A treatise of Mr. Cottons clearing certain doubts concerning predestination together with an examination…A treatise of Mr. Cottons clearing certaine doubts concerning predestination together with an examination…

Non-election, absolute is an act of sovereignty, you grant; which also you call preterition. Let us speak distinctly, that the ¹fairer way may be opened, to the discovery of truth and error. Preterition may be in time; as when, in giving grace to some, God passeth by others: or it may have place as well in not purposing to give grace to some, when he doth purpose to give grace to others, which purpose of his was from everlasting; and preterition in this sense, is all one with non-election. Now this non-election is either a negation of election unto grace, or a negation of election unto glory; It is here proposed indefinitely, and I conceive it is understood of both. Now it is true, that John Scot, and Francis Mayro after him, did sometimes shape the order of Gods decrees in this manner: In the first instant of nature, Peter and Judas being offered to the divine consideration, Deus volebat Petro gloriam, nihil volebat Judae; in the second instant, Deus volebat Petro gratiam, nihil volebat Judae; In the third instant, Deus volebat utrū que existere in massa corrupta; wherehence it followeth in the last place, (sayeth he) that the one shall infallibly be saved, the other damned. This sometimes seemed plausible to me, and I did prefer ⟨p. 44⟩it, and still do, before the perverse orders of Gods decrees, devised by many: For, est quiddam prodire tenus: we have the shorter way to our journeys end. But in what instant shall God veil Judae damnationem? not till after all this? If it be last in intention, shall it not be first in execution, according to your own rules, so much insisted on in the first place? The Dominicans and particularly Alvarez professeth in opposition to these negative decrees of Scotus, that the decree of reprobation is positive; and one reason amongst others is this, because if reprobation were merely negative, then all men and Angels possible, though never existent, might be justly said to be reprobate as well as the reprobate men and Angels that are or shall be existent. For it is most true, that they are non electi, in as much as one of contradictions is verified de omni ente, & non ente; therefore certainly there goes more to reprobation then a mere negation of election. And, in my judgment, this reason of his is a weighty reason.

Non-election, absolute is an act of soveraignitie, you grant; which also you call preterition. Let us speake distinctly, that the