But there is a double term
of movement, viz. the last, and the intermediate, which is both
beginning and term; and this term is the reward of increase. Now the
reward of human favor is as the last end to those who place their end
in it; hence such as these receive no other reward.

Reply Obj. 2: The increase of grace is not above the virtuality of
the pre-existing grace, although it is above its quantity, even as a
tree is not above the virtuality of the seed, although above its
quantity.

Reply Obj. 3: By every meritorious act a man merits the increase of
grace, equally with the consummation of grace which is eternal life.
But just as eternal life is not given at once, but in its own time,
so neither is grace increased at once, but in its own time, viz. when
a man is sufficiently disposed for the increase of grace.
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NINTH ARTICLE [I-II, Q. 114, Art. 9]

Whether a Man May Merit Perseverance?

Objection 1: It would seem that anyone may merit perseverance. For
what a man obtains by asking, can come under the merit of anyone that
is in grace. Now men obtain perseverance by asking it of God;
otherwise it would be useless to ask it of God in the petitions of
the Lord's Prayer, as Augustine says (De Dono Persev. ii). Therefore
perseverance may come under the merit of whoever has grace.

Obj. 2: Further, it is more not to be able to sin than not to sin.
But not to be able to sin comes under merit, for we merit eternal
life, of which impeccability is an essential part. Much more,
therefore, may we merit not to sin, i.e. to persevere.

Obj. 3: Further, increase of grace is greater than perseverance in
the grace we already possess. But a man may merit an increase of
grace, as was stated above (A. 8). Much more, therefore, may he merit
perseverance in the grace he has already.

_On the contrary,_ What we merit, we obtain from God, unless it is
hindered by sin. Now many have meritorious works, who do not obtain
perseverance; nor can it be urged that this takes place because of
the impediment of sin, since sin itself is opposed to perseverance;
and thus if anyone were to merit perseverance, God would not permit
him to fall into sin. Hence perseverance does not come under merit.

_I answer that,_ Since man's free-will is naturally flexible towards
good and evil, there are two ways of obtaining from God perseverance
in good: first, inasmuch as free-will is determined to good by
consummate grace, wh