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I. By the merit of a good action is meant the claim to an adequate reward which it establishes. The reward we are considering is one that is supernatural in this world and more especially in the next. A meritorious action is one that in some way deserves a reward. There is also a merit of satisfaction, which proceeds from good works and sufferings; this means an adequate compensation which is offered to God and which satisfies for sins. Allied to these is the merit or power of impetration, which is the power of obtaining favours from God by virtue of the value belonging to the prayers offered to Him. There is a great fitness in the doctrine of merit. All forces must produce corresponding results. Our evil actions have a lasting effect, so too must good ones. A supernatural force brought into play must have a supernatural effect. This supernatural power of meriting, satisfying and impetrating does not properly belong to our actions, but has been accorded to us by God in pursuance of the wonderful designs of His Providence, "that every one may receive the proper things of his body according as he hath done, whether it be good or evil" (2 Cor. v. 10). Thus the demerits of humanity are equitably balanced by their merits, and good prevails over evil. We should be stimulated to work earnestly, knowing that every action will have its eternal supernatural effect.
II. The privilege of meriting comes to us with sanctifying grace. One of our great deficiencies is that by ourselves we are absolutely unable to merit anything supernatural from God. Our natural activity works in this mundane sphere, and cannot produce effects of a higher character than itself. The compensating factor consists in Our Blessed Lord's power of meriting. He alone can pay the sufficient price for the supernatural; His works alone merit a supernatural recompense; He alone can impetrate favours from God and make satisfaction for sin. By sanctifying grace we are brought into supernatural corporate union with Our Lord, we are in His likeness, His rights become ours, our actions and prayers are united with His actions and receive a certain participation in their value and their efficiency. Jesus merits and satisfies and impetrates of Himself; we do the same through our fellowship with Him. "I am the vine, you the branches; he that abideth in Me and I in him, the same beareth much fruit" (John xv. 5). Unite all your acts and intentions with those of Jesus Christ. This is the philosopher"s stone which is able to change our dross into purest gold.
III. A man is said to merit a congruous reward when this is not due to him by equity or by promise, but is bestowed out of mere benevolence and generosity. A condign reward is that which is merited as the just recompense for service rendered. God in His mercy, on account of the perfect and condign merit of His only Son, has bound Himself by promise to bestow on us for Christ's sake rewards here and hereafter proportioned to our service. In virtue of these two things we, unworthy as we are, acquire a positive claim and right to a recompense, and become able really to merit from God. This is confirmed by Scripture. "Every man shall receive his own reward according to his own labour" (1 Cor. iii. 8). "God is not unjust that He should forget your work and the love which you have shown in His name" (Heb. vi. 10). And again: "Whosoever shall give to drink to one of these little ones a cup of cold water . . . amen I say to you, he shall not lose his reward" (Matt. x. 42). How generous of the Almighty actually to make Himself our debtor, as if He were under an obligation to us. "Therefore, my beloved brethren, be ye steadfast and immovable, always abounding in the work of the Lord, knowing that your labour is not vain in the Lord" (1 Cor. xv. 58).
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