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 give me leave to make an honest motion: As it becomes us to take notice of this cause mentioned here, so it becomes us nothing less to take notice of other causes mentioned in other places. Now, another cause of unbelief is mentioned Joh. 5. 44. and that of the same general nature with this, but expressed in more special manner by our Saviour, thus, How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? Yet this is not all the cause of unbelief which the Scripture commends unto us; for the Apostle also takes notice of Satan's illusions, in this work of unbelief, 2 Cor. 4. 3, 4. If our Gospel be hid, it is hid to them that are lost: Whose eyes the God of this world hath blinded, &c. And because it is in the power of God to correct this delight we take in evil works, and to deliver us from the illusions of Satan, if it please him to show such mercy towards us; and when he doth not, he is said to harden us; The hand of God in this our Saviour takes, notice of, as the cause of unbelief in man, Joh. 12. 39, 40. Therefore they could not believe, because Isaiah saith again, He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, and understand with their heart, and be converted, and I should heal them. Like as Moses of old told the Jews, saying, Deut. 29. 2, 3. Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land: The great temptations which thine eyes have seen, the signs, and those great miracles: Ver. 4. Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. And this he doth even then when his purpose was to reprove them for their natural incorrigibleness; for men sin never the less obstinately, because God denies them grace, but rather so much the more obstinately; because (as Austin well saith) Libertas sine gratia non est libertas, sed contumacia: and, consequently, they are never a whit the less faulty, ⟨p. 87⟩though it be not in their power to correct that corruption of their hearts, whence this faultiness proceeds. And hereupon the Apostle gives way to the same objection, in effect, which you propose;