Cap. VI Arg. 3 close: good pleasure vs foresight faith — Rom. 4:16 not parallel for election
Lastly Remonstrants say we err in opposing good pleasure (mere grace) to foresighted faith — as if electing from mere grace and from foresighted faith were rivals — since Paul, from inheritance being of faith, concludes it is of grace (Rom. 4:16). The cases are not alike. In election, of faith and of mere grace are opposites: that faith is presupposed to election unto first grace, the spring of all saving grace. In entering eternal life they are not contraries: that faith re grace gift, so the life-reward rendered to the believer is grace for grace. God set the race a double path to salvation — Law: Do this and live; Mediator: Believe and be saved — so what comes by faith is rightly called grace, as what comes by Law is from works. Gospel grace singular gift, the legal covenant relaxed, is to save sinners by faith. Remonstrants will never prove God ordained a double mode of predestining — one by works, one by faith. If some were elected for a believing act they performed, and others passed over for omitting it, the split would come not from a special pact of divine grace but from differing human wills. Peter's predestination would then be from Peter's special work, not God's special grace: believing here counts as a work of grace-prevented choice against disbelieving — not as a Gospel-covenant work against the Legal, since no such covenants exist for predestination either way.
Latin
Postremo dicunt Remonstrantes, nos errare, quando beneplacitum sive meram Dei gratiam et fidem praevisam in hoc negotio praedestinationis opponimus; quasi essent dicamus ex mera gratia et beneplacito, atque ex praevisa fide eligere; cum Apostolus ex eo quod haereditas sit ex fide, concludat eam esse ex gratia, Rom. iv. 16. Sed non est par ratio praedestinationis sive electionis obtinendae, et haereditatis regni caelestis adeundae. In negotio electionis esse ex fide, et esse ex mera gratia sunt ἐναντία, quia haec fides praesupponitur electioni, quae est ad primam gratiam, et scaturigo omnis gratiae salutiferae. At in causa adeundae vitae aeternae non sunt ἐναντία, quia haec fides est purae gratiae donum; et sic vitae praemium quod credenti redditur, est gratia pro gratia. Huc accedit, quod cum Deus humano generi proposuerit duplicem viam consequendae salutis, unam per opera Legis, Hoc fac, et vives; aliam per fidem Mediatoris, Crede, et salvus eris, recte dicitur ex gratia dari, quod datur ex fide; sicut ex operibus, quod datur ex Lege. Fuit enim gratiae Evangelicae singulare beneficium, relaxato foedere legali, salvare peccatores per fidem. At vero ex altera parte nunquam probabunt Remonstrantes Deum ordinasse duplicem modum praedestinandi homines: unum secundum opera, et alium secundum fidem. Si ergo quidam homines ex actu credendi ab illis praestito eligerentur, alii ob eundem actum omissum non eligerentur, discrimen hoc oriretur non ex speciali aliquo pacto aut actu gratiae Divinae, sed ex discriminatis actibus voluntatum humanarum. Esset enim praedestinatio Petri non ex speciali gratia Dei, sed ex speciali opere Petri: quia credere hic consideratur ut opus arbitrii per gratiam praeventi, oppositum contrario actui discredendi; non ut opus pacti alicujus Evangelici, oppositum pacto Legali, cum de praedestinatione talia pacta non exstent in utramvis partem.