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…

Yet I confess, in the same manner Arminius himself and his followers discourse; as if they would explicate themselves in this manner of argumentation. Sin always goes before damnation; therefore a respect to sin goes before Gods decree of damnation: As if we should argue thus. Faith in men of ripe years always goeth before salvation: therefore a respect unto faith always goeth before Gods decree of salvation. Do you not perceive by this the dangerous issue of your argumentation? yet this is the very thing they aim at: this is the Helena they are enamoured with. But I am confident you are far from this, and would not a little grieve to understand, that the Orthodox faith of some in the very point of predestination, is not a little shaken by such argumentations as these. And the rather, because they have found such an eminent man as your self, not only to swallow them, but in a confidentiary manner to propose them as most sound to give satisfaction unto others. Therefore Aquinas fairly distinguisheth of the cause or condition of Gods will, either quoad actum volentis, as touching the act of God willing, or quoad res volitas, as touching the things willed; no cause or condition thereof, quoad actum volentis; there may be quoad res volitas. As for example, to give instance in predestination, no cause thereof at all, quod actum praedestinantis, as touching the act of God predestinating; there may be a cause thereof quoad res predestination praeparatas, as touching the things prepared by predestination. As for example: Grace may be, and is the cause of glory, and Christs merits may be, and are the cause of grace. So of Reprobation no cause thereof at all, quoad actum reprobantis, as touching the act of God reprobating, no more then of the will of God, quoad actum volentis, as touching the act of God willing: But there is a came thereof, quoad res reprobatione praeparatas, as touching the things prepared by Reprobation, as sin is the cause of condemnation. And indeed many confound these, and thereupon profess the will of God in some cases to be conditional; the issue whereof is no more then this, That some ⟨p. 249⟩things which God will have to come to pass, shall not come to pass but upon on condition.

Yet I confesse, in the same manner Arminius himselfe and his followers discourse; as if they would explicate themselves in this manner of argumentation. Sinne alwayes goes before damnation; therefore a respect to sinne goes before Gods decree of damnation: As if wee should argue thus. Faith in men of ripe yeares alwayes goeth before salvation: therefore a respect unto faith alwayes goeth before Gods decree of salvation. Doe you not perceive by this the dangerous issue of your argumentation? yet this is the very thing they aime at: this is the Helena they are enamoured with. But I am confident you are farre from this, and would not a little grieve to understand, that the Orthodox faith of some in the very point of predestination, is not a little shaken by such argumentations as these. And the rather, because they have found such an eminent man as your selfe, not onely to swallow them, but in a confidentiary manner to propose them as most sound to give satisfaction unto others. Therefore Aquinas fairely distinguisheth of the cause or condition of Gods will, either quoad actum volentis, as touching the act of God willing, or quoad res volitas, as touching the things willed; no cause or condition thereof, quoad actum volentis; there may be quoad res volitas. As for example, to give instance in predestination, no cause thereof at all, quod actum praedestinantis, as touching the act of God predestinating; there may be a cause thereof quoad res praedestinatione praeparatas, as touching the things prepared by predestination. As for example: Grace may bee, and is the cause of glory, and Christs merits may be, and are the cause of grace. So of Reprobation no cause thereof at all, quoad actum reprobantis, as touching the act of God reprobating, no more then of the will of God, quoad actum volentis, as touching the act of God willing: But there is a came thereof, quoad res reprobatione praeparatas, as touching the things prepared by Reprobation, as sin is the cause of condemnation. And indeed many confound these, and thereupon professe the will of God in some cases to bee conditionall; the issue whereof is no more then this, That some