Sect. 5. As for those virtues which concern men, they are all comprised in love, that love which affects others as capable of eternal happiness, and so desires it for them. Thus they describe Christian love (as for humane or natural, we are not here, concerned in it) and tell us, it is this the Scripture speaks of Joh. 15. Colos. 3. and cannot deny, but it is called for in the New Testament most frequently, and with greatest importunity, and yet their Doctrine makes it needless. We are not bound saith Sylvester (a)to be moved with love towards any men whatsoever, but only in preparation of mind, if necessity occur. ⟨p. 160⟩This seems to dissolve the obligation of this great command, and turn it into a mere Counsel; For in these very terms they describe a Counsel to us, (*)and thereby distinguish it from an obliging precept: But are we bound to love our Brother, when there is necessity? No, not when he is in such necessity as is extreme (and consequently never) for though it be requisite, that we help him in that condition; yet we sin not, if we do not help him, out of Christian love; it is enough to avoid sin, if we relieve him out of natural affection. Thus Navarre. (b)And this holds, not only in the external necessities of others, but also in those that are spiritual, only he saith, that it very rarely falls out, that one can relieve spiritual necessities, without this Christian love, but he tells us also, (c)That a Christian is rarely in such necessity. So that though it cannot be done without Christian love, but very seldom; that will not make such love a duty at any time; because the external act needs not be done, but seldom. Yea if the external act also, whereby we should relieve the Soul of our Brother, be neglected, it's with them, no great matter. For as Cajetane determines (d)That weakness of mind, which withholds us from those things which are profitable to our Neighbour, especially for the Salvation of Souls, though it be grievous, it is but a venial fault. In short, what ever be the circumstances of our Brother; yet we may be excused from loving him indeed, if we do but think, we do it. For Navarre (*)and others tell us, that he who honestly thinks himself to be in the state of grace, when he is not; may satisfy this command for Christian love, by some other kind of affection, so that it is enough to think that we have this love, ⟨p. 161⟩when we have it not;
Sect. 5. As for those vertues which concern men, they are all comprized in love, that love which assects others as capable of eternal happiness, and so desires it for them. Thus they describe Christian love (as for humane or natural, we are not here, concerned in it) and tell us, it is this the Scripture speaks of Joh. 15. Colos. 3. and cannot deny, but it is called for in the New Testament most frequently, and with greatest importunity, and yet their Doctrine makes it needless. We are not bound saith Sylvester (a)to be moved with love towards any men whatsoever, but only in preparation of mind, if necessity occurr. ⟨p. 160⟩This seems to dissolve the obligation of this great command, and turn it into a mere Counsel; For in these very terms they describe a Counsel to us, (*)and thereby distinguish it from an obliging precept: But are we bound to love our Brother, when there is necessity? No, not when he is in such necessity as is extream (and consequently never) for though it be requisite, that we help him in that condition; yet we sin not, if we do not help him, out of Christian love; it is enough to avoid sin, if we relieve him out of natural affection. Thus Navarre. (b)And this holds, not only in the external necessities of others, but also in those that are spiritual, only he saith, that it very rarely falls out, that one can relieve spiritual necessities, without this Christian love, but he tells us also, (c)That a Christian is rarely in such necessity. So that though it cannot be done without Christian love, but very seldome; that will not make such love a duty at any time; because the external act needs not be done, but seldome. Yea if the external act also, whereby we should relieve the Soul of our Brother, be neglected, it's with them, no great matter. For as Cajetane determines (d)That weakness of mind, which witholds us from those things which are profitable to our Neighbour, especially for the Salvation of Souls, though it be grievous, it is but a venial fault. In short, what ever be the circumstances of our Brother; yet we may be excused from loving him indeed, if we do but think, we do it. For Navarre
- (a)Motu dilectionis—nec tenemur moveri ad quoslibet homines, nisi secundum preparati•nem animi—si necessitas occurreret. Sylvest v. charitas. n. 3. Sum Rosel v. charitas. n. 5. both of them in the words of Aquinas.
- (*)Praeceptum differt etiam a consilio—quia consilium non est de necessitate ad salutem nisi secundum praeparationem animi, si oporteret (S. Tho.) 1. 2. q. 108. Idem: ibid v. praeceptum. n. 1. Gratian & Aquinas in Navarre. Cap. 20. n. 21.Praeceptum differt etiam a consilio—quia consilium non est de necessitate ad salutem nisi secundum praeparationem animi, si oporteret (S. Tho.) 1. 2. q. 108. Idem: ibid v. praeceptum. n. 1. Gratian & Aquinas in Navar. Cap. 20. n. 21.
- (b)Putamus non peccaturum eum, qui hunc amorem charitativum non conciperet erg• eum, qui eam pateretur extremam necessitatem vitae corporeae, si modo alio amore natural inferior, di•ino—ei opitularetur. Navarre. cap. 14. n. 9. Lopez. cap. 53. p. 274.Putamus non peccaturum eum, qui hunc amorem charitativum non conciperet erg• eum, qui eam pateretur extremam necessitatem vitae corporeae, si modo alio amore natura• inferiore, di•ino—ei opitularetur. Navar. cap. 14. n. 9. Lopez. cap. 53. p. 274.
- (c)Cap. 24. n. 9. Raro tamen ejusmodi necessitatem patitur Christianus, quum p• contritionem, absque alia ope salvari possit.
- (d)Pusillanimitas quando retrahit ex alijs utilibus proximo, & praecipue saluti anime rum; licet venial sit, grave tamen est. Sum. v. pusillan. p. 485.Pusillanimitas quando retrahit ex alijs utilibus proximo, & praecipue saluti anim• rum; licet veniale sit, grave tamen est. Sum. v. pusillan. p. 485.
- (*)Lopez. cap. 53. p. 275. Satisfacit praecepto de diligendo proximum, qui ext• statum gratiae, putans se verisimiliter in eo statu gratiae esse.