α) By the good works which he performs in the state of sanctifying grace, and with the aid of actual graces (_in gratia et ex gratia_), man acquires a twofold merit,—he helps to execute the divine plan of governance in regard to his fellow-creatures and assists in furthering the external glory of God, which is the ultimate purpose of creation. For this he is entitled to a double reward, just as the sinner is deserving of a double punishment for the injury he does to his fellowmen and the dishonor he reflects upon his Creator.(1253) It is objected against this argument that our supernatural merits, being finite, are in no proportion to the possession and enjoyment of an Infinite Good. This objection vanishes in the light of the following considerations: (1) Sanctifying grace is a kind of _deificatio_, which raises man above himself to a quasi-divine dignity that colors all his actions.(1254) (2) The ability of the justified to perform supernaturally good works is based entirely upon the infinite merits of Jesus Christ.(1255) (3) The Infinite Good is possessed by the creature, not in an infinite but in a merely finite manner. Hence there _is_ a due proportion between good works and merit.(1256) One difficulty still remains, _viz._: By what title do infants who die in the state of baptismal innocence attain to eternal beatitude, which they have been unable to merit? We answer: The just man has two distinct claims to Heaven, one as a child of God,(1257) and another as a laborer in His vineyard. Baptized infants who have not yet arrived at the use of reason, possess only the first claim, while adult Christians who lead a good life enjoy also the _titulus mercedis_ and consequently are entitled to a richer reward. Both claims ultimately rest on the merits of Jesus Christ.(1258)