 In his discussion of predestination, Kilvington again appears to be following Duns Scotus, who maintains that predestination is simply a choice of salvation and as such has only positive connotations. Reprobation is solely a consequence of human misdeeds. God is the primary and sole cause of predestination from eternity, but he also takes into account the conduct of creatures, that is, their good or bad use of free will. Kilvington does not accept the concept of double predestination. The good use of free will, which is a concomitant act of the intellect, may be a partial cause of predestination when it comes to the decision on baptism. The bad use of free will is the primary cause of sin and punishment and the only cause of the condemnation of adults who are endowed with grace. Although God is the first cause of people being accepted without any preceding merit or redemption, God is not the first cause revoking grace without any preceding demerit. That is because justification and acceptance are the same as God’s goodness and clemency (that is, God’s substance), whereas forsaking and rejection are merely acts of God’s righteousness (that is, God’s justice). Therefore, the evil deeds of grace-filled adults are the only reason why God, by divine righteousness, abandons people (see Jung &amp; Michałowska 2022: 56–57)