Reply Obj. 2:  As God’s love consists not merely in the act of the Divine will but also implies a certain effect of grace, as stated above (Q. 110, A. 1), so likewise, when God does not impute sin to a man, there is implied a certain effect in him to whom the sin is not imputed; for it proceeds from the Divine love, that sin is not imputed to a man by God.

Reply Obj. 3:  As Augustine says (De Nup. et Concup. i, 26), if to leave off sinning was the same as to have no sin, it would be enough if Scripture warned us thus:  “’My son, hast thou sinned? do so no more?’ Now this is not enough, but it is added:  ’But for thy former sins also pray that they may be forgiven thee.’” For the act of sin passes, but the guilt remains, as stated above (Q. 87, A. 6).  Hence when anyone passes from the sin of one vice to the sin of a contrary vice, he ceases to have the act of the former sin, but he does not cease to have the guilt, hence he may have the guilt of both sins at once.  For sins are not contrary to each other on the part of their turning from God, wherein sin has its guilt. ________________________

THIRD ARTICLE [I-II, Q. 113, Art. 3]

Whether for the Justification of the Ungodly Is Required a Movement of the Free-will?

Objection 1:  It would seem that no movement of the free-will is required for the justification of the ungodly.  For we see that by the sacrament of Baptism, infants and sometimes adults are justified without a movement of their free-will:  hence Augustine says (Confess. iv) that when one of his friends was taken with a fever, “he lay for a long time senseless and in a deadly sweat, and when he was despaired of, he was baptized without his knowing, and was regenerated”; which is effected by sanctifying grace.  Now God does not confine His power to the sacraments.  Hence He can justify a man without the sacraments, and without any movement of the free-will.

Obj. 2:  Further, a man has not the use of reason when asleep, and without it there can be no movement of the free-will.  But Solomon received from God the gift of wisdom when asleep, as related in 3 Kings 3 and 2 Paral 1.  Hence with equal reason the gift of sanctifying grace is sometimes bestowed by God on man without the movement of his free-will.

Obj. 3:  Further, grace is preserved by the same cause as brings it into being, for Augustine says (Gen. ad lit. viii, 12) that “so ought man to turn to God as he is ever made just by Him.”  Now grace is preserved in man without a movement of his free-will.  Hence it can be infused in the beginning without a movement of the free-will.

On the contrary, It is written (John 6:45):  “Every one that hath heard of the Father, and hath learned, cometh to Me.”  Now to learn cannot be without a movement of the free-will, since the learner assents to the teacher.  Hence, no one comes to the Father by justifying grace without a movement of the free-will.