Thirdly, The cause of this difference, is the1 free-will and pleasure of God, without any motive to it, but in and of himself: Which the name of Predestination speaketh, that the Will and Decree of GOD, not in time only, but in the very order and nature of causes, is first, and before all other things. And the Apostle asaith plainly, He worketh all things after the counsel of his Will. God therefore, notwithstanding any thing that hath been ••id, is no respectre of persons, nor moved by any quality that is in man, but by his own free-will. No fore-knowledge of faith, or infidelity, good or evil works, were the cause of this Decree: for they are but bconsequences that follow and depend upon it: but all here is free: the root it self and all the branches. Election free: therefore the Apostle ⟨p. 292⟩calleth it cThe election of Grace. dCalling free: eWe believe freely through Grace. Are ffreely justified through Faith. Our gSanctification free, and heternal life, the free gift of God, through Jesus Christ. Election therefore cometh from the only will and pleasure of God: for above this, or out of this, it is impiety10 11for to go. Therefore the Apostle wrappeth up all in sin: He ichose us in himself according to the free pleasure of his will. And the sole and only cause both of Election and Reprobation, of one, rather then another, is his own good will and pleasure, for causes unknown to us; but yet most holy, and just, and righteous in themselves. So he saith to the Romans, Whom khe will, he pitieth, & whom he will, he hardeneth. Exemplifying both the parts of this division by two most singular and famous examples, one in the Family of Abraham, who having two sons, Isaac and Ishmael, Isaac only was accounted, for his Seed, and that by Gods own appointment, to make it appear that the Fountain of Predestination is the pleasure of God, not the goodness of man. The other of two Twins in the Family of Isaac, Jacob & Esau both borne of the same father, of the same mother, and at the same conception; whereas nevertheless only Jacob was chosen, Esau rejected, and that before their birth; that neither any good thing in Jacob, could be the cause of the choosing of him, nor any wickedness in Esau, of his rejecting, but the only will and pleasure of God:
Thirdly, The cause of this difference, is the1 free-will and pleasure of God, without any motiue to it, but in and of himselfe: Which the name of Predestination speaketh, that the Will and Decree of GOD, not in time onely, but in the very order and nature of causes, is first, and before all other things. And the Apostle asaith plainly, Hee worketh all things after the counsell of his Will. God therefore, notwithstanding any thing that hath beene ••id, is no respecter of persons, nor mooued by any qualit• that is in man, but by his owne free-will. No fore-knowledge of faith, or infidelitie, good or euill workes, were the cause of this Decree: for they are but bconsequences that follow and depend vpon it: but all here is free: the roote it selfe and all the branches. Election free: therefore the Apostle ⟨p. 292⟩calleth it cThe election of Grace. dCalling free: eWe beleeue freely through Grace. Are ffreely iustified through Faith. Our gSanctification free, and heternall life, the free gift of God, through Iesus Christ. Election therefore commeth from the onely will and pleasure of God: for aboue this, or out of this, it is impietie10 11for to goe. Therefore the Apostle wrappeth vp all in sinne: He ichose vs in himselfe according to the free pleasure of his will. And the sole and onely cause both of Election and Reprobation, of one, rather then another, is his own good wil and pleasure, for causes vnknown to vs; but yet most holy, and iust, and righteous in themselues. So he saith to the Romans, Whom
- 1The Papists teach, that those, who God foresaw would willingly believe the Gospel, & do good works, them he chose, though not by reason of their works, but freely of his Grace; yet so, as he had respect to the good things would be in them Whereby they make Gods free election, in some sort to have his cause in man and in his goodness, which in truth is but an effect coming from that Election.The Papists teach, that those, who God foresaw would willingly beleeue the Gospel, & do good works, them hee chose, though not by reason of their workes, but freely of his Grace; yet so, as hee had respect to the good things would bee in them Wherby they make Gods free election, in some sort to haue his cause in man and in his goodnesse, which in truth is but an effect comming from that Election.
- aEphes. 1. 11.
- bEphes. 1. 4. Titus 2. 12.
- cRom. 11. 5.
- d2. Tim. 1. 9.
- ePhil. 1. 29.
- fRom. 3. 24.
- gEzech. 36. 37
- hTitus 3. 5.
- 10Rom. 6. 13.
- 11Luke 12 32.
- i
