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…

Again, some say, (and I think justly) and Austin acknowledgeth it, that every mans sin may be a just punishment unto him in respect of a former, as Rom. 1. 25. When men for their Idolatry were given over to vile affections, to defile themselves in abominable manner, it is said that herein they received in themselves, such recompense of their error, as was meet. So 2 Thess. 2. 10, 11. Because men received not the truth of God with love, God is said to send them strong delusions, that they should believe lies. Now seeing this concerneth the providence of God in evil, which is very secret, it were very fit that you should declare your opinion hereabout, and show what operation of God it is, wherein consists the administration of this providence. When first, the one committed Idolatry contrary to the light of Nature, and the other received not the truth with love contrary to the light of grace: neither the one nor the other had any saving grace; and therefore, it is not decent to say that God exposed the one to do things inconvenient, the other to believes lies, and herein punished them for their former misdemeanour, by denying unto them that which they never enjoyed. For to punish is either to inflict evil, which formerly they suffered not, or to withdraw some good which formerly they enjoyed. Now how God doth expose unconscionable Christians unto errors of Faith, is easily comprehended. For whereas unconscionable Christians apprehend the truth which they do enjoy, but in a natural and carnal manner, they may easily be withdrawn from it, either by persecution or by seduction: Now it is in Gods power to send persecutors or seducers amongst them, and thereby expose them to the embracing of lies, for not embracing his truth with love; or by withdrawing good Pastors and conscionable teachers from them: and then men being naturally more prone to error then to truth, especially in matter of Salvation; we see hereby apparently how God can punish sin with sin in this kind, not by denial of grace which they never enjoyed, but by denying some outward means of grace which formerly they enjoyed. And withal it appears that this is nothing to our present purpose, who treat of obduration, as it consists in, or is joined with the denial of saving Grace, in proper opposition to the showing ⟨p. 193⟩of mercy; or affording saving grace.