evil work is subject not
to a reward but a penalty. The "meritum condigni" (a title to reward
based upon desert) they attribute not to the work itself but to its
quality as being performed in a state of grace.

75. Another saying of this kind is the declaration of Scotus that man
by mere natural powers may love God above all things. This declaration
is based upon the principle that the natural powers are unimpaired. He
argues as follows: A man loves a woman, who is a creature, and he
loves her so immoderately that he will imperil his very life for her
sake. Similarly, a merchant loves his wares, and so eagerly that he
will risk death a thousand times if only he can gain something. If
therefore, the love of created things is so great, though they rank
far below God, how much more will a man love God who is the highest
good! Hence, God can be loved with the natural powers alone.

76. A fine argument, indeed, and worthy of a Franciscan monk! For he
shows that, though he is a great teacher, he does not know what it
means to love God. Nature is so corrupt that it can no longer know God
unless it be enlightened by the Word and Spirit of God; how then can
it love God without the Holy Spirit? For it is true that we have no
desire for what we do not know. Therefore, nature cannot love God whom
it does not know, but it loves an idol, and a dream of its own heart.
Furthermore, it is so entirely fettered by the love of created things
that even after it has learned to know God from his Word, it
disregards him and despises his Word. Of this the people of our own
times are an example.

77. Such foolish and blasphemous deliverances are certain proof that
scholastic theology has degenerated into a species of philosophy that
has no knowledge of God, and walks in darkness because it disregards
his Word. Also Aristotle and Cicero, who have the greatest influence
with this tribe, give broad instructions concerning moral excellences.
They magnify these exceedingly as social forces since they recognize
them as useful for private and public ends. In nowise, however, do
they teach that God's will and command is to be regarded far more than
private or public advantage (and those who do not possess the Word are
ignorant of the will of God). Quite plainly the scholastics have
fallen victims to philosophical fancies to such an extent as to retain
true knowledge neither of themselves nor of God. This is the cause of
their lapse into such disastr