Further props: middle knowledge, grace for all who will use the means, and man discerning himself against Paul and Luther
So it is supposed that faith can be foreknown in these and those before the decree to give the grace of faith — on which see the Controversy on Middle Knowledge, with the Pontificals IX and with the Remonstrants XII.
So they suppose that God wills to work in everyone this grace which is most special to the elect, to believers; and that the same grace is destined, as to its kind, to those whom God foresees will use the means granted them and will not spurn grace, by themselves or through their greater ones, and so on.
From this it seems to follow that a human being discerns himself — against Paul — and that in the human being there is a dispositive cause toward grace, or prior dispositions toward faith — against Luther's steady teaching in On the Bondage of the Will, On the Origin of Faith, and the Preface to the Epistle to the Romans, and elsewhere.
Latin
Ità supponitur, præsciri posse in his & illis fidem, antecedenter ad decretum de dandâ gratiâ fidei, quâ de re in Controv. de Scientia Media, cum Pontific. IX. cum Remonstr. XII. Ità supponunt, hanc gratiam quæ specialissima est electorum, credentium, velle Deum in omnibus operari: Ità, destinari eandem in specie, iis quos prævidet Deus usuros mediis sibi concessis, nec spreturos gratiam, per se aut per majores, &c. Undè sequi videtur, hominem se ipsum discernere, contra Paulum, & in homine esse causam dispositivam ad gratiam, vel dispositiones prævias ad fidem, contrà Lutheri constantem doctrinam, in Libris De Servo Arbitrio, De Origine Fidei, & Præfat. in Epist. ad Romanos, &c.