But when is that once? They leave us at liberty for the time, so it be but before we dye. Suarez was not alone in this, as he wants not followers, so he had many that went before him in this conclusion, and those not Jesuits only; for it is grounded upon the notion which the Romish Doctors have of affirmative precepts, when the time for their accomplishment is not expressed. They teach, that such divine commands, divers of them are fulfilled, and have sufficient observance, if they be but obeyed semel in vita, once in a life-time. Those that are very cautious, express it with a saltem, once at least in a whole life, intimating that though more may be better, yet once is as much as is precisely needful; and this they extend to such things, as by the Lords constitution, are means necessary to salvation. (e)There are Precepts, saith Canus, without determination of time, which oblige us to observe them some times, at least once in our life, such as are the means necessary to salvation. But in what part of our life must it be, that the Lord must have this act of Love from us, which is enough once in the whole? Why since neither the Scripture nor the Church, say they, hath determined the time, there is no reason for one time more than another; ⟨p. 98⟩it is left to a mans own discretion (*)to love God when he thinks fit; let him but do it before he dye, and he may take his own time, so some leave it.
But when is that once? They leave us at liberty for the time, so it be but before we dye. Suarez was not alone in this, as he wants not followers, so he had many that went before him in this conclusion, and those not Jesuits only; for it is grounded upon the notion which the Romish Doctors have of affirmative precepts, when the time for their accomplishment is not expressed. They teach, that such divine commands, divers of them are fulfilled, and have sufficient observance, if they be but obeyed semel in vita, once in a life-time. Those that are very cautious, express it with a saltem, once at least in a whole life, intimating that though more may be better, yet once is as much as is precisely needful; and this they extend to such things, as by the Lords constitution, are means necessary to salvation. (e)There are Precepts, saith Canus, without determination of time, which oblige us to observe them some times, at least once in our life, such as are the means necessary to salvation. But in what part of our life must it be, that the Lord must have this act of Love from us, which is enough once in the whole? Why since neither the Scripture nor the Church, say they, hath determined the time, there is no reason for one time more than another; ⟨p. 98⟩it is left to a mans own discretion (*)to love God when he thinks fit; let him but doe it before he dye, and he may take his own time, so some leave it.
- (e)Alia vero praecepta sunt sine determinatione temporis, quae videlicet nos obligant, ut aliquando impleantur, saltem semel in vita, ut sunt media ad salutem necessaria, pars. 4. relect. de paenit. p. 968.
- (*)Sed quaeras tandem, quodnam sit tempus illud quo divina charitas obligat ante mortem ad babendam Dei dilectionem: hoc est enim, quod oppositum sentientes maxim movet; & nos etiam plurimum torquet, quia non possumus tempus hoc in particulari certo & definite designa•e—Illud vero tempus, si non sit positiva lege praescriptum, prudenti arbitrio ipsius hominis, vel alterius, qui (ejus conscientia cognita) possit auxilium praestare, committendum est. Neque aliquam regulam certiorem, aut magis particularem assignare possum, tam in hoc praecepto, quam in aliis affirmativis, praesertim circa actus, qui ad Deum ordinantur, sola a•uda ratione naturali perspectis. Suarez. tom. 4. disp. 15. Sect. 6. n. 20.Sed quaeras tandem, quodnam sit tempus illud quo divina charitas obligat ante mortem ad babendam Dei dilectionem: hoc est enim, quod oppositum sentientes maxime movet; & nos etiam plurimum torquet, quia non possumus tempus hoc in particulari certo & definite designa•e—Illud vero tempus, si non sit positiva lege praescriptum, prudenti arbitrio ipsius hominis, vel alterius, qui (ejus conscientia cognita) possit auxilium praestare, committendum est. Neque aliquam regulam certiorem, aut magis particularem assignare possum, tam in hoc praecepto, quam in aliis affirmativis, praesertim circa actus, qui ad Deum ordinantur, sola a•uda ratione naturali perspectis. Suarez. tom. 4. disp. 15. Sect. 6. n. 20.
