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 hereby as I have showed, the freeness of Gods grace is miserably weakened: For, if God be not acknowledged freely and of the mere pleasure of his will to deny grace unto some, I cannot see how well it can be maintained that he doth freely and according to the mere pleasure of his own will bestow it upon others. Again, that phrase of yours, the equity of Gods justice toward them that are damned, seems somewhat incongruous. For, equity signifies the moderation of justice in such sort, that the strictness thereof may not hinder mans good: But what good the damned reap by this equity you speak of, you have not declared. Lastly, you say, God loves the damned as they are his creatures. And it is a phrase, I confess, that hath 'its course with many hand over head. In the very state of damnation in hell fire, they are and still continue to be his creatures; what, I pray, is that love of God that passeth upon them in that state? Undoubtedly, whatsoever it be, it must consist with hatred in the highest degree. I would willingly know whether it be Amor complacentiae, or Amor beneficentiae. If it be complacentiae, what is it that God likes in them, unless it be his own work, the nature of men? Or what good is it that God doth unto them in the state of damnation? Can it be any other then the continuance of their being? Yet, most think that is nothing good to them in the state of damnation. Whatsoever your meaning be, if you did express it, it may be you would fly from your own caution in this place, as Moses did from his rod when it was turned into a Serpent. I am persuaded, the apparent incongruity thereof would little please you. I come to the Consideration of the second Use.

And hereby as I have shewed, the freenesse of Gods grace is miserably weakned: For, if God be not acknowledged freely and of the meere pleasure of his will to deny grace unto some, I cannot see how well it can be maintained that hee doth freely and according to the meere pleasure of his owne will bestow it upon others. Againe, that phrase of yours, the equitic of Gods justice toward them that are damned, seemes somewhat incongruous. For, equitie signifies the moderation of justice in such sort, that the strictnesse thereof may not hinder mans good: But what good the damned reap by this equitie you speak of, you have not declared. Lastly, you say, God loves the damned as they are his creatures. And it is a phrase, I confesse, that hath 'its course with many hand over head. In the very state of damnation in hell fire, they are and still continue to be his creatures; what, I pray, is that love of God that passeth upon them in that state? Undoubtedly, whatsoever it be, it must consist with hatred in the highest degree. I would willingly know whether it be Amor complacentiae, or Amor beneficentiae. If it bee complacentiae, what is it that God likes in them, unlesse it be his own worke, the nature of men? Or what good is it that God doth unto them in the state of damnation? Can it be any other then the continuance of their being? Yet, most thinke that is nothing good to them in the state of damnation. Whatsoever your meaning be, if you did expresse it, it may be you would fly from your owne caution in this place, as Moses did from his rod when it was turned into a Serpent. I am perswaded, the apparent incongruitie thereof would little please you. I come to the Consideration of the second Use.