grace
accidentally, and hence man may possess it more or less.
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FIFTH ARTICLE [I-II, Q. 112, Art. 5]

Whether Man Can Know That He Has Grace?

Objection 1: It would seem that man can know that he has grace. For
grace by its physical reality is in the soul. Now the soul has most
certain knowledge of those things that are in it by their physical
reality, as appears from Augustine (Gen. ad lit. xii, 31). Hence
grace may be known most certainly by one who has grace.

Obj. 2: Further, as knowledge is a gift of God, so is grace. But
whoever receives knowledge from God, knows that he has knowledge,
according to Wis. 7:17: The Lord "hath given me the true knowledge of
the things that are." Hence, with equal reason, whoever receives
grace from God, knows that he has grace.

Obj. 3: Further, light is more knowable than darkness, since,
according to the Apostle (Eph. 5:13), "all that is made manifest is
light." Now sin, which is spiritual darkness, may be known with
certainty by one that is in sin. Much more, therefore, may grace,
which is spiritual light, be known.

Obj. 4: Further, the Apostle says (1 Cor. 2:12): "Now we have
received not the Spirit of this world, but the Spirit that is of God;
that we may know the things that are given us from God." Now grace is
God's first gift. Hence, the man who receives grace by the Holy
Spirit, by the same Holy Spirit knows the grace given to him.

Obj. 5: Further, it was said by the Lord to Abraham (Gen. 22:12):
"Now I know that thou fearest God," i.e. "I have made thee know." Now
He is speaking there of chaste fear, which is not apart from grace.
Hence a man may know that he has grace.

_On the contrary,_ It is written (Eccles. 9:1): "Man knoweth not
whether he be worthy of love or hatred." Now sanctifying grace maketh
a man worthy of God's love. Therefore no one can know whether he has
sanctifying grace.

_I answer that,_ There are three ways of knowing a thing: first, by
revelation, and thus anyone may know that he has grace, for God by a
special privilege reveals this at times to some, in order that the
joy of safety may begin in them even in this life, and that they may
carry on toilsome works with greater trust and greater energy, and
may bear the evils of this present life, as when it was said to Paul
(2 Cor. 12:9): "My grace is sufficient for thee."

Secondly, a man may, of himself, know something, and with certainty;
and in this way no one c