A64003:488
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…
A treatise of Mr. Cottons clearing certain doubts concerning predestination together with an examination thereof / written by William Twice ...A treatise of Mr. Cottons clearing certaine doubts concerning predestination together with an examination thereof / written by William Twisse ...
London: printed by J.D. for Andrew Crook, 1646
AN EXAMINATION of a Treatise written by Master Cotton, for the clea… › Question 5: The Fifth Doubt.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
First, if this be the cause why God doth not draw them to repentance, then this is the cause why he showeth not to them that mercy which he doth to the Elect; but this is not the cause thereof, which I prove thus. The mere pleasure of God is the cause; therefore that is not. The antecedent thus; God shows mercy on whom he will, and hardens, (that is, denies mercy) to whom he will. If to harden were not to deny mercy, it could not stand in opposition to showing mercy. The consequence I demonstrate thus. If to deny mercy to whom he will, doth not infer that mercy is not denied according unto works: then to show mercy to whom he will, doth not infer, that mercy is not showed according unto works.
First, if this bee the cause why God doth not draw them to repentance, then this is the cause why hee sheweth not to them that mercy which hee doth to the Elect; but this is not the cause thereof, which I prove thus. The meer pleasure of God is the cause; therefore that is not. The antecedent thus; God shews mercy on whom hee will, and hardens, (that is, denies mercy) to whom hee will. If to harden were not to deny mercy, it could not stand in opposition to shewing mercy. The consequence I demonstrate thus. If to deny mercy to whom hee will, doth not inferre that mercy is not denyed according unto works: then to shew mercy to whom hee will, doth not inferre, that mercy is not shewed according unto works.
Secondly, if mens evil works were the cause why God denies them mercy, then it could not be said, that God denies mercy, because it is the pleasure of his will to deny it. For if a reason be demanded why a malefactor is hanged, it were very absurd to answer, that the reason is, because it was the pleasure of the Magistrate to have him hanged.
Secondly, if mens evil works were the cause why God denies them mercy, then it could not bee said, that God denies mercy, because it is the pleasure of his will to deny it. For if a reason bee demanded why a malefactor is hanged, it were very absurd to answer, that the reason is, because it was the pleasure of the Magistrate to have him hanged.