st the same
be said of the light of grace, since the notion of neither implies
imperfection.

Reply Obj. 3: Although the effects of grace may be infinite in
number, even as human acts are infinite, nevertheless all are reduced
to some of a determinate species, and moreover all coincide in
this--that one precedes another.
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FOURTH ARTICLE [I-II, Q. 111, Art. 4]

Whether Gratuitous Grace Is Rightly Divided by the Apostle?

Objection 1: It would seem that gratuitous grace is not rightly
divided by the Apostle. For every gift vouchsafed to us by God, may
be called a gratuitous grace. Now there are an infinite number of
gifts freely bestowed on us by God as regards both the good of the
soul and the good of the body--and yet they do not make us pleasing
to God. Hence gratuitous graces cannot be contained under any certain
division.

Obj. 2: Further, gratuitous grace is distinguished from sanctifying
grace. But faith pertains to sanctifying grace, since we are
justified by it, according to Rom. 5:1: "Being justified therefore by
faith." Hence it is not right to place faith amongst the gratuitous
graces, especially since the other virtues are not so placed, as hope
and charity.

Obj. 3: Further, the operation of healing, and speaking divers
tongues are miracles. Again, the interpretation of speeches pertains
either to wisdom or to knowledge, according to Dan. 1:17: "And to
these children God gave knowledge and understanding in every book and
wisdom." Hence it is not correct to divide the grace of healing and
kinds of tongues against the working of miracles; and the
interpretation of speeches against the word of wisdom and knowledge.

Obj. 4: Further, as wisdom and knowledge are gifts of the Holy Ghost,
so also are understanding, counsel, piety, fortitude, and fear, as
stated above (Q. 68, A. 4). Therefore these also ought to be placed
amongst the gratuitous gifts.

_On the contrary,_ The Apostle says (1 Cor. 12:8, 9, 10): "To one
indeed by the Spirit is given the word of wisdom; and to another the
word of knowledge, according to the same Spirit; to another, the
working of miracles; to another, prophecy; to another, the discerning
of spirits; to another divers kinds of tongues; to another
interpretation of speeches."

_I answer that,_ As was said above (A. 1), gratuitous grace is
ordained to this, viz. that a man may help another to be led to God.
Now no man can help in this by moving interi