Prevenient motions are vital operations, not free acts
Thesis C. So he holds that the motions in which he places prevenient grace are vital operations proceeding actively from our faculties. Yet they are not elicited freely by those faculties, and strictly speaking they should not be called acts of free choice, though they depend a great deal on free choice.
The reason is that free choice can help or hinder those acts in various ways, can desire them and ask God for them, and can in some way fit and dispose itself so that, by the common course and order of divine providence, they may be given to it by God more readily.
Latin
C. Itaque motus illos in quibus constituit gratiam praevenientem, censet esse operationes vitales, a facultatibus nostris active procedentes, sed quae tamen libere ab eis non eliciuntur, nec dici debent actus liberi arbitrii, proprie loquendo, quanquam multum a libero arbitrio pendeant. Idque quoniam liberum arbitrium variis modis potest actus illos juvare, vel impedire, eosque desiderare & petere a Deo, & quodammodo seipsum aptare & disponere, ut juxta communem cursum & ordinem divinae providentiae, facilius sibi a Deo donentur.