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…

For had he then dyed his condemnation had been nothing like so heavy, as now it is. Let me add here Maldonat's interpretation of this place which is memorable. Of this passage some dispute subtly more then enough how it could be better for Judas not to have been, whereas not to be is no good; to be damned is some good (meaning in respect of being) For he that is damned is somewhat and every thing that is, as it hath a being is good. Hierome signifies that some though Judas had a being before he was born; and that Christ of purpose said not, it were better for that man, if he had never been; but if he had never been born, to signify that though he had not been born; yet he should have had a being, and so to have had natural good things without evil. I imagine that Hierome herein noted the Originists, whose opinion was that as souls were from the beginning created, and each according to his merit either to remain without a body, or to be cast into a body as into a prison. And indeed Origen so writes on this place, as he seems not to be far off from such an opinion. After the same manner almost doth Euthinius interpret this. But such like phrases of speech are not to be accommodated to the subtlety of the Schools. For they speak proverbial speeches and vulgar, which commonly are somewhat hyperbolical, as Job 3. 11. Why hast thou brought me out of the womb? would I had perished, that the eye might not see me, that I had been as if I had not been, from the womb carried to the grave. And Jer: 20 14, 15, and chap: 33. Let the day perish wherein I was born. For all these proceed not from any deliberate judgment of the mind; but by way of complaint, whose course is to amplify evils. Christ therefore in like manner speaks of Judas, as it was to be thought he would speak of himself being in torment. Now it was very credible that he would say; I would I had never been born, it had been better for me never to have been born, then to suffer these pains: considering that Job and Jeremiah most holy men have uttered the like speeches, under far less sufferings. Add to this that Christ saith not, It had been better that Judas had not been born ⟨p. 46⟩born; but that it had been better to him, to wit, in his opinion and judgment:

For had he then dyed his condemnation had been nothing like so heavy, as now it is. Let me adde here Maldonat's interpretation of this place which is memorable. Of this passage some dispute subtelly more then enough how it could be better for Iudas not to have been, whereas not to be is no good; to be damned is some good (meaning in respect of being) For he that is damned is somewhat and every thing that is, as it hath a being is good. Hierome signifies that some though Iudas had a being before he was born; and that Christ of purpose sayd not, it were better for that man, if he had never been; but if he had never been born, to signifie that though he had not been born; yet he should have had a beeing, and so to have had naturall good things without evill. I imagine that Hierome herin noted the Originists, whose opinion was that as soules were from the beginning created, and each according to his merrit either to remaine without a body, or to be cast into a body as into a prison. And indeed Origen so writes on this place, as he seemes not to be farre off from such an opinion. After the same manner allmost doth Euthinius interpret this. But such like phrases of speech are not to be accommodated to the subtillty of the Schooles. For they speak proverbiall speeches and vulgar, which commonly are somewhat hyperbollicall, as