]
the unwilling to make him willing; it follows the willing lest he will in
vain."(82) And the Council of Trent declares that "in adults the beginning
of justification is to be derived from the prevenient grace of God,
through Jesus Christ, that is to say, from His vocation, whereby, without
any merits existing on their part, they are called."(83)

If we conceive a continuous series of supernatural graces, each may be
called either prevenient or subsequent, according as it is regarded either
as a cause or as an effect. St. Thomas explains this as follows: "As grace
is divided into working and cooeperating grace, according to its diverse
effects, so it may also be divided into prevenient and subsequent grace,
according to the meaning attached to the term grace [_i.e._, either
habitual or actual]. The effects which grace works in us are five: (1) It
heals the soul; (2) moves it to will that which is good; (3) enables man
efficaciously to perform the good deeds which he wills; (4) helps him to
persevere in his good resolves; and (5) assists him in attaining to the
state of glory. In so far as it produces the first of these effects, grace
is called prevenient in respect of the second; and in so far as it
produces the second, it is called subsequent in respect of the first. And
as each effect is posterior to one and prior to another, so grace may be
called prevenient or subsequent according as we regard it in its relations
to different effects."(84)

Among so many prevenient graces there must be one which is preceded by
none other (_simpliciter praeveniens_), and this is preeminently the
_gratia vocans s. excitans_.

There is a fourth and last division, mentioned by the Council of Trent,
which is also based on the relation of grace to free-will. "Jesus Christ
Himself," says the holy Synod, "continually infuses His virtue into the
justified, and this virtue always precedes, accompanies, and follows their
good works."(85) The opposition here lies between _gratia antecedens_,
which is a spontaneous movement of the soul, and _gratia concomitans_,
which cooeperates with free-will after it has given its consent. This
terminology may be applied to the good works of sinners and saints alike.
For the sinner no less than the just man receives two different kinds of
graces--(1) such as precede the free determination of the will and (2) such
as accompany his free acts.

Thus it can be readily seen that the fundamental division of act