manner of justice, as when we speak of a father’s or a master’s right (Ethic. v, 6), as the Philosopher says.  And hence where there is justice simply, there is the character of merit and reward simply.  But where there is no simple right, but only relative, there is no character of merit simply, but only relatively, in so far as the character of justice is found there, since the child merits something from his father and the slave from his lord.

Now it is clear that between God and man there is the greatest inequality:  for they are infinitely apart, and all man’s good is from God.  Hence there can be no justice of absolute equality between man and God, but only of a certain proportion, inasmuch as both operate after their own manner.  Now the manner and measure of human virtue is in man from God.  Hence man’s merit with God only exists on the presupposition of the Divine ordination, so that man obtains from God, as a reward of his operation, what God gave him the power of operation for, even as natural things by their proper movements and operations obtain that to which they were ordained by God; differently, indeed, since the rational creature moves itself to act by its free-will, hence its action has the character of merit, which is not so in other creatures.

Reply Obj. 1:  Man merits, inasmuch as he does what he ought, by his free-will; otherwise the act of justice whereby anyone discharges a debt would not be meritorious.

Reply Obj. 2:  God seeks from our goods not profit, but glory, i.e. the manifestation of His goodness; even as He seeks it also in His own works.  Now nothing accrues to Him, but only to ourselves, by our worship of Him.  Hence we merit from God, not that by our works anything accrues to Him, but inasmuch as we work for His glory.

Reply Obj. 3:  Since our action has the character of merit, only on the presupposition of the Divine ordination, it does not follow that God is made our debtor simply, but His own, inasmuch as it is right that His will should be carried out. ________________________

SECOND ARTICLE [I-II, Q. 114, Art. 2]

Whether Anyone Without Grace Can Merit Eternal Life?

Objection 1:  It would seem that without grace anyone can merit eternal life.  For man merits from God what he is divinely ordained to, as stated above (A. 1).  Now man by his nature is ordained to beatitude as his end; hence, too, he naturally wishes to be blessed.  Hence man by his natural endowments and without grace can merit beatitude which is eternal life.

Obj. 2:  Further, the less a work is due, the more meritorious it is.  Now, less due is that work which is done by one who has received fewer benefits.  Hence, since he who has only natural endowments has received fewer gifts from God, than he who has gratuitous gifts as well as nature, it would seem that his works are more meritorious with God.  And thus if he who has grace can merit eternal life to some extent, much more may he who has no grace.