are
four
Questions
one
should
aske
his
soul
in
the
time
of
trouble
.
1.
Quest.
1
What
is
the
spring
of
these
bitter
waters
,
where
is
the
fountain
head
?
Every
one
should
then
search
for
the
Josh.
7.
per
tot
.
Achan
.
What
causeth
this
earthquake
,
this
perplexity
,
Christians
in
affliction
Psal.
239.
23.
should
fadome
their
own
hearts
,
search
their
own
wayes
;
and
observe
what
is
it
that
jarres
their
prosperity
,
and
the
harmony
of
it
.
This
is
the
first
Question
,
What
is
it
that
springs
a
leake
in
my
happinesse
?
2.
Quest.
2
What
is
the
end
of
these
thunderbolts
,
these
troubles
which
now
are
fallen
upon
me
,
and
seised
upon
me
as
an
armed
man
?
What
aime
,
what
errand
have
these
miseries
?
The
rod
speakes
something
,
as
the
Prophet
Mic.
6.
9.
hath
it
;
what
is
its
language
?
Every
one
should
read
the
superscription
of
his
trouble
,
see
the
contents
of
his
affliction
,
and
so
answer
Gods
letter
in
it
.
3.
Quest.
3
What
may
be
the
improvement
of
this
trouble
,
how
shall
I
refine
it
,
and
make
use
of
it
to
my
spirituall
good
?
How
shall
I
make
it
ancillari
gratiae
,
wait
on
my
souls
felicity
?
How
shall
I
turn
this
misery
into
gold
,
by
a
rare
Chymistry
?
This
should
be
another
question
.
As
Manasseh
2
Chron.
33.
13.
who
turned
his
fetters
into
golden
chains
by
holy
and
serious
repentance
.
But
4.
Quest.
4
What
is
this
trouble
to
eternity
,
this
evaporating
sparke
,
to
an
everlasting
condition
?
How
inconsiderable
this
gentle
and
short
gale
to
a
perpetuall
estate
?
Am
I
in
Christ
?
Is
my
everlasting
estate
sure
?
Is
the
bond
of
God
sealed
to
me
?
Am
I
enrolled
in
the
new
covenant
?
Hath
Christ
left
me
his
bloud
for
a
legacy
?
Have
I
searched
his
will
,
and
found
my
name
in
it
?
Is
my
name
written
Luk.
10.
20.
in
the
book
of
the
Lamb
,
and
transcribed
in
the
volume
of
heaven
?
Then
what
is
this
transient
fit
of
misery
,
this
short-breathed
affliction
,
to
my
endlesse
,
boundlesse
,
and
bottomlesse
felicity
?
Nay
,
the
very
thoughts
of
eternity
,
would
yeild
some
comfort
to
the
wicked
in
their
calamities
here
,
in
that
they
would
re-inforce
the
industry
of
the
sinner
to
get
an
interest
in
Christ
,
that
being
tortured
in
present
calamities
,
he
might
find
rest
in
eternity
.
Thoughts
of
eternity
would
be
Spirits
in
duty
.
I
hear
for
eternity
;
I
pray
for
eternity
,
if
I
pray
not
my self
into
the
sweets
of
Christs
bosome
,
I
shall
fall
into
the
flames
of
Gods
Joh.
9.
4.
wrath
,
what
heat
would
eternity
beget
?
what
zeal
,
resolution
,
invincible
and
unanswerable
buldnesse
in
all
our
duties
?
Now
are
my
prayer-seasons
,
Sermon-seasons
,
and
my
everlasting
estate
depends
on
the
good
improvement
of
them
.
How
would
this
fire
animate
and
awaken
our
soules
in
all
ordinances
,
and
in
all
our
services
?
I
now
wrestle
,
I
now
fight
for
eternity
;
[
](A96181-e29280-b)*
*
Thalami
in
Sancta
Ecclesia
sunt
illorum
corda
,
in
quibus
animae
per
amorem
sponsae
invisibili
conjunguntur
,
ut
ejus
desiderio
mens
ardeat
,
praesentis
vitae
longitudinem
poenam
deputet
.
Mens
itaque
quae
jam
talis
est
,
nullam
praesentis
seculi
consolationem
recipit
,
sed
ad
illam
quam
diligit
,
medul
litus
suspirat
,
fervet
,
anhelar
,
anxiatur
▪
Vilis
&
sit
ipsa
salus
sui
corporis
,
quia
transfixa
est
vulnere
Amoris
.
Greg.
Hom.
the
crown
lies
at
stake
,
my
everlasting
joy
and
rest
.
Mariners
in
a
storme
,
how
do
they
pump
,
work
,
sweat
,
throw
overbord
their
lumber
,
nay
their
richest
Merchandise
,
because
their
lives
are
concerned
:
When
thou
hearest
or
prayest
,
remember
,
Thy
eternity
stands
in
competition
Had
those
damned
spirits
,
who
have
tasted
of
the
miseries
of
eternity
,
but
a
renewed
capacity
of
duty
,
to
pray
and
hear
again
,
how
would
they
nail
their
eyes
to
heaven
in
holy
contemplation
,
chain
their
knees
to
the
earth
in
prayer
;
and
turn
their
flesh
into
iron
in
a
constant
adoration
?
as
one
in
the
Primitive
times
.
Eternity
would
make
zeal
leap
in
the
wombe
of
duty
.
And
it
is
worth
our
considerations
,
What
a
short
breath
,
would
our
duties
be
,
were
our
life
but
one
constant
service
?
Did
we
seriously
thinke
of
our
future
eternity
,
it
would
be
a
good
cure
for
all
our
frothinesse
,
drowsinesse
,
carelesnesse
,
formality
,
coldnesse
,
indifferency
,
infrequency
,
extravagancy
in
duty
:
Such
thoughts
would
inflame
the
heart
,
raise
the
minde
,
fire
the
spirit
,
set
on
worke
the
affection
,
nay
spiritualize
and
sublimate
the
body
it self
in
holy
services
.
As
Archimedes
who
was
so
intent
on
his
Mathematicall
studies
,
that
he
heard
not
the
Souldiers
when
they
came
to
his
study-door
to
kill
him
.
Ah!
what
intention
,
heat
,
bent
and
abstraction
of
minde
would
these
contemplations
produce
?
Doest
thou
complain
poor
soul
,
of
thy
coldnesse
and
deadnesse
in
duty
?
cast
thy
thoughts
on
eternity
;
Canst
thou
sleep
on
the
scaffold
or
on
the
block
?
remember
,
thou
rowest
and
runnest
for
thy
life
;
nay
,
for
thy
eternall
life
;
if
thou
givest
God
any
rest
now
,
he
will
give
thee
no
rest
hereafter
:
what
sedulity
,
diligence
,
holy
passionatenesse
,
importunity
,
and
violence
would
these
serious
meditations
fill
and
bespangle
duty
with
?
Thou
now
actest
(
soul
)
for
eternity
,
storm
heaven
now
,
or
thou
are
undone
for
ever
;
yet
a
little
while
,
and
thou
shalt
pray
no
more
for
ever
;
the
thoughts
of
our
everlasting
estate
,
would
make
us
turne
Anchorets
in
duty
,
and
scale
heaven
it self
,
with
holy
and
impetuons
importunity
.
There
are
four
things
are
great
spurres
to
duty
.
1.
Obedience
to
our
liege
Lord
.
Cant.
2.
4.
2.
Communion
with
our
dear
husband
.
3.
Increase
of
our
pretious
graces
.
And
4.
Especially
;
the
thoughts
of
our
everlasting
condition
.
These
would
wing
our
duties
.
Ah!
what
hours
do
we
spend
in
vanity
?
But
do
we
pray
and
cry
as
for
our
everlasting
condition
?
Serious
and
cool
thoughts
of
eternity
would
easily
cut
the
vein
,
and
wash
off
the
paint
of
formality
in
our
services
:
and
let
this
come
in
to
re-inforce
the
argument
:
Our
communion
with
God
in
duty
here
,
is
but
glory
it self
in
the
swadling-cloathes
;
and
our
enjoyment
of
God
above
,
is
but
communion
sublimate
.
With
what
irresistible
force
doth
thirsty
Samson
Jud.
19.
18.
send
up
his
prayers
to
heaven
,
that
God
would
quench
his
thirst
,
and
not
his
life
;
his
life
,
I
say
,
which
was
but
a
twinkling
taper
that
would
soon
fall
into
the
socket
,
how
should
our
prayers
be
plumed
and
fledged
that
wrestle
for
eternity
?
Why
stand
ye
idle
Christians
?
will
not
a
few
drops
of
holy
sweat
here
,
be
sufficiently
compensated
with
everlasting
delight
?
Eternity
well
studied
will
be
an
invincible
argument
to
seriousnesse
and
circumspection
in
life
.
It
is
with
men
,
as
with
Mariners
in
the
Ocean
,
if
they
be
thrown
overboard
;
there
is
no
recovery
;
here
is
a
few
paces
to
walk
;
and
then
we
come
to
an
endlesse
condition
.
Observe
the
serious
phrase
of
the
Apostle
,
Seeing
then
that
all
these
things
shall
be
2
Pet.
3.
11.
dissolved
,
what
manner
of
persons
ought
we
to
be
in
all
holy
conversation
and
godlinesse
?
observe
,
What
manner
of
persons
?
Can
Beatos
vocat
Christus
homines
electos
studio
&
zelo
gloriae
fervidos
,
ardore
salutis
flagrantes
.
Par.
in
cap.
11.
ver.
12.
Mar.
not
we
tread
even
for
a
few
paces
?
now
walke
purely
,
now
act
zealously
,
now
live
fruitfully
,
ye
are
going
to
eternity
;
observe
our
lives
,
what
a
narrow
passage
they
are
to
eternity
;
how
narrow
a
ford
,
how
small
a
river
to
lanch
over
;
what
not
live
piously
a
few
houres
?
I
commend
not
the
anchoret
life
of
many
,
for
man
is
,
as
the
Philosopher
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
communicative
and
sociable
creature
;
and
the
capacities
of
doing
good
are
especially
to
be
found
in
a
community
;
yet
certainly
those
deceived
souls
minded
eternity
;
they
were
willing
by
austerity
to
prepare
themselves
for
their
everlasting
condition
.
Ah!
how
severely
should
we
live
,
we
are
going
to
a
bottomlesse
estate
.
Christ
asketh
the
question
to
his
drowsie
disciples
,
Will
not
ye
watch
with
me
one
houre
?
so
Mark
.
14.
37.
may
I
say
,
Will
ye
not
walke
strictly
for
a
few
moments
?
ye
shall
presently
be
on
the
shoare
of
everlastingnesse
;
what
not
keep
close
to
God
for
a
little
little
time
?
We
walke
not
over
a
bridge
but
with
great
care
and
circumspection
.
What
is
our
life
but
only
the
short
narrow
bridge
to
eternity
?
Indeed
eternity
might
bribe
our
sanctity
and
holinesse
upon
this
account
,
We
shall
finde
all
our
prayers
,
and
tears
,
holy
and
close
walking
with
Rev.
14.
13.
God
put
to
usury
in
eternity
.
Our
lives
are
but
like
candles
in
the
socket
;
and
cannot
ye
watch
,
worke
,
weep
,
pray
,
act
and
live
holy
,
while
this
faint
light
is
out
.
Our
life
is
compared
to
a
race
,
and
those
that
run
do
neither
stop
,
nor
sleep
,
nor
fall
,
nor
step
▪
aside
,
because
the
race
is
but
once
,
the
prize
is
for
ever
:
our
race
is
but
once
,
and
it
is
a
short
;
Ah!
So
run
that
ye
may
obtain
.
The
1
Cor.
9.
24.
thoughts
of
eternity
,
would
cause
us
to
make
a
covenant
with
our
tongue
,
as
David
did
,
Psal.
39.
1.
With
our
eyes
,
as
Job
did
,
Job
31.
1.
with
our
palate
and
taste
,
as
the
wise
man
counselleth
us
,
Prov.
23.
31.
and
summon
the
whole
man
to
a
grave
,
and
solemn
deportment
.
Our
lives
are
but
a
short
Winters
day
,
which
will
soon
be
shut
in
;
and
cannot
we
a
little
follow
the
lanthorne
of
Gods
word
,
the
Sun
Psal.
119.
105.
of
Gods
glory
,
the
guidance
of
Gods
Spirit
,
the
winter
day
will
soon
be
buried
in
the
darknesse
of
a
night
;
but
eternity
knowes
no
evening
.
The
poor
sentinell
watches
carefully
,
undergoes
the
terrors
of
the
night
,
the
frightfulnesse
of
the
darke
,
the
fears
of
an
alarme
,
the
unkindnesse
of
the
seasons
cheerfully
,
because
he
knowes
he
shall
soon
be
relieved
;
Ah!
watch
and
pray
,
keep
your
Luk.
21.
36.
guards
,
and
shortly
ye
shall
be
relieved
for
ever
,
and
be
swallowed
up
in
eternall
victory
.
And
this
argument
will
receive
strength
,
if
we
consider
but
three
things
.
1.
If
we
miscarry
,
we
are
lost
for
ever
;
if
we
walke
not
holy
,
live
piously
,
tread
evenly
,
non
ratione
perfectionis
,
sed
ratione
sinceritatis
,
not
in
reference
to
perfection
,
but
sincerity
,
we
are
thrown
overboard
into
a
sea
of
endlesse
misery
;
and
will
the
flames
of
eternall
wrath
and
indignation
,
be
proportionable
to
a
few
transient
miscarriages
?
and
let
us
remember
we
shall
never
react
this
life
,
Yet
40
days
and
Nineveh
shall
be
destroyed
,
saith
the
Prophet
;
yet
a
few
moments
Jon.
3.
4.
and
the
miscarrying
wombe
of
this
life
,
may
not
only
be
abortive
and
barren
,
but
in
travell
of
pain
and
misery
for
evermore
.
Now
live
according
to
rule
,
lest
ye
die
for
ever
according
to
justice
.
2.
All
our
holinesse
shall
be
rewarded
for
ever
,
non
ratione
meriti
,
sed
ratione
gratiae
,
not
of
merit
,
but
of
grace
;
and
every
tear
in
the
bottle
,
every
prayer
on
the
file
,
every
accepted
service
Rev.
14
13.
and
every
perfumed
duty
shall
be
remunerated
with
advantage
:
the
sacrifices
of
believers
washed
cleane
in
the
bloud
of
Christ
,
shall
wear
the
laurell
of
everlasting
felicity
.
Every
sparke
of
zeal
,
every
act
of
grace
,
every
regular
pace
that
the
Saint
takes
,
shall
Psal.
56.
8.
come
in
for
a
childs
part
in
glory
;
why
doth
God
bottle
,
if
he
would
bury
the
teares
of
a
believer
?
3.
In
eternity
we
shall
be
incapable
of
unholinesse
;
there
feares
of
errour
,
or
fall
shall
be
obsolute
.
There
can
be
no
by-paths
in
Paradise
.
In
this
life
Erimus
in
coelo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Naz.
is
the
place
of
thy
pious
feares
,
holy
cares
,
religious
tremblings
,
lest
temptation
draw
thee
into
the
snare
of
sin
.
In
glory
temptation
it self
is
spurious
In
aeterna
felicitate
similes
deo
erimus
,
haec
similitudo
nunc
incipit
reformari
,
quam
diu
homo
interior
de
die
in
diem
renovatur
,
secundum
imaginem
ejus
qui
creavit
eum
,
sed
ad
illius
eminemiae
perfectionem
quae
tunc
futura
est
,
quid
hoc
aut
quantum
?
Aug.
and
reprobate
,
no
sinfull
suggestion
lodges
within
the
veil
.
Unstained
purity
there
is
in
an
everlasting
spring
.
And
therefore
now
study
holinesse
,
walke
circumspectly
,
act
grace
,
flame
in
love
to
Christ
;
contract
that
rare
and
salubrious
sicknesse
,
to
be
sick
of
love
with
Jesus
Christ
,
Cant.
5.
5.
and
remember
eternity
is
at
the
door
,
and
then
all
regulation
of
steps
is
at
an
end
.
In
hell
there
is
no
rectitude
,
in
heaven
no
obliquity
.
In
eternity
there
is
no
pendulousnesse
,
or
wavering
,
or
possibilities
of
this
uneven
walking
;
but
the
Saints
enshrined
in
glory
shall
flourish
for
ever
in
an
unspotted
beauty
.
Now
here
(
dear
Christian
)
walke
and
watch
till
the
Sun
of
this
life
be
turned
,
and
then
eternity
shall
put
an
end
to
all
ambiguity
.
What
is
one
pace
,
one
step
to
a
million
,
ten
hundred
thousand
millions
of
miles
?
or
what
one
severe
,
modest
,
serious
,
pious
glance
to
our
whole
life
here
?
no
more
is
our
holy
life
here
to
eternity
.
A
little
short
scene
of
piety
here
,
and
then
for
heaven
,
where
Godlinesse
shall
put
on
the
spotlesse
and
rich
attire
of
glory
for
ever
.
Phil.
1.
27.
Thoughts
of
eternity
will
be
our
incouragement
in
conflicts
against
corruption
.
Now
thou
fightest
for
eternity
,
if
this
lust
,
that
corruption
reign
,
thou
art
undone
for
ever
.
Observe
the
phrase
of
our
Saviour
,
Rev.
3.
21.
To
him
that
Rom.
6.
12.
overcometh
will
I
give
to
sit
in
the
same
throne
with
me
;
to
him
that
overcomes
.
What
life
,
vigour
,
rage
against
lust
would
eternity
in
the
meditations
of
it
infuse
?
How
would
the
tempted
patient
cry
out
,
Thou
bloudy
,
truculent
lust
,
seekest
the
life
,
of
my
eternall
soul
;
the
poor
assaulted
patient
might
(
assisted
with
grace
)
strangle
the
most
headstrong
corruption
,
with
such
meditations
as
these
,
This
barbarous
lust
may
lose
me
an
immortall
crown
,
maske
Gods
face
to
me
for
ever
,
may
cause
to
be
pronounced
a
sentence
of
everlasting
:
divorce
2.
Tim.
1.
10.
between
Christ
and
my
soul
,
clap
me
in
fiery
,
and
everlasting
chains
,
and
leave
me
a
prey
to
the
dilapidations
of
eternall
wrath
.
Thou
fightest
(
dear
professour
)
against
lust
,
and
the
2
Tim.
4.
8.
conquest
is
of
an
everlasting
concernment
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
R.
J.
Badresh
.
the
throne
,
the
crown
,
the
life
,
the
love
,
the
kingdom
of
eternity
is
the
prize
.
And
now
poor
combatant
is
thy
duel
with
lust
,
if
thou
get
the
victory
,
Gal.
5.
17
thou
shalt
wear
the
lawrel
of
blessednesse
,
and
triumph
for
ever
:
thy
losse
,
or
thy
conquest
is
eternall
.
It
is
with
the
battle
between
lust
and
the
soul
,
as
it
was
in
the
fight
between
Caesar
and
Pompey
,
Pompeyes
losse
was
for
ever
,
and
Caesars
victory
set
him
in
the
throne
.
Let
every
fighting
Christian
remember
eternity
lies
at
the
stake
;
and
let
this
be
perpended
,
there
is
no
recruiting
in
the
grave
,
no
rallying
of
thy
scattered
strength
;
the
battle
ends
with
thy
life
.
What
passion
would
the
damned
shew
against
those
lusts
,
that
are
now
wormes
and
Scorpions
in
their
consciences
,
and
shall
be
so
for
ever
,
were
they
again
to
enter
and
begin
the
fight
?
how
would
they
as
Samson
in
his
anger
against
the
Philistines
,
Jud.
17.
30.
summon
all
their
spirits
,
muster
all
their
strength
,
and
gather
together
all
their
vivacities
,
to
pluck
down
the
house
upon
the
head
of
their
corruptions
?
The
thoughts
of
eternity
should
be
to
a
Christian
,
as
despaire
is
to
a
coward
,
should
make
himself
magnanimously
puissant
.
The
Historian
reports
,
that
the
Roman
Souldiers
,
when
they
heard
the
word
(
Quirites
)
they
received
a
kind
of
new
life
,
and
they
doubled
the
files
of
their
valour
:
the
word
eternity
should
double
the
guard
of
our
force
and
wrath
against
corruption
.
Is
it
not
more
noble
,
manly
,
Christian
,
by
a
holy
strength
,
and
in
a
pious
resolution
to
tread
down
lust
here
,
then
in
an
effeminate
desperation
to
weep
over
it
,
and
curse
it
to
eternity
?
Do
but
see
how
bloud-thirsty
,
and
sanguisugous
every
lust
is
in
the
glasse
of
eternity
.
Lust
in
the
soul
is
but
the
Devils
spie
,
Satans
ambush
to
betray
the
soul
to
a
miserable
eternity
:
one
of
the
truest
glasses
of
all
sin
is
everlastingnesse
,
there
ye
may
see
it
to
be
the
Divels
pander
,
a
sparke
of
Gods
wrath
;
Natures
impostume
;
which
if
not
broken
,
kills
for
ever
,
the
souls
harlot
;
and
if
not
crusht
,
and
crucicified
,
the
wombe
of
never
ending
calamity
.
And
let
me
recruit
the
argument
with
these
three
considerations
.
1.
Lust
,
what
a
sordid
prize
for
eternity
?
Our
Saviour
makes
it
a
piece
of
impolitick
weaknesse
to
exchange
the
soul
for
the
whole
world
,
Mat.
16.
26.
and
yet
the
world
is
a
systeme
,
and
Quam
stultus
est
qui
cum
aeterna
jactura
post
hanc
vitam
,
pauxillum
bonorum
temporalium
corradit
,
&
retinent
,
cum
possessio
rerum
in
hoc
seculo
obtentarum
,
nihil
ipsi
post
hoc
seculum
prodere
,
neque
animam
semel
perditam
ternents
bonis
redimere
possit
.
Chemn
.
large
body
of
Gods
creatures
,
a
masse
of
excellencies
and
varieties
,
how
fragrant
the
roses
,
sweet
the
musickes
,
savoury
the
delicacies
,
glittering
the
honours
,
and
ravishing
the
adulations
and
applauses
of
the
world
;
and
yet
Christ
brands
this
for
inexprimable
folly
to
purchase
this
glorious
world
with
the
losse
of
an
immortal
soul
.
But
how
mean
a
prize
for
eternity
is
a
base
corruption
,
which
is
,
as
the
Schoolmen
speak
,
totaliter
malum
,
all
evill
,
more
bitter
then
wormwood
,
destructive
then
poyson
,
terrible
then
death
,
tormenting
then
hell
,
more
deformed
then
deformity
it self
?
One
sin
acted
in
a
moment
could
destroy
a
world
which
God
himself
was
six
days
in
the
creation
of
it
.
Wilt
thou
lose
eternity
for
a
lust
,
which
is
a
firebrand
of
hell
,
the
very
incurvation
of
nature
?
2.
Observe
the
very
remembrance
of
a
satisfied
lust
,
will
adde
torment
to
eternity
:
how
cutting
will
that
speech
of
Abraham
to
Dives
be
,
Luk.
16.
25.
Son
thou
haddest
thy
good
things
here
.
Sinner
thou
haddest
thy
lustfull
satisfactions
here
,
thy
ambition
,
thy
Prov.
28.
8.
Avarice
was
surfetted
here
,
thy
sensualities
were
gratified
here
,
thou
haddest
thy
stolen
morsels
,
and
thy
pleasant
baits
,
thy
beloved
,
checkred
,
bosome-corrptions
here
in
this
life
,
therefore
now
thou
art
tormented
.
This
will
be
Luk.
16.
25.
oyle
in
the
sinners
flames
,
the
recollection
of
that
poyson
of
Aspes
,
viz.
sin
,
that
they
did
so
pleasantly
and
greedily
drink
up
.
This
then
will
be
gravell
in
their
belly
,
a
thorne
in
their
eye
,
a
dagger
in
their
heart
,
and
torment
in
their
bones
,
and
fire
in
their
bosome
.
Olim
haec
meminisse
dolebit
.
Sin
in
the
remembrance
of
it
,
will
be
an
everlasting
ghost
to
the
reprobate
,
will
keep
the
wound
,
raze
the
sore
open
,
the
corture
quicke
,
the
wrack
in
the
extremity
.
3.
Consider
what
vast
disproportion
there
is
between
the
pleasure
and
misery
of
a
lust
,
its
delightfulnesse
is
transient
,
Rom.
5.
17.
a
perfume
that
quickly
will
evaporate
:
how
soon
did
our
first
Parents
eat
their
fruit
;
but
the
world
to
this
day
cannot
rid
it self
of
the
miserable
consequence
of
that
wofull
banquet
.
As
a
lease
is
not
writing
an
hour
,
but
the
tenour
of
it
will
not
be
worn
out
in
many
years
:
the
satisfaction
of
sin
is
suddenly
abortive
,
in
the
twinkling
of
an
eye
;
but
the
weight
,
the
guilt
,
the
enditement
,
the
condemnation
,
the
torment
of
it
,
is
eternall
.
Ah!
how
Act.
12.
23.
marcessible
the
rose
of
sin
;
how
sharpe
and
durable
the
rod
,
that
will
be
turned
into
an
everlasting
Scorpion
!
Now
therefore
,
(
not
to
spin
out
Quia
deo
nos
totos
&
omni
nostra
debemus
,
certe
in
infinitam
ejus
majestatem
injurii
sunt
,
&
aeternam
mortem
merentur
,
qui
vel
in
minima
re
sanctissimam
ejus
voluntatem
transgrediuntur
.
the
argument
in
hand
any
further
)
how
should
there
be
sudor
&
sanguis
,
sweat
and
bloud
drawn
out
against
every
corruption
;
what
prayers
,
sighs
,
teares
,
strugglings
,
wrestlings
against
the
inhumanity
of
sin
,
and
cruelty
of
lust
?
canst
thou
hang
in
chaines
with
flames
scorching
thee
for
ever
?
Indeed
the
thoughts
of
eternity
might
put
a
stone
into
the
sling
to
strike
dead
Goliah-lusts
:
What
for
sin
to
damne
me
for
ever
,
totally
and
finally
to
disinherit
me
,
and
exclude
me
my
Fathers
presence
to
all
eternity
?
Never
to
see
his
face
more
?
Rally
such
thoughts
as
these
against
the
onsets
of
corruption
.
As
Caesar
said
in
a
battel
he
fought
against
one
of
Pompeys
sons
,
at
other
times
he
fought
for
honour
,
but
then
for
his
life
.
Ah
soul
!
thou
sightest
for
thy
life
,
thy
Christ
,
thy
portion
,
thy
God
,
thy
soul
,
thy
eternity
.
Now
watch
,
cry
,
weep
,
contest
against
every
sin
,
thy
everlasting
condition
waites
upon
it
.
Advant
.
7
The
thoughts
of
eternity
would
inflame
our
love
to
Jesus
Curist
.
He
hath
brought
immortality
to
light
:
What
argument
2
Tim.
1.
10.
of
love
would
this
be
to
the
believer
;
he
will
crown
me
with
unwithering
glory
;
with
diamonds
that
Joh.
3.
16.
shall
never
receive
dampe
;
the
River
of
his
bloud
shall
bring
me
to
an
Ocean
of
joy
.
Eternity
of
joy
is
but
the
purchase
of
Christs
death
,
he
hath
Luk.
22.
29.
bought
a
lease
of
glory
that
will
never
expire
;
we
may
magnifie
the
Lord
Jesus
for
our
endlesse
,
bottomlesse
happinesse
that
is
to
come
,
how
sweet
my
Saviour
who
can
immortalize
my
honour
,
and
transforme
it
into
a
never-dying
dignity
.
Every
glance
of
eternity
should
spring
new
and
more
lively
affections
in
us
to
Jesus
Christ
:
should
warme
the
heart
with
more
impetuous
love
.
Our
blessed
eternity
Suscepit
tristitiam
nostram
,
ut
nobis
largiretur
laetitiam
suam
.
Aug.
is
the
primogeniture
of
Christs
merits
,
the
rich
result
of
his
sufferings
,
the
glorious
master-piece
of
his
philanthropie
,
his
love
to
mankind
.
Joh.
3.
16.
Christ
saith
there
,
God
so
loved
the
Omnia
perpessus
est
,
ut
nos
ab
omnibus
liberaret
;
timuit
,
ut
nos
a
timore
liberaremur
;
doluit
,
ut
dolores
a
nobis
abessent
.
Cyril
.
world
;
so
,
as
to
send
Christ
,
his
beloved
,
to
make
a
crown
of
immortality
to
set
on
the
heads
of
his
people
.
How
should
our
hearts
bubble
forth
in
sacred
adorations
of
,
and
divine
affections
to
Christ
,
the
great
Patron
of
eternall
happinesse
,
who
hath
found
out
for
us
a
mint
of
glory
,
that
shall
enrich
us
for
ever
.
If
at
any
time
thou
find
thy
love
to
Christ
decline
,
be
in
a
swoone
,
or
surprised
with
some
cold
distemper
,
look
down
upon
the
sea
of
eternity
,
and
this
ice
will
turne
into
a
flame
.
Let
all
believers
say
,
Thanks
be
to
Jesus
Christ
for
eternity
.
And
consider
Christ
hath
bought
eternity
by
temporall
sufferings
,
and
yet
without
any
injustice
,
1.
For
his
sufferings
were
equivalent
to
eternity
,
though
not
in
the
duration
,
yet
in
the
magnitude
of
them
:
what
agony
,
what
torment
Isa.
63.
3.
was
our
Saviour
wrackt
with
,
when
he
supposed
his
Father
had
forsaken
him
,
My
God
,
my
God
,
&c.
his
soul
Mar.
14.
33.
was
heavy
to
death
;
how
deep
were
his
Videmus
quam
graves
dolores
,
&
angores
etiam
piis
,
quandoque
sensus
irae
divinae
incutiat
,
cum
tamen
non
pro
aliorum
,
sed
pro
suis
tantum
peccatis
doleant
,
&
iram
dei
sentiant
,
cumque
in
poenis
illis
deus
non
effundit
totam
iram
suam
,
Isa.
78.
38.
Infinitis
ergo
modis
major
fuit
moestitia
in
Christo
,
in
quem
peccata
mundi
erant
conjecta
,
&
in
quem
totam
iram
suam
Pater
coelestis
effuderat
.
Gerard.
wounds
,
how
weighty
his
burden
,
how
full
of
trembling
his
cup
,
when
he
lay
under
the
mountains
of
the
guilt
of
all
the
elect
?
Therefore
what
was
wanting
in
time
and
duration
,
was
made
up
abundantly
in
weight
and
measure
;
How
bitter
were
his
tears
,
how
painfull
his
sweat
,
how
sharpe
his
incounters
,
how
dreadfull
his
death
,
insomuch
as
he
seems
to
decline
the
end
of
his
coming
into
the
world
;
and
he
supplicates
his
Father
to
take
off
the
fine
and
release
him
from
his
ingagement
;
nature
in
Christ
himself
seems
to
sink
under
the
future
massacre
,
that
God
decreed
,
Act.
2.
but
man
acted
;
so
that
easily
ye
may
discerne
the
time
of
Christs
suffering
will
be
compensated
with
the
terrour
of
it
,
do
but
compute
how
many
vials
of
Gods
inexpressible
,
insupportable
wrath
Christ
drunk
of
,
and
the
question
is
at
an
end
.
2.
For
a
second
reply
to
this
question
,
let
it
be
considered
,
the
bloud
of
him
which
was
shed
was
the
bloud
of
him
that
was
God
as
well
as
man
,
Act.
20.
28.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
pure
bloud
Heb.
12.
24.
of
the
omnipotent
deity
,
so
that
the
Eph.
1.
14.
divinity
of
Christ
sheds
an
unreckonable
masse
of
merit
on
his
bloud
shed
;
which
hath
purchased
;
as
many
rare
prerogatives
for
the
Saints
here
,
viz.
justification
,
sanctification
,
adoption
,
grace
,
supports
,
strength
,
the
Comforter
,
&c.
which
are
the
precious
pledges
of
future
and
greater
happinesse
;
so
likewise
,
which
is
the
summe
of
all
,
Eternity
of
glory
with
himself
.
And
Cant.
5.
5.
how
should
this
argument
set
our
hearts
on
fire
in
love
to
the
Lord
Cant.
1.
13.
Jesus
,
and
make
him
lie
as
a
bundle
of
Myrrhe
and
Camphire
between
our
breasts
?
And
we
might
well
enquire
,
why
might
not
heaven
set
with
the
Sun
;
and
our
glory
be
overshadowed
with
a
suddain
night
?
1.
Our
duties
are
short
,
momentary
and
transient
,
we
are
quickly
weary
Gal.
6.
9.
of
wel-doing
:
the
golden
chaines
of
duty
,
how
soon
do
we
shake
them
off
as
being
burden
some
shackles
,
and
unpleasant
to
the
delicate
flesh
?
2.
Our
affections
to
Christ
are
short-breathed
,
quickly
cold
,
the
pulse
of
our
spirituall
love
soon
beates
faintly
:
and
a
suddain
languour
surpriseth
our
most
divine
Anhelations
.
And
3.
Our
life
is
short
in
which
we
act
for
God
,
fight
against
lust
,
serve
Jesus
Christ
,
Jam.
4.
4.
and
are
as
flaming
torches
of
zeal
Isa.
2.
22.
and
light
in
the
world
;
and
yet
after
Psal.
39.
6.
this
transient
exhalation
the
Saints
are
Nemo
tam
Divos
habuit
faventes
,
Crastinum
ut
posset
sibi
polliceri
:
Res
deus
nostras
celeri
citatas
turbine
versat
.
Sen.
in
Thyest
.
crowned
to
eternity
;
Vnde
bone
Deus
!
All
this
must
be
scored
on
the
account
of
Jesus
Christ
.
He
hath
added
eternity
to
our
lease
of
happinesse
:
what
exertions
of
divine
love
should
these
considerations
procure
,
how
should
they
melt
and
overcome
the
soul
,
dissolve
it
into
affectionate
admiration
,
&
wound
it
with
wonderfull
affection
,
and
make
us
not
only
his
souldiers
in
magnanimous
puissance
;
but
his
spouses
in
conjugall
embraces
,
to
use
the
phrase
of
the
holy
Ghost
?
how
should
the
thoughts
of
eternity
makes
us
look
on
Christ
as
the
fairest
among
women
,
Cant.
5.
9
,
10
,
11.
the
chiefest
of
ten
thousand
,
whose
head
is
as
fine
gold
,
whose
eyes
are
as
the
eyes
of
Sane
Christus
solus
,
lacte
lotus
dici
potest
,
quia
solus
candidus
,
&
albus
inse
,
&
alios
dealbans
,
&
candidans
,
a
nullo
tamen
nisi
a
seipso
dealbatus
.
Del-rio
.
in
Cant.
doves
by
the
rivers
of
waters
,
whose
cheeks
are
as
the
bed
of
spices
,
as
sweet
flowers
,
whose
lips
are
like
lillies
,
droping
sweet-smelling
myrrhe
,
&c.
and
so
forward
,
as
the
Spouse
there
drawes
the
effigies
and
picture
of
our
dearest
,
sweetest
,
most
lovely
,
most
loving
Saviour
.
And
always
in
the
same
beauty
would
Christ
appear
to
our
souls
,
did
they
make
eternity
their
study
and
contemplation
.
Advant
.
8
The
thoughts
of
eternity
would
swallow
up
our
sollicitous
care
for
the
supplies
of
the
creature
.
What
shall
we
eat
,
or
what
Mat.
6.
31.
shall
we
drinke
,
or
what
shall
we
put
on
?
such
thoughts
,
I
say
,
would
Quid
sericum
?
quae
regum
parpura
?
quae
pictura
textricū
?
via
haec
floribus
comparari
possunt
.
Hier.
drowne
these
impertinent
questions
;
they
would
indeed
bring
men
in
a
better
esteeme
and
liking
of
Providence
;
for
what
are
all
our
provisions
here
?
they
are
but
corn
for
the
way
,
Gen.
42.
supplies
for
travellers
for
to
bring
them
to
their
journeyes
end
.
But
the
great
Question
is
,
Am
I
provided
for
eternity
?
to
spend
here
,
and
to
starve
for
ever
;
to
have
wine
here
,
and
no
water
as
Dives
,
to
eternity
,
why
do
I
wrack
my
spirit
?
my
candle
will
go
out
,
if
not
by
want
,
yet
by
disease
,
and
then
comes
eternity
.
Our
Saviour
in
Mat.
Job
.
7.
1.
6.
urgeth
many
rare
arguments
to
Omnia
si
perdas
,
animam
servare
memento
.
stifle
and
smother
the
vain
carking
care
of
men
;
and
to
those
may
be
superadded
this
one
more
;
What
are
all
these
provisions
to
eternity
?
there
is
my
life
,
this
short
breath
here
below
is
but
a
dying
groan
,
a
giving
up
the
ghost
.
Man
is
in
a
consumption
from
his
birth
,
and
all
creature-comforts
do
but
patch
him
up
for
a
while
,
piece
a
ragged
piece
of
flesh
;
and
yet
the
frensie
of
men
is
strange
,
how
Luk.
12.
33.
do
they
torture
their
spirits
to
finde
a
Mine
for
the
present
supplies
,
but
eye
not
,
nor
take
care
for
provisions
for
eternity
?
Who
layes
up
for
the
famine
of
the
soul
?
Our
heads
are
filled
with
cares
in
pinching
,
and
necessitous
times
,
how
we
should
live
in
the
world
;
when
we
should
be
more
inquisitive
how
we
should
out
of
the
world
,
when
death
hath
landed
us
in
eternity
;
for
what
matters
it
,
how
short
the
stock
of
our
preparations
is
here
,
where
we
are
breaking
up
house
and
departing
every
moment
?
A
man
that
cometh
to
an
Inne
,
if
he
meet
with
hard
fare
,
course
lodging
,
harsh
and
churlish
usage
,
he
is
not
perplexed
nor
disquieted
,
for
it
is
but
for
a
night
,
and
he
shall
away
next
morning
.
Our
securest
and
strongest
habitations
Jon.
4.
7.
here
below
,
they
are
but
as
Jonas
his
goard
,
but
for
a
night
.
Aeternis
inhianti
,
in
fastidio
sunt
omnia
transitoria
.
Bern.
But
now
the
great
question
is
,
What
glory
we
have
banckt
up
in
heaven
,
what
treasures
we
have
laid
in
there
,
what
riches
,
what
revenues
we
have
stored
up
in
unmouldring
eternity
?
what
doest
thou
lay
in
for
a
tottering
life
,
or
wrack
thy
thoughts
to
shoare
up
the
falling
sinking
temple
of
thy
body
?
All
thy
cares
are
but
as
the
putting
in
of
a
little
pin
into
an
inch
of
candle
,
which
will
suddenly
fall
into
the
socket
.
Carke
for
thy
soul
for
an
interest
in
Christ
,
how
thou
shalt
live
to
eternity
,
that
Mat.
6.
33.
is
a
condition
,
that
understands
not
Primo
spiritualia
,
posterius
temporalia
,
omnes
lahores
,
&
actiones
nostras
a
regno
dei
ordiamur
.
Par.
the
language
of
death
or
a
Sepulchre
.
The
life
of
man
here
is
but
a
span
long
,
short
and
swift
,
then
turn
the
stream
of
all
thy
care
to
unmeasurable
eternity
.
Here
(
in
reference
to
eternity
)
care
as
much
as
thou
wilt
,
summon
all
thy
thoughts
,
use
all
means
,
contrive
all
thy
designes
,
torture
thy
intellectuals
,
be
as
solicitous
,
as
studious
,
as
laborious
,
as
full
of
holy
fear
,
of
spirituall
tremblings
,
as
thou
mayest
,
rise
as
early
,
go
to
bed
as
late
as
thou
pleasest
;
and
all
this
is
but
rare
policy
and
rich
ingenuity
.
In
this
to
eat
the
bread
of
carefulnesse
,
is
the
way
to
feed
upon
Manna
for
ever
.
Did
we
but
enlarge
our
Contemplations
on
our
everlasting
estate
;
with
what
a
holy
indifferency
would
our
souls
be
possessed
,
whether
our
cruse
of
oil
run
or
no
,
no
further
then
what
might
supplie
our
short
journey
,
our
short
step
to
eternity
;
how
light
then
would
the
heaviest
gold
weigh
in
the
ballance
of
our
judgments
?
we
do
not
usually
hang
our
Arbours
with
Arras
or
Tapestry
,
because
the
flourishing
boughs
which
make
them
soon
wither
and
decay
.
And
why
should
we
spend
our
choysest
strength
,
our
most
vivacious
spirits
,
our
most
pretious
time
,
to
preserve
,
enrich
,
and
make
delightfull
that
temporall
life
,
which
every
moment
may
be
extinct
and
blown
out
?
All
those
creature-accommodations
,
riches
,
delights
,
&c.
which
are
the
bribes
of
our
cares
,
the
tormentours
of
our
thoughts
,
the
wracke
of
our
mind
,
they
are
but
as
the
diet
,
and
the
banquets
of
a
condemned
prisoner
,
they
only
keep
him
alive
till
the
sad
day
of
his
execution
.
Like
Belshazzars
riotous
banquet
,
Dan.
5.
2
,
3
,
&c.
which
was
not
so
much
the
preparations
of
his
festivall
,
as
of
his
funerall
;
for
,
as
historians
report
,
he
was
slain
that
very
night
.
The
thoughts
of
eternity
would
banish
many
unnecessary
cares
from
the
solicitous
and
unsatisfied
soul
.
And
let
this
double
consideration
surprise
your
thoughts
.
1.
Our
care
for
the
world
,
is
nothing
to
our
errand
into
the
world
.
Thou
wert
not
created
to
study
the
lumpe
of
clay
thou
carriest
about
thee
,
but
to
glorifie
thy
Creatour
,
to
be
the
Gal.
2.
20.
herald
of
his
praise
,
the
engine
of
his
glory
,
the
witnesse
of
his
honour
,
Psal.
17.
15.
to
execute
his
commands
,
live
upon
his
promises
,
and
to
breath
after
Joh.
4.
32.
his
everlasting
presence
.
This
was
the
worke
God
sent
thee
into
the
world
for
,
to
advance
the
fame
of
his
Majesty
,
adore
the
eternall
being
and
to
publish
the
transcendencie
of
all
his
glorious
attributes
.
Ah
consider
!
a
piece
of
clay
,
thy
body
;
a
winged
piece
of
duration
,
thy
life
;
a
Rom.
17.
17.
few
floating
enjoyments
,
thy
present
inheritance
,
were
never
set
out
by
God
,
to
be
the
taske
and
the
toil
of
thy
care
and
animosities
.
2.
Nor
is
thy
care
for
the
world
any
thing
to
eternity
.
Thy
eternall
condito●n
Ibi
erit
fames
maxima
,
erit
enim
tanta
inopia
,
ut
damnati
neque
guttam
aquae
poterunt
habere
.
Bonav
.
in
glory
shall
want
no
supplies
;
in
misery
shall
finde
none
,
not
a
drop
of
water
to
coole
nor
to
cherish
.
The
rich
man
shall
not
find
his
barnes
in
eternity
,
though
happily
with
much
care
and
sweat
he
obtained
the
filling
of
them
.
Nero
shall
not
finde
his
Crown
in
his
everlasting
condition
,
though
he
tortured
both
brain
and
conscience
to
wear
the
imperiall
lawrell
.
Eternity
explodes
all
creature-enjoyments
,
the
Saints
in
glory
shall
live
at
a
higher
rate
then
the
mean
and
perishing
provisions
of
the
world
.
1
King
.
17.
6.
Elijah
doth
not
want
now
a
Raven
to
be
both
his
cooke
and
his
caterer
.
And
the
damned
in
their
endlesse
misery
,
shall
want
the
crummes
that
fell
from
their
own
tables
.
In
a
word
,
carke
for
thy
soul
,
professour
,
thinke
of
the
gulfe
of
eternity
.
This
mouldy
bread
thou
carest
for
will
be
no
food
there
.
Our
everlasting
condition
hath
no
to
morrow
,
no
yeares
of
famine
or
plenty
;
therefore
provide
for
thy
everlasting
soul
;
get
thy
name
ingrossed
in
the
lease
of
glory
with
Gods
hand
,
and
the
Spirits
seal
to
it
;
and
then
Providence
will
either
spread
thy
table
here
,
or
bring
thee
to
thy
Fathers
house
,
where
thou
shalt
keep
an
everlasting
festivall
.
And
let
this
additionall
consideration
come
into
the
account
,
viz.
That
those
outward
enjoyments
,
which
mens
cares
are
fixt
upon
,
and
many
are
so
sollicitous
to
gain
and
atchieve
,
may
occasionally
prove
the
unhappy
murtherers
of
the
soul
,
and
drown
it
in
everlasting
perdition
.
How
often
do
Joh.
14
2.
Deut.
6.
12.
the
riches
and
delights
of
the
world
effascinate
the
minde
,
blind
the
understanding
,
Dan
4.
30.
2
Chron.
26.
16.
wantonize
the
spirit
,
in●briate
Luk.
12.
21
,
22.
the
affections
,
seare
the
conscience
,
Luk.
18.
23.
and
hearden
the
heart
of
the
possessors
of
them
,
and
open
(
quatenus
instrumenta
,
as
instruments
)
the
flood-gates
of
eternall
wrath
upon
them
?
Then
the
whole
amounts
to
thus
much
,
that
eternity
well
weighed
will
cure
the
frensie
and
distraction
of
mens
spirits
for
sublunary
contenements
.
Advant
.
9
The
thoughts
of
eternity
would
make
us
admire
Christianity
.
Only
the
Christian
profession
acknowledges
the
state
,
2
Tim.
1.
10.
and
the
way
to
eternity
.
What
fancies
and
forgeries
doe
other
professions
hold
forth
and
acknowledge
?
The
Jewes
look
for
a
Messiah
to
come
,
as
if
the
way
to
heaven
were
yet
to
be
found
out
.
The
Turkes
have
a
tradition
and
frantick
opinion
,
that
wicked
men
at
the
great
day
,
shall
carry
their
sinnes
in
satchels
after
their
Captaine
Cain
,
and
such
like
ridiculous
inventions
.
Divers
of
the
Pagans
suppose
another
temporall
life
to
succeed
this
,
and
therfore
give
their
dead
cloaths
,
and
money
and
other
appurtenances
to
bear
their
charges
there
.
Only
the
Christian
profession
can
unriddle
the
mystery
of
eternity
.
How
many
thousands
shall
tast
of
eternity
of
misery
,
that
never
heard
of
an
eternity
of
being
;
this
perpetuall
estate
is
only
written
in
a
Christian
character
;
the
knowledge
of
Christ
is
our
only
conduct
to
the
Mar.
16.
16.
knowledge
of
eternity
.
Gospell
knowledge
Purgatorium
est
duplex
;
unum
,
in
quo
est
poena
damni
&
sensus
alterum
in
quo
est
poenadamni
tantum
.
Bell.
Nemo
manet
in
purgatorio
ultra
decem
annos
Domin.
a
Soto
.
can
only
lead
us
to
the
mount
to
behold
a
future
Canaan
,
and
teach
us
how
to
escape
a
future
Tophet
.
True
Evangelicall
profession
brings
us
to
the
shoar
,
to
view
the
Ocean
of
eternity
.
How
do
the
Romanists
themselves
defile
and
adulterate
the
doctrine
of
eternity
,
with
their
fiction
of
Limbus
Patrum
,
Purgatory
,
Limbus
Puerorum
;
and
many
of
their
guilefull
Non
est
desperatio
,
aut
metus
gehennae
in
purgatorio
;
est
carentia
divinae
visionis
.
est
poenasensus
inflicta
:
est
poena
ignis
.
Bell.
yet
gainfull
inventions
?
Only
the
doctrine
of
the
Gospell
unmaskes
the
riddle
of
our
boundlesse
and
bottomelesse
eternity
,
gives
us
a
map
of
heaven
,
drawes
a
landskip
of
glory
,
opens
to
the
believer
the
wardrobe
of
eternall
beatitude
,
Rev.
21.
16
,
17
,
18
,
19
,
&c.
And
in
Evangelicall
story
how
lively
are
the
flames
of
hell
described
;
how
clearly
the
paines
,
horrours
,
despaires
,
everlasting
doomesday
is
set
down
,
and
at
large
deciphered
?
And
they
said
to
the
rockes
,
Rev.
6.
16.
and
mountaines
,
Fall
on
us
,
and
hide
us
from
the
face
of
him
that
sitteth
on
the
throne
,
and
from
the
wrath
of
the
Lamb.
Thus
onely
the
Christian
faith
gives
a
prospect
of
evernity
;
which
is
one
of
the
articles
of
its
beliefe
.
Advant
.
10
The
thoughts
of
eternity
would
be
a
good
preparation
for
death
.
Such
thoughts
would
Observetur
suavis
mutatio
,
quod
cadentibus
mors
non
est
miseria
,
aut
perditio
,
sed
transitur
ad
vitam
aeternam
.
Chemn
.
conduce
much
to
cast
us
into
such
a
frame
,
that
death
should
not
be
the
womb
of
our
fears
,
but
of
our
joys
;
not
our
affrightment
,
but
our
contentment
;
our
dying
day
should
be
reckoned
our
wedding
day
;
the
day
of
our
dissolution
,
the
day
of
our
coronation
.
The
thoughts
of
eternity
Tolle
tunicam
hanc
graviorem
,
&
da
mihi
leviorem
.
Greg.
would
put
us
upon
getting
an
interest
in
eternity
,
which
would
familiarize
,
meet
with
,
and
sweeten
death
it self
,
and
put
the
soul
upon
enquiries
after
it
.
How
would
our
everlasting
condition
well
studied
,
frame
us
to
a
serious
,
patient
and
joyfull
embracement
of
death
?
that
the
gracious
expectant
having
sent
his
heart
to
heaven
before
,
looks
on
death
but
as
a
good
wind
to
carry
him
to
the
Ocean
of
a
joyous
eternity
.
Now
we
may
hoise
sail
upon
that
sea
,
he
had
been
long
in
the
meditation
of
.
Nay
,
what
wrestlings
with
God
for
assurance
,
Phil.
1.
23.
for
one
smile
upon
the
soul
in
the
face
of
Christ
,
for
God
to
open
his
pardon
and
let
him
read
it
?
what
desires
that
God
would
draw
the
curtain
,
and
let
the
soul
see
Jesus
Christ
,
what
diving
into
,
and
searching
after
tokens
of
love
,
broken
pieces
of
the
ring
,
and
former
experiences
would
the
thoughts
of
eternity
produce
?
And
all
by
way
of
preparation
for
death
.
This
endlesse
state
well
ballanced
in
a
serious
,
and
continued
meditation
would
make
the
soul
restlesse
,
and
in
a
constant
motion
till
death
,
which
originally
is
a
curse
as
being
the
fruit
of
sin
,
were
turned
by
God
into
a
blessing
,
and
had
the
stampe
of
Christ
upon
it
;
how
would
the
soul
be
unsatisfied
,
till
it
saw
death
cloathed
2
Cor.
5.
8.
with
the
armes
of
Christ
,
as
his
Herald
to
go
before
him
into
the
Court
of
glory
;
till
he
observed
death
to
be
only
the
golden
bark
to
bring
the
soul
to
the
shoare
of
a
blessed
eternity
.
And
such
meditations
would
make
the
soul
to
keep
Court
every
day
,
to
call
conscience
to
the
bar
,
and
to
arraigne
irregular
thoughts
,
to
put
Job
.
14.
14.
the
heart
upon
more
recluse
searches
,
and
all
to
facilitate
death
,
and
to
sweeten
the
approaches
of
it
.
When
a
soul
seriously
and
in
its
coolest
thoughts
considers
eternity
,
how
doth
it
look
on
death
as
its
greatest
Crisis
,
Mors
ultima
linea
rerum
.
that
which
will
turn
the
scale
one
way
or
the
other
,
either
land
the
soul
safe
in
an
eternall
rest
or
harbour
,
or
shut
it
Psal.
49.
8.
within
the
grate
of
everlasting
imprisonment
,
from
whence
there
is
no
redemption
?
Such
seasonable
contemplations
Tota
vita
est
meditatio
mortis
:
would
fill
the
soul
with
cares
,
solicitousnesse
,
preparations
for
,
expectations
of
,
reckoning
upon
death
;
as
the
Swedish
King
before
the
day
of
battell
,
what
ordering
of
his
army
,
incouraging
his
Souldiers
,
multiplying
his
prayers
,
powring
out
his
teares
before
God
,
he
knew
not
but
he
might
die
the
next
day
.
So
eternity
well
contemplated
would
make
us
weigh
,
dive
into
,
study
the
nature
of
death
,
the
originall
,
the
suddennesse
,
the
certainty
,
and
above
all
the
consequence
of
it
,
it
kils
or
cures
for
ever
.
In
a
word
,
the
study
of
eternity
will
make
death
,
More
familiar
to
us
:
we
cannot
study
the
Sea
of
eternity
,
but
we
must
contemplate
on
the
wind
of
death
,
which
is
but
the
stile
over
which
we
goe
either
into
the
wildernesse
of
misery
,
or
into
the
green
pastures
of
happinesse
.
Our
dayly
Contemplations
of
our
everlasting
condition
,
would
make
death
a
houshold
servant
,
which
is
the
common
road
to
eternity
(
as
more
hereafter
)
.
Death
would
not
be
strange
in
its
stroake
,
were
it
not
so
in
our
meditations
;
thoughts
of
eternity
step
beyond
death
.
And
to
familiarize
death
,
would
be
the
wombe
of
these
three
great
advantages
.
1.
Were
death
familiar
to
us
,
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
would
breake
the
force
of
death
,
and
take
away
the
horrour
and
terrour
of
it
,
the
stroke
would
not
be
so
grievous
,
so
frightfull
,
so
full
of
execution
,
dangers
the
more
invisible
the
more
intolerable
,
the
burden
is
the
lightest
that
is
well
poysed
before-hand
.
Sinners
that
put
farre
off
the
evill
Amos
6.
3.
day
,
as
the
Prophet
speakes
,
how
tremblingly
,
and
with
what
horhour
do
they
behold
the
ghost
of
death
?
2.
Were
death
familiar
to
us
,
it
would
arme
us
against
death
;
we
prepare
more
rigorously
for
the
enemy
in
the
field
,
then
for
the
enemy
in
the
ambush
.
Men
fight
not
a
duell
without
a
Second
;
nor
should
we
meet
death
without
our
armour
,
a
pardon
in
our
bosome
,
an
interest
in
Christ
,
the
great
seal
for
glory
and
heaven
.
Therefore
men
so
little
prepare
for
death
,
because
they
so
little
thinke
of
death
;
it
is
so
little
in
their
provisions
,
because
it
fals
not
in
their
contemplation
.
But
did
we
meditate
on
eternity
,
those
very
thoughts
would
be
a
constant
passing
bell
in
our
ears
,
a
deaths
head
before
our
eyes
,
and
alarme
to
our
soules
;
the
thoughts
of
death
and
eternity
being
inseparable
.
But
this
familiarizing
of
death
it
would
u●●●ske
the
ambuscado
of
it
,
and
for●●e
us
against
it
.
Have
I
found
thee
O
my
enemy
,
as
the
1
King
.
21.
20.
King
said
.
And
3.
Were
death
familiar
to
us
,
it
would
strangle
many
fruitlesse
and
frothy
thoughts
and
designes
;
hear
the
passingbell
;
when
thou
lookest
upon
the
gaudy
picture
of
the
world
,
cast
an
eye
upon
the
deaths-head
.
Remember
that
sentence
,
Luk.
12.
20.
This
night
thy
soul
may
be
taken
from
thee
.
Had
we
a
deaths-head
in
our
study
,
our
coffin
,
our
winding-sheet
,
it
would
smother
many
a
carnall
designe
,
sinfull
contrivance
,
vain
dream
of
the
world
,
peevish
resolution
,
and
frothy
Contemplation
.
The
thoughts
of
eternity
would
make
death
more
expected
.
We
should
not
Mors
sanctorum
non
interitus
,
sed
introitus
.
Chrys.
only
thinke
of
death
,
but
waite
for
it
;
as
the
Prisoner
for
his
keeper
to
open
the
prison-door
;
as
the
Sentinell
for
the
morning
,
or
the
poor
tyred
watchman
for
the
dawning
of
the
day
:
such
thoughts
look
on
death
,
as
the
traveller
doth
on
a
muddy
plash
at
the
entrance
of
a
famous
City
.
Observe
Jacobs
speech
,
Gen.
49.
18.
when
waiting
the
good
houre
of
death
,
I
wait
for
thy
salvation
O
Lord
.
This
is
the
foord
the
Felix
ante
obitum
nemo
supremaque
funera
.
Ovid.
Christian
is
to
passe
over
,
the
narrow
and
slippery
bridge
.
The
contemplative
Christian
,
whose
meditations
prey
upon
eternity
,
doth
but
wait
when
the
clock
will
strike
,
when
death
will
come
,
that
is
the
alarum
to
eternity
;
Death
is
but
a
Watch
with
an
Alarum
.
Death
is
but
the
Rev.
6.
8.
pale
horse
which
carries
every
one
out
of
this
world
into
an
everlasting
state
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dlato
.
So
the
confiderate
Christian
winding
up
his
meditation
to
this
bottomlesse
state
,
is
alwayes
upon
his
watchtower
,
when
the
postern
gate
of
death
will
open
;
as
the
passenger
waites
at
the
shoar
side
for
the
Packet
boat
,
so
is
death
to
mankind
.
The
thought
of
eternity
would
make
death
more
facil
,
and
easie
,
and
pleasant
.
2
Cor.
5.
1.
When
mortall
diseases
batter
this
tabernacle
of
clay
we
carry
about
us
,
viz.
our
bodies
;
meditations
of
eternity
,
look
on
Christ
now
storming
the
body
to
take
the
soul
.
As
one
in
an
enemies
Garrison
rejoyceth
to
see
his
own
party
coming
to
storme
the
Town
and
release
him
.
All
death
pangs
(
saith
eternity
well
studied
)
doe
but
lanch
the
soul
into
the
Ocean
of
eternity
,
these
distempers
open
the
gate
to
eternity
;
they
rend
the
vail
of
the
temple
of
the
body
,
and
let
flie
the
soul
to
eternity
;
death
to
the
contemplative
Christian
,
is
not
so
much
his
storme
,
as
his
stile
;
not
so
much
his
tempest
,
as
his
triumph
;
in
death
,
the
Saint
cries
Victoria
.
The
wicked
wretch
,
whose
cogitations
have
1
Cor.
15.
fled
from
eternity
,
nor
ever
would
sail
on
that
sea
;
with
what
difficulty
doth
he
wrestle
and
struggle
with
death
?
How
is
he
dragged
to
dissolution
,
as
to
execution
;
how
would
he
bribe
,
stop
,
suspend
,
and
divert
the
stroke
of
death
,
could
all
his
Quando
impii
moriuntur
,
in
inferno
posi●i
sunt
,
&
mors
depascit
eos
.
Ger.
strength
,
allies
,
greatnesse
,
and
revenues
purchase
it
?
There
is
nothing
more
terrible
,
ghastly
and
frightfull
to
him
,
then
the
dreadfull
app●rition
of
death
;
and
the
great
reason
is
,
because
he
hath
set
the
skreen
of
sin
and
the
world
between
him
and
eternity
;
this
makes
him
he
will
not
to
the
block
,
he
is
arrested
by
death
,
he
is
passively
the
patient
of
death
;
the
sinner
,
I
say
,
who
hath
not
minded
Psal.
49.
14.
his
everlasting
condition
,
nor
laid
up
for
it
,
he
fals
into
the
arrests
of
death
.
But
the
Saints
,
whose
word
all
his
life
time
hath
been
eternity
,
and
who
hath
been
in
all
his
conversation
pronouncing
this
shibboleth
,
he
fals
into
the
embraces
of
it
,
he
may
be
said
,
as
Christ
was
,
Joh.
10.
15.
To
lay
Morte
tabernas
nostras
pulsante
non
terremur
.
down
his
life
,
to
lay
down
his
head
upon
the
cushion
of
the
grave
,
and
sweetly
to
sleep
being
rockt
to
it
by
death
.
Now
what
sweetens
and
facilitates
death
to
a
believer
?
only
he
hath
studied
eternity
,
and
hath
got
the
scarlet
thread
in
the
window
,
eternity
Josh.
2.
18.
is
assured
to
them
.
The
Saint
whose
heart
is
landed
at
the
staires
of
eternity
before
,
when
he
comes
to
die
,
he
doth
but
as
the
Sun
breake
thorough
a
cloud
to
shine
both
gloriously
and
eternally
;
and
indeed
the
body
of
a
Saint
is
but
the
darke
cloud
,
the
curtain
drawn
before
his
shining
soul
.
Rally
therefore
,
and
muster
up
all
your
thoughts
,
and
let
them
meet
with
eternity
;
this
is
the
way
to
perfume
the
winding
sheet
,
to
strow
flowers
on
the
coffin
,
and
to
make
death
it self
smile
,
and
become
a
pleasing
presage
to
a
more
pleasing
crown
.
The
thoughts
of
eternity
would
make
death
more
welcome
.
I
long
,
saith
the
Saint
,
whose
heart
before
is
in
heaven
,
to
come
to
the
stage
of
eternity
;
he
Phil.
3.
20.
is
in
a
longing
fit
,
impatient
as
the
longing
woman
,
and
smiling
with
joy
Rev.
22.
20.
and
triumph
on
approaching
death
;
cries
,
welcome
that
parting
blow
that
brings
me
into
the
everlasting
embraces
of
my
dear
Redeemer
.
CHAP.
XVII
.
Vse
of
Exhortation
.
Branch
2
The
next
branch
of
the
Use
shall
be
,
That
we
would
make
sure
of
Eternity
.
THere
are
two
great
ends
,
Why
the
wombe
delivered
us
into
the
world
;
the
one
is
to
adore
an
eternall
being
;
the
other
,
to
obtaine
eternall
life
;
and
where
the
first
is
rightly
performed
,
the
second
is
infallibly
accomplished
.
It
was
a
good
question
the
young
man
proposed
,
What
shall
I
do
to
inherit
eternall
life
?
Luk.
10.
25.
And
indeed
the
answering
of
this
question
cals
for
all
our
cares
,
feares
,
troubles
,
time
,
duties
,
industry
and
what
ever
fals
within
the
verge
of
our
highest
and
most
extended
capacities
.
Things
that
are
most
precious
,
we
most
secure
,
and
expose
to
them
to
the
least
hazard
,
our
jewels
are
lockt
up
in
our
cabinets
,
our
gold
seald
up
in
the
coffer
.
Now
the
excellency
of
man
is
his
soul
,
the
excellency
of
the
soul
is
life
,
and
the
excellency
of
life
is
eternity
,
and
with
what
ambitions
should
we
graspe
the
diademe
of
a
blessed
eternity
?
What
artifices
did
Si
peccandum
est
,
pro
corona
est
peccandum
.
Absalon
use
to
secure
his
Fathers
throne
to
himself
?
he
lies
with
his
Fathers
Concubines
in
the
sight
of
the
people
,
2
Sam.
16.
22.
a
most
odious
practise
.
What
2
Sam.
13.
9.
wayes
did
Ammon
use
to
secure
his
beauteous
Sister
for
his
lustfull
embraces
?
he
bolted
out
all
that
might
interrupt
his
unnaturall
incest
.
What
Luk.
12.
20
,
21.
thoughts
did
the
Rich
man
take
to
secure
his
plenties
,
the
overflowing
abundance
of
his
fruites
?
he
erects
new
barnes
,
and
leaves
not
his
Corn
either
a
prey
for
the
birds
,
or
a
morsell
for
the
Gleaners
.
And
the
Barbarous
Turke
he
kils
all
his
younger
Brethren
,
and
sacrifices
them
to
his
bloudy
ambition
,
that
he
might
secure
the
Crown
to
himself
.
And
shall
we
be
Omnia
ei
salva
sunt
cui
salva
est
aeternitas
.
lesse
solicitous
in
our
fears
,
cares
,
our
holy
policies
,
and
sacred
stratagems
to
secure
etetnity
,
that
everlasting
blessednesse
which
is
the
supreme
gift
of
God
,
the
reward
of
Saints
,
the
honour
of
Angels
,
the
rich
provisions
of
heaven
,
and
the
totall
of
all
Christs
merits
and
bloudy
passion
?
How
canst
thou
(
dear
Christian
)
be
satisfied
,
or
thy
heat
chilled
,
and
ambitions
surfeted
,
till
thou
hast
obtained
the
reversion
of
a
glorious
eternity
,
and
God
hath
entailed
on
thee
a
crown
of
2
Pet.
1.
10.
immortality
?
Review
with
thy selfe
the
bowels
of
Gods
pity
,
the
voice
of
Christs
bloud
,
the
desperatenesse
and
activenesse
of
Satans
malice
,
the
shortnesse
and
uncertainty
of
thy
own
life
,
the
accusations
of
thy
guilt
.
Nay
the
very
present
glory
of
the
triumphant
Saints
,
all
call
upon
thee
to
make
sure
of
eternity
.
Canst
thou
sleep
on
the
main
mast
,
with
the
dreadfull
Ocean
under
thee
;
or
take
up
thy
lodgings
in
the
enemies
field
?
What
doest
thou
else
,
when
thou
hast
nothing
to
shew
for
eternity
?
Consider
thy
danger
and
disadvantagein
this
.
Those
who
can
clear
up
no
propriety
in
a
blessed
eternity
,
may
be
considered
under
a
double
notion
.
I.
As
sinners
;
and
with
what
a
multitude
of
dangers
is
every
Christlesse
soul
encompassed
?
He
is
but
as
a
wanderer
in
the
wildernesse
,
who
may
be
a
prey
for
every
beast
;
he
is
out
of
all
protection
.
God
may
suffer
,
1.
Satan
to
destroy
him
;
had
not
Job
been
a
righteous
man
,
his
disease
Job
2.
4.
probably
had
been
his
death
,
and
Satan
had
not
only
been
his
tormentour
,
The
danger
that
every
wicked
man
is
in
.
but
his
executioner
;
every
wicked
man
is
Satans
prisoner
,
and
who
knowes
how
soon
he
may
be
his
prey
?
2.
God
may
suffer
the
Creature
to
destroy
him
,
as
the
Lyon
did
the
Prophet
,
1
King
.
13.
24.
the
Bears
the
children
,
and
the
2
King
.
2.
24.
wormes
King
Herod
in
all
his
magnificent
Act.
12.
23.
pompe
.
Every
creature
is
up
in
armes
against
a
wicked
man
,
and
wants
only
the
word
of
commission
to
fall
on
and
destroy
him
.
Gods
wrath
,
and
his
wretchlesnesse
can
turne
the
persumes
of
the
world
into
ponyards
,
as
the
Pope
who
died
with
joy
.
3.
God
may
suffer
him
to
destroy
himself
,
as
Judas
did
,
and
to
become
his
own
assasinate
.
It
is
only
the
untired
,
boundlesse
patience
,
and
infinite
long-suffering
of
God
,
that
keeps
the
wicked
mans
knife
from
his
own
throat
.
Every
sinner
,
did
not
Gods
mercy
throw
a
chaine
over
him
,
he
would
make
his
grave
in
his
own
wounds
;
he
would
with
Saul
fall
on
1
Sam.
31.
4.
his
own
sword
,
or
like
the
Jaylour
Act.
26.
27.
be
ready
to
fall
a
sacrifice
to
his
own
bloudy
distemper
.
For
God
withdrawing
his
providentiall
care
from
a
sinner
,
what
should
hinder
,
but
that
nature
it self
should
become
a
stepmother
?
4.
God
himself
may
destroy
a
wicked
man
by
an
immediate
execution
,
as
he
did
Aarons
two
sons
;
Lev.
10.
2.
these
unhappy
brethren
who
were
brethren
not
only
in
nature
,
but
in
iniquity
and
misery
,
who
as
they
came
from
the
same
wombe
,
so
they
found
the
same
death
;
I
say
,
these
brethren
offered
up
strange
fire
but
once
;
but
a
sinner
is
continually
offering
the
strange
fire
of
his
lusts
,
and
therefore
God
himself
may
breake
him
in
pieces
as
a
Potters
vessell
.
5.
And
lastly
,
God
may
suffer
good
men
to
destroy
him
.
As
Phinehas
,
who
quenched
the
lust
of
that
adulterous
couple
Zimri
and
Cosbi
with
their
Numb.
25.
14.
own
bloud
.
The
good
mans
zeal
and
the
bad
mans
fury
may
either
destroy
the
wicked
man
,
he
hath
no
security
,
his
life
is
a
prey
for
any
that
God
will
suffer
to
seize
upon
it
.
He
is
outlawed
,
a
condemned
man
;
every
tile
on
the
house
,
every
thiefe
on
the
way
may
dispatch
,
him
and
this
is
to
be
considered
,
his
death
and
his
damnation
go
both
together
when
he
dies
,
he
dies
for
good
and
all
,
he
dies
everlastingly
,
thus
for
the
sinners
danger
.
And
so
for
the
disadvantage
of
a
pendulous
,
doubtfull
,
wavering
Christian
,
that
can
shew
nothing
for
eternity
;
how
doth
this
ambiguity
,
and
unsatisfiednesse
discourage
duty
,
distract
his
spirits
,
edge
temptation
,
make
way
for
Satan
,
and
causeth
himself
to
be
a
burden
to
his
own
soul
?
What
sighs
doth
this
hesitancy
raise
,
what
sorrows
doth
it
ingender
,
what
teares
doth
spring
,
and
veyle
the
heart
with
perpetuall
mourning
,
especially
,
when
the
poor
trembling
soul
considers
,
That
every
moment
he
is
ready
to
be
disrobed
of
the
flesh
,
turned
out
of
the
sinking
cottage
of
his
body
,
and
to
be
disinherited
of
all
his
patrimonies
here
;
and
he
knows
not
whether
he
may
not
beg
with
a
vain
importunity
,
a
drop
of
water
to
all
Luk.
16.
24.
eternity
.
How
then
should
every
of
us
aske
the
question
,
as
the
Spouse
in
another
case
the
,
Spouse
asketh
,
Did
Cant.
3.
3.
ye
see
my
beloved
?
so
our
enquiry
should
alwayes
be
,
Is
my
name
written
in
heaven
,
have
I
an
interest
in
Christ
,
will
the
Lord
make
over
glory
to
me
,
did
I
ever
enjoy
the
smile
of
God
,
which
is
the
porch
to
a
glorious
eternity
?
I
say
,
rest
not
,
feast
not
,
delight
not
thy self
,
sleep
not
till
God
hath
morgag'd
the
lease
of
a
joyous
eternity
to
thee
.
We
should
not
sleep
quietly
,
till
God
had
put
the
crown
of
immortality
under
our
pillow
,
till
we
were
sure
of
an
eternall
rest
.
And
now
on
the
contrary
,
the
assurance
of
eternity
,
did
God
deliver
the
deeds
of
glory
into
our
possession
,
how
would
it
wing
duty
,
fill
the
sales
of
grace
,
of
faith
,
love
,
joy
,
&c.
sweeten
affliction
,
Jam.
2.
2.
put
a
comelinesse
on
the
blacknesse
Cant.
1.
5.
of
trouble
,
make
Christs
yoak
not
only
easie
,
but
pleasant
and
complacentiall
.
In
a
word
,
How
would
a
certainty
of
eternall
glory
make
the
Saints
condition
here
,
even
while
he
Gen.
47.
9.
writes
Pilgrime
,
to
be
truely
Angelicall
?
Now
to
re-inforce
this
Argument
,
that
I
may
bribe
your
industry
,
to
get
something
under
Gods
hand
for
thy
future
eternity
,
let
it
not
seem
a
digression
to
supply
your
thoughts
with
some
few
Considerations
.
Arg.
1
Consider
,
Thou
canst
have
assurance
of
nothing
on
this
side
eternity
:
Death
will
strip
thee
of
all
thy
enjoyments
,
the
grave
shall
find
thee
as
bare
,
as
the
womb
delivered
thee
,
only
with
this
Job
.
1.
21.
difference
,
the
wombe
delivered
thee
Quod
dicitur
nudus
revertar
illuc
,
intelligitur
in
illum
statum
quem
habuit
in
utero
matris
.
Aquin.
in
Job
cap.
1.
enricht
with
a
life
,
landed
thee
alive
in
the
world
,
but
the
grave
shall
receive
thee
only
a
cold
dead
piece
of
clay
,
covered
with
a
winding
sheet
.
Death
is
called
an
uncloathing
,
2
Cor.
5.
4.
We
that
are
in
this
tabernacle
d●
groan
,
being
burdened
;
not
that
we
would
be
uncloathed
,
that
is
,
not
that
we
would
die
.
I
say
,
Death
is
an
uncloathing
,
because
it
pulleth
off
all
outward
things
from
a
man
,
it
puls
off
his
rayment
,
his
riches
,
his
land
,
his
honours
;
yea
death
uncloathes
the
very
bones
,
our
flesh
quickly
weares
off
in
the
grave
.
There
was
little
difference
between
Job
on
the
dunghill
,
and
Job
in
the
grave
,
in
point
of
poverty
,
only
that
dunghil
kept
him
a
prisoner
fettered
with
various
miseries
,
and
the
grave
loosened
him
,
and
enfranchised
him
to
eternall
liberty
.
Death
will
rob
and
strip
thee
of
all
thy
glittering
titles
,
flourishing
revenues
,
pleasing
dalliances
,
and
sweetest
,
most
indeared
relations
,
will
impoverish
thee
of
all
thy
claimes
and
fruitions
thou
didst
sport
and
pride
thy self
with
:
the
dust
of
the
rich
man
and
the
poor
,
the
honourable
and
the
ignoble
promiscuously
mingled
,
will
take
away
all
the
distances
,
degrees
,
and
differences
between
them
.
Death
will
bury
indifferently
the
Crowns
of
Kings
,
and
the
shackles
of
Prisoners
,
the
roabs
of
Princes
,
and
the
rags
of
beggers
,
the
Gallants
bravery
,
and
the
peasants
russet
,
and
the
Courtiers
luxury
,
and
shall
cast
them
all
into
an
equall
denudation
and
poverty
.
Pliny
in
the
Natura
noverca
unum
hominem
animantium
cunctorum
alienis
velat
opibus
:
caeteris
veria
tegumenta
tribuit
,
testas
,
cortices
,
coria
,
spinas
,
villos
,
setas
,
plumam
,
pennas
squammas
,
pellem
;
trunceos
etiam
arboris
cortice
interdū
gemino
a
frigoribus
&
calore
tutata
est
:
hominem
tantum
nudum
,
&
in
nuda
humo
,
natali
die
abj
ecit
.
Plin.
Nat.
Hist.
Preface
to
the
seventh
book
of
his
Naturall
history
,
complaines
,
and
doth
as
it
were
chide
with
nature
it self
,
for
turning
man
into
the
world
in
such
a
helplesse
forlorne
condition
,
as
if
men
were
dealt
more
hardly
with
,
then
any
other
creature
,
the
birds
of
the
aire
,
or
the
beasts
of
the
field
.
I
shall
not
commend
the
reluctancy
of
this
Heathen
against
the
Providence
of
God
;
but
shall
only
say
,
the
wombe
doth
not
(
as
before
was
hinted
)
deliver
us
more
helpelesse
,
naked
,
forlorne
,
then
death
doth
make
us
,
or
the
grave
shall
finde
us
.
Death
shall
fully
Absalons
beauty
,
and
spoile
Herods
bravery
,
shall
destroy
Agags
delicacy
,
and
put
an
end
to
all
Solomons
temporall
felicity
;
death
is
a
worme
that
will
consume
all
the
felicities
on
this
side
2
Sam.
18.
14.
the
veil
;
but
only
the
riches
within
1
Sam.
15.
31
,
32.
the
veil
,
as
they
are
unsearcheable
,
and
admirable
,
so
they
are
immarcessible
,
Act.
12.
23.
and
inamissible
.
Therefore
make
sure
of
eternity
,
all
other
things
are
fledged
,
and
will
escape
our
embraces
;
only
the
revenues
of
glory
,
the
Crown
of
Righteousnesse
,
2
Tim.
4.
8.
the
honours
of
heaven
we
shall
Et
ibi
vita
sine
morte
,
veritas
sine
eriore
,
felicitas
sine
perturbatione
.
finde
for
ever
.
Neither
death
nor
confusion
shall
make
the
triumphant
Saint
look
pale
,
or
wither
the
magnificent
preparations
of
a
blessed
eternity
.
Aug.
Enchir.
Arg.
2
Consider
in
the
next
place
,
as
an
argument
to
provoke
you
to
make
sure
of
eternity
;
That
a
chief
part
of
the
Angels
blessednesse
consists
in
this
,
that
they
Mat.
18.
10.
are
confirmed
in
their
eternall
happinesse
;
Aeterna
electio
beatorum
Angelorum
,
est
praedestinatio
,
qua
deus
ab
aeterno
Angelos
quosdam
ex
gratia
constituit
in
communione
sui
perpetuo
conservare
,
&
in
bono
in
quo
eos
creaturus
erat
confirmare
ad
beatitatis
sempiternae
fruitionem
.
Polan
.
that
Jesus
Christ
is
their
Mediator
sustentationis
,
as
our
Divines
speak
,
and
that
they
are
incapable
of
following
the
cursed
example
of
their
fallen
companions
,
but
are
setled
for
ever
in
their
triumphancies
;
I
say
,
this
is
one
of
the
chiefest
pearles
in
the
Crown
.
Now
let
us
strive
after
,
and
make
it
our
great
plot
and
designe
to
obtain
this
Angelicall
happinesse
.
Let
the
noblenesse
of
the
argument
be
a
golden
spur
to
you
to
pursue
this
service
.
It
is
the
Angels
happinesse
to
be
confirmed
in
a
glorious
eternity
;
and
let
it
be
your
sollicitousnesse
;
it
is
their
felicity
,
let
it
be
you
duty
.
Those
blessed
Spirits
,
who
never
eclipsed
Gods
glory
with
one
single
offence
,
rejoyce
in
this
,
that
they
are
sealed
to
a
blessed
eternity
.
And
shall
not
we
endevour
after
,
pray
for
,
draw
out
all
our
designes
to
attain
the
accomplishment
of
that
happinesse
,
which
runs
1
Tim
5.
21.
parallel
with
the
felicity
of
the
unsinning
Angels
viz.
to
get
a
bond
for
Luk.
20.
36.
heaven
.
This
is
,
to
wit
;
(
to
make
sure
of
eternity
)
to
be
in
an
equality
with
the
Angels
.
Arg.
3
A
third
plea
may
be
to
promote
this
duty
,
To
lose
eternity
is
not
only
a
naked
privation
,
a
meer
losse
,
a
disappointment
only
of
happiness
.
When
we
lose
heaven
;
we
do
not
onely
as
the
mariner
Mat.
25.
12.
lose
our
good
winde
,
which
Mat.
16.
26.
would
bring
us
to
the
harbour
,
but
the
losse
of
eternity
compriseth
all
Jon.
14
16.
varieties
of
misery
;
privative
miseries
,
the
losse
of
God
,
of
Christ
,
of
the
Poenae
damnatis
secundum
corpus
,
&
secundum
animam
infligentur
.
Corpus
quidem
poenis
variis
quoad
omnes
sensus
afficietur
,
&
anima
secundum
omnes
suas
potentias
cruciabitur
.
Gerson
.
soul
,
of
the
Comforter
,
of
the
Saints
company
,
of
what
we
have
enjoyed
,
of
what
we
did
enjoy
,
of
what
we
might
enjoy
;
positive
miseries
,
torment
of
soul
,
anguish
of
mind
,
agonies
of
conscience
,
exquisite
,
dilacerating
,
corroding
torture
of
body
,
(
as
more
●ully
hereafter
)
.
The
losse
of
eternity
it
comprehends
accumulative
,
exaggerated
,
multiplied
,
pullulated
calamity
:
Misery
from
God
,
from
S●tan
,
from
the
good
Angels
,
from
our selves
.
As
Condemnation
doth
not
only
deprive
the
Prisoner
of
the
liberty
of
his
person
,
the
credit
of
his
name
,
the
enjoyment
of
his
possessions
,
the
refreshing
of
his
friends
;
but
it
exposes
him
to
the
burden
of
his
chaines
,
the
reproach
of
the
world
,
and
to
the
torment
and
shame
of
a
suddain
execution
.
And
therefore
let
this
fire
your
hearts
to
secure
eternity
,
else
ye
will
be
exposed
to
as
many
varieties
of
misery
,
as
there
are
sparks
in
the
surnace
,
or
wounds
in
your
own
conscience
.
The
losse
of
eternity
includes
all
possibilities
of
future
misery
.
David
complaines
he
Psal.
44.
22.
was
killed
all
the
day
long
;
but
in
losing
eternity
we
shall
be
killed
to
all
eternity
.
Arg.
4
Let
this
incentive
be
added
,
The
neglect
of
this
duty
of
making
sure
our
eternity
:
It
disappoints
the
end
of
our
creation
,
the
offers
of
grace
,
the
promises
of
the
Gospell
,
the
voice
of
Christs
bloud
,
the
cals
of
heaven
,
and
the
constant
courting
and
incitation
of
the
Spirit
within
us
:
All
these
with
an
unanimous
voice
cry
out
to
the
soul
,
let
your
first
worke
be
to
secure
your
everlasting
condition
,
the
methods
Luk.
19.
42.
thods
of
divine
Providence
,
the
sweet
Rev.
2.
10.
yet
severall
varieties
of
Gospell
dispensation
,
Joh.
3.
16.
the
striving
,
patience
,
waiting
,
Luk.
22.
29.
importuning
of
God
himself
,
cry
out
,
Make
sure
eternity
.
The
promises
of
God
are
nothing
but
bonds
for
eternity
;
the
offers
of
grace
invite
us
to
eternall
glory
;
the
rules
,
counsels
,
directions
by
a
holy
manuduction
lead
us
in
the
way
to
eternity
:
therefore
the
Gospell
it selfe
is
called
eternall
,
Rev.
6.
14.
And
this
omission
of
this
duty
will
cast
a
reproach
and
defamation
on
all
the
indulgence
of
divine
compassion
.
Arg.
5
And
lastly
consider
,
this
duty
of
securing
eternity
,
is
not
only
plausible
,
but
feasible
.
Smiles
from
God
may
be
had
,
an
interest
in
Christ
may
be
gained
,
a
worke
of
grace
may
be
acquired
,
Rom.
8.
16.
some
token
,
some
pledge
of
Gods
love
may
be
purchased
,
some
internall
Eph.
1.
4.
testimony
and
witnesse
may
be
suppena●d
2
Cor.
1.
22.
by
prayers
,
and
tears
,
and
expectation
,
some
privy
seal
,
private
bond
for
eternity
may
be
found
out
;
and
therefore
let
all
thy
capacities
be
De
electione
sua
unusquisque
nostrum
securus
esto
,
securita
e
non
carnis
sed
spiritus
,
non
sensus
&
experientiae
,
quae
est
alterius
vitae
,
sed
fidei
qua
pe●severamus
in
charitate
Christi
ad
finem
.
Polan
.
Synt.
wound
up
,
heart
,
hand
,
time
,
talents
,
strenght
,
to
get
a
bond
for
eternity
.
The
Apostle
,
2
Pet.
1.
10.
cals
upon
us
,
to
make
our
Calling
and
Election
sure
.
Now
Election
is
our
eternity
a
priori
,
and
Glory
is
our
eternity
a
posteriori
,
the
one
before
the
creation
of
world
,
and
the
other
after
the
dissolution
of
it
.
God
,
I
say
,
imposeth
it
upon
us
as
our
duty
,
to
make
our
election
sure
;
and
therefore
our
election
to
Psal.
84.
11.
eternity
,
and
our
possession
of
it
may
be
made
sure
:
God
layes
not
commands
on
us
which
imply
impossibilities
:
No
,
but
as
election
,
so
glory
may
be
ascertained
;
the
spring
of
mercy
is
in
election
,
and
it
bubbles
out
in
calling
,
and
runs
to
and
fro
in
obedience
and
faith
,
and
at
last
it
loseth
it self
in
the
Ocean
of
glory
.
So
that
its
possibility
of
accomplishment
should
be
a
good
inducement
to
duty
,
and
how
sweet
a
smile
from
God
gained
at
last
,
(
as
most
certainly
it
may
be
,
unlesse
the
default
lie
in
us
)
which
God
shall
morgage
to
thy
soul
,
for
thy
security
of
eternall
blessednesse
will
be
,
I
may
admire
,
but
not
depaint
or
describe
.
And
that
this
branch
of
the
exhortation
may
not
be
incomplete
,
let
me
carry
the
torch
before
you
in
some
few
directions
.
Dir.
1
Be
earnest
in
prayer
:
Prayer
perfumed
in
the
bloud
of
Christ
,
hath
the
key
of
the
Treasury
door
,
where
all
blessings
are
stor'd
up
.
It
is
an
omnipotent
duty
,
so
God
himself
saith
,
Isa.
45.
11.
Concerning
the
works
of
my
hands
command
ye
me
.
The
Prayer
of
faith
can
draw
the
curtain
from
before
Gods
face
,
scatter
the
cloud
between
him
and
the
soul
,
cause
God
to
hold
forth
the
scepter
of
grace
,
and
can
induce
Rom.
5.
5.
Jesus
Christ
to
shed
a
dew
of
love
upon
the
soul
,
fervent
,
invincible
,
importunate
,
believing
,
irrefistible
prayer
,
can
as
it
were
take
the
ring
from
off
Christs
finger
and
put
it
upon
the
suppliants
.
This
Protomartyr
Stephen
,
Act.
7.
53.
when
he
was
breathing
out
his
last
breath
in
holy
prayer
,
God
drawes
the
curtaines
of
the
heaven
and
shewes
him
his
glory
,
and
Christ
at
his
right
hand
.
Prayer
as
it
can
banish
that
scrupulous
muntinie
of
the
soul
,
so
it
can
make
way
for
a
soul-satisfying
smile
.
And
pray
for
these
three
things
.
1.
A
soft
heart
.
1
Pet.
3.
16.
2.
A
serene
conscience
.
And
1
Tim.
1.
5.
3.
A
spirit
fired
with
zeal
.
This
threefold
cord
hell
it self
cannot
break
:
these
three
divine
characters
are
Christs
marke
for
glory
;
the
pledges
of
that
love
he
will
be
drawing
out
to
eternity
.
To
assure
thy
eternity
,
Dir.
2
Labour
after
a
reall
and
rich
faith
,
a
faith
which
continually
breaks
out
,
and
sparkles
forth
in
vigorous
acts
,
and
the
sparke
of
faith
,
will
at
last
be
turned
into
the
flame
of
assurance
,
which
is
is
only
praemium
fidei
emeritae
,
the
compensation
of
a
long-fighting
and
experienced
faith
:
Assurance
it
is
the
triumph
of
faith
,
its
jubilee
,
its
present
hallelujah
,
its
consummation
,
the
Spirit
at
last
,
as
the
Philosophers
stone
,
will
turn
the
silver
of
faith
into
the
gold
of
assurance
.
Faith
is
only
assurance
in
incunabulis
,
in
the
cradle
,
and
assurance
is
faith
with
the
crown
.
Thus
Job
after
all
the
conflicts
,
wrestlings
,
and
exercises
of
his
faith
,
with
the
losse
of
his
estate
,
the
malice
of
a
Devill
,
the
cursing
and
cursed
temptations
of
his
wife
,
the
scoffes
and
hypocrisies
of
his
friends
;
he
at
last
breakes
out
into
a
triumphant
assurance
,
I
know
my
Redeemer
lives
,
and
Joh
19.
26.
that
with
these
eyes
I
shall
see
him
,
&c.
Causa
instrumentalis
fiduciae
est
fides
,
&
fidei
verbum
.
Faith
will
sprout
out
and
bloffome
forth
into
a
greater
certainty
.
And
therefore
pray
,
read
,
hear
,
and
use
all
those
means
which
usually
generate
and
produce
faith
.
Dir.
3
That
thou
mayest
finde
some
evidence
for
thy
everlasting
condition
,
study
holinesse
,
and
exactnesse
of
life
.
Thou
canst
not
walke
with
a
trembling
heart
,
even
foot
,
and
watchfull
eye
,
and
yet
miscarry
;
I
speak
not
of
a
morall
unblameablenesse
,
but
of
an
evangelicall
holinesse
,
that
is
,
when
we
study
to
tread
surely
,
and
walke
in-offenfively
upon
a
threefold
account
.
-
1.
Obedience
to
God
.
-
2.
Love
to
Christ
.
And
Joh.
14.
15.
-
3.
Pity
to
our
own
souls
.
Now
Sanctification
is
the
eccho
of
Election
,
Holinesse
the
blossoming
of
happinesse
,
and
Piety
the
dawning
Bona
opera
sunt
via
ad
regnum
.
Nostra
conversatio
in
coelis
est
per
vitam
coelestem
,
quia
in
terris
vitam
agimus
puram
,
qualem
Angeli
agunt
in
coelo
.
A
Lap.
of
felicity
;
and
therefore
a
holy
conversation
is
called
a
conversation
in
heaven
,
Phil.
3.
20.
While
we
live
purely
,
and
walke
closely
with
God
,
we
draw
a
map
of
heaven
,
we
live
more
like
Angels
then
Men
,
we
are
as
corporeall
Angels
,
we
enjoy
heaven
upon
earth
two
wayes
:
1.
In
a
pure
conversation
.
2.
In
spirituall
consolation
.
2.
Pet.
1.
8.
In
a
holy
life
,
we
follow
Christ
in
the
same
tracke
to
glory
.
Thou
1
Cor.
11.
1.
mayest
read
thy
eternall
life
in
thy
Prov.
24.
16.
spirituall
,
and
see
Vestigia
beatitatis
in
vestigiis
sanctitatis
.
I
speak
of
holinesse
ratione
partium
,
non
graduum
,
of
parts
,
not
degrees
,
else
heaven
door
would
be
shut
to
all
,
but
God
expounds
desires
after
perfection
for
the
attainment
of
it
.
So
you
may
see
Gods
smile
,
and
your
own
crown
in
the
glasse
of
a
holy
life
,
and
so
thou
mayest
assure
eternity
to
thee
,
by
beginning
heaven
before
thou
comest
to
heaven
.
Dir.
4
If
thou
wouldest
have
something
to
shew
for
thy
eternity
,
Often
enter
into
the
withdrawing
room
of
thy
own
heart
,
and
search
for
some
tokens
of
love
there
.
Thou
mayest
read
the
intentions
of
Coelum
non
tantum
sit
super
nos
,
&
juxta
nos
,
&
circa
nos
,
sed
&
intra
nos
.
Gods
concerning
thee
,
in
the
impressions
of
thine
.
Men
need
not
climbe
up
to
heaven
in
a
vain
curiosity
to
search
the
records
and
register
book
,
to
see
whether
their
names
be
pricked
down
for
glory
.
They
may
dive
into
their
own
souls
,
and
see
Gods
will
concerning
them
in
his
worke
upon
them
;
as
the
Mariner
in
the
darke
night
,
that
he
may
finde
whether
he
be
near
land
or
no
,
throwes
down
his
plummet
,
and
happily
he
observes
himself
near
the
shoar
,
but
it
is
not
by
his
eye
,
but
his
plummet
;
throw
down
the
plummet
,
make
a
curious
,
narrow
,
impartiall
,
diligent
search
into
thy
own
soul
,
and
see
what
humility
,
what
self
deniall
,
what
sin-abhorrency
,
what
affectionatenesse
to
Christ
,
what
ravishings
of
the
Spirit
,
what
love
to
the
Ordinances
,
what
zeal
for
Gods
glory
,
what
contempt
of
the
world
,
what
sympathy
with
the
afflictions
,
and
desires
after
the
society
of
the
Saints
,
&c.
And
if
thou
findest
any
impressions
of
grace
,
any
spirituall
work
,
any
saving
,
savory
,
distinguishing
operations
upon
thy
heart
,
that
the
Spirit
hath
been
there
with
his
cure
,
thou
art
in
the
port
of
a
glorious
eternity
already
,
thou
mayest
see
the
face
of
God
in
the
water
of
thine
own
heart
.
If
Christ
sit
Eph.
3.
17.
in
the
throne
of
thy
heart
here
by
a
Confirmavit
quasi
sigillo
promissiones
suas
deus
,
dando
juxta
eas
pignus
futurae
haereditatis
,
gratiam
sc.
qua
nos
vexit
,
&
signavit
in
filios
dei
.
Chrys.
Theod.
worke
of
grace
,
thou
shalt
sit
in
the
throne
with
him
,
and
enjoy
the
weight
of
glory
;
the
work
of
grace
foreruns
the
wayes
of
glory
;
grace
and
glory
differ
non
specie
,
sed
gradu
,
in
degree
not
kind
,
as
our
Divines
speak
;
here
the
Spirit
is
a
refining
spirit
,
above
a
ravishing
;
the
Spirit
doth
seal
,
Eph.
1.
13.
as
well
as
sift
it
;
doth
win
to
Christ
and
so
to
glory
,
Col.
1.
27.
as
well
as
wean
and
winnow
it
from
sin
;
the
Spirit
is
the
pawn
,
as
well
as
the
Eph.
1.
14.
purifier
of
the
soul
;
grace
is
but
the
dawning
,
heaven
is
the
noon
day
,
2
Cor.
1.
22.
death
will
blow
the
bud
of
grace
into
the
flower
of
glory
.
So
the
Psalmist
joynes
grace
and
glory
together
,
as
indeed
they
are
individuall
and
inseparable
,
Psal.
84.
11.
grace
doth
but
usher
in
glory
,
grace
is
but
the
greener
fruit
of
heaven
.
So
that
to
get
security
for
heaven
and
eternall
felicity
,
is
to
search
for
some
privy
token
in
thy
own
soul
;
see
the
prints
of
Jesus
Christ
there
;
and
he
will
know
his
own
hand
,
when
death
shall
summon
thee
to
him
.
Dir.
5
That
thou
mayest
get
some
oertainty
of
thy
everlasting
condition
,
Electionis
nostra
ad
viram
aeternam
comes
est
crux
&
afflictio
a
mundo
,
sed
ejusdem
comes
●st
&
victoria
certa
.
Polan
.
Labour
after
not
only
a
patience
under
,
but
a
joyfulnesse
in
afflictions
,
and
trouble
.
It
is
the
Apostles
advice
,
Jam.
1.
2.
and
the
character
of
a
Christian
,
the
heir
of
the
promises
,
to
triumph
in
tribulation
,
to
carry
Christs
Crosse
with
gladnesse
,
and
not
wearisomenesse
:
therefore
Martyrdome
in
the
Absit
mihi
gloriari
nisi
in
cruce
Christi
,
crux
est
scala
heatae
aeternitatis
.
A
Lap.
primitive
times
was
called
Corona
Martyrii
,
the
Crown
of
Martyrdome
,
the
Crosse
going
before
Crown
.
It
is
the
Apostles
argument
,
Rom.
7.
18.
If
so
be
that
we
suffer
with
him
,
we
shall
also
be
glorified
together
;
observe
the
together
,
inseparably
,
unquestionably
.
If
we
drinke
of
the
cup
of
gall
with
him
,
we
shall
likewise
drinke
of
the
cup
of
gladnesse
with
him
;
if
we
fall
into
the
Martyrs
fire
,
we
shall
likewise
enter
into
the
Masters
joy
;
when
a
believer
is
filled
with
alacrity
in
suffering
,
it
is
probable
he
sees
the
crown
before
him
,
as
Paul
,
Col.
1.
24.
Wherefore
we
rejoyce
Col.
1.
24.
in
our
sufferings
;
and
why
?
one
great
Paulus
ostendit
quomodo
se
gerat
in
afflictionibus
,
non
solum
animo
sorti
,
sed
laeto
&
alacri
.
Dav.
reason
was
,
those
Martyrdomes
stormed
heaven
for
him
.
The
troubles
and
wounds
of
a
Saint
here
,
they
are
those
skarres
,
which
shall
be
his
trophees
for
ever
,
and
his
sighs
shall
be
turned
into
everlasting
persumes
.
So
that
one
means
to
secure
eternity
,
is
to
labour
after
life
,
courage
,
magnanimity
and
alacrity
in
sufferings
,
which
are
those
bloudy
badges
of
Christ
,
which
he
will
cure
and
crown
with
eternall
felicity
;
if
thou
followest
Christ
in
via
arctiore
in
a
rough
way
,
thou
wilt
find
him
in
patria
uberiore
,
in
a
glorious
home
.
Therefore
do
not
decline
,
shift
,
find
out
methods
for
the
evasion
,
and
escape
of
necessary
afflictions
.
CHAP.
XVIII
.
Vse
of
Exhortation
.
Branch
3
The
third
branch
of
the
Use
will
be
,
That
you
would
entertaine
a
right
notion
of
Death
as
an
in-let
to
Eternity
.
WEE
must
look
upon
death
,
as
the
common
passage
,
as
the
Posterne
gate
to
eternity
,
the
Straights
to
the
Ocean
;
the
Heathens
they
fancied
concerning
death
,
that
after
death
there
was
Charon
to
waft
them
over
the
River
Styx
,
&c.
But
this
is
most
certain
,
Mors
est
vehiculum
morientis
.
that
death
only
lands
the
soul
upon
the
coast
and
shoar
of
eternity
,
it
is
only
the
short
bridge
to
an
everlasting
condition
.
It
is
but
the
twinkling
of
eye
when
man
dies
,
but
he
awakens
either
in
eternall
woe
,
or
welcome
.
Death
only
is
the
dying
Mors
non
est
obitus
sed
abitus
.
patient
,
either
Sledge
or
Chariot
to
carry
the
Prisoner
,
or
Courtier
to
misery
,
or
everlasting
felicity
.
Indeed
,
some
mens
passage
is
more
rough
then
others
;
some
men
die
with
more
torment
,
and
pain
,
and
distemper
then
others
,
but
yet
death
is
but
the
common
road
to
eternity
.
It
is
strange
to
observe
what
notions
most
men
have
of
death
.
Some
look
upon
death
as
the
debt
of
nature
,
that
common
engagement
Job
1.
1.
which
every
one
must
discharge
,
and
Job
14.
14.
for
which
death
will
arrest
every
one
of
us
.
And
so
men
suppose
that
having
paid
the
debt
,
they
are
clear
for
ever
,
as
if
there
were
no
eternity
behind
the
hangings
.
And
therefore
they
pant
not
after
a
Christ
,
nor
search
the
rols
of
heaven
for
a
pardon
,
nor
wrestle
with
God
for
a
smile
;
but
conjecture
that
surrending
according
to
deaths
summons
,
there
is
an
end
of
all
their
troubles
and
triumphs
;
they
confine
all
their
care
and
heat
to
cocker
and
supply
a
subsistence
here
,
and
when
they
come
to
die
all
their
debts
are
paid
.
What
stupid
ignorance
are
most
men
infatuated
with
,
to
suppose
that
because
death
gives
them
a
discharge
of
their
life
,
it
should
therefore
give
them
a
discharge
of
their
sins
?
Let
such
desperate
sinners
conceive
,
that
death
immediately
will
clap
up
their
souls
in
everlasting
darknesse
,
and
at
the
resurrection
their
sins
shall
drag
their
worme-eaten
bodies
from
the
gaol
of
the
grave
to
receive
the
sentence
and
doome
of
a
miserable
eternity
;
and
Mat.
5.
26.
they
shall
finde
death
,
not
to
be
the
discharge
,
but
the
beginning
of
their
debt
,
and
that
it
shall
deliver
them
into
such
pursevants
hands
,
Mat.
18.
28.
as
will
be
plucking
them
by
the
throat
to
all
eternity
.
Others
look
on
death
as
the
grave
of
all
their
troubles
,
the
very
exit
of
all
their
perplexities
;
they
wait
for
the
good
time
,
and
do
imagine
that
after
Mors
corporalis
est
privatio
vitae
corporis
facta
per
animoe
se
parationem
ab
illo
propter
peccatum
.
Polan
.
all
their
restlesnesse
,
heats
,
disturbances
,
disappointments
and
agonies
in
the
world
,
they
shall
take
up
their
Inne
,
or
rather
their
home
in
the
Sepulchre
,
and
shall
lie
as
free
from
trouble
,
as
their
marble
statues
,
the
coffin
shall
ent●mbe
all
their
vexations
;
they
suppose
they
shall
goe
to
bed
,
and
to
rest
in
their
winding
sheet
.
Ah!
do
such
vain
men
conjecture
,
the
sin
which
is
the
great
Promoter
,
Wolfe
,
Lyon
,
Tyger
of
the
soul
,
will
cease
its
pursuites
when
the
sinner
comes
to
the
grave
,
or
will
be
bribed
by
the
rhetorick
Heb.
9.
22.
of
a
worme
?
Sin
to
a
wicked
man
is
like
a
tormenting
disease
to
the
poor
helplesse
patient
,
which
will
not
be
inchanted
with
good
words
,
but
will
be
at
the
heels
of
death
,
as
the
messenger
of
Gods
wrath
,
to
lay
hold
upon
the
soul
immediately
,
and
non-suite
it
to
everlasting
losse
and
misery
.
These
deluded
sinners
,
who
suppose
that
death
will
crucifie
all
their
troubles
,
and
obliterate
all
their
calamities
,
doe
but
take
up
their
rest
in
a
shadow
,
death
shall
not
rocke
their
souls
asleepe
,
though
it
cast
their
bodies
into
a
temporary
swoon
.
Others
look
on
death
,
as
a
thing
of
course
,
and
they
cry
,
we
must
all
die
sooner
or
later
.
And
it
is
the
inquiry
of
the
world
when
any
die
,
more
what
he
hath
left
,
then
where
is
he
gone
;
the
inquest
is
rather
after
his
wealth
,
then
his
soul
.
Most
men
look
upon
the
setting
of
their
lives
,
as
we
do
upon
the
rising
of
the
Sun
,
as
a
thing
common
and
inobservable
.
And
is
this
all
,
deluded
Sinner
?
It
is
true
,
when
the
Modus
moriendi
,
the
way
of
dying
,
is
strange
and
prodigious
,
then
greater
impressions
are
made
;
but
otherwise
the
thing
it self
is
but
the
subject
of
a
talkative
discourse
.
But
let
the
Vulgar
of
the
World
steep
their
thoughts
in
this
meditation
;
death
determins
us
to
the
throne
,
or
the
wrack
for
ever
.
It
is
either
Christs
herald
to
proclaime
concerning
the
deceased
Saint
,
Thus
shall
it
be
done
unto
Esth.
6.
11.
the
man
,
whom
the
King
delighteth
to
honour
,
as
Haman
cryed
before
Mordecai
:
Or
else
it
shall
be
the
Sergeant
of
God
sent
to
arrest
the
sinner
without
bail
or
mainprize
to
under
goe
the
stroake
of
eternall
vengeance
.
In
a
word
,
let
us
ralley
up
the
follies
of
most
men
into
these
foure
ranckes
:
1.
The
sick
patient
,
he
cries
out
for
death
,
to
take
him
out
of
the
furnace
of
his
torment
,
that
his
disease
and
distemper
may
be
at
an
end
.
But
let
me
tell
the
Patient
,
if
he
is
sick
of
sin
,
death
will
be
a
bad
Physitian
,
it
will
heighten
his
disease
:
turne
the
rod
into
a
Scorpion
,
will
turn
the
mild
soft
distemper
,
imagine
it
in
the
highest
torture
the
Patient
undergoes
,
into
a
miscellany
of
all
torments
,
let
them
be
boyld
to
the
height
.
2.
The
discontented
sinner
,
whose
disappointments
and
losses
in
the
world
fill
him
with
agonies
and
perplexities
,
he
hanging
upon
the
Crosse
,
stretches
out
his
armes
to
embrace
death
,
and
supposeth
that
it
will
ease
him
of
all
his
pangs
and
vexations
;
but
fond
sinner
,
death
to
the
wicked
,
is
but
a
Goale
delivery
,
and
how
fretfull
wilt
thou
be
,
when
thy
soul
shall
be
disappointed
to
eternity
?
3.
And
the
old
,
decrepit
,
bed-rid
sinner
,
whose
body
is
a
common
hospitall
;
who
hath
a
bundle
of
diseases
,
and
a
systeme
of
distempers
about
him
,
who
hath
more
diseases
then
veins
;
so
that
if
Galen
had
lost
any
disease
to
treat
on
,
he
might
finde
it
in
him
;
he
courts
and
cals
for
death
,
and
waits
for
one
issue
more
,
among
all
the
rest
,
an
issue
out
of
the
world
.
But
doth
such
reumatique
,
flegmatique
,
decrepit
,
frantique
sinners
suppose
death
will
be
a
crutch
to
keep
them
from
falling
into
hell
?
Surely
those
diseases
which
attend
nature
in
the
socket
,
in
the
declension
of
it
,
if
grace
have
not
cured
them
,
death
shall
turne
them
into
insupportable
maladies
.
4.
And
the
tired
worldling
who
hath
gone
himself
out
of
breath
in
the
pursuance
of
world
affaires
,
he
looks
upon
death
as
a
quiet
and
retired
chamber
to
rest
in
.
But
let
such
a
one
consider
,
if
in
all
his
pursuites
he
hath
not
followed
an
interest
in
Christ
,
and
made
that
the
object
of
his
sweat
,
he
shall
take
up
his
lodging
in
a
bed
of
eternall
flames
.
Not
to
amplifie
the
argument
further
,
Death
doth
not
strangle
the
sinner
,
or
stiffle
the
Saint
,
but
only
serries
them
both
over
to
eternity
.
But
it
shall
land
them
at
a
different
place
,
as
may
be
manifest
upon
the
review
of
these
particulars
.
And
first
let
us
observe
what
death
is
to
a
believer
.
Death
is
the
believers
change
,
his
alteration
,
not
his
execution
,
his
transplantation
,
not
his
dissolution
,
When
Job
14.
14.
a
believer
dies
,
God
doth
but
take
a
flower
out
of
the
wildernesse
,
and
plant
it
in
his
Garden
,
or
take
a
rose
out
of
the
field
,
and
put
it
in
his
bosome
.
Josephs
change
from
the
Prison
to
the
Gen.
42.
12.
Throne
,
from
being
a
Prisoner
to
become
a
Prince
;
and
Jobs
change
from
Job
.
41.
39.
the
dunghill
to
a
reduplicated
condition
,
were
but
the
pregnant
prefigurations
of
the
Saints
change
by
death
.
It
doth
only
change
the
copy
,
the
state
,
the
countenance
of
a
child
of
God
,
and
make
him
who
looked
pale
with
trouble
and
misery
here
,
look
fresh
with
glory
and
beauty
for
ever
.
Death
to
a
Saint
only
turnes
the
scale
,
2
Cor.
4.
17.
and
makes
it
weigh
down
with
a
weight
of
eternall
glory
.
As
the
Moon
after
its
change
comes
to
its
full
;
so
death
it
placeth
the
poor
,
inconsiderable
,
derided
,
scoft
Saint
,
whose
body
it
may
be
is
covered
with
soares
,
and
soul
beleaguered
with
agonies
,
and
name
with
reproaches
,
and
estate
with
losses
,
in
the
throne
of
boundlesse
felicity
,
and
sets
the
Crown
of
immortality
on
his
head
.
Death
is
the
last
day
of
a
believers
non-age
;
whilest
the
Saints
live
here
,
they
live
upon
a
Pension
,
the
allowance
of
providence
,
they
are
under
age
;
but
death
brings
them
to
receive
their
portion
,
and
therefore
heaven
is
called
an
inheritance
.
Death
is
the
last
day
Si
tanta
&
tam
suavis
est
a●●ha
,
quam
deus
hic
suis
largitur
,
quanta
erit
hareditas
ipsa
,
quam
suo
tempore
praestabit
?
A
Lap.
of
the
Saints
Apprentiship
,
it
manumits
the
Saint
to
eternall
liberty
.
Here
all
the
Saints
are
like
Jacob
,
they
serve
for
their
Ruchels
,
and
death
puts
a
period
to
their
servitude
,
to
all
their
longings
,
groanings
,
sighs
,
to
all
the
harshnesse
they
endure
,
all
the
toyles
they
sustain
,
all
the
bread
of
adversity
,
Observa
quod
Christus
non
dicit
,
ut
serviant
mihi
Sancti
,
sed
ut
videant
gloriam
meam
.
Musc.
and
water
of
affliction
they
feed
upon
.
In
a
word
,
Death
frees
the
believer
from
all
,
not
only
his
labours
,
but
from
his
mean
allowances
,
as
he
is
an
heir
under
age
,
an
heir
of
promise
(
observe
the
word
promise
)
and
puts
him
in
possession
of
the
full
transcendent
revenues
of
everlasting
,
never-dying
honour
and
glory
.
Death
is
the
Saints
Secretary
to
write
his
releases
.
Death
brings
the
Saint
into
the
same
presence-Chamber
with
Jesus
Christ
;
Joh.
17.
28.
it
opens
the
door
for
the
Saint
to
come
in
to
God
,
and
a
conclave
of
Angels
:
the
life
of
a
Saint
here
is
but
an
unkind
wall
,
an
injurious
lattice
between
Christ
and
him
;
now
death
breaks
down
this
wall
,
and
opens
the
wall
for
the
Saints
entry
to
lie
in
the
everlasting
embraces
of
Jesus
Christ
,
it
Cant.
2.
14.
plucks
up
the
hedge
that
the
Saint
may
Mors
piorum
nihil
allud
est
,
quam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ad
Christum
;
laetabatur
Patriarcha
Jacobus
,
cum
videret
currum
a
filio
Josepho
missum
;
&
nos
contristabimur
quando
coelestis
Joseph
currum
nobis
mittit
quo
in
coelum
evehamur
?
Ger.
goe
over
to
his
beloved
,
it
draws
the
curtain
that
the
believer
may
have
a
full
view
of
the
beauties
of
Christ
,
it
doth
as
it
were
pluck
the
maske
from
the
face
of
Christ
,
to
present
him
in
his
sweetest
lovelinesse
to
the
Saint
.
Death
takes
away
all
obstructions
and
impediments
of
an
absolute
and
entire
fruition
of
the
Lord
Jesus
;
while
we
are
here
,
we
may
receive
a
letter
from
Christ
now
and
then
in
Gospell
communion
,
but
death
lodges
us
in
the
bosome
of
our
pretious
friend
.
Death
is
the
fiery
chariot
to
bring
us
to
the
Court
of
Christ
.
Death
is
the
rest
and
cessation
of
a
believer
from
all
his
disquieting
,
and
tumultuous
disturbances
in
the
world
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
quiettation
of
a
Saint
.
A
learned
man
observes
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rest
,
is
the
same
with
that
which
the
Hebrewes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
refrigeration
or
refreshment
.
And
so
death
indeed
,
is
nothing
but
the
unlading
of
a
Saint
of
all
his
burdens
,
the
closing
after
the
sun-set
;
it
layes
the
body
of
a
believer
in
a
sweet
sleep
for
a
while
,
and
brings
his
soul
into
the
banqueting
house
of
In
altera
vita
deus
sanctos
ab
omnibus
miseriis
liberatos
,
in
vera
&
prepetua
quiete
,
laetitia
,
gaudio
,
&
gloria
constituet
.
Chemn
.
eternall
felicity
.
Here
the
poor
believer
is
scorcht
sometimes
with
the
heat
of
Gods
wrath
;
sometimes
with
the
storming
of
Saints
malice
,
sometimes
with
the
boyling
of
his
own
corruptions
,
and
sometimes
with
the
toyles
of
the
affairs
of
the
world
;
but
death
takes
the
Saint
out
of
the
heat
,
Sed
in
Christo
,
iis
qui
in
ipsum
credunt
,
mors
est
somnus
,
quies
&
refocillatio
.
Id.
and
brings
him
into
the
chearing
shade
of
endlesse
happinesse
.
The
Saints
dissolution
shall
unchain
him
from
all
his
distemperatures
and
oppressions
he
was
fettered
with
here
,
and
shall
lay
him
at
rest
in
the
refreshing
,
ravishing
bosome
of
Jesus
Christ
.
Death
is
the
messenger
of
Christ
,
to
bring
the
Saint
newes
of
an
eternall
victory
;
the
Herald
Christ
imployes
to
usher
the
Saint
to
the
throne
.
Here
lies
the
indulgence
of
the
Lord
Christ
,
and
one
pretious
fruit
of
his
bloud
,
That
death
which
was
the
effect
of
sin
,
the
monster
from
the
womb
,
part
of
the
curse
which
sin
drew
upon
the
head
of
mankind
,
is
now
blossomed
into
a
rare
blessing
,
and
is
under
Christ
the
Saints
best
friend
,
the
honourable
Ambassadour
of
Christ
to
tell
the
Saint
of
an
approaching
crown
.
But
now
let
us
traverse
the
darke
side
,
and
see
under
what
wofull
notions
we
must
paraphrase
upon
the
death
of
the
wicked
.
Death
to
the
wicked
is
an
inlet
to
eternall
wrath
,
it
opens
the
sluces
of
divine
indignation
,
it
powres
out
and
unstops
the
vials
of
Gods
displeasure
upon
the
reprobate
soul
;
those
drops
of
anger
which
here
in
this
life
,
sometimes
blasted
and
scorcht
the
sinner
,
death
turnes
into
a
perpetuall
storme
,
and
sets
the
reprobate
as
a
marke
for
God
to
shoot
all
his
arrowes
of
displeasure
against
him
.
Here
indeed
in
this
life
,
the
fiercest
anger
God
drawes
out
Hab.
3.
2.
against
a
sinner
,
is
full
of
mixtures
of
mercy
and
pity
,
is
attempered
with
bowels
and
compassion
;
hath
its
intermissions
and
breathing
times
,
hath
its
pauses
and
stops
;
but
death
shall
cast
Rev.
6.
17.
the
sinner
into
the
furnace
,
whose
heat
shall
not
be
allayed
by
any
mitigation
.
Death
to
the
sinner
is
his
particular
doomesday
,
the
firstday
of
his
dreadfull
account
;
as
soon
as
ever
death
divorces
Heb.
9.
27.
vorces
the
soul
from
the
body
,
and
gives
Seneca
&
Philosophi
aiunt
;
Mors
homini
natura
est
non
poena
,
immo
vero
ipse
dico
;
mors
homini
poena
est
,
non
natura
.
Corn.
A
Lap.
the
parting
blow
,
God
passeth
an
immediate
sentence
of
eternall
death
upon
the
widowed
soul
,
and
the
Lord
begins
the
execution
of
the
deceased
sinner
,
which
shall
never
be
overtaken
with
a
close
or
end
.
Then
the
sinner
shall
begin
to
reape
the
fruit
of
all
his
evill
wayes
,
and
passively
discharge
every
particular
debt
.
Then
all
the
wounds
of
a
wicked
mans
conscience
shall
fester
,
and
ranckle
with
intolerable
pain
,
and
Gods
executions
shall
finde
out
every
vaine
thought
,
and
die
it
in
the
bloud
of
the
soul
,
death
immediately
Mors
est
peccati
comes
,
filia
,
&
stipendium
.
in
its
stroak
summons
the
sinner
to
the
bar
to
receive
the
sad
sentence
and
doom
,
which
shall
be
to
all
eternity
in
the
execution
;
vengeance
doth
but
wait
for
a
sinner
till
the
clock
of
death
strikes
,
and
then
it
seizeth
on
him
,
as
an
everlasting
prey
.
Indeed
the
soul
being
the
nobler
part
of
man
,
and
so
the
more
blame-worthy
as
casting
it self
away
upon
the
account
of
sin
,
and
likewise
being
the
principall
agent
in
all
offences
,
for
the
poor
body
is
dragged
and
animated
by
the
soul
to
all
miscarriages
,
that
gives
life
and
will
,
and
love
to
all
corporcall
iniquities
,
the
body
of
it selfe
being
but
a
dead
piece
of
clay
.
I
say
,
the
soul
being
thus
the
grand
agent
in
all
sin
,
it
receives
its
doom
first
,
and
fals
under
its
wofull
execution
,
and
death
doth
cast
it
upon
the
spikes
of
immediate
and
everlasting
ruine
.
Death
to
the
sinner
is
the
ultimate
period
of
all
his
comforts
,
all
his
good
As
the
Poet
saith
,
Mors
ultimalinea
rerum
;
and
I
may
in
reference
to
the
wicked
,
solaminum
too
.
dayes
are
buried
in
the
grave
with
him
.
No
lightning
of
comfort
followes
the
thunder
of
his
death
:
when
once
the
sinner
dies
,
there
is
no
hope
left
,
of
ever
enjoying
again
a
smile
from
God
,
applause
from
the
world
,
refreshment
from
relations
,
supplies
from
the
creature
,
sweetnesse
from
ordinances
,
or
ever
lying
in
the
shade
of
any
relaxation
.
In
dying
the
sinners
sun
is
set
,
with
all
its
beams
of
mercy
and
consolation
,
the
darknesse
of
the
night
of
death
,
as
Joh.
9.
●
.
death
is
called
sometimes
,
shall
bury
all
colour
of
satisfaction
or
ease
to
the
sinner
.
In
a
word
,
to
close
this
Chapter
,
Death
in
the
generall
,
is
not
mans
conclusion
,
but
his
initiation
to
joy
or
torment
,
rather
the
budding
then
the
withering
of
his
being
.
In
death
the
2
Cor.
5.
8.
soul
is
neither
must
out
,
nor
rockt
asleep
;
death
is
but
the
Alarum
of
the
soul
to
triumph
or
tribulation
.
Death
is
not
a
gulfe
,
but
a
gale
,
not
to
drown
the
dying
patient
in
,
but
for
him
to
passe
thorough
;
it
can
no
more
bury
the
soul
,
then
the
grave
could
detaine
the
body
of
Christ
.
Finally
it
is
mans
summons
,
which
cites
both
Saints
and
sinners
before
God
,
the
courtiers
to
attend
and
waite
on
his
throne
,
and
the
prisoners
to
heer
and
undergoe
their
doom
.
CHAP.
XIX
.
Vse
2.
of
Terrour
.
AND
if
our
future
condition
be
eternall
,
What
terrour
should
it
strike
into
the
hearts
of
all
wicked
men
?
What
do
ye
mean
fond
sinners
?
Can
ye
hang
in
fiery
chains
for
ever
?
Remember
your
everlasting
Mat.
3
12.
condition
,
your
eternity
,
the
unquenchable
fire
.
Can
ye
undergoe
a
fit
of
the
stone
for
a
thousand
years
?
Or
lie
upon
the
wracke
for
a
million
of
ages
?
Can
ye
lie
upon
the
points
of
needles
for
more
ages
then
there
are
atomes
in
the
Sun
,
or
drops
in
the
Sea
?
Can
ye
suffer
scalding
lead
in
your
wounds
,
in
the
raw
gashes
of
your
consciences
for
such
a
duration
?
And
what
is
this
cold
picture
of
misery
to
the
damneds
eternity
?
Look
with
amazement
Eph.
3.
17.
on
your
future
calamity
,
unlesse
by
faith
you
hide
your
souls
in
the
Mat.
25.
41.
wounds
of
Christ
.
Pray
consider
,
how
dolefully
will
that
dismall
voice
sound
,
Go
ye
cursed
into
everlasting
fire
▪
The
Martyrs
fire
turned
them
into
Quam
tristis
▪
vox
est
,
judex
cum
dixerit
,
Ite
!
ashes
,
but
the
damneds
shall
not
,
they
shall
be
scorcht
with
everlasting
flames
,
be
ever
in
the
act
of
execution
.
Can
O
aeternitas
,
aeternitas
,
tu
sola
ultra
omnem
modum
supplicia
damnatorum
exaggeras
.
ye
endure
,
ye
delicate
,
soft
,
effeminated
sinners
,
who
now
cannot
endure
the
buffeting
of
gentle
blast
of
wind
;
I
say
,
can
ye
endure
to
be
stung
with
Serpents
for
as
many
ages
as
there
are
haires
on
your
heads
;
or
to
drinke
the
poyson
of
Aspes
,
for
as
many
centuries
as
there
are
sands
on
the
shoar
,
if
ye
can
goe
on
in
your
licentious
vanities
.
Tell
Quis
dicere
valeat
,
quae
impiis
,
&
male
viventibus
tormenta
sunt
praeparata
.
Cassianus
.
me
sinner
,
when
thou
hast
spent
millions
of
yeares
in
torment
,
what
an
agony
will
it
be
to
recollect
thou
hast
not
spent
a
moment
?
Shouldest
thou
lie
to
eternity
on
a
bed
of
down
,
how
tedious
,
how
wearisome
would
it
be
,
how
then
canst
thou
lie
on
a
bed
of
flames
?
How
wretched
sinner
canst
thou
hear
the
dolefull
knell
of
an
Adesse
intolerabile
,
Abesse
impossibile
.
everlasting
funerall
?
And
will
those
transient
glances
of
sin
and
pleasure
thou
hast
enjoyed
here
,
make
eternity
spend
the
more
delightfully
;
shall
thy
enjoyments
,
the
bed
and
the
banquet
,
thy
lust
and
luxury
,
in
rumination
of
them
be
any
pastime
in
hell
?
Remember
if
thou
art
Christlesse
,
thou
art
to
be
prest
to
death
for
ever
,
for
ever
.
And
therefore
awaken
,
ye
drowsy
and
secure
sinners
,
lest
suddenly
ye
fall
into
infinite
death
.
Is
it
not
more
noble
and
plausible
to
swimme
in
tears
,
then
melt
in
flames
?
The
Saints
under
Potior
est
p●●nitentia
,
quam
poena
.
the
Altar
cry
,
How
long
Lord
,
holy
and
true
,
Rev.
6.
10
,
11.
But
they
shall
wear
white
garments
;
but
how
dolefully
shall
the
damned
cry
,
how
long
?
Nec
qui
torquet
,
aliquando
fatigatur
,
nec
qui
torquetur
,
aliquando
moritur
.
Bern.
Their
tragedy
shall
never
be
acted
,
their
painfull
wounds
shall
increase
as
fast
as
they
are
made
.
Let
those
voluptuous
sinners
,
who
please
themselves
with
varieties
of
musicks
and
harmonies
here
,
and
as
the
Prophet
speaks
,
who
chant
to
the
sound
of
the
Viall
,
and
invent
to
themselves
instruments
of
musick
,
Amos
6.
5.
aske
themselves
the
question
,
Whether
they
can
heare
the
scrietchings
,
roarings
,
and
cursed
blasphemies
of
a
damned
crew
for
ever
.
Now
to
prosecute
this
particular
use
,
I
shall
handle
it
under
two
generall
heads
:
-
1.
I
shall
open
the
extremity
.
-
2.
The
eternity
of
the
damneds
torment
.
For
the
extremity
of
the
sinners
future
misery
,
it
will
be
demonstrated
,
if
ye
will
cast
your
thoughts
on
these
five
things
considerable
.
Consider
the
universality
of
the
damneds
misery
,
and
that
under
a
Duplex
damnatorum
poena
est
in
gehenna
,
nam
&
mentem
urit
tristitia
,
&
corpus
flamma
.
Bern.
double
notion
.
There
is
a
twofold
universality
in
the
Reprobates
calamity
.
1
An
universality
of
the
Patient
;
every
part
of
the
damned
shall
undergoe
insupportable
torment
,
every
artery
,
and
vein
in
their
bodies
,
every
faculty
and
power
in
the
soul
,
shall
be
excoriated
,
and
tortured
with
the
pincers
of
Gods
wrath
.
2.
The
souls
of
the
reprobate
which
have
been
chief
in
sinning
,
shall
be
chief
in
suffering
;
and
as
the
joyes
of
the
soul
surpasse
the
pleasures
of
the
body
,
so
shall
the
misery
of
the
soul
,
the
calamity
of
the
body
.
But
let
me
give
you
a
more
particular
anatomie
of
the
souls
torment
.
1.
The
understanding
shall
be
cruciated
Poenae
damnatis
secundum
corpus
&
secundum
animam
infligentur
.
Corpus
poenis
variis
quoad
omnes
sensus
afficietur
,
anima
secundum
omnes
suas
potentias
cruciabitur
.
Gerson
.
and
wrackt
,
in
that
now
it
more
clearly
sees
its
vanity
,
observes
the
sweetnesse
of
Gospel-mercy
,
and
the
pretiousnesse
of
the
offers
of
grace
.
Now
the
understanding
observes
too
late
,
how
dreggish
and
drossie
those
lustfull
embraces
,
sinfull
dalliancies
,
worldly
profits
and
delicacies
were
,
he
hath
lost
heaven
and
the
soul
for
.
Now
it
sees
more
clearly
how
beautifull
Christ
was
,
how
tender
his
bowels
and
melting
his
compassion
,
against
which
he
spurned
with
so
much
refractory
stubbornesse
.
Now
it
animadverts
how
much
of
hell
was
wrapt
up
in
the
pill
of
the
most
plausible
sin
,
too
late
it
observes
the
hand
of
the
Devill
in
every
temptation
;
and
God
in
wrath
shall
wipe
all
dust
away
from
the
glasse
of
the
Reprobates
understanding
.
And
what
Scorpions
will
such
animadversions
be
to
the
perplexed
and
pained
understanding
?
2.
The
Will
too
shall
be
upon
the
invill
of
misery
;
how
will
it
then
macerate
the
wils
of
the
damned
,
that
now
it
hath
no
pleasure
to
feed
upon
?
No
sinnes
to
cherish
or
pursue
,
no
grace
or
favour
to
abuse
or
withstand
.
The
will
of
the
Reprobate
that
here
was
too
free
in
its
embraces
of
sin
and
vanity
,
in
hell
,
in
eternity
shall
be
fettered
and
chained
to
a
necessity
of
despaire
and
blasphemy
.
The
damned
shall
will
nothing
but
self-destruction
and
murder
(
which
yet
shall
be
impossible
)
and
God-provocation
,
how
to
un
throne
Christ
,
crucifie
the
Angels
,
and
if
possible
drown
the
Saints
triumphant
in
the
same
deluge
of
horrour
and
confusion
with
themselves
.
The
wils
of
the
Reprobates
shall
be
as
so
many
vultures
to
make
every
thing
a
prey
.
3.
The
affections
of
the
reprobates
shall
be
tormented
even
in
this
,
in
having
Affectus
,
animae
pedes
.
nothing
desirable
,
and
they
which
have
been
the
feet
of
the
soul
,
shall
be
the
fiends
and
furies
of
it
.
And
although
here
they
bathed
themselves
in
the
sweets
of
sin
,
and
the
creature
(
For
ah
!
How
did
Ammon
2
Sam.
13.
love
his
Tamar
,
Judas
the
bag
,
and
2
Sam.
16.
1
,
2.
Absalon
the
crown
?
)
yet
these
very
desires
in
eternall
misery
shall
be
the
vermine
,
the
plague
,
the
horse-leeches
of
the
soul
.
With
what
horrour
shall
the
understanding
behold
its
cursed
and
viperous
affections
,
which
drinke
up
the
poyson
,
that
now
causeth
so
much
smart
?
4.
And
the
memories
of
the
damned
,
those
wofull
treasuries
of
all
opportunities
lost
,
all
mercies
slighted
,
time
mispent
,
sins
committed
,
favours
abused
,
Infandum
reginajubes
renovare
dolorem
.
Virg.
shall
be
scorcht
and
wrackt
with
the
wrath
of
God
;
those
dismall
registers
and
records
of
Gods
justice
,
and
the
souls
owne
folly
,
shall
keep
fresh
,
vigorous
,
and
lively
,
the
torments
of
the
damned
in
a
constant
reviewing
of
the
causes
of
them
.
And
then
all
things
acted
in
the
flesh
shall
come
into
mind
,
and
fall
within
the
hold
of
this
cursed
repository
,
the
memory
.
Nay
those
very
sinnes
that
on
course
,
without
study
or
artifice
had
been
forgotten
by
the
sinner
here
.
5.
So
the
conscience
shall
not
only
be
a
thousand
witnesses
,
but
a
thousand
Devils
to
the
damned
,
shall
be
a
perpetuall
worme
,
corroding
lacerating
,
Mark
.
9.
48.
and
branding
the
reprobate
;
then
its
wounds
,
and
checkes
,
and
scrietches
shall
be
scrued
to
the
height
.
It
shall
in
eternity
be
awakened
from
2
Tim.
4.
2.
all
its
searednesse
,
stupidity
,
and
Continuus
erit
conscientiae
remorsus
,
&
assidua
peccatorum
perpetratorum
ruminatio
in
anima
.
Chemn
.
swoones
,
and
shall
feed
its
own
torments
,
it
shall
not
sleep
in
hell
.
All
those
artifices
,
and
wiles
that
the
unconscionable
sinner
hath
used
to
bribe
,
flatter
,
and
smother
conscience
,
shall
cease
and
faile
in
eternity
.
There
the
pangs
,
agonies
,
convulsion
fits
,
and
Dan.
3.
19.
perplexities
of
conscience
,
which
here
as
firebrands
were
a
present
hell
to
the
ghastly
sinner
,
shall
as
Nebuchadnezzars
furnace
,
be
turned
into
a
hotter
flame
.
In
the
everlasting
condition
of
the
damned
conscience
shall
neither
be
gagged
nor
charmed
,
but
shall
be
Vermis
rodens
est
morsus
conscientiae
perpetuus
&
continuus
ex
peccatorum
recordatione
or
tus
,
rabida
quaedam
displicentia
,
&
infructuosa
poenitentia
,
angor
cordis
maximus
,
&
nunquam
interruptus
.
Ger.
an
ever-killing
Basiliske
to
the
reprobate
,
and
its
tempests
shall
never
be
blown
over
,
as
earthquakes
never
cease
.
The
sinner
which
sinned
away
all
conscience
here
,
and
seared
it
by
habituall
and
constant
wickednesses
,
shall
finde
it
in
hell
,
and
it
shall
be
sensible
and
tender
enough
,
and
the
wounds
of
it
shall
be
ever
kept
open
to
receive
the
impressions
of
divine
wrath
.
It
shall
reverberate●
all
the
sins
of
the
damned
upon
the
raw
soul
.
And
now
here
I
am
enforced
necessarily
to
dilate
my self
something
,
and
to
open
to
you
,
what
a
corroding
,
painfull
worme
the
conscience
shall
be
to
the
tormented
reprobate
.
I
shall
only
paraphrase
a
little
upon
this
morsus
conscientiae
,
aking
,
tearing
,
gnawing
,
biting
of
conscience
,
and
delineate
this
rigorous
disease
in
some
few
particulars
.
Conscience
in
hell
,
it
shall
remember
all
its
sins
,
those
thousands
and
millions
of
evils
,
which
here
it
may
Omnia
mala
in
memoriam
recipiet
conscientia
.
Orig.
be
never
fell
within
the
glance
or
eye
of
our
strictest
observation
,
those
thousands
of
ranks
of
guilt
shall
appear
;
not
only
those
internall
corruptions
,
those
vipers
which
lodged
in
our
breasts
here
and
never
broak
the
prisons
,
but
those
extrinsecall
abominations
,
deeds
of
darknesse
which
clouded
the
sun
it self
.
All
then
shall
arraign
the
soul
at
the
bar
of
a
tortured
Luk.
8.
17.
conscience
.
Here
the
caitiffe
miscreant
is
sometimes
eased
by
oblivion
,
but
then
all
his
vanity
and
violence
shall
stand
as
so
many
ghosts
before
him
.
Conscience
shall
be
but
as
the
clear
glasse
to
see
all
his
deformities
.
One
sin
shall
not
be
behind
the
curtain
,
shall
not
be
annihilated
or
concealed
;
the
Damned
sinner
shall
not
do
to
his
sins
,
as
Rachel
did
to
her
Gen.
31.
34.
Gods
,
hide
them
with
a
lying
excuse
.
No
,
conscience
in
eternity
shall
give
up
all
,
the
whole
beadroll
of
sinne
.
Those
numberlesse
numbers
of
evils
,
which
would
silence
all
Arithmetick
to
give
the
totall
sum
of
them
,
shall
particularly
and
singly
not
only
be
observed
and
animadverted
by
conscience
,
but
give
fresh
and
everlasting
wounds
to
the
tortured
miscreant
.
Every
wanton
glance
,
proud
look
,
loose
gesture
,
vain
thought
,
unprofitable
word
,
every
transient
if
unholy
imagination
,
shall
not
only
be
within
the
sad
prospect
of
conscience
,
but
be
continuall
tortures
to
it
.
Conscience
,
in
the
damneds
eternity
,
shall
remember
all
its
sins
in
their
greatest
aggravations
.
Then
conscience
shall
Luk.
19.
42.
feel
what
it
was
to
refuse
Christ
,
to
neglect
heaven
,
to
pride
the
body
,
and
lose
the
soul
.
Every
extravagant
thought
in
ordinances
,
those
Terme
times
for
the
soul
,
every
mispent
minute
shall
be
scrued
to
the
highest
.
Then
wil
come
in
,
what
funshines
,
what
Heb.
2.
3.
showrs
,
what
offers
,
what
means
,
what
manna
the
prodigal
and
frantick
sinner
hath
trampled
upon
.
The
conscience
shall
see
all
its
guilt
in
bloudy
colours
,
in
their
just
amplifications
;
not
as
here
they
are
palliated
by
Satan
,
and
misrepresented
Gen.
3.
5.
by
the
world
,
curiously
and
cunningly
extenuated
by
the
sinner
self
.
Every
sin●●●●ll
then
be
known
to
the
conscience
to
be
able
to
damne
the
soul
,
dishonour
the
infinite
God
,
and
shut
men
out
of
glory
;
and
sin
shall
then
be
aggravated
with
two
dreadfull
examples
.
1.
Of
Satans
Angels
,
how
sin
,
and
for
ought
we
know
,
but
〈◊〉
sin
,
discoloured
their
glory
,
and
sanke
them
into
perpetuall
contempt
and
misery
,
and
this
will
lash
the
conscience
with
Scorpions
.
2.
Of
the
misery
of
eating
one
apple
by
Adam
,
and
that
it
should
ingulf
all
posterity
in
one
common
desolation
,
this
likewise
will
fetch
bloud
from
conscience
.
Then
indeed
shall
all
sins
against
Scholastici
docent
morsum
vermis
,
longe
superare
ustionem
ignis
.
Ger.
mercy
,
means
,
menaces
,
light
,
love
,
checkes
,
chidings
,
prayers
,
protestations
,
appeare
in
their
genuine
colours
to
the
sacrificed
and
tortured
conscience
.
The
Conscience
,
viz.
in
eternity
,
shall
remember
all
its
sins
as
mixt
with
Gods
wrath
.
All
the
sins
of
the
Reprobate
shall
be
as
Samsons
foxes
having
Jud.
15.
4
,
5
,
&c.
firebrands
at
their
tailes
.
Here
the
sinner
remembers
sin
notionally
,
and
God
seems
to
conniv●●●
them
,
but
in
eternity
every
sin
shal●
〈◊〉
remembred
,
and
it
shall
be
big
with
vengeance
.
Every
sin
shall
fall
on
and
storme
conscience
fired
with
Gods
indignation
,
shall
be
a
granado
,
a
fireball
in
the
soul
.
All
recollected
sins
,
(
as
all
the
sins
of
●●e
damned
shall
be
recollected
)
shall
be
envenomed
with
punishment
;
every
vain
thought
shall
have
its
sting
,
its
bullet
in
it
,
and
every
idle
word
edged
with
Gods
wrath
shall
excoriate
the
soul
.
Then
conscience
shall
remember
every
sin
as
unpardonable
,
as
being
for
ever
incapable
of
forgivenesse
and
remission
.
Conscience
shall
then
look
upon
every
sin
as
died
in
grain
,
that
shall
never
Vermis
conscientiae
tripliciter
lacer
abit
,
affiget
memoria
;
sera
turbabit
poenitentia
,
&
to
quebit
angustia
.
Innoc.
lose
its
colour
,
its
blacknesse
,
its
bloudinesse
,
as
that
guilt
which
shall
never
be
entombed
in
oblivion
.
Of
all
the
sins
the
consciences
of
the
damned
shall
be
burdened
with
,
not
one
,
the
least
of
them
shall
either
fall
out
of
the
remembrance
,
or
the
revenge
of
the
Lord
.
The
massacred
conscience
shall
look
upon
all
its
guilt
,
as
unremoveable
for
ever
.
Not
one
sin
of
ignorance
shall
ever
be
overpassed
;
the
close
venereall
sin
shall
never
lose
its
poyson
;
but
the
conscience
shall
see
its
self
ever
to
be
tortured
with
the
vultures
of
its
own
sins
.
Here
indeed
in
this
life
,
the
awakening
of
conscience
is
a
singular
mercy
,
and
a
rich
priviledge
,
and
it
doth
accelerate
and
hasten
the
sinner
to
flie
to
the
City
of
refuge
,
Phil.
3.
9.
the
bloud
of
Christ
,
whereby
he
may
be
freed
from
his
stinging
Serpents
,
his
sins
,
and
cured
of
the
intolerable
wounds
of
conscience
;
but
the
awakened
conscience
in
the
eternity
of
misery
shall
look
on
the
deluge
of
its
guilt
,
as
that
not
one
prop
of
it
shall
fall
,
or
ever
be
dried
up
.
But
I
cannot
yet
put
a
stop
to
my
Contemplation
on
this
subject
,
viz.
What
a
worme
conscience
will
be
in
Animus
aeger
,
&
●ale
sibi
consci●s
semper
est
●nfernus
.
Luth.
●i
diabolus
non
●aberet
malam
conscientiam
●sset
in
coelo
.
Id.
hell
?
and
the
rather
,
because
it
may
be
the
discussion
of
the
wofull
misery
of
the
conscience
of
the
damned
in
eternity
,
may
awaken
the
Conscience
of
some
Reader
here
.
Further
to
amplifie
the
misery
of
the
tormenting
conscience
of
the
Reprobates
,
let
be
considered
,
The
intimacy
of
these
gripes
.
The
soul
shall
be
put
into
an
everlasting
agony
.
Conscience
is
a
bosome
friend
,
Erinnys
Et
quantum
spiritualia
bona
excedunt
corporalia
,
tantum
&
spiritualia
mala
.
in
corde
,
a
flame
in
the
spirit
.
It
is
the
fury
in
the
closet
.
Oftentimes
here
the
conscience
is
on
the
wracke
,
when
none
but
God
is
the
spectatour
of
that
misery
;
but
in
eternity
conscience
shall
be
fire
in
the
inward
man
,
a
soul
torment
;
it
is
not
supplicium
carnis
,
but
supplicium
cordis
,
not
the
punishment
of
the
skin
,
but
of
the
soul
.
And
this
aggravates
the
torment
of
conscience
,
it
shall
cruciate
,
fester
,
and
wrack
the
more
noble
,
more
spirituall
,
more
capable
,
more
sensible
and
apprehensive
part
of
Man
;
the
soul
can
drink
in
more
punishment
and
more
fully
feel
the
burden
and
weight
of
it
.
Its
capacities
are
more
extensive
,
which
is
easily
discernible
in
that
it
can
enjoy
the
beatificall
presence
of
God
himself
.
Ah!
what
measures
of
torture
can
this
sublime
piece
of
immortality
take
in
?
The
conscience
of
the
damned
is
to
be
considered
in
the
continuednesse
of
its
torment
.
No
sleeping
moment
.
Nec
mo●●●ur
vermis
,
nec
m●ratur
,
sed
semper
corrodit
peccatorem
.
It
shall
be
an
ever
awaking
Lyon
,
alwayes
devouring
,
yet
never
killing
.
No
rest
,
no
ease
,
no
slumber
,
no
pause
shall
mitigate
the
pain
of
conscience
in
miserable
eternity
.
These
Scorpions
of
sin
and
guilt
shall
be
ever
tormenting
the
conscience
.
No
intermediate
quiet
;
the
storme
is
perpetuall
,
no
vacation
.
In
hell
there
shall
be
darknesse
,
Quocunque
aspicias
obviabit
peccatum
.
Basil
.
but
no
sleep
.
Conscience
shall
be
alwayes
a
flaming
torch
.
The
conscience
is
to
be
considered
in
the
justnesse
of
its
torment
.
Ah
faith
conscience
,
I
might
have
been
in
glory
,
installed
in
eternall
beatitude
,
but
my
sins
have
righteously
crusht
me
into
these
flames
.
And
this
will
be
the
very
poyson
of
conscience
it self
.
The
sinner
suffers
not
as
a
Martyr
,
but
as
a
malefactour
;
he
is
burnt
in
the
hand
as
a
thief
.
The
Martyrs
though
they
were
the
sacrifices
of
the
cruelty
and
tyranny
of
men
,
yet
how
serene
and
calme
,
how
full
of
peace
and
joy
were
their
consciences
?
they
were
as
crystall
seas
within
them
;
and
the
reason
was
,
because
they
dyed
not
for
their
sins
,
but
their
sanctity
,
as
the
witnesses
of
Gods
truth
,
and
not
as
Act.
24.
16.
the
staines
of
Christs
Gospell
;
but
this
shall
be
the
sting
in
the
worme
of
conscience
to
the
damned
,
they
reap
the
miserable
fruits
of
their
own
sinfull
deserts
.
This
will
inflame
the
reckoning
the
losse
of
offered
grace
:
And
now
the
winde
shall
ever
blow
contrary
,
they
die
justly
,
as
the
prisoners
of
Gods
wrath
,
and
not
as
the
heralds
of
their
owne
innocency
.
The
torments
of
the
conscience
of
the
damned
are
to
be
considered
in
the
infinitenesse
of
them
.
The
soul
shall
be
lasht
with
sin
and
guilt
,
which
is
all
venome
and
rancour
.
Sin
is
the
sharpest
sword
when
edged
with
Gods
wrath
;
the
fire
indeed
scorches
sorely
,
but
it
is
a
creature
,
there
is
something
Conscientia
mala
,
non
solum
recordationem
,
&
scientiam
perpetratisceleris
&
maleficia
ob
oculós
ponit
;
sed
etiam
dolorem
&
anxietatem
comitem
habet
.
Chemn
.
of
good
in
it
,
but
sin
is
all
deformity
,
all
mischief
,
as
the
consciences
of
the
damned
shall
be
lasht
with
a
scourge
made
up
of
the
cords
of
innumerable
sins
.
Ah!
who
knowes
the
torment
that
one
sin
sets
home
by
the
anger
of
the
Lord
,
can
create
in
the
soul
?
How
smarting
the
lash
of
one
crime
?
What
palenesse
of
face
,
anguish
of
spirit
,
trembling
of
knees
,
terrour
of
heart
did
the
hand-writing
on
the
Dan.
5.
2
,
3
,
4
,
&c.
wall
,
the
repercussion
of
an
evill
conscience
cast
Princely
Belshazzar
into
?
Neque
ullum
erit
peccatum
quod
non
proprium
suum
ibi
habeat
cruciatum
.
Ger.
what
furies
will
the
reflexions
of
conscience
be
,
when
awakened
in
everlasting
and
irrecoverable
misery
?
The
conscience
of
the
damned
may
be
considered
in
the
innumerablenesse
of
its
torments
,
when
every
sin
shall
fetch
bloud
at
the
soul
.
Compute
the
evils
of
one
day
,
how
many
thousands
it
is
stained
with
,
and
what
then
are
the
sins
of
mans
life
?
and
yet
every
sin
shall
have
its
full
blow
,
(
as
before
was
hinted
)
.
Every
sin
in
specie
,
in
the
kind
of
it
,
Pride
,
Excesse
,
Covetousnesse
,
Rom.
2.
9.
Formality
,
&c.
and
every
sin
in
individuo
,
individually
considered
,
every
act
,
ebullition
,
nay
conceiving
of
Pride
,
Vanity
,
Hypocrifie
,
&c.
shall
strike
upon
the
hot
iron
of
conscience
,
and
there
shall
be
no
warding
of
any
one
blow
,
the
soul
shall
be
naked
to
it
,
and
God
shall
see
the
execution
done
.
The
consciences
of
the
damned
are
to
be
considered
in
that
torment
which
their
envy
shall
produce
;
that
shall
likewise
put
conscience
on
the
wrack
.
The
Fathers
make
much
mention
of
Livor
damnatorum
,
the
envy
of
the
damned
,
to
see
the
Saints
crownd
and
themselves
wrackt
,
the
Saints
living
in
the
embraces
of
Christ
,
and
themselves
lying
under
the
wrath
of
the
Lambe
,
and
it
may
be
both
lived
under
Mat.
8.
11
,
12.
the
same
means
,
enjoyed
the
same
mercies
,
were
wet
with
the
same
Gospell
showres
;
this
likewise
shall
keep
open
the
wound
,
that
when
others
are
arrived
at
the
harbour
,
they
are
shipwrackt
upon
a
wofull
eternity
.
The
torments
of
the
damneds
consciences
may
be
considered
and
inhanced
upon
this
account
,
in
the
consideration
of
their
own
madnesse
and
folly
,
to
come
to
be
tortured
by
so
many
vultures
,
and
for
what
?
to
please
a
Mat.
16.
20.
piece
of
clay
,
for
the
spending
of
a
few
moments
,
and
those
interrupted
by
manifold
afflictions
,
and
imbittered
with
various
troubles
;
the
greatest
jollities
of
this
world
are
sowred
and
overtaken
with
many
disturbances
;
our
sweetest
musicks
jar
,
all
delights
below
have
their
distastfull
pauses
;
Prov.
13.
14.
and
how
will
this
torture
conscience
to
undergoe
the
frowns
of
a
God
,
the
losse
of
a
Crown
,
the
perishing
of
a
soul
,
the
divorce
of
a
Christ
,
the
malice
of
legions
of
devils
,
and
the
executions
of
eternity
,
and
all
for
the
paint
of
a
few
specious
,
but
fallacious
,
but
fugacious
satisfactions
,
and
accommodatious
?
And
thus
you
see
what
those
torments
are
,
which
shall
torture
the
consciences
of
the
damned
to
eternity
.
And
as
the
souls
of
the
damned
in
all
their
faculties
shall
ever
be
upon
the
wrack
;
so
likewise
the
bodies
of
the
reprobates
in
all
their
parts
,
shall
be
scorcht
in
the
flames
of
eternall
vengeance
.
Could
I
,
as
a
skilfull
Anatomist
by
a
rare
dissection
open
every
considerable
Patietur
etiam
corpus
,
non
qua
sentire
quid
sine
carne
non
potest
anima
,
sed
qua
necesse
est
,
illam
etiam
carne
sentire
.
Tertul.
particular
in
the
body
,
I
might
then
fully
describe
the
universality
of
its
torments
.
There
is
not
a
vein
,
not
an
artery
,
not
a
muscle
,
not
the
least
and
most
latent
part
of
the
bodies
of
the
damned
,
but
shall
be
torne
with
intolerable
torments
and
anguish
.
Those
curious
pieces
of
workemanship
,
the
bodies
of
the
damned
,
(
for
so
they
were
in
point
of
formation
)
which
the
Psalmist
looked
upon
as
Psal.
139.
26.
the
subject
of
admiration
and
wonder
,
shall
after
their
resurrection
be
but
the
common
slaughter-houses
of
pain
and
punishment
.
1.
The
heads
of
the
damned
shall
then
be
fuller
of
pains
,
then
here
they
were
of
plots
,
those
forges
of
covetousnesse
,
Ad
patiendum
societatem
carnis
expostulat
anima
ut
tam
plene
per
eam
pati
possit
,
quam
sine
ea
plene
agere
non
potuit
.
Idem
.
lust
,
ambition
,
&c.
which
oftentimes
in
this
life
were
tortured
to
beat
out
and
accomplish
wicked
and
facinorous
designes
,
shall
feel
the
inexpressible
surprisals
of
Gods
everlasting
displeasure
,
and
their
sinfull
impostume
which
they
laboured
with
here
,
shall
break
into
eternall
pain
and
agony
.
And
all
the
paint
of
that
ensnaring
beauty
,
their
faces
were
comely
with
,
shall
melt
away
in
inextinguishable
flames
.
2.
And
so
the
hands
of
the
damned
,
which
it
may
be
,
here
must
not
be
Mat.
3.
12.
besmeared
or
sullied
with
any
soil
,
but
must
be
sweetned
with
the
perfumed
glove
,
and
enriched
with
the
sparkling
diamond
,
which
here
could
not
think
to
graspe
corruption
,
shall
be
burnt
with
the
hot
iron
of
Gods
eternall
indignation
.
Those
hands
of
the
wicked
,
Isa.
33.
14.
which
here
were
the
boysterous
executours
of
Will
and
Passion
,
the
common
receivers
of
bribes
and
usury
,
the
manuall
instruments
of
manifold
wickednesse
,
shall
feel
the
corroding
pain
of
eternall
flames
.
3.
The
feet
of
the
reprobate
,
which
here
have
been
swift
in
running
to
mischief
,
as
the
wiseman
saith
;
which
Prov.
6.
18.
have
chaunted
after
the
viall
,
as
the
Prophet
speaks
;
which
have
often
Amos.
6.
4.
posted
to
execute
the
commands
of
the
inordinate
will
and
sinfull
affections
,
which
have
pleased
the
wanton
soul
in
its
measures
and
dances
,
shall
in
eternity
be
fettered
with
the
burning
irons
,
and
bear
the
shackles
of
ever-flaming
wrath
,
and
be
copartners
with
the
rest
of
the
body
in
a
common
execution
.
4.
The
heart
of
the
reprobate
,
which
here
hath
been
desperately
wicked
,
hereafter
in
eternity
shall
be
intolerably
tormented
.
Here
it
hath
been
the
cage
of
uncleannesse
,
and
hereafter
it
Jer.
17.
9.
shall
be
the
furnace
of
misery
,
and
every
lust
it
hath
harboured
,
shall
be
Jer.
5.
27.
turned
into
a
Scorpion
,
an
Aspe
,
a
Mat.
15.
19.
Fury
;
here
it
was
the
sink
of
all
those
venemous
principles
the
sinner
acted
by
;
and
hereafter
it
shall
be
the
Sodome
which
shall
be
ever
consuming
Gen.
19.
per
tot
.
with
fire
and
brimstone
,
and
those
very
corruptions
which
here
checkered
the
sinner
,
shall
hereafter
cruciate
him
;
and
what
here
was
his
pleasure
,
shall
in
hell
be
his
torture
.
And
so
all
parts
of
the
body
shall
be
wrackt
in
a
perpetuall
conflagration
.
Then
all
the
haughty
looks
of
a
sinner
shall
be
taken
down
.
How
little
will
the
flames
of
hell
respect
the
lovelinesse
and
beauty
of
those
bodies
which
here
they
were
painted
with
?
but
as
death
and
the
wormes
did
not
reverence
the
feature
of
their
delicate
bodies
,
so
neither
will
the
flames
of
eternity
spare
their
comelinesse
.
And
let
these
three
things
be
subjoyned
to
this
Argument
.
All
the
parts
,
nerves
,
arteries
,
every
parcell
and
member
of
the
body
of
the
damned
after
the
resurrection
,
shall
be
all
tortured
together
,
not
by
way
of
succession
,
of
priority
or
posteriority
.
Here
indeed
diseases
run
from
one
part
of
the
body
to
another
,
and
as
some
parts
are
full
of
,
so
others
are
free
from
pain
:
But
no
part
of
the
bodies
of
the
reprobate
shall
escape
the
seisure
of
Gods
wrath
,
and
hell
flames
;
the
vengeance
of
God
shall
be
searching
,
Mat.
25.
41.
and
tear
every
vein
of
the
damned
.
In
ignem
aeternum
est
totaliter
,
non
tantum
corpus
,
sed
&
totum
corporis
.
All
the
members
shall
suffer
in
a
common
destruction
.
There
shall
not
be
one
sinew
unstretcht
,
it
shall
not
be
with
the
members
of
the
body
,
as
with
the
sentinels
,
that
one
should
relieve
another
;
but
as
there
shall
be
no
relaxation
,
so
no
exemption
.
All
the
parts
of
the
body
shall
be
tortured
with
the
extremest
pain
.
Indeed
happily
here
some
parts
of
the
body
have
been
more
forward
and
froward
in
sin
then
others
,
but
in
eternity
every
part
shall
be
pullied
up
,
and
scrued
with
the
extreamest
rigour
,
and
in
the
most
insufferable
perplexity
.
As
the
Father
speaks
,
Adesse
erit
intolerabile
.
The
most
choise
,
tender
,
delicate
parts
of
the
body
,
which
here
,
it
may
be
,
should
not
suffer
the
discourtesie
of
a
gentle
blast
,
shall
in
hell
Nunquam
dei
oculos
,
memoriam
,
manus
,
effugere
posset
pecator
.
Theoph.
be
excoriated
and
unbowelled
by
unspeakable
and
inexorable
severity
.
Those
sost
and
curious
parts
of
the
body
which
the
mimick
Dames
and
proud
Gallants
of
the
world
have
indulged
,
and
enshrined
in
so
much
bravery
,
shall
in
eternity
suffer
the
most
bloudy
,
tragicall
and
everlasting
execution
;
nor
shall
the
Ladies
vail
,
or
the
Curtizans
maske
secure
their
beauty
,
when
they
shall
have
no
other
looking-glasse
to
see
themselves
in
,
but
the
glasse
of
Gods
severe
and
eternall
wrath
,
but
the
bodies
of
the
most
dissolved
and
effeminated
sinners
shall
be
wrackt
with
a
generall
torture
.
Here
age
and
diseases
can
wrinckle
their
lovelinesse
,
and
in
eternity
wrath
and
vengeance
shall
take
away
all
ease
and
mitigation
.
All
the
parts
and
members
of
the
bodies
of
the
damned
shall
be
tortured
,
without
the
least
consumption
of
them
:
Miseries
shall
not
wast
them
,
shall
corrode
them
,
but
not
consume
them
.
Here
diseases
do
not
only
tire
the
spirits
,
but
waste
the
body
;
the
face
loseth
its
colour
,
the
stomach
its
appetite
,
the
knees
tremble
with
feeblenesse
,
and
the
flesh
melts
away
.
But
though
every
part
of
the
body
in
eternity
shall
be
parched
and
scorcht
with
consuming
fire
,
yet
nothing
of
its
Heb.
12.
29.
strength
,
or
capacity
to
endure
torment
shall
for
ever
be
abated
;
for
could
the
parts
of
the
body
sinke
,
and
gradually
consume
,
the
whole
in
time
would
fall
into
an
extinction
,
which
is
a
felicity
,
God
will
never
give
the
grant
of
to
the
damned
reprobate
.
And
as
all
the
parts
of
the
bodies
,
and
faculties
of
the
souls
of
the
damned
,
shall
be
tortured
with
misery
for
ever
:
so
all
the
senses
shall
bear
their
part
in
the
inexpressible
doom
.
Those
galleries
which
men
so
delightfully
walke
in
here
,
those
windowes
and
perspectives
of
the
soul
,
through
which
the
sinner
often
espies
the
Bathsheba
whose
beauty
enthrals
him
;
those
senses
which
sinners
have
so
studied
to
bribe
and
gratifie
,
Esau
his
tast
,
Gen.
25.
30.
Herod
his
eare
,
Act.
12.
23.
Ammon
his
eye
,
2
Sam.
13.
6.
&c.
I
say
,
these
senses
,
which
have
been
the
inlets
of
sin
,
the
eye
of
Pride
,
the
tast
of
drunkennesse
,
the
hearing
of
curiosity
,
vanity
and
errour
,
&c.
Those
senses
which
have
been
the
spies
of
temptation
to
finde
out
the
bait
,
the
panders
of
the
heart
to
gratifie
its
lusts
and
ambitions
;
the
Nihil
est
in
intellectu
,
quod
non
prins
fuit
in
sensu
.
Arist.
&
alii
.
false
and
treacherous
sentinels
of
the
soul
,
shall
in
the
dungeon
of
eternity
not
only
be
imprisoned
from
their
pleasant
liberty
,
and
recreative
satisfactions
they
here
enjoyed
;
but
be
filled
and
fed
with
those
miseries
and
distasts
which
are
most
noysome
and
abominable
to
their
susceptible
capacities
:
as
more
particularly
,
1.
The
sight
shall
be
cruciated
and
afflicted
with
many
ghastly
and
distastfull
objects
,
Nihil
nisi
tremendum
,
Oculi
cruciabuntur
Daemonum
aspectu
.
Ger.
nihil
nisi
horrendum
,
nihil
nisi
eavendum
,
objectum
erit
visus
.
Nothing
but
tragedies
and
tragicall
executions
,
the
wounds
and
wasts
,
the
torments
and
tribulations
and
terrous
of
themselves
and
others
,
shall
be
the
everlasting
object
of
the
damneds
view
.
The
rowling
Quoad
visum
,
est
ibi
luminis
privatio
,
quod
delectabile
est
oculis
videre
.
Gerson
.
eye
of
the
wanton
sinner
,
which
often
fed
it self
here
with
beautifull
objects
,
whether
complexioned
in
a
face
,
or
painted
in
the
rarest
prospects
of
the
creature
,
shall
see
nothing
but
what
shall
be
the
fountain
of
horrour
and
amazement
.
And
the
bloudshot
eye
,
which
diseased
,
hath
looked
upon
every
object
with
malignity
and
envy
,
shall
see
nothing
but
the
perpetuall
slaughters
of
doomed
malefactours
.
And
2.
The
hearing
of
the
damned
,
which
Quoad
auditum
,
est
ibi
sonus
horribilis
,
gemitus
miserabilis
,
&
blasphemia
execrabilis
.
Id.
it
may
be
here
,
was
often
raised
and
ravished
with
exquisite
musickes
,
and
pleasing
harmonies
,
which
oftentimes
committed
sensuall
idolatry
with
the
the
Viall
and
Lute
;
or
happily
the
receptive
of
errours
,
and
blasphemies
,
or
other
perturbant
affaires
,
for
which
soul-work
was
laid
aside
,
shall
be
everlastingly
tortured
with
the
groans
,
frights
,
cries
,
moanes
,
scrietches
,
revilings
and
blasphemies
of
a
damned
society
.
That
delicate
eare
which
was
so
curious
in
its
musicall
apprehensions
,
will
then
take
up
Jeremiahs
wish
,
Jer.
9.
2.
that
it
were
in
a
wildernesse
to
hear
nothing
but
the
ruffling
of
a
few
leaves
,
or
the
murmuration
of
a
few
streames
.
How
dolefully
will
those
self-cursing
accents
of
the
reprobate
crew
sound
?
How
mournfully
the
pitifull
,
yet
fruitlesse
lamentation
of
the
cast
and
condemned
sinner
?
How
tragicall
the
roarings
which
shall
be
drawn
from
their
inexpressible
torture
?
And
3.
The
smell
of
the
Reprobates
which
here
was
so
choyce
in
singling
out
its
fragrancies
,
and
oftentimes
the
nosegay
was
laid
in
the
bosome
;
I
say
,
that
Rev.
14.
10.
smell
which
sometimes
perfumed
it self
in
an
odoriferous
bed
of
flowers
and
roses
,
shall
everlastingly
be
offended
with
the
sent
of
sulphur
and
brimstone
,
and
that
distastfull
and
noysome
smell
which
the
imprisoned
reprobates
shall
evaporate
.
Heliogabalus
that
Sardanapalus
Petrod'
Mexia
in
Imper.
Hist.
of
Rome
,
who
here
could
not
bathe
himself
but
in
waters
sweetned
with
perfumes
;
shall
have
nothing
in
eternity
to
refresh
that
sense
,
but
the
stench
of
Gods
eternall
wrath
.
And
4.
So
for
the
taste
,
the
criticall
palat
of
sinners
which
here
was
so
rare
in
its
inventions
,
how
to
please
and
Quoad
gustum
,
ab
synthium
,
amarus
cibus
,
Item
fel
draconum
potus
,
uva
illorum
uva
fellis
,
&
potus
amarissimus
fel
draconum
,
vinum
eorum
,
&
venenum
aspidum
insanabile
.
intoxicate
it self
,
which
often
hath
been
non-plust
which
dish
in
the
feast
,
which
dainty
in
the
banquet
to
seize
and
prey
upon
;
which
sometimes
hath
been
at
a
controversie
,
whether
it
hath
pleased
the
Drunkard
or
the
Glutton
most
,
shall
in
eternity
drink
and
taste
nothing
but
the
cup
of
trembling
,
the
vials
of
Gods
wrath
,
the
poyson
of
Aspes
,
the
vomit
of
Serpents
,
and
the
spirits
of
Satans
malice
.
And
5.
The
touch
which
here
was
gratified
with
softnesse
and
effeminacy
,
and
was
indulged
with
the
finest
coverlets
,
which
could
not
endure
the
smart
of
a
wound
,
the
unkindnesse
of
a
storme
or
the
intolerablenesse
of
a
spark
,
shall
be
tormented
with
the
most
penetrative
Mar.
9.
48.
and
wracking
torments
,
with
Quoad
tactum
ibi
est
ignis
urens
,
vermis
corrodens
,
aestus
insuperabilis
,
&
frigor
intolerabilis
,
Gers
.
flames
which
have
intolerable
heat
,
but
no
light
,
and
with
all
those
tortures
which
with
most
exquisitenesse
can
afflict
that
sense
.
That
sense
which
the
Philosophers
call
the
most
common
,
shall
in
the
eternity
of
the
damned
be
the
common
capacity
of
insupportable
misery
.
And
thus
for
the
first
universality
,
that
of
the
Patient
.
But
further
to
draw
this
Map
of
misery
,
I
shall
unfold
and
fall
upon
a
second
universality
,
viz.
That
of
Punishnent
.
Not
only
every
artery
of
the
body
,
every
faculty
of
the
soul
,
(
I
speak
in
reference
to
the
damned
)
every
exertion
of
the
sense
,
shall
live
in
an
everlasting
execution
and
Martyrdome
,
(
if
I
may
use
the
word
)
But
every
imaginable
misery
,
omnigenous
,
De
poenis
excogitari
non
potest
quod
ibi
non
erit
.
Greg.
multifarious
,
innumerable
calamities
shall
seise
upon
every
particular
.
The
soul
in
its
full
capacities
shall
drink
in
all
soul-torment
,
and
the
body
all
corporeall
tortures
.
Every
division
of
both
(
if
the
soul
may
be
parcelled
)
shall
lie
under
multitudinous
extremities
.
Ah!
Consider
this
Psal.
10.
22.
all
ye
that
forget
God
.
But
not
to
traverse
only
universals
,
Non
mihi
si
linguae
centum
essent
,
oraque
centum
,
Omnia
poenarum
percurrere
nomina
possem
.
Virg.
and
to
glance
only
at
the
torments
of
the
damned
in
generall
;
the
usuall
allotment
and
division
of
these
pains
are
cast
by
Divines
into
three
heads
:
-
1.
The
punishment
of
losse
.
-
2.
The
punishment
of
sense
.
-
3.
The
punishment
of
separation
.
But
the
first
and
the
last
,
may
seem
to
be
coincident
.
The
punishment
of
losse
,
consists
in
the
deprivall
that
the
damned
undergoe
,
Mille
gehennas
ponai
,
&
nihil
tale
est
,
quale
est
excludi
a
gloria
dei
,
&
odio
haberi
a
deo
.
Chrysost.
in
regard
of
the
presence
of
God
,
and
the
unspeakable
joys
of
heaven
;
and
this
Divines
have
called
the
worst
punishment
,
and
so
indeed
it
must
be
,
because
the
good
the
reprobates
are
deprived
of
,
is
infinitely
Absentia
Christi
quoad
visionem
,
omnia
alia
tormenta
superat
,
&
omnibus
poenis
intolerabilior
est
.
Aug.
more
valuable
,
then
the
paines
the
damned
undergoe
can
be
considerable
.
The
losse
of
God
is
infinite
,
in
reference
to
the
object
;
but
the
torments
cannot
be
infinite
,
because
a
finite
creature
undergoes
them
.
But
only
to
touch
on
this
sad
particular
,
besides
the
losse
of
God
,
the
damned
shall
lose
,
The
blessed
society
of
Angels
,
those
first
essayes
of
creating
power
,
the
masterpieces
of
the
whole
fabrick
of
Vbi
non
habet
locum
dei
gratia
,
ibi
nec
obtinet
gratiosa
Angelorum
praesentia
.
Luth.
the
world
;
those
pieces
of
purity
which
never
were
deflowred
with
a
sin
,
The
Courtiers
of
heaven
,
Dan.
7.
10.
The
comforters
of
Christ
himself
,
Mat.
4.
11.
The
ministring
Spirits
who
Sicut
fumus
apes
,
&
faetor
columbas
abigit
,
sic
Angelos
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil
.
wait
on
the
Saints
here
,
as
the
Spouse
of
the
Lord
Jesus
.
And
this
is
intolerable
misery
;
and
one
particular
of
the
damneds
calamity
.
As
the
Angel
was
not
here
their
ministration
,
so
not
in
eternity
shall
he
be
their
companion
.
Here
the
Angell
did
not
officiate
to
them
,
nor
hereafter
shall
he
associate
with
them
.
The
rare
and
rich
society
of
the
glorified
Saints
.
The
damned
shall
not
Mat.
8.
12.
be
blessed
with
that
glorious
association
▪
Mat.
22.
13.
The
joyes
,
perfections
and
persons
Justi
in
manu
Dei
erunt
,
peccatores
in
loco
Diaboli
,
justi
cum
Deo
,
peccatores
cum
Satana
.
Cyril
.
Alex.
of
the
glorious
Saints
shall
not
yeild
a
happinesse
to
the
imprisoned
reprobates
.
The
glorified
Saints
which
here
were
the
derisions
;
shall
not
in
eternity
be
the
companions
of
the
wicked
,
which
here
was
their
scorne
,
shall
not
then
be
their
society
.
Those
pieces
of
immaculate
perfection
shall
not
be
overshadowed
with
the
sight
,
much
more
with
the
communion
of
one
reprobate
miscreant
.
The
sinner
that
here
avoided
,
shall
not
in
eternity
be
blessed
with
the
company
of
the
Saints
.
The
joyes
,
rest
and
quietnesse
of
heaven
,
all
those
felicities
which
bespangle
glory
it self
;
whatever
blessednesse
arches
heaven
,
they
shall
be
excluded
Mat.
21.
13.
the
feast
,
turned
out
of
the
Court
,
expelled
the
bride-chamber
,
shut
out
of
Mat.
25.
12.
Paradise
;
and
the
skreen
of
Gods
Job
20.
26.
wrath
shall
stand
everlastingly
between
them
and
the
festivities
of
glory
.
The
reprobates
shall
never
see
Paradise
in
Nec
sol
,
nec
luna
,
nec
stella
videbitur
una
.
Leon.
the
Landskip
of
a
single
glance
,
unlesse
it
be
to
accumulate
their
infelicity
.
Their
souls
shall
not
be
refreshed
with
the
dewes
of
celestiall
happinesse
.
God
in
the
full
passage
of
eternity
shall
not
once
draw
the
curtain
to
refresh
the
damned
with
a
transient
view
of
that
glory
,
which
shall
for
ever
encompasse
his
Saints
.
I
might
here
superadd
,
their
exile
and
banishment
from
the
harmonies
and
hallelujahs
of
heaven
,
those
seraphicall
musicks
which
are
the
everlasting
redundancies
of
the
Angels
obedience
,
and
the
Saints
joy
.
And
I
might
likewise
take
notice
of
the
damneds
exclusion
from
the
refreshment
of
common
pitty
and
commiseration
.
The
reprobates
in
eternity
shall
not
Prov.
1.
26.
have
the
Levits
courtesie
,
the
refreshment
of
a
compassionate
look
;
they
shall
eternally
be
banisht
all
moaning
Psal.
92.
8.
language
,
they
shall
never
hear
the
Ipsimet
damnati
sese
invicem
odio
prosequentur
,
ac
miseriis
suis
mutuo
insultabunt
.
Ger.
sounding
of
the
bowels
of
man
,
nor
be
indulged
with
the
compassions
of
God
.
I
say
,
these
things
might
be
enlarged
,
but
this
punishment
of
losse
,
which
the
damned
shall
be
afflicted
with
,
will
more
clearly
appear
,
when
the
gain
,
the
felicities
of
heaven
shall
come
into
debate
and
discussion
.
I
now
fall
upon
the
punishment
of
sense
,
consisting
in
all
those
actuall
torments
which
the
damned
shall
undergoe
,
which
as
David
speaks
of
Gods
works
,
Psal.
40.
5.
Many
O
Lord
my
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hom.
are
thy
wonderfull
works
.
And
as
Nestor
spake
of
the
miseries
they
endured
at
the
siege
of
Troy
,
so
I
may
say
of
those
calamities
,
they
are
not
more
grievous
for
their
nature
,
then
numerous
for
the
account
.
As
the
Father
comprised
all
in
one
short
sentence
,
Ibi
nihil
aderit
boni
,
nihil
aberit
mali
:
But
I
shall
comprise
those
chief
punishments
which
shall
consume
and
torment
the
damned
under
these
few
heads
.
They
shall
be
tortured
with
the
scorching
heat
of
fire
,
mentioned
in
many
places
of
Scripture
,
Mat.
18.
9.
Mat.
3.
12.
Mar.
9.
48.
Luke
16.
24.
&c.
Now
for
the
handling
of
this
particular
,
I
shall
dispatch
it
in
these
three
things
;
1.
Quest.
Whether
this
infernall
fire
be
materiall
or
no
?
Answ.
Answ.
There
are
many
who
seem
to
affirme
it
,
and
use
many
arguments
Gehenna
illa
,
quae
etiam
stagnum
ignis
&
sulphuris
dicta
est
,
corporeus
ignis
erit
,
&
cruciabit
corpora
damnatorum
.
Aug.
de
civ
.
dei
.
for
the
assertion
.
As
1.
In
the
articles
of
faith
,
we
are
to
adhere
to
the
letter
,
unlesse
evident
and
necessary
occasion
draw
us
from
a
literall
interpretation
.
Now
these
miseries
are
often
called
fire
Mat.
15.
41
,
&c.
And
2.
To
this
fire
is
ascribed
sulphur
,
flames
,
wood
,
Isa.
30.
33.
Now
the
Word
would
not
give
such
properties
to
immateriall
fire
.
3.
The
bodies
of
men
cannot
be
more
exquisitely
tormented
,
then
with
fire
:
one
spark
is
exceeding
dolorous
.
And
Nebuchadnezzars
furnace
,
was
but
a
type
of
hell
,
and
therefore
there
is
no
reason
to
recede
from
their
opinion
.
And
then
on
the
contrary
part
,
it
is
urged
,
1.
That
corporeall
fire
can
make
no
impressions
on
a
spirit
,
as
the
Devils
and
the
souls
of
men
are
.
All
agents
,
Daemonas
&
animas
●ationales
,
non
aliter
cruciari
igne
corporeo
quidam
asserunt
,
contra
suam
voluntatem
quam
quod
in
eo
detineantur
tanquam
in
perpetuo
carcere
.
Thom.
as
Philosophers
observe
,
doe
act
on
a
capable
object
;
now
spirituall
substances
are
not
so
to
materiall
agents
.
Now
to
this
it
is
answered
,
1
Our
souls
here
are
often
afflicted
in
corporeall
distempers
,
Et
corpore
afflicto
anima
ipsa
dolet
.
2.
Although
coporeall
fire
doe
not
act
on
the
soul
by
a
physicall
and
naturall
power
;
yet
God
can
infuse
a
power
into
fire
as
the
instrument
of
his
wrath
and
vengeance
,
even
to
scorch
and
singe
the
souls
of
the
damned
.
Though
fire
cannot
do
it
,
as
Divines
observe
,
Virtute
physica
,
tamen
virtute
hyperphysica
.
And
it
is
a
good
observatio●
a
learned
man
,
that
Talis
est
cujusque
rei
natura
,
&
actio
,
qualem
Deus
creator
Omnipotens
eam
vult
esse
;
si
corpora
damnatorum
urantur
,
&
non
consumantur
,
nonne
illud
est
miraculum
?
Et
quomodo
dicitur
ignis
contra
naturam
agere
,
cum
agat
voluntate
Dei
?
that
is
,
The
nature
and
the
action
of
every
thing
is
such
as
the
Almighty
creator
will
have
it
,
and
commands
it
to
be
;
if
the
bodies
Alii
dicunt
,
si
ignis
infernalis
esset
materialis
,
tum
extingui
posset
;
sed
resp
.
sicut
corpora
damnatorum
etsi
comburuntur
,
tamen
non
consumuntur
,
sic
&
ignis
inferni
,
etsi
se
exerit
in
damnatorum
poena
,
tamen
non
extinguitur
:
Vtrumque
ergo
est
per
miraculam
.
of
the
damned
are
burned
and
not
consumed
,
is
not
this
a
miracle
?
as
the
bush
,
Exod.
3.
in
the
beginning
.
And
then
how
can
that
fire
be
said
to
act
against
its
own
nature
,
that
acts
according
to
the
will
of
the
God
of
nature
?
and
therefore
it
may
be
asserted
,
that
the
fire
of
hell
may
reach
the
souls
of
the
damned
if
God
give
it
a
command
,
or
impose
on
it
a
quality
and
power
so
to
do
.
Now
to
clear
the
whole
in
a
word
,
The
infernall
fire
may
be
considered
two
wayes
;
1.
Ratione
sui
,
in
reference
to
it self
,
and
so
it
cannot
have
any
power
on
a
spirituall
substance
.
2.
Ratione
agentis
principalis
cujus
est
instrumentum
,
in
regard
of
the
principall
agent
whose
instrument
it
is
:
and
so
it
can
act
upon
spirituall
beings
,
and
make
the
same
painfull
impressions
,
as
it
would
do
upon
corporall
.
But
not
further
to
amplifie
the
controversie
,
that
saying
of
St.
Augustine
is
August
.
remarkable
,
Cujusmodi
ignis
infernalis
est
,
hominem
scire
arbitror
neminem
,
nisi
forte
cui
Spiritus
divinus
ostendit
;
(
i.
e.
)
None
can
know
what
this
fire
is
,
of
what
kind
,
of
what
power
,
unlesse
extraordinarily
the
Spirit
of
God
reveal
it
to
him
.
And
another
piously
,
Let
us
earnestly
importune
the
Lord
,
that
this
knowledge
whether
the
fire
of
hell
be
materiall
or
not
,
be
never
manifested
to
us
by
experience
.
Quest.
2
And
it
would
not
be
any
great
digression
,
if
we
should
examine
the
difference
between
our
fire
and
infernall
fire
,
wherein
the
vast
diversity
lies
.
Our
fire
can
be
extinguisht
;
the
hottest
flames
can
be
put
out
by
the
greatest
streames
;
the
holy
fire
of
the
heart
,
love
,
cannot
be
quenched
,
no
not
by
many
waters
,
Cant.
8.
7.
but
Job
20.
26.
the
fire
of
the
hearth
can
be
extinguished
,
Deut.
32.
22.
the
greatest
conflagrations
will
either
die
of
themselves
,
or
be
quenched
by
an
exterior
power
.
But
the
fire
of
hell
is
an
everlasting
flame
,
tears
cannot
quench
it
,
bloud
cannot
allay
it
.
Could
the
damned
weep
an
Ocean
,
they
could
not
extinguish
one
sparke
of
this
fire
.
Our
fire
must
be
maintained
by
continuall
supplies
of
fuell
;
take
away
the
pile
of
wood
and
the
fire
goes
out
;
but
the
fire
of
hell
shall
not
be
Isa.
30.
33.
fed
with
wood
,
but
with
wrath
,
Gods
indignation
shall
be
an
everlasting
supply
to
hels
conflagration
;
the
breath
of
his
mouth
shall
be
both
bellowes
and
fuell
to
the
infernall
fire
.
Our
fire
it
consumes
and
kils
the
body
,
and
causeth
the
life
of
the
patient
to
evaporate
with
its
own
smoakes
;
It
turns
flesh
into
ashes
,
and
incinerates
the
Martys
body
;
but
infernall
fire
,
urit
&
cruciat
,
sed
non
extinguit
,
it
shal
burn
but
not
bury
,
afflict
but
not
annihilate
,
or
change
the
nature
of
the
bodies
of
the
damned
.
Those
flames
as
they
shall
be
preserved
by
a
miracle
,
so
shall
the
bodies
they
torment
not
consume
,
nor
smoak
choak
thed
amned
.
Hic
ignis
nec
extinguit
,
nec
extinguitur
;
as
he
said
.
Our
fire
cum
vi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
its
burning
and
afflicting
power
,
sheds
and
casts
a
light
and
illumination
.
Our
flames
are
but
burning
torches
,
and
scorching
candles
;
they
be
objectivum
Visus
,
as
well
as
Tactus
,
the
object
of
sight
as
well
as
feeling
;
the
fire
hath
its
beams
as
well
as
the
sun
,
though
it
enlightens
lumine
tenebricosiore
,
with
darker
rayes
.
But
the
infernall
fire
Mat.
25.
30.
is
void
of
all
light
or
brightnesse
,
Comburentur
damnati
igne
urente
,
sed
non
lucente
.
there
is
utter
darknesse
.
And
the
reason
is
;
for
light
would
be
the
womb
of
comfort
,
it
brandisheth
pleasure
,
to
the
beholder
,
how
do
we
admire
the
Moon
though
it
shines
with
a
borrowed
light
?
and
with
what
wonder
do
we
Eccles.
11.
7.
gaze
on
the
stars
those
illuminated
diamonds
,
as
being
the
bright
tapers
of
heaven
.
Now
could
the
tormenting
flames
of
hell
be
radiant
,
and
scatter
that
darknesse
the
damned
shall
be
thrust
into
,
they
would
procure
more
happinesse
then
the
reprobate
shall
ever
enjoy
:
light
is
a
blessing
that
shall
never
visit
the
infernall
coasts
.
Our
fire
alwayes
burns
ad
eundem
modum
,
according
to
the
quantity
of
the
supply
and
the
fuel
it
seeds
upon
;
but
the
infernall
fire
shall
burn
diversimode
,
after
a
different
kind
according
to
the
demerits
of
the
reprobate
,
It
shall
be
more
tolerable
for
Sodome
and
Gomorrah
Mat.
10.
15.
then
,
&c.
Our
fire
differs
from
the
infernall
in
the
exquisitenesse
of
the
heat
:
Noster
ignis
est
est
ignis
pictus
ad
magnum
.
ignem
Polyc.
were
all
the
combustibles
of
the
whole
creation
turned
into
one
flame
and
fire
,
they
would
not
containe
so
much
vehemency
and
fervour
Vna
scintill●
ignis
infernalis
magis
affligit
,
quam
si
parturient
mulier
mille
annos
in
suis
continuaret
cruciatibus
.
Bern.
in
them
,
as
one
sparke
of
infernall
fire
:
and
the
reason
is
,
our
fire
is
fed
and
increased
by
the
supply
of
inanimate
creatures
,
wood
,
oyle
,
flax
,
pitch
,
&c.
but
the
fire
of
hell
is
fed
by
the
wrath
of
the
living
Almighty
and
eternall
God
.
As
fire
in
the
chafindish
,
is
not
to
be
compared
to
fire
in
the
furnace
.
Our
fire
may
be
usefull
for
heat
,
for
comfort
,
for
the
preparing
of
food
,
&c.
but
the
infernall
fire
shall
Act.
28.
1
,
2.
be
purely
,
totally
,
everlastingly
tormenting
.
And
to
distinguish
between
our
fire
and
the
fire
of
hell
,
the
Scripture
alwayes
addes
some
epithet
and
title
to
hell
fire
when
it
is
mentioned
;
as
sometimes
it
is
called
hell
fire
,
Non
propter
pe●●o●●s
comburentes
,
sed
propter
eorum
immortalitatem
in
igne
.
Isid.
Mat.
5.
22.
sometimes
a
furnace
of
fire
,
Mat.
13.
42.
and
sometimes
it
is
resembled
to
the
Babylonish
furnace
,
Dan.
3.
not
for
the
persons
that
were
in
it
,
for
they
were
holy
and
pretious
,
but
for
the
immortality
of
those
who
were
cast
into
it
.
Sometimes
hell
fire
is
called
a
lake
of
fire
,
Rev.
19.
20.
where
the
abundance
of
it
is
denoted
.
So
that
the
Scripture
distinguisheth
our
fire
from
the
infernall
alwayes
by
some
attribute
or
other
.
But
Quest.
3
Supposing
this
infernall
fire
should
not
be
materiall
,
but
metaphoricall
,
yet
the
phrase
would
import
thus
much
:
To
shew
the
exquisitenesse
of
the
torments
of
the
Reprobates
:
nothing
more
intolerable
then
fire
,
we
cannot
endure
one
sparke
of
it
.
If
Martyrs
have
endured
the
flames
not
only
with
patience
but
ease
,
as
it
is
reported
Baynham
and
others
did
,
this
hath
been
miraculous
.
In
fire
every
sparke
is
a
single
torment
,
and
one
flame
is
but
a
multiplied
misery
.
The
height
of
Gods
wrath
is
compared
to
fire
;
to
torment
with
Heb.
12.
29.
fire
,
is
the
extremity
of
mans
malice
.
And
so
the
Marian
persecution
was
the
most
cruell
,
because
it
was
fiery
;
We
in
our
Land
burne
Wives
which
destroy
their
Husbands
,
that
being
one
of
the
highest
impieties
.
The
rage
of
Nebuchadnezzar
Dan.
3.
per
tot
.
was
prosecuted
with
a
fiery
furnace
that
was
prepared
as
the
most
tragicall
instrument
to
pursue
his
displeasure
.
To
shew
the
consumptivenesse
of
this
misery
.
Fire
is
a
devouring
element
,
turnes
the
most
beautifull
fuell
into
ashes
in
a
moment
;
so
the
torments
of
hell
shall
eate
,
corrode
,
and
consume
,
but
yet
never
dispatch
.
They
shall
consume
the
hopes
,
the
happinesse
,
the
joyes
and
the
very
persons
of
the
damned
,
yet
not
so
as
to
kill
,
its
consumptions
shall
be
repaired
again
,
as
the
wound
in
the
flesh
is
stopt
up
when
heald
.
To
shew
the
unnaturalnesse
of
the
misery
.
Fire
how
many
wayes
usefull
,
it
is
an
element
that
is
absolutely
necessary
,
one
of
the
supports
of
the
world
.
How
usefull
was
fire
to
the
Israelites
,
Exod.
13.
21.
when
God
went
before
them
in
a
pillar
of
it
?
The
Spirit
it selfe
is
called
fire
,
Luk.
3.
16.
Fire
is
an
antidote
against
the
killing
invasions
of
the
sharpe
Winter
.
It
makes
the
dead
flesh
of
the
creatures
,
which
otherwise
would
be
noysomnesse
to
us
,
and
not
our
food
,
to
be
genuine
and
savory
dyet
for
man
,
and
yet
hels
misery
is
called
fire
:
here
the
servant
becomes
indeed
the
tyrant
,
the
slave
becomes
executioner
,
what
was
for
help
is
now
for
torment
.
To
shew
the
penetrativenesse
of
the
misery
.
Fire
is
of
a
penetrating
nature
,
Lam.
1.
13.
pierceth
and
windeth
it self
into
the
narrowest
chinkes
,
and
so
these
pains
shall
pierce
usque
ad
ipsius
animae
essentiam
,
to
the
very
nature
and
essence
of
the
soul
.
To
shew
the
suteblenesse
of
the
misery
,
the
in●ernall
fire
of
hell
answering
the
internall
fire
of
lust
,
these
flames
those
fires
.
The
wicked
man
Retaliatio
est
poenae
ad
formam
culpae
.
here
hath
burnt
with
ambition
,
lasciviousnesse
,
insatiable
desires
after
the
world
and
the
creature
,
and
there
he
Job
.
4.
8.
shall
burne
in
everlasting
miseries
,
in
miseries
which
are
called
fire
.
And
thus
much
for
the
first
torment
,
which
shall
seise
on
the
Damned
,
shall
be
cast
into
inextinguishable
fire
,
Mat.
3.
12.
I
now
fall
upon
the
second
great
torment
,
which
shall
cruciate
and
afflict
the
damned
,
and
that
is
,
The
Mat.
8.
12
,
13.
extremity
of
cold
.
Strange
it
is
,
yet
most
Mat.
13.
50.
infallibly
,
Scripturally
true
,
That
the
damned
should
be
punished
not
only
with
diversities
,
with
contrarieties
of
pains
,
is
it
not
,
because
as
Physitians
observe
,
the
pain
is
greater
in
the
Antiperistasis
;
that
as
they
say
,
when
contrary
humours
meet
and
struggle
together
in
the
body
as
two
meeting
torrents
,
then
the
pain
is
most
intolerable
.
Surely
this
is
one
great
reason
,
Mat.
25.
30.
There
Christ
saith
,
In
hell
there
shall
be
weeping
and
gnashing
of
teeth
;
weeping
from
heat
,
the
pain
of
fire
;
and
gnashing
of
teeth
,
from
the
extremity
of
cold
;
so
Haymo
,
Remigius
,
Hierome
,
and
others
.
Obj.
But
here
it
may
be
objected
,
That
cold
should
be
a
mitigation
of
the
former
pains
,
cold
being
a
remedy
against
heat
;
Luk.
16.
Dives
petitions
no
more
,
Luk.
16.
no
better
cure
for
his
torment
in
the
flame
,
then
that
Lazarus
should
dip
the
tip
of
his
finger
in
water
and
touch
his
tongue
to
cool
it
.
Answ.
But
as
for
this
,
it
is
a
parable
,
and
therefore
according
to
the
rule
in
the
Poenae
damnatorum
erunt
acerbissimae
,
&
intolerabiles
;
erit
ibi
poena
ignis
,
&
secunda
est
vermis
,
tertia
foetor
,
&
quarta
maximum
frigus
.
Bonav
.
Schools
,
not
argumentative
,
being
stretcht
beyond
its
scope
and
end
.
And
to
the
other
Aquinas
answers
,
That
it
shall
be
no
mitigation
at
all
of
the
pain
of
the
damned
,
in
regard
it
shall
not
be
by
the
changing
and
the
transmutation
of
the
body
from
its
former
disposition
and
passion
,
but
by
bringing
a
new
passion
upon
it
,
the
old
remaining
,
which
it
doth
,
saith
he
,
per
actionem
spiritualem
,
by
a
spirituall
action
;
for
by
its
naturall
action
,
being
contrary
to
heat
,
it
quenches
it
and
mitigates
the
pain
of
it
,
but
by
its
spirituall
action
,
which
it
hath
from
the
principall
agent
,
Gods
justice
,
whereof
it
is
the
instrument
,
and
whereby
it
doth
act
and
prey
upon
the
body
,
it
doth
not
;
so
that
learned
and
acute
Schoolman
.
Indeed
this
shall
be
a
great
additionall
to
the
Reprobates
misery
,
they
shall
ever
be
parched
in
intolerable
heat
,
and
yet
spend
an
eternall
winter
;
and
the
misery
of
chilnesse
and
coldnesse
is
insupportable
.
Cold
here
how
doth
it
benumme
the
joynts
,
dead
the
spirits
,
shrivell
up
the
body
?
how
doth
it
cast
the
body
into
an
universall
swoon
,
it
pains
the
members
,
and
if
rigorous
,
endangers
the
life
;
as
in
some
Northerly
nations
in
the
world
,
the
cold
is
a
common
distraction
;
and
how
shall
the
frosts
of
hell
disjoynt
and
torture
the
bodies
of
the
damned
for
ever
?
The
third
intolerable
punishment
of
the
reprobates
shall
be
famine
and
Luk.
6.
25.
hunger
,
a
most
insufferable
misery
▪
Quinta
poena
damnatorum
erit
fames
maxima
,
in
inferno
namque
est
tanta
inopia
,
ut
neque
guitam
aquae
damnati
poterunt
habere
.
Bonav
.
In
the
24.
of
Jeremiah
there
are
three
great
plagues
mentioned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Famine
,
Pestilence
,
and
the
Sword
;
Famine
is
enumerated
as
one
of
those
soarest
calamities
.
And
so
Ezek.
14.
21.
it
is
reckoned
one
of
the
four
judgments
there
.
Famine
it
wasts
the
strength
,
enfeebles
the
knees
,
soyles
the
beauty
,
alters
the
frame
of
nature
;
it
makes
the
child
look
wrinckled
,
and
furrowes
the
clearest
complexion
,
it
makes
man
a
walking
ghost
,
the
picture
of
misery
,
the
monster
of
deformity
,
and
this
is
one
cord
in
the
overflowing
,
and
everflowing
Isa.
28.
15.
scourge
that
shall
scarifie
and
torment
the
damned
.
David
,
2
Sam.
24.
13.
when
he
was
put
to
that
sad
choise
,
what
punishment
and
rod
to
lie
under
,
he
rather
casteth
himself
upon
the
dispatching
destruction
of
the
Plague
,
then
the
lingring
calamity
of
Famine
.
Famine
makes
man
his
Lam.
4.
9.
own
homicide
,
assasinate
and
vulture
.
Mat.
23.
27.
What
our
Saviour
called
the
Pharisees
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hom.
Od.
is
most
true
of
those
whom
famine
hath
surprised
,
they
are
but
whited
Sepulchers
.
And
this
is
one
of
those
vialls
of
wrath
the
damned
shall
be
ever
drinking
of
.
Hunger
and
thirst
like
to
wilde
horses
shall
be
alwayes
tearing
in
pieces
the
tortured
reprobates
.
Then
shall
they
cry
,
ah
for
a
drop
of
water
,
for
one
of
those
spare
dishes
that
our
nauseated
stomachs
did
disdaine
the
sight
of
.
The
fourth
insufferable
torment
,
shall
be
bonds
and
imprisonment
,
Mat.
Impii
in
singulis
membris
igneis
constringentur
catenis
.
12.
13.
And
this
punishment
is
not
fuller
of
pain
then
shame
,
not
more
branded
with
anguish
then
reproach
.
The
damned
shall
alwayes
be
the
prisoners
of
Gods
wrath
,
roaring
in
their
fetters
,
crying
in
their
shackles
,
begging
mercy
with
a
fruitelesse
importunity
out
of
the
grate
of
their
eternall
dungeons
.
Diogenes
being
asked
what
was
the
best
thing
in
a
mans
life
,
answered
liberty
.
And
he
in
the
Comedy
,
compares
a
Captive
to
a
bird
in
a
cage
.
Now
the
damned
shall
be
deprived
of
that
glorious
priviledge
liberty
;
they
shall
be
chained
to
,
and
in
their
torments
for
ever
.
No
Act.
12.
4.
Angell
shall
open
the
iron
gate
for
them
,
they
shall
live
or
rather
die
Vincula
illa
non
ex
ferro
,
sed
ex
igne
sunt
inextinguibili
.
Chrysost.
the
perpetuall
slaves
of
Gods
wrath
.
Here
they
abused
their
liberty
,
hereafter
they
shall
not
enjoy
it
;
their
freedome
in
sin
here
,
shall
fetter
them
to
misery
herafter
;
there
shall
be
no
liberty
,
either
for
comfort
or
escape
.
Here
they
were
chained
to
their
lusts
,
and
in
eternity
they
shall
be
to
their
losses
.
They
shall
be
bound
hand
and
Luk.
16.
foot
:
to
omit
the
piercing
torment
of
Catenis
reprobi
constringentur
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ad
bene
operandum
demonstrare
.
their
straightnesse
,
they
shall
be
everlastingly
incapable
to
helpe
themselves
,
or
break
their
loathsome
prison
.
The
justice
and
wrath
of
God
shall
pinion
them
to
the
stake
of
execution
for
ever
.
The
fifth
punishment
shall
be
,
that
intolerable
stench
which
shall
for
ever
offend
and
afflict
the
damned
,
those
sulphureous
fumes
and
distastfull
Rev.
19.
20.
smoake
which
shall
arise
from
the
lake
of
fire
,
how
shall
they
render
the
miseries
of
the
damned
,
exquitely
more
miserable
?
Paradise
it self
was
not
more
odoriferous
in
all
the
varieties
of
its
fragrant
plants
,
especially
when
refreshed
with
the
sweet
waters
of
heavenly
dew
,
(
for
before
Adams
fall
,
the
dew
was
but
pearly
perfume
)
then
the
dungeon
of
hell
that
darke
cage
of
the
damned
miscreauts
,
shall
be
intolerably
suliginous
,
and
it
shall
be
the
sinke
of
all
offensive
sents
and
ejections
,
the
common
dunghill
of
putrid
evaporations
.
The
sixth
punishment
is
darknesse
,
that
obscurity
the
damned
shall
for
Job
20.
26.
ever
be
buried
alive
in
,
they
shall
be
Tunc
coacti
in
tenebras
exteriores
mittentur
,
qui
nunc
interioribus
voluntarie
delectantur
.
Greg.
overwhelmed
with
the
shadowes
of
an
eternall
night
;
they
shall
not
see
againe
that
Sun
which
here
they
clouded
with
their
sins
;
their
deeds
of
darknesse
shall
turn
into
the
doom
of
darknesse
.
The
Egyptian
darknesse
mentioned
Exod.
10.
22.
and
the
Cimmerian
darknesse
so
famed
by
antient
writers
are
but
the
dark
hieroglyphckes
of
infernall
darknesse
;
they
shall
lie
,
I
mean
the
reprobates
,
in
palpable
darknesse
.
In
a
word
,
the
damned
shall
be
punished
with
a
threefold
darknesse
.
1.
Tenebris
privationis
.
They
shall
never
see
a
glimpse
,
either
of
the
light
of
the
Creature
,
or
of
the
brightnesse
of
glory
▪
or
of
the
irradiations
of
God
himself
;
the
curtain
shall
be
drawn
between
them
and
the
least
dawning
of
light
for
ever
.
No
star
Diabolus
princeps
tenebrarum
,
infernum
qui
est
regnum
tenebrarum
tanta
obfuscat
caligine
,
ut
luci
naturali
ad
eum
non
pateat
aditus
.
Ger.
shall
arise
or
cloud
break
to
shed
any
lustre
;
no
gloworme
light
shall
appear
,
they
shall
not
be
blest
with
the
dreadfull
aspect
of
an
eclipse
.
2.
Principe
tenebrarum
.
The
Prince
of
darknesse
shall
be
their
everlasting
companion
.
He
who
hath
traded
in
the
dark
,
assaulted
with
dark
temptations
,
who
leads
to
darknesse
,
who
dwels
in
the
dark
and
abominates
all
light
,
shall
for
ever
be
a
fury
to
the
damned
.
And
3.
Tenebris
interioribus
,
with
the
darknesse
of
mind
.
The
reprobates
shall
enjoy
no
more
knowledge
then
what
shall
amplifie
their
torment
,
they
shall
be
cursed
with
a
blindnesse
of
mind
,
an
ignorance
of
God
,
a
spirituall
mist
and
cloud
.
The
Sun
of
righteousnesse
shall
not
rise
upon
them
,
nor
blesse
them
with
one
beam
.
No
pleasing
knowledge
shall
be
set
up
in
their
minds
.
No
savoring
discoveries
or
light
.
Damnati
in
extrema
falutaris
Damnati
erunt
merae
tenebrae
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inopia
versabuntur
,
destituentur
luce
cognitionis
divinae
.
They
shall
not
sparkle
with
any
divine
knowledge
.
Here
their
understandings
were
filled
with
errataes
,
and
in
eternity
they
shall
be
filled
with
blots
.
I
should
further
mention
the
horrours
and
griefs
that
shall
perplex
the
damned
for
ever
;
but
I
will
no
further
wade
in
these
bitter
waters
,
nor
stretch
the
argument
to
a
further
terrour
,
but
will
leave
these
few
beacons
fired
,
to
be
a
serious
and
an
epidemicall
caution
to
all
prurient
and
unawakened
sinners
.
There
is
yet
a
third
universality
to
amplifie
the
damneds
misery
,
and
that
is
,
the
universality
of
the
persons
tormenting
.
And
those
are
,
God
,
who
shall
scourge
the
Reprobates
by
immediate
executions
.
He
shall
in
reference
to
the
damned
,
not
only
lay
claime
to
revenge
,
and
say
,
Vengeance
is
mine
,
but
repay
himself
Heb.
10.
30.
the
interest
of
all
his
patience
and
longsuffering
.
He
shall
be
a
consuming
fire
,
Heb.
12.
29.
Non
tantum
instrumentaliter
,
not
only
by
employing
instruments
,
but
shall
strike
with
his
own
sword
.
More
particularly
,
God
shall
torment
the
damned
,
1.
By
masking
his
own
face
,
and
drawing
the
curtain
between
them
and
the
beatificall
vision
;
after
the
Cant.
3.
1.
sentence
of
death
is
past
in
the
damned
,
they
shall
never
see
Jesus
Christ
more
.
2.
By
shutting
the
door
against
them
:
they
shall
not
only
be
deprived
of
the
sight
of
the
bridegroom
,
but
they
shall
not
enter
into
the
bride-chamber
;
the
door
of
all
happinesse
Mat.
25.
12.
shall
be
lockt
everlastingly
against
them
,
they
shall
never
be
made
happy
with
the
sight
of
an
Angel
,
of
a
glorified
Saint
,
it
may
be
,
one
that
here
was
flesh
of
their
flesh
,
and
bone
of
their
bone
.
3.
By
powring
contempt
upon
them
;
God
shall
deride
their
tears
,
Prov.
1.
26.
reproach
their
cries
,
neglect
their
lamentations
;
he
shall
laugh
at
their
calamity
,
and
despise
their
trembling
feares
;
their
moans
shall
be
his
musick
,
and
their
groanes
his
delight
:
he
bids
them
farewell
with
a
Goye
cursed
,
Mat.
25.
41.
and
that
shall
be
the
language
they
shall
have
for
ever
.
4.
By
emptying
the
Vials
of
his
severe
vengeance
upon
them
for
ever
.
Wrath
is
terrible
,
but
vengeance
is
implacable
.
God
shall
be
powring
out
divine
,
unmixt
,
just
yet
dreadfull
,
intolerable
wrath
upon
them
Rev.
14.
10.
for
ever
;
wrath
not
allayed
with
any
pity
,
or
mercy
,
suspence
or
mitigation
,
the
least
sparke
of
which
could
turn
the
whole
world
into
a
common
flame
.
Satan
shall
torment
the
damned
;
he
that
hath
been
their
parasite
,
their
pander
,
their
Angell
of
light
,
who
hath
so
often
allured
,
courted
,
bribed
and
solicited
them
,
by
soft
and
gainfull
,
frequent
and
vigorous
temptations
,
shall
be
their
everlasting
Jaoler
and
executioner
;
he
shall
make
and
keep
open
their
wounds
for
ever
.
And
this
is
reward
,
he
shall
compensate
them
,
for
rejecting
the
commands
of
God
,
forsaking
Christ
,
and
slighting
their
souls
,
and
it
may
be
,
at
the
suit
of
his
temptations
.
And
Satan
shall
be
to
the
Reprobates
,
1.
A
malicious
enemy
,
their
pain
shall
be
Satans
pleasure
,
their
lamentation
his
satisfaction
,
(
if
he
is
capable
of
any
.
)
2.
A
powerfull
enemy
,
who
can
fetch
bloud
at
every
stroake
,
he
is
a
fallen
Angel
.
And
one
Angel
could
destroy
185.
thousand
in
a
night
,
and
Satans
power
for
mischief
is
not
abated
.
3.
An
implacable
enemy
,
whom
neither
Heu
,
heu
quales
sunt
Angeli
infligendis
poenis
destinati
,
quam
immites
,
&
truculenti
!
Cyr.
Alex.
teares
nor
bloud
can
reconcile
,
who
hath
no
pity
,
no
bowels
,
no
relenting
;
whom
no
rhetorick
can
soften
.
And
4.
An
eternall
enemy
,
who
will
never
be
wearied
with
managing
his
executions
.
In
Satan
Silla
and
Caesar
meet
,
chose
famous
Romans
;
the
one
was
●alled
the
bloudy
,
the
other
the
perpetuall
Dictatour
;
Satan
shall
be
a
bloudy
and
a
perpetuall
tormentour
.
The
damned
shall
be
their
own
tormentours
.
What
passion
,
rage
and
frensie
shall
they
expresse
against
themselves
!
how
shall
they
tear
their
own
wounds
!
In
what
miserable
despair
shall
they
curse
their
own
vanity
,
neglect
,
sinfulnesse
,
their
wicked
hearts
and
licentious
companions
,
and
madness
in
refusing
Christ
and
a
Crown
offered
!
how
shall
they
turn
Devils
,
Judases
and
Sauls
to
themselves
!
How
shall
they
abominate
and
loath
themselves
as
the
spawn
of
folly
and
fanaticall
frensie
!
Then
shall
their
consciences
lash
and
torture
them
,
their
understandings
burden
them
,
their
memories
cruciate
them
,
in
gathering
up
all
the
parcels
of
their
sinfull
precipitancy
.
They
shall
breath
out
revenge
against
none
more
then
their
own
selves
;
and
with
what
thirst
shall
they
desire
to
massacre
their
own
souls
!
The
damned
shall
be
tormented
by
their
companions
in
misery
;
thei●
scrietches
,
and
cries
,
and
execrations
how
dolefully
shall
they
sound
!
We
cannot
here
endure
the
groanes
of
a
tormented
patient
,
whose
disease
wrings
from
him
bitter
lamentations
;
how
shall
the
Reprobates
undergoe
the
bloudy
blasphemies
of
the
tortured
miscreants
!
The
damned
Homo
homini
lupus
,
et
homo
homini
daemon
.
shall
be
as
Wolves
and
Devils
one
to
another
.
Job
in
the
middest
of
his
calamity
curseth
the
day
of
his
birth
.
Job
3.
1.
Blasphemy
,
yelling
and
cursing
,
shall
be
all
the
musick
of
hell
;
Shimei
2
Sam.
16.
7.
shall
finde
cursing
enough
there
.
The
tender
and
delicate
sinner
,
which
here
could
not
endure
the
cry
of
an
infant
,
or
the
moan
of
an
afflicted
Saint
,
in
eternity
shall
be
saluted
with
nothing
but
groans
and
terrible
schricks
to
eternity
.
And
now
I
have
done
with
the
first
part
●f
the
extremity
of
the
damneds
torment
,
viz.
the
universality
of
it
.
I
now
fall
upon
the
second
part
,
the
hight
and
exquisitenesse
of
it
.
And
this
I
shall
demonstrate
,
-
1.
Comparatively
.
-
2.
Positively
.
For
the
first
,
The
Scripture
hath
emblematised
and
painted
out
the
miseries
of
the
reprobate
,
by
many
sad
,
but
full
comparisons
,
I
shal
only
glance
at
some
few
.
And
I.
Sometimes
the
Scriptures
compare
the
pain
and
torment
of
the
damned
,
to
the
pain
of
a
woman
with
child
.
And
this
pain
is
the
most
1
Thess.
5.
3.
intolerable
,
what
scrietches
,
and
Gravis
est
poena
damnatorum
,
propter
tormenti
acerbitatem
,
gravior
propter
dolorum
diversitatem
,
gravissima
propter
suppliciorum
aeternitatem
.
Carthus
.
tears
,
and
cries
doth
it
wring
from
the
travailing
patient
.
It
is
most
exquisite
,
1.
In
the
the
Originall
of
it
;
It
was
the
first
curse
of
the
female
sex
,
Gen.
3.
16.
Gerard
cals
these
pains
Dolores
acutissimos
,
the
most
cutting
pains
.
Nay
2.
When
the
Lord
would
expresse
the
soarest
paines
and
miseries
,
he
compares
them
to
the
torment
of
this
travell
,
Psal.
48.
6.
Isa.
13.
8.
God
by
this
pain
,
would
give
us
an
instance
,
and
a
map
of
the
soarest
misery
.
And
observe
this
pain
,
3.
In
the
suddennesse
of
it
;
it
seiseth
on
the
pregnant
woman
unexpectedly
,
sometimes
before
time
,
sometimes
after
time
,
someti●es
in
the
middest
of
affaires
,
and
the
greater
the
misery
is
,
by
how
much
the
more
suddain
it
is
in
the
surprisall
.
4.
Consider
this
pain
,
in
the
extremity
of
it
,
unspeakable
;
what
strange
roarings
and
cries
it
fetches
from
the
Patient
?
5.
In
the
dangers
of
it
,
what
diseases
Gen.
35.
18.
and
deaths
it
brings
forth
?
It
Vna
gehenna
scintilla
magis
cruciat
damnatos
,
quam
si
faemina
in
dolore
,
&
partu
,
mille
annos
continuo
perduraret
.
was
the
saying
of
Hecuba
,
Mallem
decies
in
acie
stare
,
quam
semel
parere
,
She
had
rather
stand
ten
times
in
the
middest
of
a
battell
,
then
bring
forth
once
;
so
great
are
the
dangers
this
pain
casts
the
patient
on
.
But
II.
Sometimes
the
Scripture
compares
the
miseries
of
the
damned
to
Torments
,
so
Luk.
16.
23.
a
word
full
of
horrour
and
amazement
,
a
phrase
which
implies
all
misery
boyled
to
the
height
;
the
wound
in
the
pain
of
it
,
wrancled
and
festered
calamities
;
this
word
torments
seems
to
leave
a
piece
of
the
sword
in
the
open
wound
;
they
are
misery
scrued
and
pullied
to
the
highest
severity
.
But
III.
Sometimes
the
Scriptures
compare
the
miseries
of
the
damned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rev.
22.
18.
to
Luk.
12.
48.
plagues
and
stripes
.
Stripes
the
punishment
of
a
Slave
.
The
most
inconsiderable
drudges
and
prisoners
lie
under
the
Strapado
,
stripes
and
scourgings
;
this
is
Non
domini
sed
servi
castigatio
,
not
the
punishment
of
the
Prince
but
the
Vassall
.
2.
The
most
exquisite
torment
,
when
every
single
stripe
make
the
succeeding
more
tormenting
:
and
so
likewise
plagues
,
not
diseases
,
but
the
fruit
of
Gods
sudden
and
saddest
wrath
.
There
are
many
other
comparisons
the
Scriptures
are
fruitfull
in
,
in
which
the
miseries
of
the
reprobate
are
lively
depainted
,
which
I
purposely
omit
.
But
now
,
the
exquisitenesse
of
these
torments
will
further
appear
,
if
we
consider
them
Positively
.
And
here
could
we
reckon
up
all
those
extremities
of
torture
,
that
cruell
Tyrants
and
the
enraged
enemy
have
executed
upon
those
whom
they
have
attached
,
and
brought
into
their
power
;
all
those
miseries
were
but
the
burning
with
a
cold
iron
,
if
parallel'd
with
the
damneds
calamity
.
Should
we
peruse
the
Histories
of
the
ten
primitive
persecutions
,
which
were
bloudied
with
so
many
deaths
and
tortures
,
they
were
a
calm
report
to
those
executions
the
reprobates
shall
be
overwhelmed
with
.
These
lingring
deaths
which
barbarous
Tyrants
inflicted
on
the
magnanimous
Martyrs
,
when
they
did
wiredraw
their
pains
and
extremities
,
and
did
embrue
their
ravine
and
malice
in
the
tedious
martyrdoms
of
those
Sainted
Angels
,
were
but
a
rude
draught
and
imperfect
map
of
the
woes
that
shall
crush
the
damned
to
eternity
.
All
those
tragedies
were
but
like
the
painting
of
a
bloudy
fight
in
a
lively
picture
.
Let
us
but
a
little
particularise
the
births
of
mans
cruelty
as
they
have
been
wreaked
on
their
fellow
creatures
,
and
it
may
something
delineate
the
torment
of
the
reprobate
.
Should
we
mention
how
some
in
this
life
have
been
wrackt
upon
a
wheel
,
and
beaten
with
soar
stripes
,
as
Machabeus
was
;
observe
the
conjunction
of
the
misery
.
Others
bound
about
a
Globe
,
and
their
skin
flead
off
,
as
Machir
was
.
Others
broken
in
a
morter
.
Others
fryed
in
a
pan
.
Others
rosted
.
Others
hanged
and
fleaed
.
Others
their
tongues
cut
out
.
Others
sowed
up
in
the
skins
Sic
in
Neronis
persecutione
.
of
wild
beasts
,
and
then
worried
to
death
with
dogs
.
Others
throwne
to
Lyons
,
and
beares
and
Tygers
.
Others
cast
into
a
hot
lime-kilne
,
and
afterwards
throwne
into
a
scalding
bath
,
as
Phocas
Bishop
of
Pontus
was
.
Others
hung
by
the
haire
of
the
head
,
and
Heb.
11.
37.
then
scourged
.
Others
prest
,
and
Which
is
a
catalogue
of
miseries
,
a
short
book
of
Martyrs
and
Martyrdomes
.
others
stoned
to
death
.
Others
throwne
from
rockes
and
broken
in
pieces
.
Others
starved
.
Others
choaked
with
smoake
.
Others
their
flesh
torn
with
the
clawes
of
wild
beasts
.
Should
we
2
Cor.
11.
per
initium
.
mention
Lawrences
gridiron
,
Paul
and
Peters
Crucifixion
,
Isaiahs
sawing
in
There
is
a
map
of
Pauls
calamities
.
sunder
;
or
take
notice
of
the
impaling
which
the
Turkes
use
,
the
lingring
poysons
which
the
Italians
use
,
the
scarpins
and
breaking
on
the
wheele
which
the
French
use
,
the
smothering
and
strangling
,
a
forme
and
barbarous
custome
among
us
.
Should
we
mention
Ravilliackes
torments
;
which
Du
Serres
observes
,
came
nearrest
to
Du
Serres
the
miseries
of
hell
;
this
intolerable
torment
of
some
corporall
diseases
,
the
Stone
,
the
Strangury
,
&c.
yet
all
these
summed
up
in
a
totall
summe
,
were
but
a
cold
representation
of
the
damneds
extremities
.
And
there
are
foure
Reasons
for
it
;
1.
They
are
tortured
by
an
infinite
Heb.
12.
29.
agent
,
by
God
.
Omnipotentis
justitia
futurorum
praescia
,
a
mundi
origine
ignem
inferni
creavit
.
Greg.
2.
They
are
punished
for
an
infinite
guilt
.
3.
They
shall
be
tormented
for
an
infinite
duration
.
And
4.
They
shall
have
no
comfort
to
allay
,
no
hope
to
extenuate
,
no
ease
to
mitigate
their
miseries
.
And
thus
much
for
the
second
thing
,
viz.
the
height
and
exquisitenesse
of
the
torments
of
the
damned
.
And
that
which
in
the
next
place
may
amplifie
the
extremity
of
the
reprobates
Illis
ululatus
&
planctus
,
gemitus
&
mugitus
continue
sonant
,
simulque
clamor
ubique
confusus
attollitur
,
quem
dira
vis
tormentorum
exagitat
,
&
incendii
arsura
extorquet
.
Cassianus
.
torments
,
may
be
the
continuednesse
of
them
.
In
hell
there
shall
be
no
intermission
,
no
rest
,
no
pause
;
the
iron
shall
alwayes
burn
,
the
fit
shall
alwayes
be
on
the
reprobate
;
the
execution
shall
neither
be
reprieved
nor
interrupted
.
The
wrath
of
God
shall
be
a
stream
,
Isa.
33.
30.
There
was
some
intermission
in
the
sinnes
of
the
●icked
here
,
but
there
shall
be
none
in
their
sufferings
.
The
painfull
wound
shall
be
everlastingly
renewed
.
There
shall
be
no
abatement
,
or
suspending
,
mitigation
in
the
disease
that
shall
wracke
the
reprobate
,
(
as
was
hinted
before
concerning
conscience
in
particular
)
.
The
furnace
of
their
miserie
shall
alwayes
burn
with
an
equall
heat
.
Gods
wrath
shall
not
in
the
least
be
pacified
,
nor
Satan
wearied
,
nay
the
damned
shall
not
be
tired
in
cursing
and
crucifying
their
own
souls
.
They
shall
never
be
so
happy
as
to
say
,
we
thank
God
we
have
now
a
little
ease
.
But
I
shall
dilate
no
further
,
only
let
this
be
considered
.
It
is
impossible
it
should
be
otherwise
,
when
only
the
smile
of
God
,
and
the
bloud
of
Christ
can
alleviate
and
extinguish
those
flames
,
which
the
damned
shall
be
everlasting
strangers
unto
.
That
which
further
amplifies
these
infernall
miseries
,
is
the
efficient
cause
of
them
,
which
is
the
Almighty
,
upon
the
enforcement
of
sin
.
And
how
doth
this
multiply
the
pain
,
that
God
which
is
so
gracious
and
sweet
,
1.
In
his
name
,
which
is
spelle●
Exod.
34.
6.
with
the
golden
letter
of
mercy
and
compassion
,
who
is
known
by
the
title
of
Gracious
,
Longsuffering
,
Mercifull
,
Numb.
14.
17.
&c.
2.
So
mild
and
good
in
his
Attributes
.
Vbi
not
andum
Deum
irae
suae
terminum
ponere
,
Misericordiae
nullum
.
Riv.
in
Exod.
Only
one
attribute
of
justice
among
all
the
rest
;
he
hath
wisdome
to
contrive
,
Love
to
appoint
,
Power
to
perform
,
and
faithfulnesse
to
renew
happinesse
to
the
creature
that
waits
on
him
.
His
attributes
all
smile
,
unlesse
justice
provoked
;
the
justice
of
God
is
among
his
attributes
,
as
the
tree
of
knowledge
of
Good
and
Evill
,
Gen.
3.
ivit
.
was
among
the
trees
of
Paradise
,
which
if
ye
touch
not
that
one
property
to
excite
it
,
all
the
rest
will
yeeld
pleasant
and
savory
viands
;
all
the
rest
shall
be
the
delight
of
the
soul
;
there
is
but
one
sword
,
one
rod
among
all
the
tutelary
and
beatificall
properties
.
3.
So
good
in
his
nature
.
God
is
essentially
good
.
Love
and
goodnesse
is
not
his
qualification
but
his
nature
,
as
the
Apostle
,
1
Joh.
4.
16.
God
is
love
.
Compassion
and
mercy
are
not
so
much
the
effects
of
God
,
as
Dei
ratio
formalis
,
his
essence
.
4.
So
sweet
his
workes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Every
work
of
the
Creation
,
every
particular
action
,
every
single
determination
was
filled
with
righteousnesse
and
goodnesses
.
God
is
essentially
and
communicatively
good
,
ratione
sui
,
ratione
effectus
,
as
one
observes
.
And
5.
How
gracious
is
the
Lord
in
his
Son
,
who
sacrificed
himself
for
us
,
and
Rom.
5.
10.
bled
love
at
every
vein
,
who
was
mankinds
Martyr
,
the
common
salvation
of
believers
,
and
whether
his
affections
to
us
,
or
sorrowes
he
underwent
for
us
were
more
numerous
,
is
very
questionable
!
And
6.
How
sweet
is
God
in
his
Spirit
,
who
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Advocate
,
Joh.
14.
16.
the
Comforter
,
the
Substitute
of
Christ
,
whose
graces
beautifie
,
Joh.
16.
7.
influences
purifie
,
supports
strengthen
,
joyes
refresh
,
and
testimonies
rejoyce
the
believing
soul
,
and
whose
internall
confirmation
and
attests
cause
the
court
of
heaven
to
begin
here
.
Now
all
these
particulars
being
summed
up
,
and
digested
together
,
how
intolerable
will
the
miseries
of
the
damned
appeare
to
be
,
and
all
their
calamities
shall
spring
from
this
God
provoked
,
and
shall
be
the
repercussion
of
his
inflamed
justice
.
A.
It
is
the
Lord
to
whom
goodnesse
and
mercy
is
not
only
habituall
but
naturall
,
who
,
being
incensed
shall
wreak
his
wrath
in
the
blood
of
the
Reprobate
for
ever
.
And
now
having
thus
paraphrased
upon
the
extremity
of
the
Infernall
torments
,
I
now
cast
my
eye
upon
their
Eternity
.
Obj.
Obj.
But
here
the
sinfull
caltiffe
objects
.
He
cannot
apprehend
that
the
bowels
of
the
Lord
should
be
everlastingly
restrained
,
so
as
never
to
sound
again
,
God
hath
not
created
them
,
eternally
to
destroy
them
.
God
will
at
last
be
entreated
,
They
cannot
fancy
their
miseries
never
to
be
shut
up
,
and
put
out
,
they
cannot
see
to
the
further
end
of
them
.
Joseph
though
he
Gen.
45.
●
.
may
for
a
while
refrain
his
love
,
yet
at
last
he
must
break
out
,
and
weep
upon
the
necks
of
his
brethren
;
and
surely
God
is
Dum
satagunt
Deum
perhibere
misericordem
,
non
verentur
praedicare
fallacem
.
Greg.
Mor.
infinitely
more
compassionate
and
affectionate
then
Joseph
could
be
,
and
therefore
he
cannot
alwayes
brand
and
torment
his
poor
creatures
with
shame
and
confusion
;
He
will
at
last
remember
that
they
are
but
dust
,
weak
and
frail
.
He
will
consider
their
souls
are
his
own
breath
,
2
Gen.
7.
and
their
flesh
is
not
brasse
nor
their
bones
iron
,
God
will
surely
remember
his
ancient
loves
at
last
.
Ans.
Now
to
reply
to
this
vain
and
frivolous
objection
,
which
the
Misericordians
,
as
some
call
them
,
flatter
and
deceive
themselves
with
;
I
shall
though
it
be
fully
and
learnedly
performed
by
others
,
give
this
short
and
brief
answer
,
if
possibly
by
it
undeceive
these
poor
deluded
Miscreants
.
But
first
I
must
inform
you
,
that
these
Objectours
fortify
themselves
with
many
arguments
,
to
indulge
those
hopes
they
conceive
of
a
stop
to
their
future
miseries
.
Arg.
1
They
argue
and
reason
from
the
greatnesse
of
Gods
love
,
who
,
as
he
is
infinite
in
power
,
so
likewise
in
goodnesse
;
and
Infinite
love
cannot
destroy
the
poore
creature
for
ever
.
Ans.
1.
I
reply
with
Augustine
;
this
Jam.
2.
13.
goodnesse
doth
belong
ad
vasa
misericordia
Objecta
divinae
misericordiae
is
futuro
seculo
non
sunt
damnati
sed
beati
.
Ger.
non
irae
,
to
the
vessels
of
mercy
,
not
wrath
.
God
is
infinitely
good
,
but
this
goodnesse
shall
be
only
extended
to
the
sons
of
promise
:
Gods
justice
and
his
mercy
must
be
harmonious
,
and
not
interfere
;
Mercy
must
be
given
to
them
,
to
whom
it
belongs
,
and
judgement
to
whom
it
belongs
.
2.
Arg.
2
It
was
this
Infinite
love
wicked
men
despised
.
God
makes
degrees
of
punishment
,
12
Luk.
48.
some
shall
be
beaten
with
many
stripes
,
others
with
few
.
Ans.
It
is
true
,
our
Saviour
in
this
place
,
asserts
a
diversity
of
punishments
in
hell
,
but
he
doth
not
subvert
the
eternity
of
hell
;
though
there
may
be
degrees
in
reference
to
the
measure
,
yet
there
shall
be
no
diversity
Illud
(
pancis
)
non
sinem
,
sed
diversitatem
supplicii
declarat
.
Basil
.
in
regard
of
the
duration
.
2.
As
some
answer
,
this
is
spoken
non
absolute
,
not
absolutely
,
but
comparatively
,
in
reference
to
the
Christ-rejecting
,
Ordinance-despising
,
Grace-slighting
sinner
;
Every
sinner
shall
not
drink
equal
draughts
of
Gods
wrath
,
but
all
eternall
.
The
Objectour
argues
,
Arg.
3
that
his
sinnes
and
miscarriages
are
pro
tempore
,
not
only
small
,
but
transient
,
for
a
few
moneths
,
a
little
time
,
a
shorth
breath'd
life
;
not
the
tenth
part
of
one
day
with
the
Lord
,
which
is
a
thousand
yeares
;
as
the
Apostle
observes
,
and
therefore
,
saith
the
2.
Pet.
3.
8.
sinner
,
to
lie
on
the
wrack
for
ever
,
for
the
transient
glance
of
a
little
sinfull
pleasure
is
such
injustice
,
God
cannot
be
charged
with
.
Ans.
We
are
to
conceive
that
crimes
are
not
to
be
weighed
according
to
the
Non
temporis
longitudine
,
sed
impietatis
magnitudino
peccata
sunt
punienda
.
time
of
the
commission
,
but
according
to
the
nature
of
the
crime
it self
,
which
is
amplified
or
extenuated
according
to
the
quality
of
the
person
offended
.
Even
in
temporall
and
civill
courts
of
Men
,
few
crimes
but
they
deserve
punishment
of
a
longer
continuance
then
the
commission
of
them
;
to
think
therefore
that
the
punishment
of
sinne
should
be
proportioned
according
to
the
time
wherein
it
is
perpetrated
,
what
greater
folly
?
Some
faults
deserve
Dic
quae
Dementia
major
Bapt.
Vant.
imprisonment
,
some
proscription
and
banishment
;
Now
how
shall
the
party
peccant
be
exiled
,
and
remain
in
durance
no
longer
then
the
sinne
for
which
he
was
banished
was
in
perpetration
?
Murder
is
soon
committed
,
shall
the
punishment
in
respect
of
time
be
accordingly
?
And
to
bring
it
nearer
to
our
purpose
,
;
what
infinite
,
intolerable
,
Everlasting
calamities
do
so
many
thousand
sinnes
committed
by
a
vassall
,
a
subject
,
a
worm
,
a
grashopper
,
a
pure
nothing
,
compared
to
God
,
against
Almighty
,
Incomprehensible
,
Infinite
,
Independent
Majesty
deserve
?
Eternity
it self
is
too
short
a
space
for
God
to
revenge
himself
on
sinners
,
those
petulant
and
contumacious
shadowes
.
But
I
shall
no
longer
wrestle
with
the
vain
cavils
of
fond
sinners
,
who
,
because
they
cannot
find
Repose
in
the
bosome
of
Christ
;
think
to
make
their
bed
in
a
fancied
indulgence
,
and
build
their
hopes
on
a
pleasing
dream
:
But
I
shall
draw
up
my
thoughts
in
asserting
the
truth
,
viz.
that
the
damned
must
necessarily
be
tormented
to
Eternity
,
in
a
few
considerations
.
The
first
confirmation
shall
be
taken
from
the
Scripture
,
16.
Luk.
26.
And
besides
all
this
between
us
and
you
there
is
a
great
gulf
fixed
,
so
that
they
which
would
come
from
hence
to
you
cannot
,
neither
Sed
revocare
gradum
,
En.
Virg.
can
they
passe
to
us
that
would
come
from
thence
,
Here
,
in
this
scripture
this
truth
is
cleared
;
there
is
no
shooting
of
the
gulf
to
heaven
,
for
the
damned
;
there
is
no
rising
of
the
sunne
in
the
Horizon
of
hell
:
that
is
an
Everlasting
stoppage
between
the
damned
sinners
and
the
glorified
saints
.
Let
us
consider
the
gate
of
blessednesse
is
ever
shut
against
the
reprobate
,
as
Mat.
25.
12.
God
shall
never
unlock
to
them
.
13.
Luc.
25.
Clausae
erunt
portae
;
per
quas
,
aut
consolatio
,
aut
minima
spes
liberationis
possit
intrare
.
1.
The
gate
of
grace
.
2.
The
gate
of
mercy
and
pitty
.
3.
The
gate
of
indulgence
.
4.
The
gate
of
repentance
.
5.
The
gate
of
Hope
,
6.
The
gate
of
Comfort
.
All
ease
,
rest
or
consolation
shall
be
barr'd
up
for
Ever
.
Let
us
consider
the
perfect
opposition
between
the
saints
and
the
sinners
:
Now
the
saints
shall
rest
for
ever
.
4.
Heb.
9.
and
so
the
sinners
shall
be
on
the
wrack
for
Constat
quod
sicut
finis
non
est
gaudio
bonorum
,
ita
nec
tormento
malorum
.
Greg.
Dial.
ever
;
the
saints
joyes
and
the
sinners
groanes
shall
both
be
without
period
:
the
saints
pleasure
and
the
sinners
pains
shall
never
be
shut
up
;
neither
shall
death
bury
the
one
,
nor
extinction
the
other
.
Consider
how
God
hath
coupled
the
damned
with
the
fallen
and
sinfull
Angels
.
25.
Mat.
41.
and
their
doom
is
eternall
Jud.
6.
Now
as
they
shall
make
up
one
cursed
company
,
and
damned
crew
,
so
shall
they
for
ever
tast
the
same
wrath
from
the
sinne-revenging
God
:
I
shall
not
determine
the
measure
,
but
assert
the
duration
.
Observe
the
sinne
of
the
damned
cries
for
eternall
vengeance
,
it
is
infinitae
malitiae
,
of
infinite
evilnesse
,
and
therefore
it
merits
eternall
punishment
.
Now
finne
is
infinitely
evil
many
wayes
.
In
regard
it
is
an
offence
against
an
infinite
God
,
to
strike
an
inferiour
Man
is
matter
of
arrest
;
to
strike
the
King
matter
of
death
:
and
how
infinitely
above
a
poor
worm
(
as
the
greatest
Potentate
is
no
more
)
is
the
great
God
?
How
infinitely
is
Majesty
above
vanity
?
and
so
the
supremest
Magistrates
are
compared
to
Jehovah
:
Now
every
sinne
is
a
fighting
against
God
,
and
it
being
not
infinitely
punishable
,
because
poor
man
cannot
endure
it
,
what
is
wanting
in
torment
must
be
made
up
in
time
.
In
its
privation
,
by
sinne
the
soul
loseth
an
infinite
good
;
sinne
robs
the
soul
59.
Isa.
2.
Christi
meritum
est
infiniti
valeris
,
si
hoc
perdit
peccator
.
of
God
himself
,
sinne
is
the
great
thief
,
it
shuts
the
soul
out
of
the
presence
of
God
;
it
steales
away
the
heart
of
God
from
a
sinner
,
it
makes
him
bankrupt
of
the
most
transcendent
possession
,
which
is
God
in
Jesus
Christ
.
In
reference
to
the
infinite
enlargement
of
it
,
for
the
desire
of
sinning
remaines
Nunquam
vellet
peccare
definire
peccator
,
immo
vivere
vellei
,
u●
semper
posset
.
Bern.
still
in
the
sinner
;
Et
si
peccator
in
aeternum
viveret
in
aeternum
peccaret
,
the
wicked
man
if
he
lived
eternally
,
he
would
sinne
eternally
:
Now
the
desire
of
sinning
is
sinne
in
Gods
account
,
and
therefore
that
being
eternall
,
so
must
the
punishment
be
.
And
as
one
observes
,
Homo
semper
peccavit
in
suo
aeterno
,
ideò
semper
punietur
in
Dei
aeterno
.
The
sinner
alwayes
sinned
in
his
eternity
,
therefore
he
shall
be
alwaies
punished
in
Gods
eternity
.
Sinne
is
infinite
in
point
of
destruction
,
the
sinne
of
the
sinner
destroys
an
immortall
,
an
eternall
soul
;
a
soul
created
for
eternity
,
,
to
be
the
Everlasting
companion
of
God
himself
;
to
be
crown'd
as
well
as
indu'd
with
immortality
:
and
upon
that
account
the
sin
shall
be
punished
eternally
.
The
destructive
power
of
sinne
is
of
everlasting
concernment
and
it
therefore
shall
subject
the
sinner
to
Everlasting
punishment
.
Wicked
men
must
be
punished
eternally
,
because
of
the
impenitence
of
the
sinner
.
If
repentance
never
be
made
then
release
can
never
be
had
:
Penitence
forerunneth
pardon
,
the
teares
of
the
sinner
usher
in
the
smiles
of
the
Saviour
:
now
repentance
cannot
befall
the
sinner
in
eternity
.
Because
Repentance
turnes
to
a
reconcileable
God
,
looks
on
an
embracing
Saviour
;
The
Prodigall
,
The
penitents
pattern
,
runnes
to
a
meeting
Father
:
but
in
eternity
all
possibility
of
reconciliation
with
God
escapes
the
damned
:
their
day
Quando
istinc
excessum
fuerit
,
nullus
jam
locus
poenitentiae
;
hic
Vita
aut
amittitur
,
aut
tenetur
,
hic
saluti
aeterne
providetur
.
Cypr.
Ille
judex
sc.
Deus
,
nec
gratia
praevecitur
,
nec
misericordia
flectitur
,
nec
pecunia
corrumpitur
,
nec
poenitentiâ
,
aut
satisfactione
mittigatur
.
August
.
is
past
,
their
terme
is
ended
,
and
now
they
must
for
ever
behold
with
amazement
God
,
as
an
angry
Judge
,
but
never
again
as
a
reconciled
Father
:
Christ
who
only
can
betroth
God
and
Man
together
,
was
rejected
by
the
sinner
here
;
and
he
shall
never
offer
himself
again
,
after
death
hath
shut
up
both
the
day
of
grace
and
nature
together
.
2.
Repentance
is
a
grace
,
Now
all
spiritual
qualifications
and
habits
,
all
grace
is
a
star
that
shall
never
shine
in
the
darkness
of
of
Hell
,
in
the
shades
of
the
Reprobates
eternity
;
the
works
of
the
Spirit
shall
not
lie
in
the
womb
of
misery
,
that
is
impossible
(
as
before
was
suggested
.
)
3.
Sin
in
hell
shall
be
aggravated
,
not
crucified
,
shall
be
envenomed
by
a
more
violent
blasphemy
,
and
not
wounded
and
weakened
by
a
serious
and
savory
penitency
.
Now
impenitency
for
sin
leaves
the
sinner
to
eternity
of
misery
.
For
Sin
is
a
wound
,
which
if
not
cured
is
mortal
,
,
or
rather
immortal
,
and
will
cause
eternal
death
:
the
slightest
wound
if
not
healed
,
festers
and
wranckles
and
kills
,
and
so
doth
unrepented
sin
for
ever
.
Sin
is
a
Fall
,
in
which
if
there
be
no
rising
,
it
is
perpetual
;
sin
casteth
the
soul
upon
punishment
,
which
if
not
removed
,
is
everlasting
.
Sin
is
a
thief
;
It
steals
Gods
love
,
Christs
sufferings
,
heavens
joys
from
the
soul
,
now
if
their
be
no
restitution
,
and
no
pardon
be
acquired
for
the
theft
,
it
deserves
death
;
&
that
death
for
sin
must
needs
be
perpetual
,
because
the
guilt
still
remains
unsatisfied
:
Rom.
6.
13.
Now
if
the
theft
of
a
peice
of
money
deserves
a
temporal
death
;
what
death
doth
the
theft
of
Gods
glory
demerit
?
Let
us
but
cast
up
the
Account
.
Sin
is
a
chain
and
a
bond
:
And
therefore
we
read
of
Captivity
and
slavery
of
sin
;
of
being
led
captive
by
lust
:
now
if
2
Pet.
3.
6.
the
person
that
is
bound
be
not
loosed
,
he
remains
bound
for
ever
:
Can
the
chain
Isa
6.
18.
Vincula
insoluta
manens
.
Bern.
break
it self
,
or
the
cord
untwist
it self
,
and
ye
know
sins
are
called
the
Cords
of
Vanity
:
Now
onely
Repentance
can
file
of
these
chains
,
which
is
impossible
to
the
damned
in
eternity
,
(
as
before
)
.
Sin
is
a
sale
;
by
sin
the
soul
sels
it self
to
Hell
,
Satan
and
misery
:
Ahab
sold
himself
to
sin
,
&
sin
sold
Ahab
to
wrath
:
Now
1
King
.
21.
20.
if
no
ransome
be
made
,
then
the
sale
remains
for
ever
;
and
onely
Christ
can
pay
this
ransome
,
in
whose
merits
the
Reprobate
shall
never
interest
himself
.
And
though
the
sale
may
be
made
in
a
moment
;
for
how
few
sinful
dayes
do
the
damned
sell
themselves
,
yet
the
force
and
the
end
of
the
sale
is
for
ever
.
Thus
yee
see
,
sin
must
be
eternally
punished
,
in
reference
to
the
impenitency
of
it
.
The
sinner
must
dy
eternally
,
in
respect
of
the
ingratitude
of
sin
:
the
obligation
of
every
sinner
is
eternal
;
for
as
a
creature
he
is
obliged
to
serve
God
eternally
;
so
God
being
the
fountain
of
his
being
and
sustentation
,
all
mans
service
is
but
a
small
retribution
,
for
this
life
which
streams
from
God
.
Now
every
sin
breaketh
this
obligation
,
and
there
can
be
no
reparation
for
this
breach
;
but
onely
in
Christ
,
to
whom
the
reprobate
hath
no
title
;
Now
therefore
the
obligation
being
forfeited
,
the
punishment
must
be
adequate
to
the
obligation
,
which
was
eternal
:
And
man
once
sinning
,
and
so
breaking
this
obligation
,
he
acts
now
no
more
as
Gods
creature
,
but
as
Gods
enemy
,
and
so
all
his
actions
being
sin
,
not
duty
,
he
is
Everlastingly
punishable
.
The
sinner
shall
not
onely
be
everlastingly
punished
upon
the
account
of
his
own
sin
,
but
in
regard
of
God
too
.
1.
In
regard
of
the
dishonour
,
that
one
,
the
least
sin
casteth
upon
the
glorious
Name
of
God
.
Every
sin
casteth
a
treble
dishonour
upon
God
:
1.
In
its
malignity
,
as
being
most
contrary
to
the
pure
,
unspotted
,
perfect
nature
of
God
;
his
justice
,
his
righteousnes
,
his
holines
.
Sin
is
as
contrary
to
the
Nature
of
God
,
as
light
to
darkness
,
hell
to
heaven
,
nay
infinitely
More
.
2.
In
its
obstinacy
,
it
opposeth
the
Commands
of
God
,
slights
the
will
of
God
;
contradicts
the
designes
of
God
.
And
3.
principally
in
its
choyce
:
the
sinner
in
sinning
,
chooseth
a
base
lust
,
a
venomous
sin
,
a
crooked
Way
,
a
sordid
corruption
;
before
the
glorious
,
precious
,
desireable
good
;
the
Lord
himself
;
who
is
summum
bonum
,
&
summa
felicitas
.
2.
In
regard
of
the
Magnificence
of
God
.
Shall
a
poor
worm
,
a
painted
sepulcher
,
a
gaudy
nothing
,
Annullity
dressed
with
flesh
,
for
so
man
is
comparatively
to
the
Almighty
:
I
say
,
shall
such
a
pedantique
dream
as
man
is
,
kick
and
rebell
against
the
most
glorious
,
incomprehensible
God
?
the
Great
Soveraigne
of
the
Universe
?
and
doth
not
this
fasten
the
sinner
to
eternal
torment
?
3.
In
regard
of
the
Justice
of
God
,
Pure
Justice
exacts
and
requires
eternal
punishment
,
and
will
pluck
the
sinner
by
the
throat
for
ever
:
and
in
the
eternity
of
the
wicked
;
there
shall
be
summum
jus
.
Justice
with
the
sowrest
looks
,
the
most
dreadful
frown
,
and
the
sharpest
edge
;
there
shall
be
justice
inexorable
,
implacable
in
its
greatest
rigor
,
and
severity
,
such
as
tears
shall
not
mollifie
,
or
blood
satisfy
.
And
lastly
the
sinner
shall
be
punisht
to
eternity
;
for
the
pleasure
of
the
Saints
,
They
shall
be
delighted
to
see
the
enemies
of
Christ
overwhelmed
with
eternal
Misery
:
Gods
justice
in
heaven
shall
be
as
Vide
non
indutum
veste
uuptiali
ex
sponsali
dome
exemplum
,
&
nemipro
illo
intercedentem
;
&
sic
de
decem
talentū
habente
,
&
quinque
stultis
.
virginibus
.
Crysost
.
I●
.
66.
24.
pleasing
to
them
,
as
any
other
Artribute
:
They
shall
behold
with
delight
decorem
divinae
justiciae
;
the
beauty
of
Gods
justice
.
How
would
the
Saints
here
rejoyce
,
to
see
the
Turk
,
the
Pope
,
the
bloody
implacable
Enemies
of
the
Gospel
buried
in
ruine
and
confusion
?
much
more
when
they
shall
be
perfect
,
and
lie
in
Christs
bosome
:
And
as
Gregory
observes
;
Although
the
just
in
glory
,
by
the
goodness
of
their
nature
be
mercifull
;
yet
being
conjoyned
to
the
justice
of
God
,
in
such
a
Cap.
20.
rectitude
,
they
cannot
be
moved
with
any
compassion
at
all
towards
sinners
:
They
shall
rather
loath
and
abhorre
them
.
CHAP.
XX.
Vse
3.
of
consolation
.
AND
now
at
last
I
fall
upon
the
third
and
last
improvement
of
the
proposition
our
future
eternity
;
and
that
is
:
This
flowes
with
unparallel'd
comfort
and
consolation
to
all
the
saints
;
this
Truth
is
a
mine
,
a
masse
,
a
spring
of
happiness
to
them
:
Their
felicity
to
come
shall
be
for
ever
.
it
shall
Haec
Haereditas
Sancti
est
vita
,
&
incorruptio
&
regnum
,
&
coaterna
cum
Deo
babitatio
.
Hilar.
never
fade
nor
receive
damp
.
Their
spring
shall
know
no
autumne
,
nor
falling
of
the
leaf
of
glory
;
no
declension
or
abatement
No
,
not
for
ever
.
The
sunne
of
their
blessednesse
shall
never
set
,
or
be
eclipsed
:
Let
the
saints
remember
with
delight
and
complacency
this
one
word
Eternity
.
Duration
is
the
life
of
Happinesse
.
A
tottering
crown
is
but
an
honourable
misery
;
the
best
flowers
,
are
fond
sweetnesses
because
dying
.
Gold
is
but
drosse
,
because
1
Pet.
1.
18.
corruptible
,
what
is
the
lease
of
the
greatest
revenues
,
which
will
soon
expire
;
but
the
saints
happinesse
shall
be
immarcessible
,
their
crown
is
made
of
immortality
:
This
shall
be
the
blessedness
of
the
glorified
ones
,
that
after
they
have
past
millions
of
ages
in
glory
,
one
moment
of
their
happiness
is
not
shed
;
The
saint
shall
ever
spring
with
fresh
felicities
,
and
shine
in
an
everlasting
flourish
and
renown
.
The
Ocean
of
their
joy
shall
know
no
bottome
.
When
3.
Rev.
21.
they
have
sate
in
the
same
throne
with
Christ
for
millions
of
centuries
,
the
entail
of
their
honour
shall
be
as
firme
as
the
first
moment
.
There
shall
no
tediousnesse
,
interruption
,
or
close
,
deflowre
or
surprise
their
joyes
for
ever
.
The
smiles
and
light
of
God
,
and
of
Christ
gloriously
arrayed
with
the
humane
nature
,
shall
spring
everlasting
Halelujahs
in
the
saints
,
And
the
Spirit
,
The
Comforter
,
shall
shed
an
eternall
14.
Rev.
2.
5.
Rev.
8.
dew
of
refreshment
and
delight
on
them
.
And
the
Angels
shall
joyn
their
harpes
in
their
everlasting
and
sacred
felicity
.
In
a
word
,
The
saints
shall
enjoy
their
Being
for
ever
;
They
shall
live
for
ever
in
the
Armes
17.
Hos.
3.
Quid
vita
illa
beatius
est
,
quod
illic
pauperiem
non
metuas
,
aut
morbum
.
Chrysost.
of
Jesus
Christ
.
There
are
three
things
destroy
the
life
of
Man
;
1.
Externall
Violence
;
2.
Internal
distemper
;
and
3.
Sin
in
an
extraordinary
Manner
;
as
Herod
,
and
Aarons
sons
&c.
Now
none
of
these
shall
surprise
the
glorified
saint
;
sin
,
Satan
,
sorrow
that
Cerberus
of
mischief
shall
be
excluded
the
Bridechamber
.
The
saints
in
glory
are
confirmed
in
their
existence
and
life
:
nothing
in
misery
shall
Kill
the
damned
,
nothing
in
Heaven
shall
destroy
the
blessed
.
The
Apostle
ascribes
incorruptibility
to
the
bodies
of
the
Blessed
,
1
Cor.
10.
53.
And
the
soul
claims
right
to
immortality
by
descent
,
upon
the
suit
of
its
own
Nature
.
The
life
of
the
saints
in
glory
John
17.
3.
shall
be
an
inextinguishable
lamp
.
The
saints
in
heaven
shall
weep
no
more
,
much
Rev.
7.
16.
less
die
no
more
.
The
life
of
the
saints
is
the
stock
on
which
all
their
felicity
grows
,
Resuscitati
similes
Angelis
qua
non
nupturi
,
quia
nec
morituri
,
sed
transituri
in
statum
Angeli
cum
per
indumentum
incorruptibilitatis
.
Tertul.
Erimus
similes
Angelis
,
&
fulgebimus
sicut
ipse
sol
.
And.
and
the
main
pillar
of
all
their
happiness
,
by
which
it
is
supported
,
and
could
that
taper
be
put
out
,
all
their
enjoyments
would
be
entomb'd
in
silence
and
darkness
.
Their
beings
are
the
susceptive
capacities
of
all
their
honours
,
and
beatifical
fruitions
,
and
therefore
they
must
be
immortalized
with
a
perpetual
spring
and
Vivacity
:
and
in
this
,
the
Saints
shall
run
paralel
with
the
Angels
,
their
lives
shall
be
enriched
with
the
same
perpetuity
,
and
perennity
.
The
Saints
,
the
glorified
Ones
;
those
Patterns
of
perfection
,
shall
inherit
their
joy
for
ever
,
their
ravishments
.
The
joys
of
the
wicked
here
,
is
like
the
crackling
of
thorns
;
but
the
joy
of
the
blessed
hereafter
Psalm
16.
11.
shall
be
as
the
shining
of
the
sunne
,
excepting
Eccles.
●
.
6.
its
setting
and
eclipses
:
It
were
not
fulness
,
but
emptiness
of
joy
,
was
it
not
eternal
.
The
sight
of
God
shall
tune
their
hearts
into
everlasting
rapsodies
.
Their
Revel.
4.
8.
praises
and
triumphancies
shall
be
the
births
of
their
joy
for
ever
.
The
saints
shall
Psal.
96.
10.
rejoyce
,
as
long
as
God
shall
smile
,
and
ravish
them
with
a
pleasant
countenance
,
which
shall
be
to
eternity
:
God
shall
be
a
perpetual
spring
of
life
and
of
joy
to
the
Visio
.
Dei
omnium
bonorum
,
&
gaudiorum
coelestium
sons
est
.
Ger.
Saints
.
The
Saints
shall
Everlastingly
rejoyce
,
for
the
indulgencies
of
God
,
for
the
possession
of
the
Husband
,
for
the
society
of
the
Angels
,
those
joyous
and
glorious
Spirits
;
for
their
escape
from
misery
and
Everlasting
Calamity
:
Every
glance
of
Gods
eye
,
Every
sight
of
his
will
,
every
smile
from
Christs
face
,
every
touch
of
the
Angels
harps
,
every
distillation
of
the
Spirit
's
Comforts
shall
spring
fresh
joys
to
the
glorified
ones
.
And
the
joys
of
the
Saints
must
be
subscribed
with
Eternity
;
if
we
either
cast
our
eye
on
,
1.
the
confirmation
of
the
Elect
in
good
.
Or
2.
the
duration
of
Gods
mercy
and
love
,
John
13.
1.
Or
3.
the
perfection
of
their
own
Exultabunt
Sancti
in
gloria
,
videbunt
Deum
&
gaudebunt
,
laetabuntur
&
delectabuntur
,
&
fru
entur
gloria
,
&
in
felicitate
jucundabuntur
aeternâ
:
Non
labescent
,
non
senescent
,
non
putrescent
amplius
.
Cypr.
happiness
,
which
could
not
be
attained
,
unless
the
joys
of
the
blessed
were
wound
up
to
eternity
:
Nay
the
very
nature
of
our
eternal
condition
,
which
admits
no
succession
,
no
vicissitude
,
no
fading
,
no
wast
,
speaks
these
joyes
eternal
,
and
demonstrates
them
Everlasting
.
The
Saints
shall
enjoy
their
Father
for
ever
,
John
14.
2.
Christ
saith
he
,
is
going
home
,
to
prepare
us
Mansions
in
our
Fathers
house
;
And
this
is
Enough
;
we
shall
see
our
Father
when
we
die
,
as
Jacob
said
concerning
his
sonne
Joseph
before
he
died
,
we
shall
enjoy
him
for
ever
.
Elisha
as
Elijah
was
departing
from
him
,
cries
,
My
2
Kings
2.
12.
Quando
veniam
&
apparebo
ante
faciem
tuam
.
O
dies
nesciens
vesperam
,
&
nuilum
timens
occasum
.
Aug.
Father
,
my
Father
.
Now
the
saints
shall
ever
lie
in
their
Fathers
bosome
;
They
shall
see
the
father
of
all
their
mercies
,
and
they
shall
bee
banisht
his
sight
no
more
.
Then
shall
the
Saints
fully
and
perfectly
see
how
tender
the
bowels
of
a
Father
are
,
Isa.
49.
19.
how
soft
the
compassion
of
their
gracious
,
wise
,
indulgent
,
careful
and
bountiful
Father
is
:
And
God
shall
unriddle
to
the
Saints
all
the
traverses
and
circuits
of
his
own
Providence
,
and
how
fatherly
his
love
and
care
was
,
though
often
it
had
the
mask
of
mysteriousness
,
the
reward
of
affliction
before
it
.
And
what
a
Ibi
erit
omne
bonum
,
&
non
erit
aliquid
malum
,
&
ibi
erit
quicquid
voles
,
&
non
erit
quicquid
noles
.
Erit
gaudium
super
gaudium
,
gandium
vincens
omne
gaudium
extra
quod
non
gaudium
.
fountain
of
blessedness
will
this
be
,
that
the
Saints
shall
no
longer
cry
out
,
Our
Father
in
a
penitential
petition
and
prayer
,
but
shall
everlastingly
feed
and
prey
upon
Paternal
Smiles
,
and
lie
in
Paternal
Embraces
;
They
shall
for
ever
converse
with
their
Father
,
not
on
their
Knee
,
in
a
strange
Land
,
but
with
their
eye
in
their
Fathers
Court.
The
saints
shall
enjoy
their
husband
for
ever
:
the
bride
shall
eternally
enjoy
her
Bridegroom
,
the
beloved
of
her
soul
:
22
Rev.
17.
here
the
saints
were
sick
of
love
for
Jesus
Christ
,
5.
Cant.
5.
and
that
feavour
shall
be
satisfied
with
his
company
for
ever
.
This
life
was
an
unkinde
wall
,
an
injurious
lattice
between
Christ
and
the
Saint
,
and
death
having
broke
down
this
discourteous
wall
of
separation
,
the
saints
shall
alwayes
bath
themselves
in
the
loves
of
17.
Jo.
24.
Christs
presence
:
Eternity
shall
be
the
eternall
wedding
day
of
Christ
and
his
spouse
.
How
doth
the
poor
believer
here
Cant.
17.
3.
complain
,
1.
Sometimes
of
frownes
and
unkind
looks
;
the
smile
is
clouded
and
vailed
.
2.
Sometimes
of
absence
,
Christ
Cant.
5.
6.
hath
retired
and
withdrawn
himself
.
And
3.
Very
often
of
various
and
different
behaviour
,
now
loves
,
now
distast
.
But
in
Eternity
Christ
shall
ever
look
pleasingly
and
ravish
the
Saint
with
a
gratefull
countenance
;
There
shall
be
no
divorce
,
nor
disunion
,
nor
locall
separation
.
Christ
and
his
Members
shall
be
ever
together
in
the
same
Bride-chamber
,
the
Saints
shall
enjoy
eternall
espousals
:
no
fear
of
retiring
or
absence
.
And
how
pleasing
a
prospect
will
Christ
be
to
his
friends
(
for
so
the
Jo.
15.
15.
Saints
are
called
;
)
when
the
Saints
shall
everlastingly
see
him
wear
his
Incarnation-robes
.
The
Saints
shall
enjoy
that
purity
for
●ver
.
In
heaven
they
shall
not
be
subject
to
Nulla
ibi
existit
malitia
,
nulla
carnis
miseria
,
non
inimici
tentatio
,
non
peccandi
libido
,
immo
nec
malè
agendi
facultas
.
And.
the
rape
of
a
Temptation
,
nor
to
the
assault
of
a
sinfull
onset
.
This
shall
be
glory
in
its
Noon-tide
,
the
blessed
shall
ever
shine
in
unblemisht
perfection
.
Their
garments
shall
be
as
unspotted
as
their
glory
.
In
Eternity
their
hearts
shall
not
be
traitours
;
nor
their
eyes
the
panders
of
their
treacherous
hearts
.
Their
perfection
shall
be
fair
as
the
Moon
,
as
it
was
said
of
Christ
,
Cant.
6.
10.
Untainted
and
undeflowred
for
ever
.
No
sinfull
tincture
or
shadow
of
pollution
shall
bespecle
their
illustrious
purity
:
No
fear
of
apostacy
,
or
the
losse
of
uncontaminated
perfection
,
and
the
reason
may
be
,
because
heaven
cannot
lodge
the
least
naturall
or
sinfull
defilement
.
it
being
the
sacred
Court
of
Gods
immediate
presence
,
where
the
eyes
of
the
Lord
shall
not
nor
can
be
offended
with
Eph.
5.
27.
the
rising
of
the
least
deformity
.
And
duration
shall
not
ingender
temptation
.
Lot
,
though
he
lived
long
in
Sodome
without
any
taint
,
which
is
recorded
;
yet
he
could
not
long
abide
in
the
Cave
without
Incest
.
But
the
glorified
Saint
shall
remain
for
ever
,
Gen.
19.
and
shall
not
be
stained
with
the
least
degeneracy
.
The
blessed
shall
enjoy
their
Comforter
for
ever
.
That
sweet
spirit
shall
eternally
refresh
them
,
with
constant
diffusions
of
Jo.
14.
16.
of
joy
and
consolation
,
and
refresh
them
with
perfumed
gales
of
unspeakable
gladnesse
.
Then
,
viz.
in
eternity
the
saints
shall
enjoy
the
Spirit
in
a
more
ample
,
heroicall
,
and
magnificent
manner
.
1.
Ratione
plenitudinis
,
in
points
of
fulnesse
;
the
Spirit
shall
bath
the
Saints
arrived
,
with
glory
in
seas
of
comfort
;
They
shall
drink
at
the
spring
head
,
and
accept
the
gracious
invitation
of
Christ
,
to
drink
abundantly
,
5.
Cant.
1.
2.
Ratione
immediatae
praesentiae
:
The
Saints
in
Eternity
shall
not
onely
feel
the
operations
,
and
rejoyce
in
the
conduct
and
comfort
of
the
Spirit
;
but
shall
with
extasy
enjoy
Jo.
16.
13.
and
admire
the
glorious
presence
of
the
Holy
Ghost
;
and
see
him
with
delight
and
ravishment
face
to
face
,
1
Cor.
13.
12.
and
3.
Ratione
permanentiae
,
the
Blessed
shall
enjoy
the
Spirit
,
not
as
they
do
here
,
sometimes
with
full
tides
of
comfort
and
lively
impressions
and
increases
of
grace
,
and
at
other
times
as
beating
faintly
in
the
soule
,
and
casting
an
uncomfortable
look
on
the
impoverish'd
believer
;
nay
sometimes
Eph.
4.
10.
as
chased
away
with
grief
,
(
though
it
cannot
totally
and
finally
leave
the
soul
in
point
of
grace
,
as
might
largely
be
demonstrated
)
but
the
saints
in
eternity
shall
enjoy
the
Spirit
for
ever
,
with
rich
redundancies
and
overflowings
of
peace
,
joy
,
comfort
,
and
serenity
;
nor
shall
that
emplying
spring
abate
.
And
all
the
corrasives
,
bondage
,
checks
and
smarts
of
the
Spirit
,
which
here
were
wholsome
and
necessary
,
shall
wholly
cease
in
the
blessed
Etern●ty
.
The
Saints
shall
enjoy
the
Knowledge
of
what
they
desire
,
for
ever
.
There
shall
be
no
imperfection
or
oblivion
in
eternity
And
the
Blessed
shall
know
what
ever
is
adequate
to
,
or
fit
for
the
sphere
of
humane
Capacity
,
not
by
discourse
,
but
by
intuition
,
intuitivè
,
as
the
School-men
Omnis
in
hac
vita
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
Deo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
verbum
defectivum
,
sed
in
vita
fuiura
est
verbum
perfectivum
.
speak
.
And
the
Saints
shall
be
acquainted
with
all
Divine
Mysteries
;
Christ
doth
,
as
some
friends
who
reserve
secret
things
to
a
Meeting
,
not
trusting
them
in
a
Letter
.
Indeed
Christ
opens
much
to
his
people
here
,
he
doth
unbosome
himself
,
as
the
Psalmist
speakes
,
Psalm
25.
verse
14.
But
in
Eternity
,
all
Maskes
and
Cloudes
,
and
Curtains
shall
be
drawn
:
Those
Mysteries
which
here
did
rather
raise
,
then
fill
the
Apetite
,
shall
be
uncased
to
the
Believer
in
eternity
,
and
these
secrecies
may
be
ranked
into
three
heads
.
1.
Those
incomprehensible
Mysteries
,
which
are
above
,
but
not
against
nature
,
as
the
Mystery
of
the
Trinity
,
the
Incarnation
&c.
These
shall
be
no
difficulties
,
nor
Mysteries
in
heaven
.
2.
Those
supernatural
Miracles
which
had
the
object
in
the
creature
,
as
how
God
created
the
World
,
the
Nature
of
those
Miracles
Christ
and
the
Apostles
wrought
and
effected
;
and
all
those
wonders
which
are
bounded
in
the
creature
.
The
Miracles
of
love
,
which
here
are
the
Astonishments
of
Mankind
;
as
,
how
Gods
redeemed
fallen
and
lost
Man
;
all
the
wonders
of
Providence
;
all
the
most
intimate
effects
and
workings
of
Gods
love
shall
be
evidenced
.
In
a
word
,
the
Blessed
in
heaven
shall
know
all
things
cognoscible
to
man
,
not
partially
,
not
obscurely
,
Hic
modicum
è
multo
cognoscimus
.
not
at
a
distance
,
but
perfectly
,
clearly
,
and
closely
:
And
in
all
these
and
infinitely
more
enquiries
shall
the
Saints
in
glory
be
fully
satisfied
.
The
Saints
shall
see
the
will
and
heart
of
God
without
a
perspective
or
looking-glass
.
The
Blessed
shall
enjoy
,
their
company
for
ever
:
They
shall
for
ever
see
the
courtiers
of
heaven
;
the
creature
in
its
best
attire
,
their
godly
relations
,
the
Angelicall
beauties
:
Nor
shall
that
innumerable
Heb.
12.
22.
Ibi
,
sc
in
coelo
,
cum
myriadibus
Angelorum
laetos
&
festos
id
agemus
,
in
omni
felicitate
,
gloriâ
gaudio
,
jubilo
,
&
triumpho
.
Alap
.
in
Hebr.
company
of
of
glorious
Angels
,
and
glorified
Saints
,
which
do
,
as
it
were
bespangle
heaven
it self
,
as
they
are
perfected
by
the
presence
of
God
,
ever
be
vailed
or
disturbed
with
sorrow
,
for
the
departure
,
funeral
,
or
extinction
of
one
of
that
rare
society
:
No
falling
starres
shall
shine
in
glory
:
And
,
to
draw
up
all
,
and
close
up
the
whole
Treatise
,
Every
particular
Saint
in
Eternity
shall
receive
Everlasting
delights
from
that
perpetual
communion
he
shall
have
with
the
most
perfect
creatures
,
Gods
Fiat
,
his
Omnipotent
Word
produced
;
and
the
Pure
Angels
and
Blessed
Saints
incorporated
into
one
Eternal
society
,
as
many
starres
joyned
together
,
shall
make
one
glorious
and
Everlasting
Constellation
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.