impulses or free acts of the will. Grace may precede free-will
or cooeperate with it. If it precedes the free determination of the will it
is called prevenient; if it accompanies (or coincides with) that
determination and merely cooeperates with the will, it is called
cooeperating grace.

Prevenient grace, regarded as a divine call to penance, is often styled
_gratia vocans sive excitans_, and if it is received with a willing heart,
_gratia adiuvans_. Both species are distinctly mentioned in Holy
Scripture. Cfr. Eph. V, 14: "Wherefore he saith: Rise thou that sleepest,
and arise from the dead: and Christ shall enlighten thee." 2 Tim. I, 9:
"Who hath delivered us and called us by his holy calling, not according to
our works, but according to his own purpose and grace, which was given us
in Christ Jesus before the times of the world." Rom. VIII, 26: "Likewise
the Spirit also helpeth our infirmity." Rom. VIII, 30: "And whom he
predestinated, them he also called. And whom he called, them he also
justified. And whom he justified, them he also glorified." Apoc. III, 20:
"Behold I stand at the gate and knock. If any man shall hear my voice, and
open to me the door, I will come in to him, and will sup with him, and he
with me."

St. Augustine says: "Forasmuch as our turning away from God is our own act
and deed, and this is [our] depraved will; but that we turn to God, this
we cannot do except He rouse and help us, and this is [our] good
will,--what have we that we have not received?"(79)

An equivalent division is that into _gratia operans_ and _cooeperans_,
respectively--names which are also founded on Scripture. Cfr. Phil. II, 13:
"For it is God who worketh in you, both to will and to accomplish,
according to his good will." Mark XVI, 20: "But they going forth preached
everywhere: the Lord working withal, and confirming the word with signs
that followed."

St. Augustine describes the respective functions of these graces as
follows: "He [God] begins His influence by working in us that we may have
the will, and He completes it by working with us when we have the
will."(80)

A third division of the same grace is that into _praeveniens_ and
_subsequens_. It is likewise distinctly Scriptural,(81) and its two
members coincide materially with _gratia vocans_ and _adiuvans_, as can be
seen by comparing the usage of St. Augustine with that of the Tridentine
Council. "God's mercy," says the holy Doctor, "prevents [_i.e._ precedes