gianism, that man was so constituted from the beginning, that through the gifts superadded to nature he was exalted by the bounty of his Maker, and adopted as the son of God. 25. All the works of the unbelieving are sins, and the virtues of philosophers are vices. 26. The integrity of the first creation was not an exaltation undue to human nature, but its natural condition. 27. Free-will, without the aid of God's grace, avails only to commit sin. 28. It is a Pelagian error to say that free-will availeth to avoid any sin. 29. Not only are those thieves and robbers who deny Christ to be the way and the door of the truth and of life, but those also whosoever teach that it is possible to ascend by any other means than through him, to the path of righteousness (that is, any righteousness). 30. Or [who teach] that] man can resist any temptation without the aid of His grace itself, so that he may not be led into it, or may not be overcome by it. 31. Perfect and sincere charity, which is from a pure heart and a good conscience, and from faith unfeigned, as well in catechumens as in penitents, may be without the remission of sins. 32. That charity, which is the fulfilment of the law, is not always combined with the remission of sins. 33. The catechumen lives justly, righteously, and in a holy manner, and observes the commands of God, and fulfils the law through charity, before he has obtained remission of sins, which is at length received in the fount of baptism. 34. That distinction of twofold love, to wit, the natural, with which God is loved as the author of nature, and of gratuitous love, with which God is loved as the beatifier, is idle and fictitious, and devised to mock the sacred writings, and very many testimonies of the ancients. 35. Everything soever which a sinner does, or a slave of sin, is a sin. 36. Natural love, which springs from the powers of nature, from philosophy alone, to the upraising oi human presumption with injury to the cross of Christ, is defended by some doctors. 37. He thinks with Pelagius who recognizes any natural good, that is, any which derives its origin from the sole powers of nature. 38. Every love of the creature is a rational or vicious desire with which the world is loved, which is prohibited by John,[1] or that praiseworthy charity, with
- ↑ John ii. 15.
