supernatural grace is divided into two species: into the grace of God the Creator, which he communicates to his moral creatures that abide in a condition of innocence; he communicated it to man before his fall, and even now imparts it to his good angels; and into the grace of God the Saviour, which he has given more properly to fallen man through Jesus and in Jesus Christ (Tit. iii. 4).” (p. 248.)
This latter subdivision is further subdivided into three parts: grace is divided into (1) the incarnation of Christ and the redemption; (2) extraordinary gifts for the advantage of the church, such as prophecy, miracles, and so forth, and (3)—
“Last, by grace is understood a special force, a special action of God, which is communicated to us on account of the deserts of our Redeemer, and which achieves our sanctification, that is, which, on the one hand, purifies us. from sin, renovates, and justifies us before God, and, on the other, confirms us and turns us back to virtue for eternal life. In this latter sense grace forms the proper subject of the dogmatic teaching about it.” (p. 249.)
This latter subdivision contains in it three more particular conceptions.
“(1) It is: (a) a special force, a special divine action in man, as is to be seen from the words of the Lord himself to the Apostle Paul: My grace is sufficient for thee: for my strength is made perfect in weakness, and then from the words of St. Paul: Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me (2 Cor. xii. 9). (b) It is given to us for nothing, on account of the deserts of Jesus Christ, as the same apostle teaches us: For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus (Rom. iii. 23, 24). (d) It is given to us for the sake of our sanctification, that is, for our purification and justification,
