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…

And withal this is further to imply, that it is in the power of man by these means to be converted unto God to believe and repent: which is a more foul tenet, then any you have delivered yet, though little truth hitherto have I found in this Discourse throughout, saving in things merely delivered to no purpose. And withal it is plainly contradictious to that which here you expressly profess, namely, that no man can believe and repent without some drawing and effectual means, which are far different from the means here spoken of. For the means here spoken of, are such as he affords to Reprobates: but those drawing and effectual means, which he affords only to his Elect, as your self do acknowledge; ⟨p. 229⟩we are so far from denying them to be sufficient to the ends whereto he intends them, as that we willingly profess, they are all effectual (in their kind) unto the ends, whereto he intends them.

And withall this is further to imply, that it is in the power of man by these means to bee converted unto God to beleeve and repent: which is a more foule tenet, then any you have delivered yet, though little truth hitherto have I found in this Discourse throughout, saving in things merely delivered to no purpose. And withall it is plainly contradictious to that which here you expressely professe, namely, that no man can beleeve and repent without some drawing and effectuall means, which are far different from the means here spoken of. For the meanes here spoken of, are such as hee affords to Reprobates: but those drawing and effectuall means, which hee affords onely to his Elect, as your selfe doe acknowledge; ⟨p. 229⟩wee are so farre from denying them to bee sufficient to the ends whereto hee intends them, as that wee willingly professe, they are all effectuall (in their kinde) unto the ends, whereto hee intends them.

As for example, if God intends them for the converting of some unto God, all such shall certainly be converted; if only to the taking away of excuse from others, they shall be effectual to the removing of excuse; if to the bringing of some ad exteriorem vitae emendationem, to an outward amendment of life and no further, they shall be effectual to that also and no further. And therefore we do nothing derogate from the wisdom of God, but look you well unto it, that you do not derogate from Gods omnipotency whilst you maintain that some things are intended by God, which are never brought to pass, and that because the will of man forsooth stands in resistance unto Gods intention. Directly contrary to the Discourse of Austin, Enchir. cap. 96. whose words are these, Deo proculdubio, quam facile est quod vult facere, tam facile est, quod non vult esse, non sinere. Hoc nisi credamus, periclitatur ipsum nostrae fidei consessionis initium, qua nos in Deum Patrem omnipocentem credere confitemur. Neque enim ob aliud veraciter vocatur omnipotens, nisi quia quicquid vult potest, nec voluntate cujusquam creaturae voluntatis omnipotentis impeditur effectus. And if it be so as you profess; That no man can come to Christ, except the Father draw him; by the same Almighty authority and power, whereby he sent Christ into the world; and withal if you add thereunto, as else-where you do, that this power (I leave out authority as of an alien signification) is showed only in drawing his Elect, what need all these pains that you have taken, since it is clear, that so long as you hold to this, you shall never satisfy any Pelagian or Arminian? and all the absurdities they charge our Doctrine with, are directed against this.