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…

How can God be said to punish sin with sin, in hardening the creature, if sin in Pharaoh be not presupposed to go before the hardening? It is true indeed, this hardening of Pharaoh is referred by the Apostle to the will of God as the first cause thereof: For otherwise the answer of the Apostle had not been sufficient to the objection propounded, ver. 14. for there it was objected that unrighteousness might seem to be found in God, even respect of persons to deal so unequally with persons equal, such as Jacob and Esau were; for if Jacob and Esau had done neither good, nor evil, when God had exalted the younger to the participation of his free love, and to sovereignty over his Brother, and depressed the elder to the condition of a servant, and as a servant reserved for him just dealing, but not fatherly love; might not this seem an unequal partiality with God, to deal so unequally with persons equal? To resolve this doubt, the Apostle could not have cleared God from unrighteousness by pleading the sin of Esau, which deserved that he should be so dealt withal, for neither did Jacobs sin deserve better; and besides the Apostle had said before, God gave out these Oracles which pronounced his different respect of them without all consideration of good or evil in either of them; viz. before they had done either good or evil. Therefore to satisfy the objection, and clear Gods righteousness, the Apostle wisely allegeth testimony of Scripture, to prove Gods absolute power and ability, to show mercy on whom he will, and whom he will to harden.

How can God bee said to punish sin with sin, in hardning the creature, if sin in Pharaoh bee not presupposed to goe before the hardning? It is true indeed, this hardning of Pharaoh is referred by the Apostle to the will of God as the first cause thereof: For otherwise the answer of the Apostle had not been sufficient to the objection propounded, ver. 14. for there it was objected that unrighteousnesse might seem to bee found in God, even respect of persons to deale so unequally with persons equall, such as Jacob and Esau were; for if Jacob and Esau had done neither good, nor evill, when God had exalted the younger to the participation of his free love, and to soveraignty over his Brother, and depressed the elder to the condition of a servant, and as a servant reserved for him just dealing, but not fatherly love; might not this seeme an unequall partiality with God, to deale so unequally with persons equall? To resolve this doubt, the Apostle could not have cleered God from unrighteousnesse by pleading the sin of Esau, which deserved that hee should bee so dealt withall, for neither did Jacobs sin deserve better; and besides the Apostle had said before, God gave out these Oracles which pronounced his different respect of them without all consideration of good or evill in either of them; viz. before they had done either good or evill. Therefore to satisfie the objection, and cleare Gods righteousnesse, the Apostle wisely alledgeth testimonie of Scripture, to prove Gods absolute power and ability, to shew mercy on whom hee will, and whom hee will to harden.