Chapter 10. How he justly punishes and justly spares the wicked. (Proslogium (Discourse on the existence of God)) (Anselm of Canterbury, St.)

God, in sparing the wicked, is just, according to his own nature because he does what is consistent with his goodness; but he is not just, according to our nature, because he does not inflict the punishment deserved.

But it is also just that you should punish the wicked. For what is more just than that the good should receive goods, and the evil, evils? How, then, is it just that you should punish the wicked, and, at the same time, spare the wicked? Or, in one way, do you justly punish, and, in another, justly spare them? For, when you punish the wicked, it is just, because it is consistent with their deserts; and when, on the other hand, you sparest the wicked, it is just, not because it is compatible with their deserts, but because it is compatible with your goodness.

For, in sparing the wicked, you are as just, according to your nature, but not according to ours, as you are compassionate, according to our nature, and not according to your; seeing that, as in saving us, whom it would be just for you to destroy, you are compassionate, not because you feelest an affection (affectum), but because we feel the effect (effectum); so you are just, not because you requitest us as we deserve, but because you that which becomes you as the supremely good Being. In this way, therefore, without contradiction you justly punish and justly spare.