ccession. And the reason of
this is that if a form be not suddenly impressed upon its subject, it
is either because that subject is not disposed, or because the agent
needs time to dispose the subject. Hence we see that immediately the
matter is disposed by a preceding alteration, the substantial form
accrues to the matter; thus because the atmosphere of itself is
disposed to receive light, it is suddenly illuminated by a body
actually luminous. Now it was stated (Q. 112, A. 2) that God, in
order to infuse grace into the soul, needs no disposition, save what
He Himself has made. And sometimes this sufficient disposition for
the reception of grace He makes suddenly, sometimes gradually and
successively, as stated above (Q. 112, A. 2, ad 2). For the reason
why a natural agent cannot suddenly dispose matter is that in the
matter there is a resistant which has some disproportion with the
power of the agent; and hence we see that the stronger the agent, the
more speedily is the matter disposed. Therefore, since the Divine
power is infinite, it can suddenly dispose any matter whatsoever to
its form; and much more man's free-will, whose movement is by nature
instantaneous. Therefore the justification of the ungodly by God
takes place in an instant.

Reply Obj. 1: The movement of the free-will, which concurs in the
justification of the ungodly, is a consent to detest sin, and to draw
near to God; and this consent takes place suddenly. Sometimes,
indeed, it happens that deliberation precedes, yet this is not of the
substance of justification, but a way of justification; as local
movement is a way of illumination, and alteration to generation.

Reply Obj. 2: As stated above (I, Q. 85, A. 5), there is nothing to
prevent two things being understood at once, in so far as they are
somehow one; thus we understand the subject and predicate together,
inasmuch as they are united in the order of one affirmation. And in
the same manner can the free-will be moved to two things at once in
so far as one is ordained to the other. Now the free-will's movement
towards sin is ordained to the free-will's movement towards God,
since a man detests sin, as contrary to God, to Whom he wishes to
cling. Hence in the justification of the ungodly the free-will
simultaneously detests sin and turns to God, even as a body
approaches one point and withdraws from another simultaneously.

Reply Obj. 3: The reason why a form is not received instantaneously
i