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not to the flesh to live after the flesh, for if ye live after the flesh ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live."

"Debitores sumus non

Dei gratia Apostolo obtemperent, dicenti : carni, ut secundum carnem vivamus si enim secundum carnem vixeritis, moriemini; si autem Spiritu facta carnis mortificaveritis, vivetis."

CHAPTER XIV. Of the Lapsed, and their Restoration.

But they who by sin have fallen from the grace of justification which they have received, can again be justified, when, at the instigation of God, by the merits of Christ, they procure a restoration of the grace which they had lost, by means of the sacrament of repentance. For this mode of justification is the restoration of a lapsed person; which the Fathers aptly styled the second plank after shipwreck of forfeited grace. For for them who fall into sin after baptism, Jesus Christ instituted the sacrament of repentance, when He said, "Receive ye the Holy

Caput XIV.-De Lapsis, et eorum Reparatione.

Qui vero ab accepta justificationis gratia per peccatum exciderunt, rursus justificari poterunt, cum, excitante Deo, per pœnitentiæ sacramentum merito Christi amissam gratiam recuperare procuraverint. Hic enim justificationis modus est lapsi reparatio; quam secundam post naufragium deperditæ gratiæ tabulam sancti Patres apte nuncuparunt. Etenim pro iis, qui post baptismum in peccata labuntur, Christus Jesus Sacramentum instituit pœnitentiæ, cum dixit, "Accipite Spiritum Sanctum; quorum remise

Ghost; whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained." From whence we are taught that a Christian man's repentance after a fall, is very different from that which precedes baptism, and contains not only a ceasing from sins, and a detestation of them, or an humble and contrite heart, but also a sacramental confession of them, at least in desire, and to be performed in its season, and a priestly absolution of them; as also satisfaction by fastings, alms, prayers, and other devout exercises of the spiritual life; which are to be performed, not indeed for eternal punishment, which is remitted together with the offence, in the sacrament, or desire of the sacrament; but for temporal punishment, which, as the sacred writings teach, is not, as in baptism, entirely remitted to them who, being ungrateful to the grace of God which they have received, have grieved the

ritis peccata, remittuntur eis: et quorum retinueritis, retenta sunt." Unde docendum est, Christiani hominis pœnitentiam post lapsum multo aliam esse a baptismali, eaque contineri non modo cessationem a peccatis, et eorum detestationem, aut cor contritum et humiliatum, verum etiam eorumdem sacramentalem confessionem saltem in voto, et suo tempore faciendam, et sacerdotalem absolutionem; itemque satisfactionem per jejunia, eleemosynas, orationes, et alia pia spiritualis vitæ exercitia: non quidem pro pœna æterna, quæ vel sacramento, vel sacramenti voto una cum culpa remittitur; sed pro pœna temporali, quæ, ut sacræ litteræ docent, non tota semper, ut in baptismo sit, dimittitur illis, qui gratiæ Dei, quam acceperunt, ingrati, Spiritum Sanctum con

Holy Spirit, and have not feared to violate the temple of God. Concerning which repentance it is written, "Remember from whence thou art fallen, and repent, and do the first works:" and again, Godly sorrow worketh lasting repentance unto salvation:" and again, "Repent, and bring forth fruits meet for repentance."

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tristaverunt, et templum Dei violare non sunt veriti. De qua pœnitentia scriptum est, "Memor esto, unde excideris, age pœnitentiam, et prima opera fac :" et iterum, "Quæ secundum Deum tristitia est, pœnitentiam in salutem stabilem operatur :" et rursus, "Pœnitentiam agite; et facite fructus dignos pœnitentiæ."

CHAPTER XV.-Grace, but not Faith, is lost by every deadly Sin.

In opposition to the crafty devices of certain men, who by smooth words and blessings beguile the hearts of the simple, we must assert that the grace of justification which has been received, is lost, not only by infidelity, by which faith itself is lost, but also by every mortal sin, although faith be not lost. This is to be maintained in defence of the teaching

Caput XV.-Quolibet mortali Peccato amitti Gratiam, sed non Fidem.

Adversus etiam hominum quorundam callida ingenia, qui per dulces sermones et benedictiones seducunt corda innocentium, asserendum est, non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocumque alio mortali peccato, quamvis non amittatur fides, acceptam justificationis gratiam amitti:

of the divine law, which excludes from the kingdom of heaven not only the unbelievers, but believers also, fornicators, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous persons, drunkards, revilers, extortioners, and all others who commit deadly sins, from which, by the assistance of divine grace, they might have kept themselves, but for which they are separated from the grace of Christ.

divinæ legis doctrinam defendendo, quæ a regno Dei non solum infideles excludit, sed et fideles quoque, fornicarios, adulteros, molles, masculorum concubitores, fures, avaros, ebriosos, maledicos, rapaces, cæterosque omnes, qui lethalia committunt peccata, a quibus cum divinæ gratiæ adjumento abstinere possunt, et pro quibus a Christi gratia separantur.

CHAPTER XVI.-Of the Fruit of Justification, that is, of the Merit of good Works, and of the Reason of the Merit itself.

On this account the words of the Apostle are to be set before men who have been justified, whether they have constantly preserved the grace they had received, or have recovered it when lost; "Abound in every good work, forasmuch as ye know that your

Caput XVI. De Fructu Justificationis, hoc est, de Merito bonorum Operum, deque ipsius Meriti Ratione.

Hac igitur ratione justificatis hominibus, sive acceptam gratiam perpetuo conservaverint, sive amissam recuperaverint, proponenda sunt Apostoli verba, "Abundate in omni opere bono, scientes,

labour is not in vain in the Lord;" "for God is not unrighteous to forget your work and labour of love which ye have shewed in His name." And "cast not away therefore your confidence, which hath great recompense of reward." Therefore to them that

continue in good works, and hope in God to the end, eternal life is to be proposed, both as the free gift mercifully promised to the sons of God, through Jesus Christ, and also as the reward, which from the promise of God himself is to be faithfully rendered to their good works and deservings. For this is the crown of righteousness which, after his fight and course, the Apostle said was laid up for him, to be given to him by the righteous judge, and not to him only, but to all them that love His coming. For that same Jesus Christ infuses his virtue into those who are justified, like the head into the members, and the vine into its branches, which virtue always

quod labor vester non est inanis in Domino;" "non enim injustus est Deus, ut obliviscatur operis vestri, et dilectionis quam ostenditis in nomine ipsius." Et, "Nolite amittere confidentiam vestram, quæ magnam habet remunerationem." Atque ideo bene operantibus usque in finem, et in Deo sperantibus, proponenda est vita æterna, et tanquam gratia filiis Dei per Christum Jesum misericorditer promissa, et tanquam merces ex ipsius Dei promissione bonis ipsorum operibus, et meritis fideliter reddenda. Hæc est enim illa corona justitiæ, quam post suum certamen et cursum repositam sibi esse aiebat Apostolus, a justo judice sibi reddendam, non solum autem sibi, sed et omnibus, qui diligunt adventum ejus. Cum enim ille ipse Christus Jesus tanquam caput in membra, et tanquam vitis in palmites, in ipsos justificatos jugiter

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