(3) Of the division of it into prevenient and subsequent grace;

(4) Of the division of gratuitous grace;

(5) Of the comparison between sanctifying and gratuitous grace.
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FIRST ARTICLE [I-II, Q. 111, Art. 1]

Whether Grace Is Fittingly Divided into Sanctifying Grace and
Gratuitous Grace?

Objection 1:  It would seem that grace is not fittingly divided into sanctifying grace and gratuitous grace.  For grace is a gift of God, as is clear from what has been already stated (Q. 110, A. 1).  But man is not therefore pleasing to God because something is given him by God, but rather on the contrary; since something is freely given by God, because man is pleasing to Him.  Hence there is no sanctifying grace.

Obj. 2:  Further, whatever is not given on account of preceding merits is given gratis.  Now even natural good is given to man without preceding merit, since nature is presupposed to merit.  Therefore nature itself is given gratuitously by God.  But nature is condivided with grace.  Therefore to be gratuitously given is not fittingly set down as a difference of grace, since it is found outside the genus of grace.

Obj. 3:  Further, members of a division are mutually opposed.  But even sanctifying grace, whereby we are justified, is given to us gratuitously, according to Rom. 3:24:  “Being justified freely (gratis) by His grace.”  Hence sanctifying grace ought not to be divided against gratuitous grace.

On the contrary, The Apostle attributes both to grace, viz. to sanctify and to be gratuitously given.  For with regard to the first he says (Eph. 1:6):  “He hath graced us in His beloved son.”  And with regard to the second (Rom. 2:6):  “And if by grace, it is not now by works, otherwise grace is no more grace.”  Therefore grace can be distinguished by its having one only or both.

I answer that, As the Apostle says (Rom. 13:1), “those things that are of God are well ordered [Vulg.:  ’those that are, are ordained by God].”  Now the order of things consists in this, that things are led to God by other things, as Dionysius says (Coel.  Hier. iv).  And hence since grace is ordained to lead men to God, this takes place in a certain order, so that some are led to God by others.

And thus there is a twofold grace:  one whereby man himself is united to God, and this is called “sanctifying grace”; the other is that whereby one man cooperates with another in leading him to God, and this gift is called “gratuitous grace,” since it is bestowed on a man beyond the capability of nature, and beyond the merit of the person.  But whereas it is bestowed on a man, not to justify him, but rather that he may cooperate in the justification of another, it is not called sanctifying grace.  And it is of this that the Apostle says (1 Cor. 12:7):  “And the manifestation of the Spirit is given to every man unto utility,” i.e. of others.