Why 'makes pleasing': both effect and object of God's love
Thesis XV. They call it the grace that makes pleasing because it places in a man something that pleases God and wins his approval, and so makes the man, at least to some degree and in some respect, pleasing and acceptable to God.
They do not mean that the grace they place in man under that name comes before every act of God's love toward us, or is strictly the cause of the love God bears him. They teach that this grace is at once the effect and the object of God's love.
It comes from the love by which God wishes man well, being the greatest good God bestows on him, and to that extent it comes after God's love. At the same time it is something highly pleasing to God, and because of it a man cannot fail to be pleasing to him. To that extent it is the object of God's love and in some way comes before his love for us.
Latin
XV. Porro gratiam illam gratum facientem vocant, quia aliquid in homine ponit quod Deo placet, eique probatur, & hominem, quadantenus saltem, & aliquo respectu, Deo gratum & placentem reddit. Neque tamen eorum mens est, gratiam illam quam in homine ponunt, & gratum facientem vocant, omnem divinae dilectionis actum erga nos praevenire, & esse proprie causam amoris quo Deus hominem prosequitur. Nam docent gratiam illam esse simul divini amoris effectum & objectum. Procedit enim ab illo amore, quo Deus homini bene vult: cum sit maximum bonum quod Deus homini conferat: & eatenus est amore divino posterior. Sed simul est aliquid Deo maxime placens, & cujus respectu homo non potest non esse Deo gratus: & eatenus est objectum divini amoris, & divinam erga nos dilectionem aliqua ratione praecedit.