Cap. 1 prol. IV: Pontificii admit causes; Arminians mode-without-cause tergiversation
One more prelude. Pontifical writers who hold that foresight works or sins are conditions God looks to in predestination to glory and in reprobation also frankly grant that those conditions are causes why some are elected to glory and others are not — just as, once the decree is executed, they are causes why some are admitted to the kingdom of glory and others shut out. Recent doctors of the Arminian school press hard that there is no election or reprobation of humans except by the foresight divide of faith or unbelief in them, yet they stubbornly deny that faith is the cause of election. They call it a way by which God regards the person to be elected, an antecedent of election; but they deny it is election's cause, and at the same time deny it is an effect flowing from election. That dodge shows how weak their case is. If they set faith only as an antecedent condition without which this or that person's election would not occur, they could fairly say they do not make faith the cause of that election. But when they further teach that faith posited means election posited, and foresight faith denied means election denied, they openly give faith not bare precedence but causality as well.
Latin
Hisce adhuc praeludam: Pontificios scriptores, qui contendunt bona opera aut peccata praevisa esse conditiones, quas Deus intueatur in praedestinatione ad gloriam & reprobatione, ingenue etiam largiuntur esse causas cur alii eligantur ad gloriam, alii non eligantur; sicuti causae sunt, cum ad executionem decreti ventum fuerit, cur alii admittantur in regnum gloriae, alii excludantur. Sed nuperi Doctores e Schola Arminiana, qui urgent nullam esse electionem aut reprobationem hominum nisi secundum discrimen praevisae in illis fidei aut infidelitatis, negant tamen obstinate fidem esse causam electionis. Dicunt esse Modum secundum quem Deus spectat hominem eligendum, esse antecedens electionis; sed negant esse causam electionis, & simul negant esse effectum, ab electione manentem. Sed hac tergiversatione produnt infirmitatem causae suae. Nam si ponerent fidem solummodo conditionem antecedentem, sine qua non fieret electio hujus aut illius singularis personae, possent probabiliter affirmare se non statuere fidem hujus electionis causam: sed cum insuper doceant, ad positionem fidei poni electionem, ad negationem fidei praevisae negari electionem, aperte tribuunt fidei non nudam antecessionem, sed etiam causalitatem.