But in the mean while it remains that they should answer me this, after what manner this only Saviour saves his own, whether only by his Innocency and Death, or by adding other helps besides? Now if they judge that other securities are ⟨p. 241⟩necessarily required, it must be 1known what sort of Securities these are. Aquinas with his Associates answers, that those are gifts procured by the Holy Spirit, and habitual Infusions of Charity, and the like faculties of exercising Righteousness, which helps unless they are added, the Death of Christ, according to his Opinion is not of such efficacy that it should be able enough of it self alone to merit Salvation. And now, what then if those are added? doth then at length full and perfect Righteousness arise from these together, partly from the blood of Christ, and partly from renovation by new qualities, which may reconcile us being justified unto God. For thus Andradius with his fellow. Tridentines divides Justification, which Paul attributes simply to Faith, into two parts, of which he affirms that the one consists in the remission of sins, and the other in the obedience of the Law. O ⟨p. 242⟩the Pest of Sophistical Divinity, and intolerable deceits! for by this distinction it will come to pass, that Christ is not the only Saviour, nor a complete one, but the Spirit that bestows these qualities; for if the only formal cause of our Justification consists in nothing but only the renovation of the 2inner man, by a willing receiving of grace and gifts; what shall now remain that may be attributed to Christ the Saviour and his blood, but that he should only give a Dye to our merits, which being so Dyed, may bring us directly into Heaven. But if it be so, that the Death of Christ alone doth not fully complete our Redemption; to what purpose, or what way did he say it was finished, when his passion was finished? Or how are all things in Heaven and in Earth reconciled by the blood of his Cross, as Paul witnesseth? Moreover, the same Paul in many places, and in all his Epistles, places the price and Redemption in no other thing, but only in the Blood and Cross of the Son of God: In whom, saith he, we have Redemption through his blood:
But in the mean while it remains that they should answer me this, after what manner this only Saviour saves his own, whether only by his Innocency and Death, or by adding other helps besides? Now if they judge that other securities are ⟨p. 241⟩necessarily required, it must be 1known what sort of Securities these are. Aquinas with his Associates answers, that those are gifts procured by the Holy Spirit, and habitual Infusions of Charity, and the like faculties of exercising Righteousness, which helps unless they are added, the Death of Christ, according to his Opinion is not of such efficacy that it should be able enough of it self alone to merit Salvation. And now, what then if those are added? doth then at length full and perfect Righteousness arise from these together, partly from the blood of Christ, and partly from renovation by new qualities, which may reconcile us being justified unto God. For thus Andradius with his fellow. Tridentines divides Iustification, which Paul attributes simply to Faith, into two parts, of which he affirms that the one consists in the remission of sins, and the other in the obedience of the Law. O ⟨p. 242⟩the Pest of Sophistical Divinity, and intolerable deceits! for by this distinction it will come to pass, that Christ is not the only Saviour, nor a compleat one, but the Spirit that bestows these qualities; for if the only formal cause of our Iustification consists in nothing but only the renovation of the 2inner man, by a willing receiving of grace and gifts; what shall now remain that may be attributed to Christ the Saviour and his blood, but that he should only give a Dye to our merits, which being so Dyed, may bring us directly into Heaven. But if it be so, that the Death of Christ alone doth not fully compleat our Redemption; to what purpose, or what way did he say it was finished, when his passion was finished? Or how are all things in Heaven and in Earth reconciled by the blood of his Cross, as Paul witnesseth? Moreover, the same Paul in many places, and in all his Epistles, places the price and Redemption in no other thing, but only in the Blood and Cross of the Son of God: In whom, saith he, we have Redemption through his blood:
- 1why the holy Spitit is given. Thom. 12. qu. 114. Art. 4. The motion of humane mind to the fruition of divine good, is a proper act of Charity, by which all acts of other Virtues are appointed for this end, according to which other Virtues are commanded by chariey, and therefore the merit of Eternal Life belongs chiefly to charity. &c. Censura Gololoniens. fol. 148, 149. christ by his Death hath merited this, that Believers are endued with charity and other Virtues, which qualities, being now received by the Merit of christ, man himself by. Inherent Righteousuess merits a greater Righteousness, Reconciliation, and at length Life Eternal, &c. And fol. 170, Faith is only the preparatory Cause and way to Justification, that afterwards we may by another thing be righteous before God, not by Faith apprehending Christ, &c. Justification is divided into two parts.why the holy Spitit is given. Thom. 12. qu. 114. Art. 4. The motion of humane mind to the fruition of divine good, is a proper act of Charity, by which all acts of other Vertues are appointed for this end, according to which other Vertues are commanded by chariey, and therefore the merit of Eternal Life belongs chiefly to charity. &c. Censura Gololoniens. fol. 148, 149. christ by his Death hath merited this, that Believers are endued with charity and other Vertues, which qualities, being now received by the Merit of christ, man himself by. Inherent Righteousuess merits a greater Righteousness, Reconciliation, and at length Life Eternal, &c. And fol. 170, Faith is only the preparatory Cause and way to Iustification, that afterwards we may by another thing be righteous before God, not by Faith apprehending Christ, &c. Iustification is divided into two parts.
- 2Jacob. Pava. Orthod. Exp. 6. p. 470. Then the Spirit is communicated, when, at the coming of Righteousness; we are made righteous; when all our sins being extinguished, we are renewed by charity spread abroad in our hearts by the Spirit; which Charity, because it informs the mind with the Love of the Divine Law, is called Righteousness. Of how large an extent the fruit of the Lord's passion is.Iacob. Pava. Orthod. Exp. 6. p. 470. Then the Spirit is communicated, when, at the coming of Righteousness; we are made righteous; when all our sins being extinguished, we are renewed by charity spread abroad in our hearts by the Spirit; which Charity, because it informs the mind with the Love of the Divine Law, is called Righteousness. Of how large an extent the fruit of the Lord's passion is.
