Verf. 5, 6. the Epiflle to the Romans. ofnot to be, were better never to hav been. Secondly, it moveth to grea thankíulneffe,fuch as are called to be o this remnant, when fuch numbers wer patted over, which were no worfe then they by corruption,and as good as they every way by creation. T r M. What is the f, condinfrruelion ? S I t. Thai the promilrsof God tou- ching eternall life, are never void, nor ever do fall away. The reafon is, becaufe in the Church of God, there are ever fometo whom they are effe&ually per- formed,howfoever the moft neglc& and refute them; yet there is a remnant which receive them (till, and are faved by them. T 1 M. What profit is to le made of this point ? S i L. That the great nuniber of un- beleevers and wicked men fhould never weaken our account and credit of the promifes of the Gofpell ; which being univerfally reje&ed, yet 11111 take place in theele&,to whom they aie peculiar- ly made. T 1 M. Tell what is meant by the [ele&7ion ofgrace ?] S i L.The gift ofpredeflination,or the grace:whereby men are ele&ed or prede- ffinated ; or (by an Hebraifme) a gra- ciousand free elation. The meaning is, that fuch as are kept free from the pol- lution of Idolatry and other fins, they may not thank themfelves as if they were worthy of it for their works fake; but are beholding to the good pleafure ofGod, who bath feparated then from others, according to his gracious pur- pofe. Note that ele &ion is not here put and taken a&ively, whereby we chufe grace, but paffively, whereby men were chofen of God : for he fpeaketh of fish as were foreknown of God, verf.. 2. of Gods ele &ion of men, and not of mens ele &ion of God. T r M. What is the Doifrinefrom hence ? S r L. That ele &ion from eternall life proceedeth from the free favour and grace of God. This is the fame with that which is written, Rom.9. r t, 15. Eph. 1. 4,5. R0112.1519. T r M. What profit is to be made of this point. e S r L. Firff, it confuteth the Pelagi t ans, who affirm that men chufe Gods f mercies, and not that his free mercies e chufetjt them, whereas this text plainly 1peaketh not of mans ele&ing God, but of Gods elefting men out of his grace, not out of their own merits. Alto it overthrows the conceit of Origen and Chryfofiome, which upon this place ima- gine tome men which beleeve in Chrif} to be faved by grace, and others which betides faith, have good works, to be faved by the eleetion of grace ; dividing things which are conjoyned, to wit, ele &ion and grace, faith and works, as if there could be a juftifying faith with- out works. Secondly, it abateth ithe pride of all flefh, to teach that eleeción comcth not from thcmfelves, but is wholly of grace.Laffly, it llirreth us up to grea t love and thankfulneffe towards God, to praife him for his free love. T 1 M. What other dotjrinet still flaw front ? theft words? S 1 e. That if ele &ion be of grace, then our juflification,fan&ification,and glorification, all be from grace too,as it is written, 2 Tim. 1.9. Rom. 3. 24. 28. The reafon hereof is, gxicquid efi caufa caulk ,efi caufacaufati; e5- quicquid efi caufa antecedents, efi caufa confequentia. T r M. But be grate and works at fuch va- riance, ac that thefe bleffings and things cannot proceed from both ? Si I. Yes verily; they are as contra- ry as can be : when the caufe of elettion and falvation is to be fearched Out, there is no conjun &ion of grace and works, no more then oflight and dark - neffe, as the Text fpeaketh. If it be of faith, then not of works. The reafon hereofis, becaufe merit of works being once put and granted,grace is defiroyed, as it is here written, then were graceno grace. T r M. What it the caufe of this confe- quence, that therefore grace, ir de !frayed if works be admitted as a partner in the caufe of elet/ion and falvation ? S I L. The reafon is, becaufe grace giveth eternall life and whatfoever be- longs! to ir, as a thing not due, but me- rit of works craves them all as a debt : there 431 v,re.
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