A64002:2115
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.
Mr GOODWIN p. 25. 26. c. 2. §. 20.
IT is indeed the judgement of some Learned men, that the purpose or intent of God to permit, or suffer such, or such a thing to be done, or such 1or such an accident to come to pass, supposeth a necessity (at least a syllogistical or consequential necessity) of the coming of it to pass. But that the truth lieth on the other side of the way, appears by the light of this consideration. If whatsoever God hath decreed, or intendeth, to permit to come to pass in any case, upon any terms, or any supposition whatsoever, should by virtue of such an intention or decree, necessarily come to pass, then all things possible to be, (or at least ten thousand things more than ever shall be) must be, yea, and this necessarily. For (doubtless God hath decreed, and intendeth, to leave natural causes, generally, to their natural and proper operations, and productions; yea and voluntary causes also, under a power, and at liberty to act ten thousand things more, then ever they will do, or shall do. For example; God intendeth, and hath decreed, to permit, that fire shall burn, what combustible matter soever it shall take hold of, or that shall be cast into it, that one spark of it falling into a barrel of dried Gunpowder, should suddenly fire it, &c. But it doth not follow from hence, that therefore every thing that is combustible in the world, shall be burnt with fire; or that every barrel of dry Gun-powder shall be blown up with sparks of fire falling into them. So (in the instance formerly mentioned) God had decreed to permit the Lords of Keilah to deliver up David into Sauls hand, in case he had stayed in their City, till Sauls coming to demand him: this is evident from 2the Text. But it did not follow from this permissive decree of God, that therefore these Lords must necessarily deliver up David into Sauls hand: for we know they did it not. So likewise, God hath decreed to permit any man to destroy the life of another whom he meets with (I mean, in respect of a natural power to do the execution) but it followeth not from hence, that therefore every man must necessarily murder, or destroy the life of his Brother, that cometh in his way. So that evident it is, that no decree of God whatsoever, which is simply and purely permissive, doth import any necessity at all of the perpetration, or coming to pass, of the thing so decreed.