Nicene and Post-Nicene Fathers: Series I/Volume V/On the Predestination of the Saints/Book I/Chapter 29

Chapter 29.—God&#8217;s Dealing Does Not Depend Upon Any Contingent Merits of Men.

And thus, unless we indulge in reckless disputation, the entire question is concluded concerning him who is taken away lest wickedness should alter his understanding. And the book of Wisdom, which for such a series of years has deserved to be read in Christ&#8217;s Church, and in which this is read, ought not to suffer injustice because it withstands those who are mistaken on behalf of men&#8217;s merit, so as to come in opposition to the most manifest grace of God: and this grace chiefly appears in infants, and while some of these baptized, and some not baptized, come to the end of this life, they sufficiently point to God&#8217;s mercy and His judgment,—His mercy, indeed, gratuitous, His judgment, of debt. For if men should be judged according to the merits of their life, which merits they have been prevented by death from actually having, but would have had if they had lived, it would be of no advantage to him who is taken away lest wickedness should alter his understanding; it would be of no advantage to those who die in a state of lapse if they should die before. And this no Christian will venture to say. Wherefore our brethren, who with us on behalf of the catholic faith assail the pest of the Pelagian error, ought not to such an extent to favour the Pelagian opinion, wherein they conceive that God&#8217;s grace is given according to our merits, as to endeavour (which they cannot dare) to invalidate a true sentiment, plainly and from ancient times Christian,—“He was taken away, lest wickedness should alter his understanding;” and to build up that which we should think, I do not say, no one would believe, but no one would dream,—to wit, that any deceased person would be judged according to those things which he would have done if he had lived for a more lengthened period. Surely thus what we say manifests itself clearly to be incontestable,—that the grace of God is not given according to our merits; so that ingenious men who contradict this truth are constrained to say things which must be rejected from the ears and from the thoughts of all men.