men so to be elected for faith fore-seene, that they belong to the election, not whom hee hath de∣creed, but whom he hath fore-seene will perseuere in the faith vntill death. Whence it comes, that God e∣lecteth none, vnlesse he be considered as dead, or else in the very point betweene life and death; which if it be true, Arminius doth say amisse, when he saith, that beleeuers are elected: for he should say, that they are elected, who cease to beleeue.
XXIV. Adde to this, that new and prodigious o∣pinion of the Arminians, whereby they thinke that re∣probates may be saued, and those which are elect may be damned, not as they are the reprobate or the elect, but as they are indued with power to beleeue, and to come to saluation. But if he which is a reprobate by the decree of God, may be saued, and hee which is e∣lected may be damned, it is plaine, that Predestinati∣on is not the decree of God, but a thing onely in title, and a floting will, or meere and bare fore-knowledge; the certainty whereof doth depend vpon the fore∣seeing of an vncertaine thing, to wit, mans free-will. Who, I pray, would endure a man speaking thus? I am indeede a reprobate, but I can effect that I should be saued; or, I am elected, but it is in my power to effect that I should be reprobated.
XXV. If therefore the certainty of election should be made to depend vpon mans will, it might come to passe, that no man should beleeue in Christ, and so Christ had died in vaine.
XXVI.
But by that series and order of the foure decrees, whereby Christ is appointed to death, before God had determined who should be saued; Christ is