1 Tim. II, 4(501) applies primarily to adults, because strictly speaking only adults can “come to the knowledge of the truth.” But St. Paul employs certain middle terms which undoubtedly comprise children as well. Thus, if all men have but “one God,” this God must be the God of infants no less than of adults, and His mercy and goodness must include them also. And if Jesus Christ as God-man is the “one mediator of God and men,” He must also have assumed the human nature of children, in order to redeem them from original sin. Again, if Christ “gave himself a redemption for all,” it is impossible to assume that millions of infants should be directly excluded from the benefits of the atonement.(502) Article 2. God’s Will To Give Sufficient Grace To All Adult Human Beings In Particular In relation to adults, God manifests His saving will by the bestowal of sufficient grace upon all.(503) The bestowal of sufficient grace being evidently an effluence of the universal _voluntas salvifica_, the granting of such grace to all who have attained the use of reason furnishes another proof for the universality of grace. God gives all men sufficient graces. But He is not obliged to give to each _efficacious_ graces, because all that is required to enable man to reach his supernatural destiny is coöperation with sufficient grace, especially with the _gratia prima vocans_, which is the beginning of all salutary operation. To prove that God gives sufficient grace to all adult human beings without exception, we must show that He gives sufficient grace (1) to the just, (2) to the sinner, and (3) to the heathen. This we shall do in three distinct theses. *Thesis I: God gives to all just men sufficient grace to keep His commandments.* This is _de fide_. Proof. The Tridentine Council teaches: “If any one saith that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.”(504) A contrary proposition in the writings of Jansenius(505) was censured by Pope Innocent the Tenth as “foolhardy, impious, blasphemous, and heretical.” The Church does not assert that God gives to the just sufficient grace at all times. She merely declares that sufficient grace is at their disposal whenever they are called upon to obey the law (_urgente praecepto_). Nor need God always bestow a _gratia proxime sufficiens_; in many instances the grace of prayer (_gratia remote sufficiens_) fully serves the purpose.(506) This dogma is clearly contained in Holy Scripture. We shall quote the most important texts.