An equivalent division is that into _gratia operans_ and _coöperans_, respectively—names which are also founded on Scripture. Cfr. Phil. II, 13: “For it is God who worketh in you, both to will and to accomplish, according to his good will.” Mark XVI, 20: “But they going forth preached everywhere: the Lord working withal, and confirming the word with signs that followed.” St. Augustine describes the respective functions of these graces as follows: “He [God] begins His influence by working in us that we may have the will, and He completes it by working with us when we have the will.”(80) A third division of the same grace is that into _praeveniens_ and _subsequens_. It is likewise distinctly Scriptural,(81) and its two members coincide materially with _gratia vocans_ and _adiuvans_, as can be seen by comparing the usage of St. Augustine with that of the Tridentine Council. “God’s mercy,” says the holy Doctor, “prevents [_i.e._ precedes] the unwilling to make him willing; it follows the willing lest he will in vain.”(82) And the Council of Trent declares that “in adults the beginning of justification is to be derived from the prevenient grace of God, through Jesus Christ, that is to say, from His vocation, whereby, without any merits existing on their part, they are called.”(83) If we conceive a continuous series of supernatural graces, each may be called either prevenient or subsequent, according as it is regarded either as a cause or as an effect. St. Thomas explains this as follows: “As grace is divided into working and coöperating grace, according to its diverse effects, so it may also be divided into prevenient and subsequent grace, according to the meaning attached to the term grace [_i.e._, either habitual or actual]. The effects which grace works in us are five: (1) It heals the soul; (2) moves it to will that which is good; (3) enables man efficaciously to perform the good deeds which he wills; (4) helps him to persevere in his good resolves; and (5) assists him in attaining to the state of glory. In so far as it produces the first of these effects, grace is called prevenient in respect of the second; and in so far as it produces the second, it is called subsequent in respect of the first. And as each effect is posterior to one and prior to another, so grace may be called prevenient or subsequent according as we regard it in its relations to different effects.”(84) Among so many prevenient graces there must be one which is preceded by none other (_simpliciter praeveniens_), and this is preëminently the _gratia vocans s. excitans_.