Calvin(683) carried this teaching to its logical conclusions by asserting: (1) that the will of our first parents was free in Paradise, but lost its freedom by original sin; (2) that we cannot be delivered from the slavery of Satan except by the grace of Christ, which does not, however, restore liberty, but simply compels the will to do good; (3) that, though the will under the influence of grace is passive, and must needs follow the impulse to which it is subjected, yet its acts are vital and spontaneous.(684) Against these heresies the Council of Trent maintained the existence of free-will both in the state of original sin(685) and under the influence of efficacious grace: “If any one saith that man’s free-will, moved and excited by God, by assenting to God exciting and calling, ... cannot refuse its consent if it would, but that, as something inanimate, it does nothing whatever and is merely passive: let him be anathema.”(686) b) Jansenius differed from Luther and Calvin mainly in drawing a sharper distinction between freedom from external constraint (_libertas a coactione_) and freedom from internal compulsion (_libertas a necessitate_), and maintaining that the will, when under the influence of grace, is exempt from external constraint, though not from interior compulsion, and that the _libertas a coactione_ is entirely sufficient to gain merit or demerit in the fallen state.(687) The Jansenist teaching on the subject of grace may be outlined as follows: (1) By original sin man lost the moral liberty which he had enjoyed in Paradise and became subject to a twofold delectation—_delectatio coelestis victrix_ and _delectatio terrena sive carnalis victrix_. (2) These two delectations are continually contending for the mastery; the stronger always defeats the weaker, (3) and the will, unable to offer resistance, is alternately overpowered now by the one and then by the other.(688) (4) In each case the _delectatio coelestis_ is either stronger than the _delectatio terrena_, or it is weaker, or it is of equal strength. When it is stronger, the will is overcome by grace, which in that case becomes _efficax_ or _irresistibilis_. When it is weaker, the will simply _must_ sin, because the _delectatio coelestis_ is too weak to overcome the _delectatio terrena_. The grace given to a man under such conditions is called by the Jansenists _gratia parva sive sufficiens_. When the two delectations are equally strong, the will finds itself unable to come to a definite decision.