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, in maintaining that Reprobation, as a purpose of God to condemn for sin, doth presuppose the foresight of sin, you do thereby imply that Election, as a purpose of God to reward for righteousness of faith and repentance, doth presuppose the foresight of faith and repentance. But, if your meaning be no other than this, that God hath ordained no man unto damnation but for sin, what offence or scandal do you remove hereby, which we do not remove also, who concur with you herein. And, which is more, we are ready not only to affirm, but to make good also, that in no moment of nature doth the purpose of Condemnation go before the foresight of sin, even of that sin for which men shall be damned: Whereas you, in maintaining that the foresight of sin is precedent to the purpose of condemnation, are not ⟨p. 144⟩able to make it good; but must necessarily fall foul upon a manifest contradiction to your own rules: For, if the foresight of sin be precedent to the decree of condemnation, then God did first decree to permit sin, before he did decree to damn for it: And herehence it followeth that permission of sin in Gods intention, was before condemnation: and if it were first in intention, then, by your own rules, it must be last in execution; that is, men shall be condemned for sin, before ever they be permitted to sin. Nay, I appeal to your own conscience, whether we do not open a fairer way for composition in the point of election, then you do in the point of Reprobation. Considering that like as in Reprobation, Gods decree to condemn, is in no moment of nature precedent to Gods foresight of sin; so in Election, I am bold to affirm, that Gods purpose to save is in no moment of nature before his foresight of faith, repentance, and good works, and final perseverance in them all. Will not you think, that you have cause to fear hereupon, that I am more dissolute in the point of Election, than rigid in the point of Reprobation? Yet if you will confess, that herein is a fair way opened for composition in the point of Election; I dare undertake to persuade you, that this shall be maintained without any prejudice either to the freeness of Gods grace, or to the absoluteness of his power.

For, in maintaining that Reprobation, as a purpose of God to condemne for sin, doth presuppose the foresight of sinne, you doe thereby imply that Election, as a purpose of God to reward for righteousnesse of faith and repentance, doth presuppose the foresight of faith and repentance. But, if your meaning be no other than this, that God hath ordained no man unto damnation but for sinne, what offence or scandall doe you remove hereby, which wee doe not remove also, who concurre with you herein. And, which is more, wee are ready not onely to affirme, but to make good also, that in no moment of nature doth the purpose of Condemnation goe before the foresight of sinne, even of that sinne for which men shall be damned: Whereas you, in maintaining that the foresight of sinne is precedent to the purpose of condemnation, are not