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…

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?

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 maintaine a purpose of God to communicate grace and glory to them whom you call the world of mankinde, onely maintain a purpose in God (at least you seem so to doe) of communicating life and glory some other way then out of grace. But with what advantage to your cause that hath been carryed, 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, (hee being not then born) as of Pharaoh, when the Oracle, here spoken of, was given out concerning him, hee being then a fit subject, upon whom God might shew his power in his hardning and overthrow. Yet here againe 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 shew his power in his hardning and overthrow; then Esau was, while yet hee was in his mothers wombe. But whether God had not a purpose to passe by Esau as touching the communicating of grace and glory, even before hee was born, which hee had concerning Pharaoh at that time before spoken of; which that hee had, I prove thus. It was said of Esau before hee was born, that God hated him. What more could bee said of Pharaoh, to expresse his alienation from him?