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AND THEIR REFUTATION. 311
verara caritatem ; et caritas, etiam perfecta, potest consistere
cum reatu eeternae damnationis. 71. Per contritionem, etiam
cum caritate perfecta, et cum voto suscipendi Sacramentum
conjunctam, non remittitur crimen, extra causani necessitatis, aut
Marty rii, sine actuali susceptione Sacramenti. 72. nines
omnino justorum afflictiones sunt ultiones peccatorum ipsorum ;
unde et Job, et Martyres, quaa passi sunt, propter peccata sua
passi sunt. 73. Nemo, praater Christum est absque peccato
originali, hinc Virgo mortua est propter peccatum ex Adam
contractum, omnesque ejus afflictiones in hoc vita, sicut et aliorum
justorum, fuerunt ultiones peccati actualis, vel originalis. 74.
Concupiscentia in renatis relapsis in peccatum mortale, in quibus
jam dominatur, peccatum est, sicut et alii habitus pravi. 75.
Motus pravi concupiscentiaa sunt pro statu hominis vitiati pro-
hibiti pra3cepto, Non concupisces ; Unde homo eos sentiens, et
non consentiens, transgreditur praoceptum, Non concupisces;
quamvis transgressio in peccatum non deputetur. 76. Quandiu
aliquid concupiscentias carnalis in diligente est, non facit pra>
ceptum, Diliges Dominum Deum tuum ex toto corde tuo. 77.
Satisfactiones laboriosce justificatorum non valent expiare de
condigno poenam temporalem restantem post culpain conditionatam.
78. Immortalitas primi Hominis non erat gratia) benefi-
cium, sed naturalis conditio. 79. Falsa est Doctorum sentcntia,
primum Hominem potuisse a Deo creari, et instituti
"
natural!.
sine Justitia
1. I should remark here that several of these Propositions
are taken word for word from the writings of Baius others
only according to their meaning and others again belong to his
companion, Esselius, or other supporters of his ; but as they
were almost all taught by him, they are all generally attributed
to him, and from them his system can be clearly deduced. He
distinguishes three states of human nature Innocent, Fallen, and
Restored or Redeemed.
2. Regarding Nature in a state of innocence, he says :
First That God, as a matter of justice, and by that right which
the creature has, ought to create both angels and men for
eternal beatitude. This opinion is deduced from eight articles,
condemned in the Bull the twenty-first, twenty-third, twenty-
fourth, twenty-sixth, twenty-seventh, fifty-fifth, seventy-second,