Cap. X Ultimum Propos. 3: ‘merit’ here means any prior better operation/disposition for which grace is given to one not another — then Fathers deny such prerequisite (Aug. contra 2 Epist. Pelag.)
In all this mark: not even Pelagius denies grace is offered promiscuously to all, worthy and unworthy, from divine pity. He parts from the catholics in thinking it is always conferred from some special merit of those who receive it, and withheld from some special demerit of those denied it. In the Fathers here ‘merit’ means only any prior act or better disposition in one than another, with regard to which this Grace of Christ is given to one and not another. Second, our proposition’s truth is plain because the orthodox Fathers expressly deny that this saving grace prerequires a better act or condition in the receiver than in those not given it: whatever discrimination there is among men they profess as the effect of this grace received, not the motive cause of receiving it.
Latin
In hisce omnibus illud velim observetis, Ne ipsum quidem Pelagium negare gratiam offerri promiscue omnibus, dignis et indignis, ex miseratione Divina: sed in eo a Catholicis diversus abit, quod conferri eam semper et donari putet ex merito quodam speciali eorum quibus donatur, sicuti non dari ex demerito quodam speciali eorum quibus negatur. Meriti vero vocabulum apud Patres in hac controversia nil aliud sonat, quam antecedaneam operationem quamlibet aut dispositionem meliorem in uno quam alio, cujus intuitu datur haec gratia Christi uni et non alii. 2. Veritas praedictae nostrae propositionis inde liquet, quod Patres orthodoxi expresse negant, gratiam hanc salvantem praerequirere meliorem operationem aut conditionem ejus cui donatur, quam est eorum quibus non donatur: sed quicquid discriminis est inter homines, id effectum hujus gratiae acceptae, non causam motivam accipiendae, profitentur.