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…

Now let any man, that is not possessed with a prejudicate conceit, consider, whether God did not as absolutely will the damnation of the one, as the salvation of the other; making the one amplius adjutos (as Austin speaks) then the other? For the absoluteness of Gods Election of Angels, is seen by the absoluteness of his giving them such a grace as to keep them from sin. And if he doth as absolutely deny others the same grace, as he must needs; (for before the first sin of Angels there could be no cause moving God to deny them grace;) it will follow, that their Reprobation was as absolute as the others Election. Yet what a poor relieving of Gods reputation is this, to say, that Judas had power in Adam to keep the condition of life proposed to him; though since his Fall he hath not: yet we believe that Adam is saved, who bereaved Judas of his ability; and Judas damned, for not keeping that whereunto he had no ability; and that through the Fall of Adam. Further, observe I pray you the miserable consequents of this your Argument, as it runs thus, in few words; In Adam we were enabled to keep the Condition; Therefore say not, that God intended nothing but death to the Reprobate. ⟨p. 68⟩By the same reason I may dispute thus: In Adam they were enabled to break the condition of life; therefore, Say not that God intended nothing but life to his Elect. But as he intended salvation, and not damnation only, to the Reprobates; In like sort he intended damnation, and not salvation only, to the Elect: Especially considering, that not in Adam only, but in themselves also, they are able enough to break it; and the best of them have that in them that deserves damnation, nothing that deserves salvation. As for the Reprobates, there neither was nor is any thing in them that sits them for salvation. It is strange that these incongruities should not be discerned; or being discerned, men should be so little moved with them. But these are days of vengeance; and when a good man errs, and that in weighty matters, I consider not any judgement of God upon him, but upon the world rather; that hereby are so much the more countenanced in their erroneous ways, which are advantageous to flesh and blood; and therefore they delight in them, and thereby become the more worthy to be given over to illusions, to believe lies.

Now let any man, that is not possessed with a prejudicate conceit, consider, whether God did not as absolutely will the damnation of the one, as the salvation of the other; making the one amplius adjutos (as Austin speakes) then the other? For the absolutenesse of Gods Election of Angels, is seene by the absolutenesse of his giving them such a grace as to keep them from sinne. And if hee doth as absolutely deny others the same grace, as hee must needs; (for before the first sinne of Angels there could bee no cause moving God to deny them grace;) it will follow, that their Reprobation was as absolute as the others Election. Yet what a poore relieving of Gods reputation is this, to say, that Judas had power in Adam to keep the condition of life proposed to him; though since his Fall hee hath not: yet wee beleeve that Adam is saved, who bereaved Judas of his ability; and Judas damned, for not keeping that whereunto hee had no ability; and that through the Fall of Adam. Further, observe I pray you the miserable consequents of this your Argument, as it runnes thus, in few words; In Adam we were enabled to keep the Condition; Therefore say not, that God intended nothing but death to the Reprobate.