Cap. 6 Arg. 8 Secundo open: Vivifying grace κατ᾽ ἐξοχήν—Augustine, calling according to purpose
Second, from the same Fathers we show that the grace we call Christ's grace by preeminence—the grace that makes a person a living member of Christ and a sharer in salvation and eternal life—is not, because of Christ's death, prepared or offered to all, still less given to all. It is prepared, offered, and given to some; to others neither prepared nor given—and that by God's absolute good pleasure. Augustine, Against Two Letters of the Pelagians 2.7: according to God's purpose one is called, another is not. To the called a free gift is given, and the calling itself is that gift's beginning; to the uncalled evil is paid back, because all are guilty since through one man sin entered the world. So the calling according to purpose—which pours in faith and charity and sets a person in the state of salvation—is given to some and denied to others. Clear too: those who receive it receive it not because their will specially obeyed first, but because God who calls specially showed mercy and softened the will to obey. And the common guilt all contracted in Adam is already enough to uphold God's justice toward anyone he passes by in the gift of saving grace—Bellarmine himself does not dare deny it (On Grace and Free Choice 2.4).
Latin
Secundo, ex iisdem Patribus ostendemus gratiam illam, quam κατ᾽ ἐξοχήν vocamus gratiam Christi, idest, quae facit hominem esse vivum membrum Christi, et salutis ac vitae aeternae participem, non in ordine ad mortem Christi omnibus praeparatam aut oblatam, multo minus donatam, sed praeparatam, oblatam et donatam aliquibus, aliis nec praeparatam nec donatam, idque secundum Dei beneplacitum absolutum. Augustinus, Contr. duas Epist. Pelag. lib. 2. cap. 7: Secundum propositum Dei vocatur alius, alius non vocatur. Vocato datur gratuitum bonum, cujus boni est vocatio ipsa principium: non vocato redditur malum, quia omnes rei sunt ex eo quod per unum hominem peccatum introivit in mundum. Ex quibus verbis patet, vocationem secundum propositum, quae fidem et charitatem infundit, hominemque in statu salutis collocat, aliquibus dari, aliquibus negari. Porro, et illud perspicuum est, hanc gratiam dari quibus datur, non ex speciali aliquo obsequio voluntatis recipientis, sed ex speciali misericordia Dei vocantis, et voluntatem ad obsequium emollientis. Denique et hoc etiam constat, ipsum communem reatum, quem in Adamo omnes contraxerunt, satis esse ad tuendam Dei justitiam, respectu eorum, quoscunque in gratiae salutaris donatione praeterierit; quod ipse Bellarminus non audet inficias ire, uti videre licet, lib. 2. De grat. et lib. arb. cap. 4.