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…

and so deliver them from judgement temporal, and make also their damnation more tolerable. Here you pass over from Gods natural providence to a more gracious providence, but not with a right foot; as when you say, that because this light alone did not so far prevail with the Gentiles, as to bring them to the knowledge of God in Christ; Therefore it pleased God, in the fullness of time, to send the preaching of the Gospel amongst them: You should have said rather, Because this light alone could not prevail: but so, perhaps, you had much prejudiced your own Tenet. I say, you should have rather said so; seeing you undertake to give the cause of this interchange of the providence of God: For, to say only, It did not prevail; is not to allege any tolerable cause thereof; especially, considering that you make the blame hereof wholly to lie upon mans wilfulness: for by the same reason you might introduce a further course of Gods more gracious providence to bring men unto repentance, than any he hath undertaken yet; for even the preaching of the Gospel, thereby admonishing men to repent, doth not prevail with most. There is another incongruity, as when you say, This light of nature alone did not prevail; as if you would imply, that the light of grace alone doth prevail: which, I presume, you will confess, is notoriously untrue; and that not only illumination of the mind, but the affection of the heart by the finger of God is necessarily required to bring men unto repentance. As for that which followeth therein, I do most willingly and freely concur with you, acknowledging that God condemns none ⟨p. 81⟩for not believing in Christ, of whom they had not heard; nor for transgressing the Law of Moses, which they had not received; but only for sinning against the Law of nature, which was written in their hearts: For I verily believe, that where there is no Law, there is no transgression. But, I presume, you deliver this only in reference to men of ripe years, and do not concur with Arminians, in maintaining that all infants dying in their infancy are saved. Thus, from Gods providence concerning the Gentiles, I come unto his providence concerning the Jews.

and so deliver them from judgement temporall, and make also their damnation more tolerable. Here you passe over from Gods naturall providence to a more gracious providence, but not with a right foot; as when you say, that because this light alone did not so farre prevaile with the Gentiles, as to bring them to the knowledge of God in Christ; Therefore it pleased God, in the fulnesse of time, to send the preaching of the Gospel amongst them: You should have said rather, Because this light alone could not prevaile: but so, perhaps, you had much prejudiced your owne Tenet. I say, you should have rather said so; seeing you undertake to give the cause of this enterchange of the providence of God: For, to say onely, It did not prevaile; is not to alledge any tolerable cause thereof; especially, considering that you make the blame hereof wholly to lie upon mans wilfulnesse: for by the same reason you might introduce a further course of Gods more gracious providence to bring men unto repentance, than any hee hath undertaken yet; for even the preaching of the Gospel, thereby admonishing men to repent, doth not prevaile with most. There is another incongruity, as when you say, This light of nature alone did not prevaile; as if you would imply, that the light of grace alone doth prevaile: which, I presume, you will confesse, is notoriously untrue; and that not onely illumination of the mind, but the affection of the heart by the finger of God is necessarily required to bring men unto repentance. As for that which followeth therein, I doe most willingly and freely concurre with you, acknowledging that God condemnes none