Cap. X Ultimum Major: who hold special efficacious grace prepared for some not others from mere good pleasure hold absolute election — and anti-Pelagian catholics held those three axioms with Augustine
So our reason stands: Those who preach and press a special efficacious grace that not only lights the mind, stirs the affections, and knocks the will so that by its help one can believe, repent, and persevere if he wills, but by whose efficacy he always does will—the will healed, even a new will created, faith and charity breathed in, perseverance given; who confess such grace prepared and given by God to some, to others neither prepared nor given; and who teach that God decreed and gave that special grace to some from mere good pleasure, not from prior regard to diverse merits and demerits or any contrary human acts, and to others neither decreed nor gave it—those who hold these three do not hang predestination and preterition or reprobation on foresight of men’s good and evil workings, but on the mere will of God who has mercy on whom he wills and withholds mercy from whom he wills not. But the catholics who opposed Pelagians and Semipelagians defended these three axioms no less than Augustine. Therefore they set absolute election and preterition, not hanging on foresight of men’s faith and unbelief, or obedience and stubbornness.
Latin
Sic igitur se habet haec ratio nostra: Qui gratiam quandam specialem et efficacem depredicant urgentque, qua non solummodo illuminatur mens, excitantur affectus, pulsatur voluntas, ut quis ejus beneficio possit credere, poenitere, perseverare, si ipse velit, sed cujus efficacitate semper fiat ut velit; sanata, imo creata in homine nova voluntate, inspirata eidem fide et charitate, ac donata perseverantia; quique hanc talem et tam efficacem gratiam quibusdam a Deo praeparatam et datam agnoscunt, aliis nec praeparatam nec datam; denique, qui Deum eandem specialem gratiam ex mero suo beneplacito, et non ex antecedaneo intuitu ad diversa merita et demerita, sive ad quoslibet hominum actus contrarios, quibusdam donandam decrevisse et donasse docent, aliis nec decrevisse donandam nec donasse; qui, inquam, haec tria tenent, illi praedestinationem et praeteritionem sive reprobationem non ex praevisis hominum operationibus bonis malisque suspendunt, sed ex mera Dei voluntate miserentis cujus vult, et cujus non vult non miserentis: At Catholici illi qui Pelagianis et Semipelagianis sese opposuerunt, non minus quam ipse Augustinus haec tria axiomata propugnarunt: Ergo electionem et praeteritionem absolutam, et minime ex praevisa hominum fide et infidelitate, sive obedientia et contumacia pendulam statuerunt.