The City of God (De Civitate Dei), 15.1
“And these we also mystically call the two cities, or the two communities of men, of which the one is predestined to reign eternally with God, and the other to suffer eternal punishment with the devil.”
(“… quarum una praedestinata est in aeternum cum Deo regnare, altera in aeternum supplicium cum diabolo ire.”)
Tractates on the Gospel of John, Tractate 48.4 (John 10:26)
“In saying to them, ‘You are not of my sheep,’ He saw them predestined to everlasting destruction, not redeemed to eternal life by the price of His blood.”
(“Videbat eos ad sempiternum interitum praedestinatos, non ad vitam aeternam sui sanguinis pretio comparatos.”)
On Man’s Perfection in Righteousness (De perfectione iustitiae hominis), 13.31
“Thus, ‘God looked down from heaven upon the children of men, to see if any understood or sought God.’ Such good as this (seeking after God) not one man was found to do; this was in that class of men which is predestined to destruction. Upon these men God’s foreknowledge gazed, and passed judgment.”
(“… hoc ergo bonum, quod est requirere Deum, non erat qui faceret, non erat usque ad unum, sed in eo genere hominum, quod praedestinatum est ad interitum. Super hos enim respexit Dei praescientia, protulitque sententiam.”)
On the Nature and Origin of the Soul (De natura et origine animae), 4.16
“…whom He predestined to eternal life, as the most merciful Bestower of grace; and to those whom He predestined to eternal death, He is the most just Awarder of punishment, not only for the sins they add by the will’s indulgence, but also for original sin, even if—as with infants—they added nothing else.”
(“… quos praedestinavit ad aeternam vitam misericordissimus gratiae largitor; qui est et illis quos praedestinavit ad aeternam mortem, iustissimus supplicii retributor.”)
On the Gift of Perseverance (De Dono Perseverantiae), 14.35
“Nor did the fact that they could have believed profit those [Tyrians], because they were not predestined by Him whose judgments are unsearchable; and it would not have harmed these others [i.e., the unbelieving Jews] that they could not believe, if they had been so predestined that God would enlighten their blindness.”
(“Nec illis profuit quod poterant credere, quia praedestinati non erant ab eo, cuius inscrutabilia sunt iudicia; nec istis obfuisset quod non poterant credere, si ita praedestinati essent, ut eos caecos Deus illuminaret.”)
On the Gift of Perseverance (De Dono Perseverantiae). 14.35
“But as for the others, where are they left if not in the mass of perdition by God’s just judgment? … Inasmuch as it was not given to them to believe, the means by which they would have believed were also denied them … And indeed, if by God’s deeper judgment they are not separated from the mass of perdition by the predestination of grace, then those [i.e., preaching and miracles] by which they might believe are not supplied to them.”
(“Ceteri autem ubi nisi in massa perditionis iusto divino iudicio relinquuntur? … Quoniam ut crederent, non erat eis datum, etiam unde crederent est negatum … Et tamen si Dei altiore iudicio, a perditionis massa non sunt gratiae praedestinatione discreti, nec ipsa eis adhibentur… per quae possent credere.”)
On the Gift of Perseverance (De dono perseverantiae), 23.7
“It remains, therefore, that they are held bound by original sin alone, and for this reason alone they go into damnation; for we see that others, who have the very same cause, are freed only by the gratuitous grace of God through regeneration.”
(“Restat igitur ut solo peccato originali teneantur obstricti, et propter hoc solum eant in damnationem; quod videmus aliis eamdem habentibus causam, non nisi per Dei gratuitam gratiam regeneratione donari.”)
On the Merits and Forgiveness of Sins (De peccatorum meritis et remissione), 2.26
“But that what was hidden may come to light, and what was bitter may be made sweet, is by the grace of God which helps men’s wills; and that they are not helped by it has the cause in themselves, not in God, whether they be predestined to condemnation on account of the iniquity of their pride, or are to be judged and corrected for that pride, if they are children of mercy.”
(“… quod autem iis non praebetur [gratia], apud ipsos in causa est; sive in damnationem praedestinati sint, propter iniquitatem superbiae suae, sive ad iudicium et correctionem.”)
Letter 190 (to Optatus), 3.12
“Thus God willed that so many persons be born whom He foreknew would not belong to His grace, in order that by an incomparable multitude they would be far more numerous than those whom He deigned to predestine as sons of His Kingdom; so that by this very multitude of the rejected it might be shown how of no account, in the eyes of the just God, is any number of men however great who are most justly damned. And thus, from this as well, those who are redeemed from that damnation can understand that this fate was the due of the whole mass [of humanity], since they see it paid in full to so vast a portion thereof.”
(“Tam multos autem creando nasci voluit, quos ad suam gratiam non pertinere praescivit, ut multitudine incomparabili plures sint illis quos in sui regni gloriam filios promissionis praedestinare dignatus est; ut etiam ipsa reiectorum multitudine ostenderetur, quam nullius momenti sit apud Deum iustum quantalibet numerositas iustissime damnatorum. Atque ut hinc intellegant qui ex ipsa damnatione redimuntur, hoc fuisse debitum massae illi universae, quod tam magnae parti eius redditum cernunt.”)
