β) It is impossible to answer with anything like certainty the question whether the just man is able to merit for himself in advance the grace of conversion against the eventuality of a future lapse into mortal sin. Following the lead of Albertus Magnus, St. Thomas takes a negative view,(1354) on the ground that mortal sin interrupts the state of grace and annihilates all former merits. In another passage of his writings, however, the Angelic Doctor says: “There are two kinds of merit, one based on justice, and this is called condign; and another based solely upon mercy, and this is called congruous. Of the latter St. Paul says that it is just, _i.e._ congruous, that a man who has performed many good works should merit.... And in this wise God does not forget our work and love.”(1355) Scotus,(1356) Bonaventure,(1357) and Suarez(1358) regard this as “a pious and probable opinion,” well supported by Holy Scripture. The prophet Jehu said to Josaphat, King of Juda: “Thou helpest the ungodly, and thou art joined in friendship with them that hate the Lord, and therefore thou didst deserve indeed the wrath of the Lord; but good works are found in thee.”(1359) To this argument add the following consideration: If previous mortal sin does not prevent those acts whereby man is disposed for justification from being at least to a limited extent meritorious, there is no reason to assume that merits cancelled by subsequent mortal sin will not be imputed to the sinner, with due regard, of course, to a certain proportion between past merits and future sins.(1360) To pray for the grace of conversion against the eventuality of future mortal sin, is always good and useful,(1361) because it cannot but please God to know that we sincerely desire to be restored to His friendship if we should ever have the misfortune of losing it.(1362)