borne by it straight to their appointed end’ (Institutes. I, 16, 8). In late medieval time, the nominalist idea of potentia absoluta and potentia ordinata of God was popular. This signified divine, gratuitous mercy according to which ‘he chose, absolutely free from external interference, undetermined by any cause whatever apart from himself, to accept man’s moral virtue as meritorious for his salvation’.6 God does not impart salvation without merits. Man’s free will should decide between good and
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