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 consider Pharaoh, not in the estate of Esau, as having done neither good nor evil; but in the state wherein he stood, when God gave out his Oracle concerning him, that for this cause he stirred him up, to show his power in his hardening and overthrow; and then may I easily grant more then is required. viz. When God purposed to pass by him, not only in communicating grace and glory unto him, but also to fall upon ⟨p. 183⟩him in his utmost wrath, as well in outward strange calamity, as especially in spiritual judgements, hardness of heart, and blindness of mind to his utter perdition.

But consider Pharaoh, not in the estate of Esau, as having done neither good nor evill; but in the state wherein he stood, when God gave out his Oracle concerning him, that for this cause hee stirred him up, to shew his power in his hardning and overthrow; and then may I easily grant more then is required. viz. When God purposed to passe by him, not only in communicating grace and glory unto him, but also to fall upon ⟨p. 183⟩him in his utmost wrath, as well in outward strange calamity, as especially in spirituall judgements, hardnesse of heart, and blindnesse of minde to his utter perdition.

In the former part you declined a direct answer to the question proposed; for whereas the question proposed was touching ¹the communicating of grace and glory, you not adventuring to maintain a purpose of God to communicate grace and glory to them whom you call the world of mankind, only maintain a purpose in God (at least you seem so to do) of communicating life and glory some other way then out of grace. But with what advantage to your cause that hath been carried, I have already considered. Now you seem to answer the question, looking it directly in the face. For though you acknowledge such a purpose in God concerning Pharaoh, to wit, of passing him by in communicating grace and glory, yet the cause (you say) is not alike of Esau, when Gods Oracle was given out concerning him, (he being not then born) as of Pharaoh, when the Oracle, here spoken of, was given out concerning him, he being then a fit subject, upon whom God might show his power in his hardening and overthrow. Yet here again you decline the question: For the question was not, whether Pharaoh at that time when God said, For this cause I have raised thee up, &c. were a fitter subject for God to show his power in his hardening and overthrow; then Esau was, while yet he was in his mothers womb. But whether God had not a purpose to pass by Esau as touching the communicating of grace and glory, even before he was born, which he had concerning Pharaoh at that time before spoken of; which that he had, I prove thus. It was said of Esau before he was born, that God hated him. What more could be said of Pharaoh, to express his alienation from him?