71. If you wish a definition of the word "man" take it from this text teaching that he is a rational being, with a heart given to imagination. But what does he imagine? Moses answers, "Evil"; that is, evil against God or God's Law, and against his fellow man. Thus holy Scriptures ascribe to man a reason that is not idle but always imagines something. This imagination it calls evil, wicked, sacrilegious, while the philosophers call it good, and the quibblers say that the natural gifts are unimpaired. 72. Therefore this text should be carefully noted and urged against the caviling quibblers: Moses declares the imagination of the human heart to be evil. And if it be evil, the conclusion is natural that the natural gifts are not unimpaired, but corrupted: Inasmuch as God did not create man evil, but perfect, sound, holy, knowing God, his reason right and his will toward God good. 73. Seeing we have clear testimony to the fact that man is evil and turned away from God, who would be mad enough to say that the natural gifts in man remain unimpaired? That would be practically saying that man's nature is unimpaired and good even now, whereas we have overwhelming evidence in our knowledge and experience that it is debased to the utmost. 74. From that wicked theory there have sprung many dangerous and some palpably wicked utterances, for instance, that when man does the best in his power, God will unfailingly give his grace. By such teaching they have driven man, as by a trumpet, to prayer, fasting, self-torture, pilgrimages and similar performances. Thus the world was taught to believe that if men did the best that nature permitted, they would earn grace, if not the grace "de merito," at least that "de congruo." A "meritum congrui" (title to reward based upon equity) they attribute to a work which has been performed not against but in accordance to the divine law, inasmuch as an 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.