The Byzantine saint Maximus the Confessor teaches, in Ad Thalassium 6, ‘On the Grace of Holy Baptism’,
The manner of birth from God within us is two-fold: the one bestows the grace of adoption, which is entirely present in potency in those who are born of God; the other introduces, wholly by active exertion, that grace which deliberately reorients the entire free choice of the one being born of God toward the God who gives birth. The first bears the grace, present in potency, through faith alone; but the second, beyond faith, also engenders in the knower the sublimely divine likeness of the One known, that likeness being effected precisely through knowledge.
Compare Richard Hooker in his ‘Learned Discourse on Justification’:
The righteousnes wherewith we shalbe clothed in the world to come, is both perfecte and inherente: that whereby here we are justified is perfecte but not inherente: that whereby we are sanctified, inherent but not perfect.
Like Maximus, Hooker speaks of a grace that is perfect, or entirely present, by faith alone; like Maximus, he also distinguishes it from another grace that involves active exertion, which he calls the righteousness of sanctification.