A64002:1501
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…
The riches of Gods love unto the vessels of mercy, consistent with his absolute hatred or reprobation of the vessels of wrath, or, An answer unto a book entitled, Gods love unto mankind ... in two books, the first being a refutation of the said book, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hord's discourse (formerly answered) by an author that conceals his name, but was supposed to be Mr Mason ... / by ... William Twice ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twice from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeans ...The riches of Gods love unto the vessells of mercy, consistent with his absolute hatred or reprobation of the vessells of wrath, or, An answer unto a book entituled, Gods love unto mankind ... in two bookes, the first being a refutation of the said booke, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hords discourse (formerly answered) by an author that conceales his name, but was supposed to be Mr Mason ... / by ... William Twisse ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twisse from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeanes ...
Oxford: printed by L.L. and H.H. for Tho. Robinson, 1653
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The mistake of a damned person wishing not to be, consists not in conceiving his torments to be unsufferable with any content or patience, but in conceiving that by not being, he should have ease, which is a most absurd conceit, arising merely from distraction of mind through extremity of anguish. So that all things rightly considered, here is no encouragement for men to become Atheists & Epicures, unless this be an encouragement thereunto, that their pain shall be so extreme and unsufferable, as to make them desire, and utter they know not what, such distraction of mind and and perturbation of judgment shall surprise them. A false persuasion that mens souls shall die with their bodies, and that they shall have no being after death, urgeth every man indifferently to take his delights and pleasures while he may; whether this delight and pleasure be taken in courses vicious, or in courses virtuous, because death sets an end, as to them; so to their pleasures and delights. But if their greatest happiness, or misery doth begin in joy, or sorrow after death; and this is well known unto them: sober reason doth suggest unto them to provide for the obtaining of that happiness, and declining that unhappiness, above all other, according to that Ladies resolution in Sophocles, and that upon this ground [Greek or Hebrew], there I shall continue for ever. But when he saith the wicked will the more eagerly pursue their carnal and sinful delights, because after all their pleasures they shall be in a better case, then if they had no being. I long to have the judgment of any lewd person throughout the world concerning this; as namely whether he takes any comfort or encouragement to sinful courses from this; that albeit he shall be cast with the devil and his Angels into hell fire that never goeth out. Yet this condition is a better condition, then not to have any being at all; whereas this better condition consists only in this, that being is better then not being; not in this, that he hath any ease, or is less obnoxious to torment and sorrow, which shall be so unsufferable, as to provoke him to wish, that he never had any being at all. Or that forthwith he might be turned into nothing.
The mistake of a damned person wishing not to be, consists not in conceiving his torments to be unsufferable with any content or patience, but in conceiving that by not being, he should have ease, which is a most absurd conceit, arising merely from distraction of mind throug extremity of anguish. So that all things rightly considered, here is no encouragement for men to become Atheists & Epicures, unlesse this be an encouragement thereunto, that their pain shall be so extreme and unsufferable, as to make them desire, and utter they know not what, such distraction of mind and and perturbation of judgment shall surprize them. A false perswasion that mens soules shall die with their bodies, and that they shall have no being after death, urgeth every man indifferently to take his delights and pleasures while he may; whether this delight and pleasure be taken in courses vicious, or in courses vertuous, because death sets an end, as to them; so to their pleasures and delights. But if their greatest happinesse, or misery doth begin in joy, or sorrow after death; and this is well known unto them: sober reason doth suggest unto them to provide for the obtaining of that happinesse, and declining that unhappinesse, above all other, according to that Ladies resolution in Sophocles, and that upon this ground , there I shall continue for ever. But when he saith the wicked will the more eagerly pursue their carnall and sinfull delights, because after all their pleasures they shall be in a better case, then if they had no being. I long to have the judgment of any lewd person throughout the world concerning this; as namely whether he takes any comfort or encouragement to sinfull courses from this; that albeit he shall be cast with the devill and his Angells into hell fire that never goeth out. Yet this condition is a better condition, then not to have any being at all; whereas this better condition consists only in this, that being is better then not being; not in this, that he hath any ease, or is lesse obnoxious to torment and sorrow, which shall be so unsufferable, as to provoke him to wish, that he never had any being at all. Or that forthwith he might be turned into nothing.