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…

Your second place is out of Rom. 1. 19. to 25. That which may be known of God is manifest in them, for God hath showed it unto them. Where? In his works, as it followeth. For the invisible things of him, that is, his eternal power and God-head, are seen (not by, but) from the creation of the world, being considered in his works. If the Apostle had here added [Greek or Hebrew], to seek the Lord, and to find mercy from him, it had been more fair for your purpose. But the Apostle adds [Greek or Hebrew] to the intent that they should be without excuse, viz. in a particular case, to wit, because they did not glorify God as God, but turned the glory of the incorruptible God into the similitude of the Image of a corruptible man, and of birds, and of four-footed beasts, and of creeping things. Neither do we deny but men have power to discern the nature of God, to be incorruptible, and consequently they are inexcusable in the way of Idolatry. But whereas Idolatry is but the third kind of blasphemy, in attributing to the creature, that which belongs to God himself. And there are two sorts of blasphemy besides this: One in attributing to God that which doth not become him. Another in denying unto God that which doth become him; will you say that every natural man hath power to discern the nature of God in such sort as to preserve himself from blasphemy every way?

Your second place is out of Rom. 1. 19. to 25. That which may bee known of God is manifest in them, for God hath shewed it unto them. Where? In his works, as it followeth. For the invisible things of him, that is, his eternall power and God-head, are seen (not by, but) from the creation of the world, being considered in his works. If the Apostle had here added 〈non-Latin alphabet〉, to seek the Lord, and to finde mercy from him, it had beene more faire for your purpose. But the Apostle addes 〈non-Latin alphabet〉 to the intent that they should bee without excuse, viz. in a particular case, to wit, because they did not glorifie God as God, but turned the glory of the incorruptible God into the similitude of the Image of a corruptible man, and of birds, and of fourfooted beasts, and of creeping things. Neither do wee deny but men have power to discern the nature of God, to bee incorruptible, and consequently they are inexcusable in the way of Idolatry. But whereas Idolatry is but the third kinde of blasphemy, in attributing to the creature, that which belongs to God himself. And there are two sorts of blasphemy besides this: One in attributing to God that which doth not become him. Another in denying unto God that which doth become him; will you say that every naturall man hath power to discern the nature of God in such sort as to preserve himself from blasphemy every way?