They call good acts predefined but evil ones not; only their permission, which is good, is predefined
On this account it might seem that nothing prevents us from saying that God predefined all free acts, whatever they may turn out to be. The authors of this view, however, distinguish between good and evil acts. Good acts, they grant, can rightly be said to have been predefined by God's eternal decree. About evil acts they think otherwise.
God did decree to place men in the state in which he foresaw, by conditional knowledge, that they would act badly. Yet he neither wills nor approves their evil acts, and God's predefinition includes or presupposes the approval of the divine will. So although evil acts are not predefined by God, their permission is predefined, because permitting them is good.
Latin
XXX. Hac autem ratione videri posset nil obstare, quominus dicatur Deus praedefinivisse omnes actus liberos, quicunque tandem esse possint. Veruntamen authores istius sententiae distinguunt inter actus bonos & malos. Et quidem actus bonos concedunt recte dici posse aeterno Dei decreto fuisse praedefinitos. Sed de malis aliter sentiunt. Nam quanquam Deus decreverit homines collocare in eo statu in quo praevidebat, per scientiam conditionatam, eos male acturos; eorum tamen actus malos neque vult, neque probat. Dei autem praedefinitio includit, aut praesupponit approbationem Divinae voluntatis. Verum etsi mali actus a Deo non sint praedefiniti, est tamen praedefinita illorum permissio, quia permissio illorum est bona.