# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Predestination of the Saints/Book II/Chapter 42

Chapter 41.—Predestination Defined as Only God’s Disposing of Events in His Foreknowledge.
For either predestination must be preached, in the way and degree in which the Holy Scripture plainly declares it, so that in the predestinated the gifts and calling of God may be without repentance; or it must be avowed that God’s grace is given according to our merits,—which is the opinion of the Pelagians; although that opinion of theirs, as I have often said already, may be read in the Proceedings of the Eastern bishops to have been condemned by the lips of Pelagius himself. Further, those on whose account I am discoursing are only removed from the heretical perversity of the Pelagians, inasmuch as, although they will not confess that they who by God’s grace are made obedient and so abide, are predestinated, they still confess, nevertheless, that this grace precedes their will to whom it is given; in such a way certainly as that grace may not be thought to be given freely, as the truth declares, but rather according to the merits of a preceding will, as the Pelagian error says, in contradiction to the truth. Therefore, also, grace precedes faith; otherwise, if faith precedes grace, beyond a doubt will also precedes it, because there cannot be faith without will. But if grace precedes faith because it precedes will, certainly it precedes all obedience; it also precedes love, by which alone God is truly and pleasantly obeyed. And all these things grace works in him to whom it is given, and in whom it precedes all these things. [XVII.] Among these benefits there remains perseverance unto the end, which is daily asked for in vain from the Lord, if the Lord by His grace does not effect it in him whose prayers He hears. See now how foreign it is from the truth to deny that perseverance even to the end of this life is the gift of God; since He Himself puts an end to this life when He wills, and if He puts an end before a fall that is threatening, He makes the man to persevere even unto the end. But more marvellous and more manifest to believers is the largess of God’s goodness, that this grace is given even to infants, although there is no obedience at that age to which it may be given. To whomsoever, therefore, God gives His gifts, beyond a doubt He has foreknown that He will bestow them on them, and in His foreknowledge He has prepared them for them. Therefore, those whom He predestinated, them He also called with that calling which I am not reluctant often to make mention of, of which it is said, “The gifts and calling of God are without repentance.” For the ordering of His future works in His foreknowledge, which cannot be deceived and changed, is absolute, and is nothing but, predestination. But, as he whom God has foreknown to be chaste, although he may regard it as uncertain, so acts as to be chaste, so he whom He has predestinated to be chaste, although he may regard that as uncertain, does not, therefore, fail to act so as to be chaste because he hears that he is to be what he will be by the gift of God. Nay, rather, his love rejoices, and he is not puffed up as if he had not received it. Not only, therefore, is he not hindered from this work by the preaching of predestination, but he is even assisted to it, so that although he glories he may glory in the Lord.

## Footnotes

* ↑ See above, On the Proceedings of Pelagius, ch. 30.
* ↑ Rom. xi. 24.