But these Logical Divines confound these ⟨p. 320⟩two with one another too unskilfully, defining Righteousness thus, as if it were nothing else but to make righteous: Or if there is any difference, this is the manner of it, that. our Faith in Christ is by no means 1the cause of perfect Righteousness, but only the beginning of that which is to be perfected: And that we do not therefore stand as righteous in the sight of God, because our sins are forgiven us, and we are reconciled to God for Christ's sake. Though also they do not deny this, that in this very remission or reconciliation, where. by a wicked man is first justified before God through Faith and the Merit of Christ; some part of humane Justification is contained, which also is necessarily requisite. But they say that it is not enough, that sins are forgiven, and that we are reconciled unto God (which is the first part of Justification) unless another part also be added thereto, which completes the former; which, of what sort it is, you may see here by their own words. When first, say they, man begins to detest sin, as offensive to God, and so of a wicked man is made just, and reconciled, at one and the same time, and in the same instant God infuses his Grace, waiting no interval of time: which Grace, where it comes, there we having received inward Renovation by the Holy Spirit, receive Righteousness, and are made truly righteous before God: And this is ⟨p. 321⟩that other part of Justification, whereof I spake, without which no Righteousness is truly perfected; because it is most certain, that God justifies no man, or pronounces no man just, but him whom by the gift of his Spirit through internal Renovation he makes righteous, and clothes, adorns, and endues with Righteousness, &c.
But these Logical Divines confound these ⟨p. 320⟩two with one another too unskilfully, defining Righteousness thus, as if it were nothing else but to make righteous: Or if there is any difference, this is the manner of it, that. our Faith in Christ is by no means 1the cause of perfect Righteousness, but only the beginning of that which is to be perfected: And that we do not therefore stand as righteous in the sight of God, because our sins are forgiven us, and we are reconciled to God for Christ's sake. Though also they do not deny this, that in this very remission or reconciliation, where. by a wicked man is first justified before God through Faith and the Merit of Christ; some part of humane Iustification is contained, which also is necessarily requisite. But they say that it is not enough, that sins are forgiven, and that we are reconciled unto God (which is the first part of Iustification) unless another part also be added thereto, which compleats the former; which, of what sort it is, you may see here by their own words. When first, say they, man begins to detest sin, as offensive to God, and so of a wicked man is made just, and reconciled, at one and the same time, and in the same instant God infuses his Grace, waiting no interval of time: which Grace, where it comes, there we having received inward Renovation by the Holy Spirit, receive Righteousness, and are made truly righteous before God: And this is ⟨p. 321⟩that other part of Iustification, whereof I spake, without which no Righteousness is truly perfected; because it is most certain, that God justifies no man, or pronounces no man just, but him whom by the gift of his Spirit through internal Renovation he makes righteous, and cloaths, adorns, and endues with Righteousness, &c.
- 1Two parts of Justification, of which the first consists in remission, the other in works of Faith. Alphonsus in […] Christ. Relig. p. 456. The other part of Tridentine Justification.Two parts of Iustification, of which the first consists in remission, the other in works of Faith. Alphonsus in 〈…〉 Christ. Relig. p. 456. The other part of Tridentine Iustification.
