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…

See by the way how he vilifies the being of man which he calls a poor little entitative good God looked upon all things that he had made, & behold they were very good, not the least fly, or emmet, or worm is excepted from the commendatio, yet man was made after the Image & likeness of God. In other creatures are found vestigia Dei, footsteps of God, as Martin Luther observes out of the Ancients, but man is Imago Dei the very Image of God; Yet this Author calls it a poor little entitative good; & barely saith it, & when he hath done, wipes his lips from all sophistication, & claps that upon the back of his adversaries very authoritatively. Then the question is only of Miseria paenae, whether it makes a man worse then annihilation, not in a complicate condition with sin, which is the condition of the damned. Yet thus he carrieth it to serve his turn; whereas in Arminius his opinion, the sinful condition of the damned, makes them more miserable then their torments. But if the torments of hell in themselves are able to make a man in a worse condition then to be turned into nothing, then an holy Angel or Saint should choose rather to be turned into nothing, than to suffer the torrents of hell. And the School divines dispute severally of the misery of sin, and the misery of torrent, & that with such different resolutions upon the point, as to maintain, that albeit the misery of torment is not so bad as utter annihilation, yet the misery of sin, is. Yet therein I willingly profess I am not of their mind. For ⟨p. 49⟩what? are not the Children of God sinners? Now what sober Christian will affirm, that it were better for them to be annihilated, then to be sinners. If you say, therefore it is not better for God's children to be annihilated then to be sinners; because they are not only sinners, but they are in the state of grace. I proceed farther, and demand whether God's Elect before their calling, being yet in the state of sin, as Manasseh and Saul before their vocation, were better to be annihilated, then to be as they are. What if I am a sinner, yet while I have any being I may mourn for my sin, I may serve God, I may enjoy his favour in the pardoning of my sin, is not this a better condition then not to be, which is a condition conjunct as well with the destruction of sanctity as of sin?

See by the way how he virifies the being of mā which he calls a poore little entitative good God looked upon al things that he had made, & behold they were very good, not the least fly, or ēmet, or worm is excepted frō the cōmendatio, yet mā was made after the Image & likenes of God. In other creaturs are foūd vestigia Dei, footsteps of God, as Martin Luther observes out of the Antients, but mā is Imago Dei the very Image of God; Yet this Author cals it a poor little ētitative good; & barely sayth it, & when he hath done, wipes his lipps frō al sophisticatiō, & claps that upon the back of his adversaries very authoritatively. Then the question is only of Miseria paenae, whether it makes a mā worse then annihilatiō, not in a cōplicate condition with sin, which is the condition of the dāned. Yet thus he carrieth it to serve his turn; whereas in Arminius his opinion, the sinfull condition of the dāned, makes them more miserable then thir torments. But if the torments of hell in thēselves are able to make a man in a worse condition then to be turned into nothing, then an holy Angell or Saint should choose rather to be turned into nothing, thē to suffer the torēnts of hell. And the Schoole divines dispute severally of the misery of sinne, and the misery of torēnt, & that with such different resolutions upon the point, as to maintaine, that albeit the misery of torment is not so bad as utter ānihilation, yet the misery of sinne, is. Yet therein I willingly professe I am not of their mind. For