I answer that, Perseverance is taken in three ways.  First, to signify a habit of the mind whereby a man stands steadfastly, lest he be moved by the assault of sadness from what is virtuous.  And thus perseverance is to sadness as continence is to concupiscence and pleasure, as the Philosopher says (Ethic. vii, 7).  Secondly, perseverance may be called a habit, whereby a man has the purpose of persevering in good unto the end.  And in both these ways perseverance is infused together with grace, even as continence and the other virtues are.  Thirdly, perseverance is called the abiding in good to the end of life.  And in order to have this perseverance man does not, indeed, need another habitual grace, but he needs the Divine assistance guiding and guarding him against the attacks of the passions, as appears from the preceding article.  And hence after anyone has been justified by grace, he still needs to beseech God for the aforesaid gift of perseverance, that he may be kept from evil till the end of his life.  For to many grace is given to whom perseverance in grace is not given.

Reply Obj. 1:  This objection regards the first mode of perseverance, as the second objection regards the second.

Hence the solution of the second objection is clear.

Reply Obj. 3:  As Augustine says (De Natura et Gratia xliii) [Cf.  De Correp. et Grat. xii]:  “in the original state man received a gift whereby he could persevere, but to persevere was not given him.  But now, by the grace of Christ, many receive both the gift of grace whereby they may persevere, and the further gift of persevering,” and thus Christ’s gift is greater than Adam’s fault.  Nevertheless it was easier for man to persevere, with the gift of grace in the state of innocence in which the flesh was not rebellious against the spirit, than it is now.  For the restoration by Christ’s grace, although it is already begun in the mind, is not yet completed in the flesh, as it will be in heaven, where man will not merely be able to persevere but will be unable to sin. ________________________

QUESTION 110

OF THE GRACE OF GOD AS REGARDS ITS ESSENCE
(In Four Articles)

We must now consider the grace of God as regards its essence; and under this head there are four points of inquiry: 

(1) Whether grace implies something in the soul?

(2) Whether grace is a quality?

(3) Whether grace differs from infused virtue?

(4) Of the subject of grace.
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FIRST ARTICLE [I-II, Q. 110, Art. 1]

Whether Grace Implies Anything in the Soul?

Objection 1:  It would seem that grace does not imply anything in the soul.  For man is said to have the grace of God even as the grace of man.  Hence it is written (Gen. 39:21) that the Lord gave to Joseph “grace [Douay:  ‘favor’] in the sight of the chief keeper of the prison.”  Now when we say that a man has the favor of another, nothing is implied in him who has the favor of the other, but an acceptance is implied in him whose favor he has.  Hence when we say that a man has the grace of God, nothing is implied in his soul; but we merely signify the Divine acceptance.