Jansenius on rousing and assisting grace
Thesis XLI. Jansenius, bishop of Ypres, explains this division of grace into rousing and assisting in the same way, in book 4, chapter 16 of his treatise on the grace of Christ the Saviour.
'Rousing grace,' he says, 'is properly the grace that stirs up a good movement in the will's power where there was only a bad one, or that wakes the will's power, which is dead and asleep toward God, so that once it has received the movement of willing well it may begin to live and stay awake.
In the same way Augustine and the Fathers properly give the name assisting grace to the grace that, once the movement of good will has been stirred and received, helps the man who already wills and strives, either to carry out what he has willed, or to will more strongly what he has begun to will, and to overcome the desire of the flesh that stubbornly resists the will he has received.'
To explain this more clearly, he teaches in the preceding pages that rousing, in this division, is not so much any urging or prompting to act as the first awakening, rousing or flaring up of a good volition that was asleep, dead and extinguished.
Latin
XLI. Eodem modo istam gratiae partitionem in excitantem atque adjuvantem explicat Jansenius Episcopus Iprensis, de gratia Christi salvatoris libro quarto capite decimo sexto. Quemadmodum, inquit, haec proprie vocatur Excitans, quae bonum voluntatis motum in potentia voluntatis excitat, ubi non erat nisi malus, vel quae excitat potentiam voluntatis mortuam sopitamque Deo, ut accepto bene volendi motu, incipiat vivere & vigilare; ita Adjuvans illa proprie ab Augustino & Patribus vocatur, quae jam excitato acceptoque bonae voluntatis motu, hominem jam volentem conantemque adjuvat, ut vel efficiat quod voluerit, vel ut fortius velit quod velle coepit, carnisque concupiscentiam acceptae voluntati pertinacissime resistentem superet. Quod ut clarius explicet, in praecedentibus docet, in ista divisione excitationem gratiae non tam esse quamlibet provocationem, vel incitationem ad actum, quam primam suscitationem, seu excitationem, sive emicationem sopitae, mortuae extinctaeque volitionis bonae.