rted become blind."
Therefore grace implies something in the soul.

_I answer that,_ According to the common manner of speech, grace is
usually taken in three ways. First, for anyone's love, as we are
accustomed to say that the soldier is in the good graces of the king,
i.e. the king looks on him with favor. Secondly, it is taken for any
gift freely bestowed, as we are accustomed to say: I do you this act
of grace. Thirdly, it is taken for the recompense of a gift given
"gratis," inasmuch as we are said to be "grateful" for benefits. Of
these three the second depends on the first, since one bestows
something on another "gratis" from the love wherewith he receives him
into his good "graces." And from the second proceeds the third, since
from benefits bestowed "gratis" arises "gratitude."

Now as regards the last two, it is clear that grace implies something
in him who receives grace: first, the gift given gratis; secondly,
the acknowledgment of the gift. But as regards the first, a
difference must be noted between the grace of God and the grace of
man; for since the creature's good springs from the Divine will, some
good in the creature flows from God's love, whereby He wishes the
good of the creature. On the other hand, the will of man is moved by
the good pre-existing in things; and hence man's love does not wholly
cause the good of the thing, but pre-supposes it either in part or
wholly. Therefore it is clear that every love of God is followed at
some time by a good caused in the creature, but not co-eternal with
the eternal love. And according to this difference of good the love
of God to the creature is looked at differently. For one is common,
whereby He loves "all things that are" (Wis. 11:25), and thereby
gives things their natural being. But the second is a special love,
whereby He draws the rational creature above the condition of its
nature to a participation of the Divine good; and according to this
love He is said to love anyone simply, since it is by this love that
God simply wishes the eternal good, which is Himself, for the
creature.

Accordingly when a man is said to have the grace of God, there is
signified something bestowed on man by God. Nevertheless the grace of
God sometimes signifies God's eternal love, as we say the grace of
predestination, inasmuch as God gratuitously and not from merits
predestines or elects some; for it is written (Eph. 1:5): "He hath
predestinated us into the adoption of