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…

Yet there was a farther end than all this, namely, the glory of God, in the way of mercy mixed with justice, and that brought to pass by admirable power and wisdom. This was first in Gods thoughts and resolutions, as the supreme end, all the rest were but as means tending thereunto: yet do we not say this was intentionally in Gods first thoughts and resolutions, which is as if he should say, intentionally in Gods intentions; and with the like genius of sobriety, he distinguisheth between occasionally and intentionally, inclosing the terms with a parenthesis, as if there were some great judgement, though little wit, in this distinction, and therefore would have it observable. Occasion is justly distinguished from a cause, but I never found it distinguished from intention, till now. It seems he would say accidentally or casually, for such alone are praeter intentionem, if any, and so fit to be opposed to intentionally; but this distinction sticks in his teeth, he was loath in plain terms to express so shameful an opinion, as to profess that any thing comes to pass in the World, besides Gods intention, which is the distinction of things fortuitous in Aristotle. Nay, he leaves place for Gods intention of them secondarily, denying only that he intends them primarily. But still he keeps this conclusion, and holds that up, whatsoever becomes of his premises, as when he saith God intends them for them, for their good, that is his Oracle; but Saint Pauls Oracle is, that the invisible things of God, that is his eternal power and Godhead, are seen by the Creation of the World being considered in his works, [Greek or Hebrew], that they may be without excuse, and that the Preachers of the Gospel, were unto God a sweet savour of Christ in them that are saved, and in them that perish; without putting any difference according to this Authors Gemora, that this is to be understood of the one occasionally, of the other intentionally. But to ransack this also, and to speak distinctly, What is the good that God hereby intended them? Was it Salvation? And how did he intend that unto them? Was it intended to be their portion, whether they believed in Christ or no? Undoubtedly his meaning can be no other then this, he intended they should be saved by him, provided they did believe in him:

Yet there was a farther end than all this, namely, the glory of God, in the way of mercy mixt with justice, and that brought to passe by admirable power and wisdome. This was first in Gods thoughts and resolutions, as the supreame end, all the rest were but as meanes tending thereunto: yet doe we not say this was intentionally in Gods first thoughts and resolutions, which is as if he should say, intentionally in Gods intentions; and with the like genius of sobriety, he distinguisheth between occasionally and intentionally, inclosing the tearmes with a parenthesis, as if there were some great judgement, though little wit, in this distinction, and therefore would have it observeable. Occasion is justly distinguished from a cause, but I never found it distinguished from intention, till now. It seemes he would say accidentally or casually, for such alone are praeter intentionem, if any, and so fit to be opposed to intentionally; but this distinction sticks in his teeth, he was loath in plaine tearmes to expresse so shamefull an opinion, as to professe that any thing comes to passe in the World, besides Gods intention, which is the distinction of things fortuitous in Aristotle. Nay, he leaves place for Gods intention of them secondarily, denying only that he intends them primarily. But still he keepes this conclusion, and holds that up, whatsoever becomes of his premises, as when he saith God intends them for them, for their good, that is his Oracle; but Saint Pauls Oracle is, that the invisible things of God, that is his eternall power and Godhead, are seen by the Creation of the World being considered in his workes, , that they may be without excuse, and that the Preachers of the Gospell, were unto God a sweet savour of Christ in them that are saved, and in them that perish; without putting any difference according to this Authors Gemora, that this is to be understood of the one occasionally, of the other intentionally. But to ransack this also, and to speake distinctly, What is the good that God hereby intended them? Was it Salvation? And how did he intend that unto them? Was it intended to be their portion, whether they believed in Christ or no? Undoubtedly his meaning can be no other then this, he intended they should be saved by him, provided they did believe in him: