Cap. X Arg. V close / Arg. VI open (Quinto): decree not to give faith is not productive cause of unbelief; Bradwardine — principate over futures and non-futures
But lest anyone twist what was said—that not giving to Christ, or not electing, is prior on God’s reprobation in relation to absolute foresight of not-believing or not-persevering on the reprobate’s side—I warn: this does not mean God or his decree is the productive cause of human unbelief, apostasy, or stubbornness (those spring from inbred corruption). It means that since faith and perseverance are gifts of the merciful God, which he could give to all, by the very act of reprobating he decrees not to work in some what he will work in others and could have worked in all. For as Augustine truly says (De correptione et gratia 24), no human will resists God when he wills to save. So that very resisting—or persevering in unbelief—foreseen in all the reprobate plainly proves that he who holds most omnipotent power to incline human hearts wherever he pleases did not have this efficacious will to save these; which is nothing other than not electing them, or reprobating them. Fifth, the argument is from that principate due to God not only over future things but also over non-future things. For as Bradwardine rightly holds (lib. 3, c. 33), God holds principate not only over beings but also over non-beings.
Latin
Sed ne quis inde errandi occasionem arripiat quod dictum est, non-dare Christo vel non-eligere esse prius considerandum ex parte Dei reprobantis, quam non-credere aut non-perseverare absolute praevideatur ex parte personae reprobatae; id moneo non esse ita intelligendum, quasi Deus, aut Dei decretum, causa productiva esset infidelitatis, apostasiae, aut pertinaciae humanae, (haec enim omnia nascuntur ex insita hominum corruptione) sed quia cum fides et perseverantia sint dona Dei miserentis, quae omnibus posset impertire, ipso actu reprobandi decernat apud se non efficere in aliquibus, quod in aliis effecturus est, quodque in omnibus efficere potuisset. Nam (ut vere Augustinus, De corr. et grat. cap. 24.) Deo volenti salvum facere nullum hominum resistit arbitrium. Ipsum itaque resistere, sive in infidelitate perseverare, quod praevidetur in omnibus reprobates, aperte evincit illum qui habet humanorum cordium quocunque placuerit inclinandorum omnipotentissimam potestatem, ut inquit Augustinus ibidem, non habuisse hanc efficacem hosce salvandi voluntatem: quod nil aliud est quam eos non-elegisse sive reprobasse. Quinto arguitur ab illo principatu qui Deo tribuendus est, non modo circa res futuras, sed etiam circa res non futuras. Nam (ut recte statuit Bradwardinus, lib. 3. c. 33.) Deus non solum super entia, sed etiam super non-entia tenet principatum.