Third: efficacious grace placed in the same things as Molina's
Thesis CXXII. Further, when they explain what efficacious grace is, the grace by which people are actually converted, they place it in the same illumination of the mind and the same motions and affections of the will in which Molina places it. They will not have efficacious grace be anything really distinct from exciting or prevenient grace.
On their account that grace consists, on the one hand, in various inspirations and illuminations of the intellect, by which the mind begins to think about the reward of eternal life, the pains of hell, the beauty of virtue and so on; and, on the other, in various affections sent by God into the will, by which it begins to love heavenly goods, to fear the pains of hell, to be drawn toward virtue and so on. So one reads in Peter of Saint Joseph, treatise on divine grace, disputation 7, section 1: 'These motions,' he says, 'entice the will, give it the strength to consent, and help it, once it consents, to give its consent, by concurring with it effectively.'
Latin
CXXII. Praeterea quum explicant quid sit gratia efficax, per quam homines actu convertuntur, illam constituunt in eadem mentis illuminatione, iisdemque voluntatis motibus atque affectibus, in quibus juxta Molinam posita est. Nam gratiam efficacem nolunt esse quid realiter distinctum a gratia excitante, sive praeveniente, quae secundum illos consistit tum in variis inspirationibus & illuminationibus intellectus, quibus mens incipit cogitare de praemio vitae aeternae, poenis inferni, pulchritudine virtutis, &c. tum in variis affectibus voluntati divinitus immissis, quibus incipit amare bona coelestia, poenas tartareas timere, affici erga virtutem, &c. ut apud Petrum a Sancto Joseph legere est tractatu de gratia divina disp. 7. sect. 1. Hi enim motus, inquit, alliciunt voluntatem, eique vires tribuunt ad consentiendum, & consentientem juvant ad consensum, cum illa effective concurrendo.