γ) The just man may congruously merit for others whatever he is able to merit for himself, _e.g._ the grace of conversion, final perseverance, and also the first prevenient grace (_gratia prima praeveniens_), which no man in the state of original sin is able to merit for himself.(1363) The reason for this, according to St. Thomas, is the intimate relation of friendship which sanctifying grace establishes between the just man and God.(1364) However, as Sylvius rightly observes, it is not in the power of the just to obtain by this friendship favors which would involve the abrogation of the divinely established order of salvation. Such a favor would be, for example, the justification of a sinner without the medium of grace, or of a child without the agency of Baptism. An unreasonable petition deserves no consideration, even if made by a friend. What may be obtained by the merit of good works may be even more effectively obtained by prayer for others. The Apostle St. James teaches: “Pray for one another that you may be saved; for the continual prayer of a just man availeth much.”(1365) This consoling truth is confirmed by the dogma of the Communion of Saints, by many illustrious examples from the Bible(1366) and ecclesiastical history,(1367) and by the traditional practice of the Church in praying God to give strength and perseverance to the faithful and the grace of conversion to the heathen and the sinner.(1368) δ) A final question remains to be answered: Can the just congruously merit such temporal blessings as good health, a comfortable living, and success in business? They can, but only in so far as these favors are conducive to eternal salvation; for otherwise they would not be graces. St. Thomas seems to go even further than this by describing temporal favors as objects of condign merit when they are conducive to salvation, and of congruous merit when they bear no relation to that end.(1369) We have no space left to enter into an argument on this point, but in conclusion wish to call attention to two important facts: first, that prayer is more effective than good works in obtaining temporal as well as spiritual favors; and secondly, that we should not strive with too much anxiety for earthly goods, but direct our thoughts, desires, prayers, and actions to God, the Infinite Good, who has promised to be our “exceeding great reward.”(1370)