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…

But let us consider the double act of God here devised about the world of mankind severed from the elect: God, you say, did ⟨p. 51⟩ordain to judge them according to their works. I pray consider, who denieth this? even they that maintain Reprobation as absolute as Election, do notwithstanding maintain, that God doth judge them no otherwise then according to their works; for they do not avouch that God doth ordain to damn them for ought else then for sin; yea and that for sin actual, as many as do dye in actual sin unrepented of; and for original sin, as many as do dye only in original sin. Again, will you deny the same form of decree to have his course concerning the elect, as well as concerning the Reprobate? Doth not God reward them according to their works? I mean, as many as live unto ripeness of age; for otherwise it cannot be verified of the Reprobates. And if God doth reward the righteous according to their works, did he not also ordain from everlasting so to reward them? Neither is Election, rightly stated and in congruous opposition unto Reprobation, any other then Gods decree to reward men with everlasting life for their obedience of faith, repentance, and good works; like as Reprobation is Gods decree to punish them with everlasting death, for their continuance in sin, without repentance, unto death; albeit, neither of these is Gods complete decree, on either side: but the decree of Election, is, Praeparatio gratiae & gloriae, as Austin saith; that is, a decree to give both the grace of obedience, both in the way of faith, repentance, and good works, and to crown them with everlasting life for it. And so on the other side, Reprobatio, as Aquinas speaketh, includit voluntatem permittendi peccatum, & damnationem inferendi pro peccato: It is the purpose of God both to deny the grace of obedience, as afore-said; or, which is all one, to permit them to persevere in sin and final impenitency, and to inflict damnation for their sin. And unless Election on the one side, and Reprobation on the other, do include the parts before mentioned, we shall fall into the Arminians definition of Election and Reprobation, who make them merely conditionate, either in formal terms, or though they avoid the formality of such expressions, yet merely in effect:

But let us consider the double act of God here devised about the world of mankind severed from the elect: God, you say, did ⟨p. 51⟩