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…

for, having concluded that God hath mercy on whom he will, and whom he will he hardeneth, he gives place to such an objection; Thou wilt say then, Why doth he yet complain? for who hath resisted his will? and answers it not as our Saviour doth; for our Saviour proposed no such objection to be answered, as you feign, the Apostle doth plainly, and in express terms. Our Saviour discovers the immediate cause of unbelief, to wit, because their hearts were set on evil; as it was sometimes with the Colossians, Col. 1. 21. yet because it was not in their power to change their hearts, but God alone; who will change them, through mercy, in whom he will; and will not change them in others, but harden them. Hereupon the Apostle gives way to an objection, in a matter more sublime than yours, as before mentioned, and answers it in this manner, O man, who art thou that disputest with God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the Potter power, &c. which is an answer to such a question as this, Why doth God complain of us for that which proceeds from the hardness of our hearts, which God alone can cure, but will not; but rather, by denying us mercy, continues to harden us?

for, having concluded that God hath mercy on whom hee will, and whom hee will hee hardeneth, hee gives place to such an objection; Thou wilt say then, Why doth hee yet complaine? for who hath resisted his will? and answers it not as our Saviour doth; for our Saviour proposed no such objection to be answered, as you feigne, the Apostle doth plainly, and in expresse termes. Our Saviour discovers the immediate cause of unbeleefe, to wit, because their hearts were set on evill; as it was sometimes with the Colossians, Col. 1. 21. yet because it was not in their power to change their hearts, but God alone; who will change them, through mercy, in whom hee will; and will not change them in others, but harden them. Hereupon the Apostle gives way to an objection, in a matter more sublime than yours, as before mentioned, and answers it in this manner, O man, who art thou that disputest with God? Shall the thing formed say to him that formed it, Why hast thou made mee thus? Hath not the Potter power, &c. which is an answer to such a question as this, Why doth God complaine of us for that which proceeds from the hardnesse of our hearts, which God alone can cure, but will not; but rather, by denying us mercy, continues to harden us?