this reason, because it is from a living member of Christ through the spirit of charity, is to be rejected. 63. But that distinction also of double justice—of the one, which takes place through the in-dwelling spirit of charity; of the other, which is formed from the inspiration of the Holy Spirit exciting the heart to repentance, put not yet dwelling in the heart, and diffusing charity in it, by which the justification of the divine law may be fulfilled, is in like manner rejected. 64. In like manner, also, that distinction of a twofold quickening,—the one, by which the sinner is quickened, whilst repentance and the purpose and commencement of a new life is inspired into him by the grace of God; of the other, by which he who is truly justified is quickened, and rendered a shoot in the vine by Christ, is equally fictitious, and not at all agreeable to the Scriptures. 65. Any good or not bad use of a free will can be admitted only by a Pelagian error, and he who so thinks and teaches commits an outrage against the grace of Christ. 66. Violence alone is incompatible with the natural liberty of man. 67. Man sins even to his own damnation in that which he does through necessity. 68. Infidelity purely negative in those in whom Christ is not preached is a sin. 69. The justification of the ungodly is made formally by obedience to the law, but not by the secret communication and inspiration of grace, which may cause those justified through it to fulfil the law. 70. Man being in mortal sin, or in the guilt of eternal damnation, may have true charity, and even perfect charity may be compatible with the guilt of eternal damnation. 71. By contrition, even joined with perfect charity, and with a desire to receive the sacrament, crime is not remitted, exclusive of the case of necessity or martyrdom, without the actual receiving of the sacrament. 72. All the afflictions of the just are entirely revenge for their sins; whence Job and the martyrs suffered what they did suffer for their sins. 73. No one but Christ is without original sin; hence the Blessed Virgin died on account of the sin contracted from Adam, and all her afflictions in this life, as of the other just also, were revenge for actual or original sin. 74. Concupiscence in those born again who relapsed into mortal sin, in whom it is now predominant, is a sin, as are also other evil habits. 75. The evil emotions of concupiscence are, for
