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…

I have already showed that this hardening of Pharaoh, and so likewise of all reprobates, as it consists in denying of saving grace, in congruous opposition to Gods mercy, proceeds merely according to the good pleasure of Gods will: And the Apostle plainly signifies as much, when he saith, That like as God hath mercy on whom be will, so he hardeneth whom be ⟨p. 201⟩will; Neither doth he take into consideration any sin of theirs as the cause of hardening, either in the proposition delivered by him, or in answer to the objection arising there-hence. Why then should we be moved with your bare word in saying, we need not say that the Apostle gave occasion of this objection, by ascribing the hardening of Pharaoh and other reprobates to Gods absolute will, and without all respect to sin, as the deserving cause thereof. Neither do you give any reason of that you avouch, in saying, that albeit God doth not harden but in respect of sin; yet the creature will plead or expostulate; as indeed it is most unreasonable to ask why God doth complain of hardness of heart, and the fruits thereof; when it hath been showed that this hardness of heart hath been brought upon man for his own sin, and no exception taken against it. But when out of Gods absoluteness men are hardened, then, and not till then may it justly seem strange that God should complain of the hardness of mens hearts, and the fruits thereof. As for the place of Esa. 63. 17. Wherein you suppose Gods people to expostulate with God for hardening them, notwithstanding they suppose that God hardens them for their sin, this is to beg the question, and not to prove ought, there being no evidence of any such acknowledgement as you suppose, namely, that God doth harden them for their sins. Yet if there were any such acknowledgement, it would not forthwith make for your purpose unless they should acknowledge as much of that obduration, the Apostle speaks of, where he sets it in opposition to Gods showing mercy. To serve your turn, you take liberty to interpret the coherence of these parts, to err from thy ways, and to be hardened against thy fear: as if the former were the cause of the other, upon no other ground that I know, but that thus it shall stand in more congruity with your opinion.

I have already shewed that this hardning of Pharaoh, and so likewise of all reprobates, as it consists in denying of saving grace, in congruous opposition to Gods mercy, proceeds meerely according to the good pleasure of Gods will: And the Apostle plainly signifies as much, when hee saith, That like as God hath mercy on whom bee will, so hee hardneth whom bee