Reply Obj. 1:  As Augustine says (Retract. i, 23), he was deceived on this point for a time, believing the beginning of faith to be from us, and its consummation to be granted us by God; and this he here retracts.  And seemingly it is in this sense that he speaks of faith as meriting justification.  But if we suppose, as indeed it is a truth of faith, that the beginning of faith is in us from God, the first act must flow from grace; and thus it cannot be meritorious of the first grace.  Therefore man is justified by faith, not as though man, by believing, were to merit justification, but that, he believes, whilst he is being justified; inasmuch as a movement of faith is required for the justification of the ungodly, as stated above (Q. 113, A. 4).

Reply Obj. 2:  God gives grace to none but to the worthy, not that they were previously worthy, but that by His grace He makes them worthy, Who alone “can make him clean that is conceived of unclean seed” (Job 14:4).

Reply Obj. 3:  Man’s every good work proceeds from the first grace as from its principle; but not from any gift of man.  Consequently, there is no comparison between gifts of grace and gifts of men. ________________________

SIXTH ARTICLE [I-II, Q. 114, Art. 6]

Whether a Man Can Merit the First Grace for Another?

Objection 1:  It would seem that a man can merit the first grace for another.  Because on Matt. 9:2:  “Jesus seeing their faith,” etc. a gloss says:  “How much is our personal faith worth with God, Who set such a price on another’s faith, as to heal the man both inwardly and outwardly!” Now inward healing is brought about by grace.  Hence a man can merit the first grace for another.

Obj. 2:  Further, the prayers of the just are not void, but efficacious, according to James 5:16:  “The continued prayer of a just man availeth much.”  Now he had previously said:  “Pray one for another, that you may be saved.”  Hence, since man’s salvation can only be brought about by grace, it seems that one man may merit for another his first grace.

Obj. 3:  Further, it is written (Luke 16:9):  “Make unto you friends of the mammon of iniquity, that when you shall fail they may receive you into everlasting dwellings.”  Now it is through grace alone that anyone is received into everlasting dwellings, for by it alone does anyone merit everlasting life as stated above (A. 2; Q. 109, A. 5).  Hence one man may by merit obtain for another his first grace.

On the contrary, It is written (Jer. 15:1):  “If Moses and Samuel shall stand before Me, My soul is not towards this people”—­yet they had great merit with God.  Hence it seems that no one can merit the first grace for another.