CHAPTER I
when he is assisted by grace., and yet do evil by the working of his own will alone? What part can God play in evil works without being culpable, and how are we to understand man's praiseworthiness in performing good works, when his good works seemingly must be attributed to God and his evil works to him self? I think that with the help of God these issues will become much clearer when we come to deal with the question of grace and free choice. For the moment I shall simply say that the evil angel does not possess justice, be cause he abandoned it and has not since regained it. Man also is without justice, because in his first parents he threw it away; and in the time since then he either has not recovered it or, having once recovered it, he has once again thrown it away.
I think that with the help of God's grace we have now shown that the fore knowledge of God and free choice both exist at the same time. If what we have said is carefully considered, it will be clear that this compatibility is not impossible. And there is no objection against this truth which cannot be satisfactorily answered.
Question Two: On Predestination and Free Choice
CHAPTER I
Trusting in God, who has led us every step thus far, let us now attempt to resolve the conflict which seems to exist between predestination and free choice.
We have already made not a little progress in this direction regarding the things which we have expounded above. This will become quite evident in the ensuing chapters.
It seems that predestination is the same thing as foreordination or pre determination; and so God is understood to foreordain anything that He pre destines- -or in other words, to determine that it shall occur. Hence it seems
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