That the aforesaid Assistance is called 'Grace,' and what is the meaning of 'Grace constituting a State of Grace'XXIX, XXX: B. II, Chap. XV): hence it is said: Thou lovest all things that are, and hatest none of the things that thou hast made (Wisd. xi, 25). But a special tie of divine love is observable in connexion with those to whom He renders assistance, enabling them to attain the good which transcends the order of their nature, namely, the perfect fruition, not of any created good, but of God's own self. This assistance then is aptly called 'grace,' not only because it is given 'gratis,' but also because by this assistance a man comes to be, by a special prerogative, 'in the good graces' of God.

This grace, in the man in the state of grace, must be a form and perfection of him who has it.

1. That whereby a man is directed to an end must be in continual relation with him: for the mover works change continually until the body moved attains the term of its motion.* Therefore the aid of grace, given man by God for arriving at his last end, implies some form and perfection intrinsic to man.

Hence in Scripture the grace of God is spoken of as light: Ye were once darkness, but now light in the Lord (Eph. v, 8). The perfection whereby man is led on to his final end in the vision of God is appropriately termed light, light being the principle of vision.

Hereby is set aside the opinion of some who say that the grace of God is no positive quality in man (nihil in homine ponit), as no positive quality is ascribed to the courtier who is said to be in the good graces of the King, but rather to the King who has an affection for him. We see how this mistake arose, from failing to observe the difference between divine love and human love: for divine love is causative of the good that it loves in another, but not so human love.That Man cannot merit beforehand the said Assistance
3.152 : That the Grace which constitutes the State of Grace causes in us the Love of God