Chapter 11. How all the ways of God are compassion and truth; and yet God... (Proslogium (Discourse on the existence of God)) (Anselm of Canterbury, St.)

� We cannot comprehend why, of the wicked, he saves these rather than those, through his supreme goodness: and condemns those rather than these, through his supreme justice.

BUT, is there any reason why it is not also just, according to your nature, O Lord, that you should punish the wicked? Surely it is just that you should be so just that you can not be conceived more just; and this you would in no wise be if you did only render goods to the good, and not evils to the evil. For, he who requiteth both good and evil according to their deserts is more just than he who so requites the good alone. It is, therefore, just, according to your nature, O just and gracious God, both when you punish and when you sparest.

Truly, then, all the paths of the Lord are mercy and truth (Psalms xxv. 10); and yet the Lord is righteous in all his ways (Psalms cxlv. 17). And assuredly without inconsistency: For, it is not just that those whom you will to punish should be saved, and that those whom you will to spare should be condemned. For that alone is just which you will; and that alone unjust which you not will. So, then, your compassion is born of your justice.

For it is just that you should be so good that you are good in sparing also; and this may be the reason why the supremely Just can will goods for the evil. But if it can be comprehended in any way why you can will to save the wicked, yet by no consideration can we comprehend why, of those who are alike wicked, you save some rather than others, through supreme goodness; and why you condemn the latter rather than the former, through supreme justice.

So, then, you are truly sensible (sensibilis), omnipotent, compassionate, and passionless, as you are living, wise, good, blessed, eternal: and whatever it is better to be than not to be.