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 in like manner, it may be proved, that if ever God had the like purpose towards Esau, to wit, after his preferring a mess of pottage before his birthright, or at any other time, it followeth that God had the same purpose towards Esau, even before he was born, for Gods purposes are not temporal, but eternal.

And in like manner, it may bee proved, that if ever God had the like purpose towards Esau, to wit, after his preferring a messe of pottage before his birthright, or at any other time, it followeth that God had the same purpose towards Esau, even before hee was born, for Gods purposes are not temporall, but eternall.

Lastly, as for the difference you put between them, (besides the question) one being a more fit subject for God to show his power in his hardening and overthrow then the other, I grant it to be true in part, as touching the hardening of them. For obduration presupposeth a man of such ripeness of years, as to have the use of reason: But this hinders not, but that God might at the same time have a purpose to harden him in his time, as Pharaoh in his time; And yet, why I pray was not Pharaoh as fit a subject for God to show his power in changing his heart, as well as Saul was in the middest of his bloody persecutions of the Church of God? And what natural man (such as I presume are all those whom you call the world of mankind) is not a fit subject for God to show his power in his hardening and overthrow, though he be never so moral, yea as moral as Trajan, who raised one persecution, or Marcus Antoninus Philosophus, who raised another, or as Aurelianus, who raised a third. It is true, if God will move any man unto courses contrary to his corrupt inclination, and not give him grace to master that corrupt inclination; that man whatsoever he be, shall be a fit subject for God to show his power in his hardening, yea, and overthrow also, if it please him. But if God move any man never so contrariously to his corrupt inclination, and withal give him grace to master that corrupt inclination of his, he shall be a fit subject for God to show the power of his grace in his conversion and salvation.

Lastly, as for the difference you put between them, (besides the question) one being a more fit subject for God to shew his power in his hardning and overthrow then the other, I grant it to bee true in part, as touching the hardning of them. For obduration presupposeth a man of such ripenesse of years, as to have the use of reason: But this hinders not, but that God might at the same time have a purpose to harden him in his time, as Pharaoh in his time; And yet, why I pray was not Pharaoh as fit a subject for God to shew his power in changing his heart, as well as Saul was in the middest of his bloody persecutions of the Church of God? And what naturall man (such as I presume are all those whom you call the world of mankinde) is not a fit subject for God to shew his power in his hardning and overthrow, though hee bee never so morall, yea as morall as Trajan, who raised one persecution, or Marcus Antoninus Philosophus, who raised another, or as Aurelianus, who raised a third. It is true, if God will move any man unto courses contrary to his corrupt inclination, and not give him grace to master that corrupt inclination; that man whatsoever hee bee, shall bee a fit subject for God to shew his power in his hardning, yea, and overthrow also, if it please him. But if God move any man never so contrariously to his corrupt inclination, and withall give him grace to master that corrupt inclination of his, hee shall bee a fit subject for God to shew the power of his grace in his conversion and salvation.