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…

Nay, you may as well say, that Gods giving of grace, is not an immediate effect of Gods love to any man; because in most men of ripe years it presupposeth many good works. In Saul it presupposed his zeal and his righteousness according to the Law, which was unblameable. If you say that Sauls righteousness, whatsoever it was before his calling was no fruit of his love: I may with more probability affirm, that Pharaohs sin which preceded his obduration, was no effect of Gods hatred. If you say, that though such righteousness in Saul was no moving cause to God to give him saving grace: In like manner I say, that no sin in Pharaoh was a moving cause in God to deny him saving grace: For if it were, then either by necessity of nature, ⟨p. 190⟩or by the constitution of God. Not by necessity of nature; for undoubtedly God could have pardoned this sin of his, and changed his heart, as well as he pardoned the sins of Manasseh, the sins of the Jews in crucifying the son of God, Act. 2. the sins of Saul in persecuting Gods Saints; and changed all their hearts. Nor by any constitution of God; for show me if you can any such constitution of God. And if you would but explicate wherein the hardening of Pharaoh did consist, I presume it would clearly appear, that the mere pleasure of Gods will is the cause of it; like as it is the mere pleasure of God that he doth not harden others in like manner: But when we carry our selves in the clouds of generalities, we are very apt to deceive not others only, (if they will be deceived) but our selves also. Again, you seem to speak of Pharaohs hardening mentioned Exod. 9. 16. And indeed for this cause have I appointed thee, to show my power in thee, &c. Whereas from the first time that Moses was sent unto him he was hardened, and that by God, according as God had told Moses before-hand, that he would harden him. As for his sin, before ever Moses was sent unto him, you do not take any special notice thereof at all; but whatsoever it were, as suppose the cruel edict of his in commanding the male children of the Hebrews to be cast into the River; like as God answered him most congruously in his works; first causing the waters of Egypt to be turned into blood; and in the last place making the waters of the red Sea, the grave of Pharaoh and of his Host:

Nay, you may as well say, that Gods giving of grace, is not an immediate effect of Gods love to any man; because in most men of ripe years it presupposeth many good works. In Saul it presupposed his zeale and his righteousnesse according to the Law, which was unblameable. If you say that Sauls righteousnesse, whatsoever it was before his calling was no fruit of his love: I may with more probability affirme, that Pharaohs sin which preceded his obduration, was no effect of Gods hatred. If you say, that though such righteousnesse in Saul was no moving cause to God to give him saving grace: In like manner I say, that no sin in Pharaoh was a moving cause in God to deny him saving grace: For if it were, then either by necessity of nature,