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I. Consider to what class of objects human merit extends; and first the limitations of the power of meriting.
1. The first action of God on the soul unjustified or in the state of mortal sin cannot be merited either by that soul s own action or by the action of any other human being interceding or offering his own merits. And when the sinner corresponds to that first grace and begins to turn towards God, he does not thereby merit justification and sanctifying grace. It is only when this grace has been infused that the soul is able to merit through union with Christ and the possession of the promises. Till then we are simply vessels of mercy and not of merit.
2. Another thing that is not to be merited is the last step in the path of salvation, the most necessary of all, our final perseverance in grace; for this includes a number of special aids from God that have not been guaranteed, and are beyond our due claims. Salvation is uncertain to the last, and remains the free gift of God and the absolute work of grace. Thus the beginning and the ending are entirely in the hands of Our Lord and are in no sense due to us. "There is a remnant saved according to the election of grace. And if by grace it is not now by works: otherwise grace is no more grace" (Rom. xi. 5, 6). Therefore the Prophet says: "All you that thirst, come to the waters: and you that have no money, make haste, buy and eat: come ye, buy wine and milk without money and without any price" (Isa. Iv. 1). See how thoroughly you are in the hand of God from first to last. Ask Him to watch over your coming in and your going out.
II. The human soul, however, is not a dead mass of earth in the hands of the Creator, it is a free agent, it must act with Him and contribute in some measure to the work of its salvation. Its efforts are not futile; it will have the glory of having earned its reward, while to God is the full glory of bestowing it.
1. Man can merit an increase of sanctifying grace. He can purge himself more and more from sin, he may become justified and sanctified still more (Apoc. xxii. 11). As he advances in holiness, he receives more actual graces from God, which call him to further deeds of holiness and higher favour.
2. Man can also strictly speaking merit glory and the increase of it. Scripture frequently speaks of eternal happiness as a prize to be striven for or a reward for faithful service. Glory is the continuance of the state of sanctification into the next world; the first step is strictly beyond our powers of meriting; but, having commenced, we can merit both our advance in grace and the degrees of glory that correspond to it in heaven. As every force in the universe is conserved and works its effects for ever in transmuted forms, so every energy that you put forth in virtuous acts will remain as an eternal source of glory to God and of happiness to you.
III. We can by no means merit the whole of what we shall possess in heaven. God's generosity is beyond all our deserts; we render Him an insignificant service, and He rewards us with the enjoyment of the Infinite. Here on earth God grants to our prayers much more than their strict merit of impetration deserves. How miserable are our few prayers; yet it is said: "Every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh, it shall be opened" (Matt. vii. 8). We cannot merit salvation for another; yet the Apostle says: "Pray for one another that you may be saved: for the continual prayer of the just man availeth much" (Jas. v. 16). We cannot merit final perseverance, yet it will certainly be granted if we pray constantly and strive for it. We have no claim to earthly rewards, yet favours of this kind exceeding the powers of nature are frequently granted, to encourage our faith and move us to a more affectionate and filial confidence in God. Thank God for granting such efficacy and merit to your prayers and works, and giving them an intrinsic value beyond what is natural to them. Avail yourself fully of His bounty.
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