3. God’s eternal duration is without succession, as well as without beginning and end, that it is so, appears, (1.) Because, as was hinted but now, it is unchangeable, since all successive duration infers a change. Thus the duration of creatures, which is successive, is not the same one moment as it will be the next; every moment adds something to it; now this cannot be said of God’s duration. Besides, successive duration implies a being, what we were not, in all respects before, and a ceasing to be what we were, and so it is a kind of continual passing from not being to being, which is inconsistent with the divine perfections, and, in particular, with his unchangeable duration. The Psalmist, speaking of God’s eternal duration, expresses it by the immutability thereof, _Thou art the same, and thy years shall have no end_, Psal. cii. 27.; and the apostle, speaking concerning this matter, says, He is _the same yesterday, to day, and forever_, Heb. xiii. 8. (2.) Successive duration is applicable to time; and the duration of all creatures is measured, and therefore cannot be termed infinite; it is measured by its successive parts: thus a day, a year, an age, a million of ages, are measured by the number of moments, of which they consist; but God’s duration is unmeasured, that is, infinite, therefore it is without succession, or without those parts of which time consists.[49] 4. Eternity is an attribute peculiar to God, and therefore we call it an incommunicable perfection. There are, indeed, other things that shall endure to everlasting, as angels, and the souls of men; as also those heavenly bodies that shall remain after the creature is delivered from the bondage of corruption, to which it is now subject: the heavenly places, designed for the seat of the blessed, as well as their happy inhabitants, shall be everlasting; but yet the everlasting duration of these things infinitely differs from the eternity of God; for as all finite things began to be, and their duration is successive, so their everlasting existence depends entirely on the power and will of God, and therefore cannot be called necessary, or independent, as his eternal existence is. _Object._ Since the various parts of time, as days, years, &c. and the various changes, or flux of time; such as past, present, and to come, are sometimes attributed to God; this seems inconsistent with the account that has been given of his eternity.