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…

He objecteth the saying of our Saviour to Judas. Woe be to that man by whom the Son of man is betrayed, it had been good for that man if he had never been born: and indeed the betraying of the Son of God his Lord and master, was a most facinorous act, especially being committed by the way of a kiss, & with sweet words saying Hail Master. And Schoolmen do distinguish between, the misery of sin, and the misery of pain, in such sort that albeit they deny the latter to be worse then not being, yet they do not reason so of the former. But because Judas was not so sensible of the miserable condition of the one, as of the other; therefore our Saviour sets forth the woeful condition of that state whereof he, and generally all are most sensible. Whence we may well argue, that our Saviour speaks in conformly to man's sense and judgment, and it was not long ere the terrors of a guilty conscience took hold of him, and he went forth and hanged himself. Yet our Saviour saith not, It had been good for Judas if he had never received any being, but only this, If he had never been borne▪ now being is not received in a man's birth but in the conception rather. And undoubtedly, if Judas had perished in his mothers womb it had been much better for him. As Arch-bishop Whitgift sometimes in the Court of high commission said, of one that was accused and convicted o• some foul crime committed by him in the very house of God That better it had been, that his neck had been broken at the first, then that he should live to be o•scandalous to the Church of God And yet as if our Saviours words were not enough for this Author in saying, It had been good for that man; therefore he patcheth it out with a supplement of his own, thus, It had been good and happy for that man, if he had never received being. So that whereas Aristotle made happiness to consist in an aggregation of all good things this Author with his divinity thinks good to mend Aristotle's Philosophy, by placing happiness in the want of every good thing very learnedly and judiciously. Vulcan who made thunder-bolts for Jupiter, when he was cast out of heaven had a shrewd fall, and contracted such lameness as stuck by him ever after. So this Author who forgeth thunder-bolts and arguments for others, being fallen upon opposition to the prerogative of God's grace and his Sovereignty over all creatures;

He objecteth the saying of our Saviour to Iudas. Woe be to that man by whom the sonne of man is betrayed, it had been good for that man if he had never been born: and indeed the betraying of the Sonne of God his Lord and master, was a most facinorous act, especially being committed by the way of a kisse, & with sweet words saying Hayle Master. And Schoolmen doe distinguish between, the misery of sinne, and the misery of pain, in such sort that albeit they deny the latter to be worse then not being, yet they doe not reason so of the former. But because Iudas was not so sensible of the miserable condition of the one, as of the other; therefore our Saviour sets forth the woefull condition of that state whereof he, and generally all are most sensible. Whence we may well argue, that our Saviour speakes in conformly to man's sense and judgment, and it was not long ere the terrours of a guilty conscience took hold of him, and he went forth and hang'd himselfe. Yet our Saviour saith not, It had been good for Iudas if he had never received any being, but only this, If he had never been borne now being is not received in a man's birth but in the conception rather. And undoubtedly, if Iudas had perished in his mothers womb it had been much better for him. As Arch-byshop Whitgift sometimes in the Court of high commission said, of one that was accused and convicied o some foule crime committed by him in the very house of God That better it had been, that his neck had been broken at the first, then that he should live to be oscandalous to the Church of God And yet as if our Saviours wordes were not enough for this Authour in saying, It had been good for that man; therefore he patcheth it out with a supplement of his own, thus, It had been good and happy for that man, if he had never received being. So that whereas Aristotle made happinesse to consist in an aggregation of all good things this Authour with his divinitie thinks good to mend Aristtotl's Philosophy, by placing happinesse in the want of every good thing very learnedly and judiciously. Vulcan who made thunder-bolts for Iupiter, when he was cast out of heaven had a shrewd fall, and contracted such lamenesse as stuck by him ever after. So this Authour who forgeth thunder-bolts and arguments for others, being fallen upon opposition to the prerogative of God's grace and his Soveraignty over all creatures;