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…

As for the harmony you speak of, between Gods Purpose and Covenant, herein is your error two-fold: First, in that you apply this wholly to the world, to Reprobates; whereas it concerns, as I have showed, the Elect as well as the Reprobate; the reason whereof is, because it respects only the collating of salvation, and inflicting of condemnation, which have their course upon condition. But there is another work of Gods Providence, concerning the giving or denying of grace for performing the condition of life: And this work is not performed upon any condition, but merely according to the good pleasure of God, in showing mercy to whom he will, and hardening whom he will. And, the Purpose of God for the execution of these is clearly absolute, without all colour of condition. And whereas you conceive this Purpose of God, thus absolute, concerns only the Elect, that is your second error: For, God doth not more absolutely grant the gift of obedience and repentance unto his Elect, than he doth deny it unto Reprobates; as I doubt not but will be made clearly to appear, if you should come to a Collation hereabout. But I do not think you have any purpose to deal upon this, but carry your self in a way of your own, not exactly considered, wherein confusion, of things that are to be distinguished, doth afford you the best service. As for the third, which this harmony you speak of comprehends, to wit, the Providence of God, I left that out, because you shape to your self such a Providence of God, as whereby God did provide for all men, in all ages, sufficient ⟨p. 97⟩means of grace, to bring them to obedience and repentance: which seems to be the opinion of the Author who wrote the two books De vocatione Gentium. For the justification of which conceit, though Arminians now-adays rely much upon that Author, in this particular, I freely confess, I know no reason, nor colour of reason. As for the comparison you make between a godly regenerate man and God, you might as well have shaped it between many an honest heathen man and God. But you consider not a most momentous difference; man purposeth to do things upon conditions, the performance or not performance whereof he is not able to fore-see, much less able to dispose of efficacy to perform the condition to whom he will, and to deny it to whom he will;

As for the harmony you speake of, between Gods Purpose and Covenant, herein is your error two-fold: First, in that you apply this wholly to the world, to Reprobates; whereas it concernes, as I have shewed, the Elect as well as the Reprobate; the reason whereof is, because it respects onely the collating of salvation, and inflicting of condemnation, which have their course upon condition. But there is another worke of Gods Providence, concerning the giving or denying of grace for performing the condition of life: And this worke is not performed upon any condition, but meerly according to the good pleasure of God, in shewing mercy to whom hee will, and hardening whom he will. And, the Purpose of God for the execution of these is clearly absolute, without all colour of condition. And whereas you conceive this Purpose of God, thus absolute, concernes onely the Elect, that is your second error: For, God doth not more absolutely grant the gift of obedience and repentance unto his Elect, than hee doth deny it unto Reprobates; as I doubt not but will be made clearly to appeare, if you should come to a Collation hereabout. But I doe not thinke you have any purpose to deale upon this, but carry your selfe in a way of your owne, not exactly considered, wherein confusion, of things that are to be distinguished, doth afford you the best service. As for the third, which this harmony you speake of comprehends, to wit, the Providence of God, I left that out, because you shape to your selfe such a Providence of God, as whereby God did provide for all men, in all ages, sufficient