it is not alone of him shewing mercy, but also of mans free will.
X. But if to that question whereby it is demanded, why God of one and the same Masse, hath loued one and hated another, why hee had mercy of one, and hardned the other; it may be answered, that it was done because God fore-saw that the one would be∣leeue, and the other would not beleeue: Saint Paul ought not to haue blamed the demander, and com∣manded him to be silent, seeing the cause of this dif∣ference is in readinesse, to wit, in the one, faith was fore-seene, in the other vnbeleefe was foreseene. Did Saint Paul seeme to Arminius, eyther not to be quick of vnderstanding, or to be scrupulous without cause? But least he should be compelled to say this, he hath deuised I know not what subtilties, and monsters of interpretations: Such as are these. Of him that calleth, that is, of Faith: And of God that shew∣eth mercy, that is, that iustifieth not for workes, but for Faith, which mercy, notwithstanding is common to many reprobates. Then also that speech, I will haue mercy on whom I will haue mercy, by cuius, whom, hee would haue qualium, what sort of men, to be vnder∣stood. And it is not of him that willeth, to wit, righte∣ousnesse is not: For he denyeth that these are to be vnderstood of saluation, as if saluation were of him that willeth: Euen as to haue mercy, if Arminius be beleeued, is not to saue, but to giue the meanes to righteousnesse, And many more such like, which are eyther inconuenient or wrested, which we haue exa∣mined in the 15. chapter.
XI. Adde to these that which is in the eleuenth