Sect. 4. However, they make it unnecessary to love God, either living or dying. For though they pretend that there is a time, some or other, when the Precept for it is obliging; and make a show, as if then unavoidably, he that will be saved, must have an act of love for God in his heart: yet when ever that time comes in life or death, to which their several fancies have determined it; they discover to them many ways, whereby the Precept may be satisfied, without any act of love that it requires: and those which have a mind to be deceived with hopes of Heaven, without ever loving God while they live, may have their choice, which way they will be deluded, for they present them with variety. First, a natural love will serve the turn, such as a graceless man may have. 1For Aquinas determines after others, that he that ⟨p. 101⟩hath no love to God, may observe the Precept of loving him actually, by disposing himself to receive this grace; and whereas some think, that this great Precept of loving God, since Adams sin cannot be fulfilled, but in the state of grace, 2Navarre asserts the contrary, both upon Reason and authority; because a man, by his natural power, remaining also in mortal sin, may and doth conceive God to be amiable above all, and the last end of all, and consequently can love him as such; as also, because there may be a love for God, above all, without grace, as Cajetane proves; moreover, because St. Thomas affirms that one may, without grace, fulfil the command of Loving God, as to the substance of the act, though not as to the meriting of blessedness.
Sect. 4. However, they make it unnecessary to love God, either living or dying. For though they pretend that there is a time, some or other, when the Precept for it is obliging; and make a shew, as if then unavoidably, he that will be saved, must have an act of love for God in his heart: yet when ever that time comes in life or death, to which their several fancies have determined it; they discover to them many ways, whereby the Precept may be satisfied, without any act of love that it requires: and those which have a mind to be deceived with hopes of Heaven, without ever loving God while they live, may have their choice, which way they will be deluded, for they present them with variety. First, a natural love will serve the turn, such as a graceless man may have. 1For Aquinas determines after others, that he that ⟨p. 101⟩hath no love to God, may observe the Precept of loving him actually, by disposing himself to receive this grace; and whereas some think, that this great Precept of loving God, since Adams sin cannot be fulfilled, but in the state of grace, 2Navar asserts the contrary, both upon Reason and authority; because a man, by his natural power, remaining also in mortal sin, may and doth conceive God to be amiable above all, and the last end of all, and consequently can love him as such; as also, because there may be a love for God, above all, without grace, as Cajetane proves; moreover, because St. Thomas affirmes that one may, without grace, fulfil the command of Loving God, as to the substance of the act, though not as to the meriting of blessedness.
- 1(k) Non est impossibile hoc praeceptum observare, quod est de actu charitatis: quia homo potest se dispanere ad charitatem habendam, & quando habuerit eam, potest ea uti. 1. 2. q. 100. art. 10. Corp.
- 2(l) Contra quod tamen facit, quod homo sola virtute naturali, etiam existens in peccato mortali, potest concipere, imo concipit, partim Deum esse super omnia diligibilem, & finem omnium ultimum, & consequenter eum ut talem diligere potest. Deinde quod datur dilectio Dei super omnia, sine gratia, ut probat Cajetanus. Praeterea, quod ipsemet, S. Thomas affirmat posse quem sine gratia implere praeceptum diligendi Deum quoad substantiam actus, licet non quoad meritum beatitudinis, cap. 11. n. 7. V. Soto de just. & jur. l. 2. q. 3. art. 10. p. 44. Col. 2.