Cap. X Ultimum Secunda open: Orthodox predestination must be gathered from what they settled on Grace — Augustine: predestination is grace’s preparation; Vasquez: same question of grace and predestination
That conditioned predestination was chiefly in view is likely from this: Peter the Deacon and other eastern orthodox sent to Rome judged Faustus’s books especially to be anathematized because they were written against the sentence of predestination (De incarnatione et gratia, last chapter). Second: we can and must gather the Orthodox view of predestination from what they settled on Grace against the Pelagians and their remnants. For as Augustine says (De praedestinatione sanctorum 10), between grace and predestination this alone differs: predestination is grace’s preparation; grace itself is the gift. So anyone who teaches that Christ’s saving grace hangs on God’s absolute will, and is not given or denied according to men’s diverse operations, must—if he would be consistent—hold the same of predestination and preterition.
Latin
Atque inter caetera vel praecipue spectasse doctrinam hanc de conditionata praedestinatione, inde probabile est: quod Petrus Diaconus, aliique orthodoxi ex Oriente Romam missi, hoc nomine potissimum Fausti libros anathematizandos censuerunt, quod contra praedestinationis sententiam scripti essent, De incarn. et grat. cap. ultimo. Secundo dicimus, Nos et posse et debere colligere quae fuerit Orthodoxorum de praedestinatione sententia ex illis quae de Gratia contra Pelagianos et Pelagianorum reliquias statuerunt. Nam ut inquit Augustinus, De praedest. sanctor. cap. 10, inter gratiam et praedestinationem hoc tantum interest, quod praedestinatio sit gratiae praeparatio, gratia vero ipsa donatio. Si quis igitur doceat gratiam Christi salutiferam ex absoluta Dei voluntate dependere, et minime dari hominibus aut negari pro diversis illorum operationibus, is de praedestinatione et praeteritione, si sibi constare velit, idem statuat est necesse.