While the better class of Scholastics understood it as meaning that God allows the man to arrive at saving grace and justification, who does his part with the help of actual grace, the schools of the decline interpreted the principle as implying that God would always give saving grace where there was adequate human and natural preparation; they thus came to make this grace a mere complement of man’s natural effort; the effect of grace was accordingly purely formal; man’s effort remained the same as before, but, by an act of favour, it was made conformable with God’s “intention”; for it was God’s will that no man should enjoy the Beatific Vision, without such grace, which, however, He never failed to bestow in response to human efforts. Some modern writers have described this view of grace to which the Nominalists were inclined, as a stamp imprinting on purely human effort a higher value. At any rate, according to the Occamists, man prepares for grace by natural acts performed under the ordinary concurrence of God (_concursus generalis_),[354] whereas, according to the better Scholastics, this preparation demanded, not only the ordinary, but also the particular concurrence of God, namely, actual grace; they maintained that ordinary concurrence was inadequate because it belonged to the natural order. Actual grace was entirely neglected by the Occamists; the special help of God is, according to most of them, saving grace itself; actual grace, i.e. the divinely infused intermediary between man’s natural and supernatural life, finds no place in their system. This explains, if we may anticipate a little, how it is that Luther pays so little attention to actual grace;[355] he has no need of it, because man, according to him, cannot keep the law at all without the (imputed) state of grace. It is unfortunate that Biel, in whom Luther trusted, should have misrepresented the actual teaching of true Scholasticism concerning the necessity and nature of grace, whether of actual or saving grace.