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AND THEIR REFUTATION. 313
that every good work, by its very nature, and of itself, merits
eternal life, independently, altogether, of the Divine arrange
ment, the merits of Jesus Christ, and the knowledge of the person
who performs it. The second, eleventh, and fifteenth proposi
tions show this. From this false supposition he draws four false
consequences : First That man s justification does not consist in
the infusion of Grace, but in obedience to the Commandments
(see propositions forty-two and sixty-nine). Second That per
fect charity is not always conjoined with the remission of sins.
Third That in the Sacraments of Baptism and Penance the
penalty of the punishment alone is remitted, and not the fault,
for God alone can take away that (see the fifty-seventh and
fifty- eighth propositions). Fourth That every sin deserves
eternal punishment, and that there are no venial sins (proposi
tion twenty-one). We see, then, that Baius taught, by his
system, the errors of Pelagius, when he treats of Innocent
Nature man s nature before the fall ; for, with that heresiarch,
he teaches that Grace is not gratuitous, or supernatural, but is
natural, and belongs to nature, of right. With regard to Fallen
Nature, he teaches the errors of Luther and Calvin, for he
asserts that man is, of necessity, obliged to do good or evil
according to the movements of the two delectations which he may
receive, heavenly or worldly. With regard to the state of Re
deemed Nature, the errors which he teaches concerning justifica
tion, the efficacy of the Sacraments, and merit, are so clearly
condemned by the Council of Trent, that if we did not read
them in his works, we never could believe that he published them,
after having personally attended that Council.
4. He says, in the forty-second and sixty-ninth propositions,
that the justification of the sinner does not consist in the infusion
of Grace, but in obedience to the Commandments ; but the
Council teaches (Sess. vi, cap. 7), that no one can become just,
unless the merits of Jesus Christ arc communicated to him ; for
it is by these the Grace which justifies is infused into him :
" Nemo
potest esse Justus, nisi cui merita passionis D. N. Jesu
Christi communicantur." And this is what St. Paul says :
justified freely by his grace, through the redemption
"
Being
that is in
Christ Jesus" (Rom. iii, 24). He says that perfect Charity is not
conjoined with the remission of sins (propositions thirty-one and