c. 11 et c. 10, 12).  God let angels and men try what they could do by their free will, and after that what his grace and his justice could achieve (ibid., c. 10, 11, 12).  Sin turned man away from God, to turn him towards creatures (lib. 1, qu. 2, Ad Simplicium).  To take pleasure in sinning is the freedom of a slave (Enchirid., c. 103).  ’Liberum arbitrium usque adeo in peccatore non periit, ut per illud peccent maxime omnes, qui cum delectatione peccant’ (lib. 1, Ad Bonifac., c. 2, 3).

285.  God said to Moses:  ’I will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy’ (Exod. xxxiii. 19).  ’So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy’ (Rom. ix. 15, 16).  That does not prevent all those who have good will, and who persevere therein, from being saved.  But God gives them the willing and the doing.  ’Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth’ (Rom. ix. 18).  And yet the same Apostle says that God willeth that all men should be saved, and come to the knowledge of the truth; which I would not interpret in accordance with some passages of St. Augustine, as if it signified that no men are saved except those whose salvation he wills, or as if he would save non singulos generum, sed genera singulorum.  But I would rather say that there is none whose salvation he willeth not, in so far as this is permitted by greater reasons.  For these bring it about that God only saves those who accept the faith he has offered to them and who surrender themselves thereto by the grace he has given them, in accordance with what was consistent with the plan of his works in its entirety, than which none can be better conceived.

286.  As for predestination to salvation, it includes also, according to St. Augustine, the ordinance of the means that shall lead to salvation.  ’Praedestinatio sanctorum nihil aliud est, quam praescientia et praeparatio beneficiorum Dei, quibus certissime liberantur quicunque liberantur’ (Lib. de Persev., c. 14).  He does not then understand it there as an [302] absolute decree; he maintains that there is a grace which is not rejected by any hardened heart, because it is given in order to remove especially the hardness of hearts (Lib. de Praedest., c. 8; Lib. de Grat., c. 13, 14).  I do not find, however, that St. Augustine conveys sufficiently that this grace, which subdues the heart, is always efficacious of itself.  And one might perhaps have asserted without offence to him that the same degree of inward grace is victorious in the one, where it is aided by outward circumstances, but not in the other.