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' fine Linnen, and laid in Odors? his Senses are not gratified by any such Delicacies, nor would be feel any thing besides the Torment of being withheld from the Mire. And as little "Complacency would a Brutish Soul find in those ' purer and refined Pleasures which can only upbraid, not satisfie him. But what still more. confirms the Truth of that which has been writ in this Section; according to the Doctrin aflerted in it, Heaven and Hell are directly set against each other; and the several ways that lead unto them diametrically opposite to one another. For the joys of Heaven are the fulfilling the Souls desires in the fruition of the really chief Good of

The Torments of Hell, the Frustration of the Souls desires of some fallly fupposed Chief Good. Virtue, the Way of Bliss, is the preferring the Love of God before the Love of the World. Vice, the Path of Hell, is the preferring the Love of the World' before the Love of God. And as the Beatified Souls according to the higher degree of Love where with they are affected to God,are more happy because fuller of delight fo the damned Spirits, the stronger affe&tion they have to the things they lust after are more grievously tormented, the disappointment of a stronger affection being more allicive than of a weaker. Object.



Object. 3. According to this Doctrin, neither the Bodies of the glorified Saints would participate of Bliss; nor the Bodies of the damned have any portion of Pain.

Soluta Not so; for if when the Soul abounds with Joy and Delight; it be able to quicken, chear and make brisk this dull and heavy Lump of Clay, as we fee it doth how much more will it through the immense Joys of Heaven have a powerful influence on a fpiritual Body? And, if Grief for the disappointment of mens wished de fires here can cast them into violently scorching Fevers; how should the excessive Pain of the perpetual , Frustration of the damneds hot Lufts, but put their bodies into an everlasting state of Burning? Be fides, fince all Bodies mouft be contain'd in Place di as the Bodies of the Saints shall pos; sess the most glorious which are fuitable for thern fothe Bodies of the damned fhall in habit the most dismal that are proper for them and therefore what difference of Place can contribute to Bliss and Misery's they'l}differently sbare theren in respect of that alloot :D bis 19111 Objecho A Mürther is a Sin that cries for

it Hell consist in the Disappointmeņr of mens



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Desires, there would be no Punishment , but only ithe loss of Heaven, allotted to thatîmolt horrid Crime

Solut. Murtherigs a crying Sin indeed; for! iť Aays not for rehe Judgment of the World -toicomel bur it self begins its own Parish nent here the Mueberer ibe. ing tortured and distracted almost with the representation of the A& alone, i whilft it is a thing to detestable, and repugnant to the very Being of human Nature, that in de spight of all his endeavours to the contrary, he starrisks and is ragást at the borror of it, as often as it'occurs to his mind (though but in Aleep, when lhe neither 'dreads the

a So that when after this Life, he hall have no intervention of neceffary bulinefs to divert his Thoughts from it, "twill be terrible and tormentive to him beyond expression, since his very Effence will have a perpetual perfect antipáthy to it, and yet he shall ever be haunted and infested with its ghastly and dreadfull visage. But besidesz-murtherers are tormented as well as other Sinners by their frustrated desires ; fopi Good Being the Object of the Will, every Creature which is endued therewithe has an af. fection for some or other either real or ap


paren't Good, and 'tis this latter that the wicked of all sorts ardently affect; though they judg in general the state of the glorified Saints to be true felicity, and their own

Atate of

of misery (notwithstanding that they can by no means relish the manner of delight which the Blessed have ) for otherwise there could be no such Pain as Peena Damni, the loss of Heaven, fince none are troubled for the want of that which they have not any respect or esteem at all for ; whence the very Inconsistency of the Thoughts of the damned concerning true and false Bliss, set their minds

upon the Rack. To which is to be added yet another Torment which, atflicts likewise, without exception, the whole Crew of reprobate Souls, to wit, the gnawing Viper of Envy and Malice towards the Saints in Bliss, in that they obtain their full desires, when they themselves are totally deprived of their.own.

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SE C T. yili. The only Evil which is prejudicial' to Man in respect '

is Malum Calpæ, the Fvil of Fault, and it is either Privative or Positive, The for mer consists in an Averfion from God the latter in a Conversion to the Creature. Each of them is called Sin, the one Formal, the other Material. The greatest Alienation of

the Heart from God makes the greateff SinSapon

Sit sint 1:5 ID yoinn
Eeing it was proved (Set. 4.) that

God created Man, not for any Good whatsoever. 78°&crite thereby to himself, but folely and wholly to communicate Good to his Creature, 'tis manifest that no

Man in of the End for which he was created, but that alone which is prejudicial to him in respect of his own final Good; which since it has been shewn (feat. 4. par. 13, 14.) to conlist that nothing is evil to man as man, or created to inherit Bliss, but either the very Ali. enation it felf of the Hearts Affection from




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