the same thing cannot come from both. It is, however, manifest that
what is of grace is the effect of predestination; and this cannot be
considered as the reason of predestination, since it is contained in
the notion of predestination. Therefore, if anything else in us be the
reason of predestination, it will outside the effect of
predestination. Now there is no distinction between what flows from
free will, and what is of predestination; as there is not distinction
between what flows from a secondary cause and from a first cause. For
the providence of God produces effects through the operation of
secondary causes, as was above shown (Q. 22, A. 3). Wherefore,
that which flows from free-will is also of predestination. We must
say, therefore, that the effect of predestination may be considered in
a twofold light--in one way, in particular; and thus there is no
reason why one effect of predestination should not be the reason or
cause of another; a subsequent effect being the reason of a previous
effect, as its final cause; and the previous effect being the reason
of the subsequent as its meritorious cause, which is reduced to the
disposition of the matter. Thus we might say that God pre-ordained to
give glory on account of merit, and that He pre-ordained to give grace
to merit glory. In another way, the effect of predestination may be
considered in general. Thus, it is impossible that the whole of the
effect of predestination in general should have any cause as coming
from us; because whatsoever is in man disposing him towards salvation,
is all included under the effect of predestination; even the
preparation for grace. For neither does this happen otherwise than by
divine help, according to the prophet Jeremias (Lam. 5:21): "convert
us, O Lord, to Thee, and we shall be converted." Yet predestination
has in this way, in regard to its effect, the goodness of God for its
reason; towards which the whole effect of predestination is directed
as to an end; and from which it proceeds, as from its first moving
principle.

Reply Obj. 1: The use of grace foreknown by God is not the cause of
conferring grace, except after the manner of a final cause; as was
explained above.

Reply Obj. 2: Predestination has its foundation in the goodness of
God as regards its effects in general. Considered in its particular
effects, however, one effect is the reason of another; as already
stated.

Reply Obj. 3: The reason for the predestination