The riches of Gods love unto the vessels of mercy, consistent with his absolute…The riches of Gods love unto the vessells of mercy, consistent with his absolute…

1. But if I am glad to see the issue whereto he drives his discourse. For he grants that the scripture speaks sometimes according to men's opinions: but without reason to fasten such an expression upon any Scripture, is to do as Dunses do &c. he gives no instance; I will supply the want thereof, and that out of one of those dunses a follower of John Duns an eminent school-man, from whose name school-men are called dunses, whom this Author was wont to magnify; Lychetus a Minorite is the man, who is the first that I have found hitherto maintaining that God's purpose of election of any particular man may cease; and the purpose of reprobating the same may come in the place thereof. So the purpose of reprobating Judas may come in the place thereof, and that without all change in God. This is a doctrine that now a days grows in request Penotus hath taken it up without betraying from whom he had it: And Franciscus à sanctâ Clarâ after him, and some of our Arminians I find enamoured with it. Now this Lychetus, when he is charged with the doctrine of Scotus as directly opposite hereunto, his answer is in part that he speaks according to the opinion of others. Now I desire not upon better terms to contend with M. Mason. For Austin hath given many reasons to prove that simply and absolutely not to be, is not a thing desirable, above being, though joined with never so great misery of pain. And the School-men acknowledge that Austin herein delivers his judgment, and withal they concur with him as Scot, Biel, Durandus, Maldonat. And it is evident that to be turned into nothing, is an universal destruction of being; so is not inflicting of punishment, as both Durandus and Maldonat argue the case. And saying that not to have any being at all is better for Judas then to be in torment, here is something affirmed of a subject that makes him of a better condition then otherwise, which hath no place, but upon supposition of a subjects existence, & that in distinction from an attribute affirmed of him, which constitutes him in a condition of betterness, now that that which is nothing, by reason of being nothing, should be better the something, is one of the wildest expressions, I think that hath been heard of since the world began; And therewithal creatures began to have a being.

1. But if I am glad to see the issue whereto he drives his discourse. For he grants that the scripture speakes sometimes according to men's opinions: but without reason to fasten such an expression upon any Scripture, is to doe as Dunses doe &c. he gives no instance; I will supply the want thereof, and that out of one of those dunses a follower of Iohn Duns an eminet school-man, from whose name school-men are called dunses, whom this Authour was woont to magnifie; Lychetus a Minorite is the man, who is the first that I have found hitherto maintaining that God's purpose of election of any particular man may cease; and the purpose of reprobating the same may come in the place thereof. So the purpose of reprobating Iudas may come in the place thereof, and that without all change in God. This is a doctrine that now a dayes growes in request Penotus hath taken it up without betraying from whom he had it: And Franciscus à sanctâ Clarâ after him, and some of our Arminians I find inamoured with it. Now this Lychetus, when he is charged with the doctrine of Scotus as directly opposite hereunto, his answer is in part that he speakes according to the opinion of others. Now I desire not upon better termes to contend with M. Mason. For Austine hath given many reasons to prove that simply and absolutely not to be, is not a thing desirable, above being, though joyned with never so great misery of pain. And the School-men acknowledge that Austine herein delivers his judgment, and withall they concurre with him as Scot, Biel, Durandus, Maldonat. And it is evident that to be turned into nothing, is an universall destruction of being; so is not inflicting of punishment, as both Durandus and Maldonat argue the case. And saying that not to have any being at all is better for Iudas then to be in torment, here is something affirmed of a subject that makes him of a better condition then otherwise, which hath no place, but upon supposition of a subjects existence, & that in distinction from an attribute affirmed of him, which constitutes him in a condition of betternes, now that that which is nothing, by reason of being nothing, should be better the something, is one of the wildest expressions, I think that hath been heard of since the world began; And therewithall creatures began to have a being.