Cap. VII: opposite rock — defending goodness so special mercy in election is crushed
Opposite rock: some carefully dodge the first, then hit another no less deadly. Explaining the reprobation decree, they so defend God's goodness that in the opposite election decree they crush special mercy flowing from gratuitous good pleasure. As if Rom. 9:18 — I will have mercy on whom I will — meant I will have mercy on him I know just, whose ready faith I see, whom I see obey my precepts (so Faustus the Semi-Pelagian exposits, or rather corrupts, On Free Choice 1.3). What the poet sang of Jupiter — King Jupiter the same to all — they affirm of the true God: he wills eternal life equally to all; with sufficient means administered, he elects to glory those he foresees will use them well, and passes by those he foresees will abuse them. So electing shows no special mercy, reprobating no liberty of divine will, and in why this one is elect and that passed by no height remains — the split is recalled to human wills' liberty. Spalato rightly grants that holders of predestination and reprobation from foresight must put grace's efficacy in man's will, and admit means to salvation as prepared by God for all, yet not as predestined to any (Ecclesiastical Republic 7.11.198).
Latin
Jam vero ex adverso nonnulli sunt qui praedictum scopulum satis solicite vitant, sed interim in alium haud minus perniciosum incurrunt. Hi in decreto Reprobationis explicando bonitatem Dei ita defendunt, ut in opposito Electionis decreto specialem et ex gratuito beneplacito dimanantem misericordiam plane obruant. Quali illud Paulinum, Rom. ix. 18. Miserebor cui voluero, ac si sonaret, Miserebor ejus quem justum esse cognovero, cujus promptam fidem videro, quem praeceptis meis obedire perspexero, uti haec verba exposuit, vel potius corrupit Faustus Semipelagianus, De libero arbitrio lib. 1. cap. 3. Quod itaque de Iove suo cecinit poeta, Rex Jupiter omnibus idem, id illi de vero Deo affirmant, Illum scilicet ex aequo omnibus vitam aeternam velle, administratis autem mediis ad eam rem sufficientibus, quosdam ad gloriam eligere, dum praevidet eos hisce mediis recte usuros; alios praeterire, quia praevidet iisdem male usuros. Unde nulla in eligendo specialis Dei misericordia ostenditur, nec in reprobando Divinae voluntatis libertas ostenditur; nec denique in comparata illa consideratione, cur hic electus, iste praeteritus, ulla altitudo invenitur; sed eorum discrimen electorum et non-electorum ad libertatem humanarum voluntatum revocatur. Recte hoc fatetur Spalatensis, eos qui praedestinationem et reprobationem ex praescientia tenent debere efficaciam gratiae ponere in voluntate hominis, et media ad salutem humanam necessaria tanquam a Deo praeparata omnibus admittere, non tamen ut praedestinata ulli; De Republ. Eccl. lib. 7. cap. 11. num. 198.