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…

By that which followeth, it seems that all these conceptions tend to no worse end, then to justify Gods disposition towards the Reprobate. And it is great pity that so good an end, as the justifying of God, should be brought about by no more congruous courses then these. But I would fain know, what blemish should redound to the nature of God, if he should intend nothing but death to the world of mankind? yet your self will acknowledge, that he might have intended nothing but annihilation: And is not annihilation as bad as death? But your meaning is, by death to understand sorrow. And is there not just cause to prefer sorrow before death? Yea, but your meaning is, of sorrow in the highest degree, and that everlasting. Why, but if it be no blemish to God to intend nothing but sorrow in seven degrees to the world of mankind, why should it be any blemish to him to intend nothing but sorrow in a degree more? And if it be no blemish to God to intend nothing but sorrow to the world of mankind for millions of years, why should it be any blemish to his reputation, to intend to the world of mankind nothing but everlasting sorrow? Yet whom do you oppose in this? Who ever said, that God did intend nothing but death to the world of mankind? those on whom you obtrude this conceit, do not affirm this of the world of mankind, but only of the Reprobates; if they do affirm any such thing. And why, I pray, should the Reprobates be taken for the world of mankind, rather than the Elect? Neither doth any man say, that God did intend nothing but death to the Reprobates: He did intend to them all life as well as death; but withal, that all the posterity of Adam should be borne, or at least conceived, in sin; and also that many thousands should perish in that sin wherein they were conceived and borne. And I presume you dare not deny this: which yet is the harshest proceeding of God, above all others, except his dealing with his own Sonne. As for others, he intended to expose them to actual sins of infidelity and impenitency, by denying to them that grace which alone would preserve them from such sins; as your self spare not to profess: and yet for all this you would obtrude upon us a strange conceit, and that as very reasonable; namely, That God did not intend their death only, but their life also:

By that which followeth, it seemes that all these conceptions tend to no worse end, then to justifie Gods disposition towards the Reprobate. And it is great pity that so good an end, as the justifying of God, should bee brought about by no more congruous courses then these. But I would faine know, what blemish should redound to the nature of God, if hee should intend nothing but death to the world of mankind? yet your selfe will acknowledge, that hee might have intended nothing but annihilation: And is not annihilation as bad as death? But your meaning is, by death to understand sorrow. And is there not just cause to preferre sorrow before death? Yea, but your meaning is, of sorrow in the highest degree, and that everlasting. Why, but if it be no blemish to God to intend nothing but sorrow in seven degrees to the world of mankind, why should it be any blemish to him to intend nothing but sorrow in a degree more? And if it be no blemish to God to intend nothing but sorrow to the world of mankind for millions of yeares, why should it be any blemish to his reputation, to intend to the world of mankind nothing but everlasting sorrow? Yet whom doe you oppose in this? Who ever said, that God did intend nothing but death to the world of mankind? those on whom you obtrude this conceit, doe not affirme this of the world of mankind, but onely of the Reprobates; if they doe affirme any such thing. And why, I pray, should the Reprobates be taken for the world of mankind, rather than the Elect? Neither doth any man say, that God did intend nothing but death to the Reprobates: Hee did intend to them all life as well as death; but withall, that all the posterity of Adam should be borne, or at least conceived, in sinne; and also that many thousands should perish in that sinne wherein they were conceived and borne. And I presume you dare not deny this: which yet is the harshest proceeding of God, above all others, except his dealing with his owne Sonne. As for others, he intended to expose them to actuall sinnes of infidelity and impenitency, by denying to them that grace which alone would preserve them from such sinnes; as your selfe spare not to professe: and yet for all this you would obtrude upon us a strange conceit, and that as very reasonable; namely, That God did not intend their death onely, but their life also: