Cap. IV Arg. 5 Sol cont: benevolence toward elect still in sin — Orange 25; Scotus; two acceptations
Further: their claim that God makes or holds none pleasing in Christ except the faithful cannot stand. Whence comes God's efficacious purpose to inspire saving faith and repentance into human hearts? That purpose still regards unbelievers and the impenitent — so they must grant a singular, special love of God there. So great is his love for his only-begotten Son that, looking to him in eternal benevolence, he embraces all he elected in him even while considered in sin and unbelief — and by special grace always works to draw them out of that state. So Orange can. 25: Displeasing we were loved, that there might be made in us whence we might please. Add: Christ is a head of infinite power, his merit of such efficacy that it can influence members not yet united but only destined, and by that influence unite them. Scotus (3 dist. 19) well noted: Christ merited that the not-yet-joined be joined — and therein his merit chiefly consists. If his merit reaches non-believers and joins them, a conforming divine acceptance extends to them too. Briefly: one may be acceptable to God in Christ, or for Christ's sake, two ways. One: present friendship-love, admitted as a household member to the throne of grace — in that sense only the faithful are pleasing in Christ. Two: eternal benevolence as a predestinated member of his Son — though paternal effects are not yet poured out, he intends in Christ and for Christ to pour them at the fit time. In that sense God has made many not yet believing or converted pleasing in Christ — not as already placed in him, but as to be placed by special favor, because elected in Christ from eternity.
Latin
Porro, quod dicunt, Deum neminem in Christo gratum facere aut habere nisi fidelem, id nullo modo potest consistere. Quaero enim, Unde nascitur efficax propositum in Deo, inspirandi fidem salutiferam et poenitentiam cordibus humanis? In hoc ipso proposito quod spectat adhuc infideles et impoenitentes, singularem ac specialem quendam Dei amorem agnoscant est necesse. Tantus enim est Dei amor erga Filium suum unigenitum, ut ejus intuitu amore aeternae benevolentiae complectatur eos omnes, quos in illo elegit, etiam in statu peccati et infidelitatis consideratos; et propterea speciali quadam gratia curat semper eos ex hoc statu eruendos. Praeclare in hanc sententiam Concilium Arausicanum, Displicentes amati sumus, ut fieret in nobis unde placeremus, can. 25. Hisce adde, Christum esse caput tam infinitae potentiae, ejusque meritum tantae efficaciae, ut influere possit in membra nondum unita, sed solummodo destinata, et suo influxu efficere ut talia uniantur. Hoc illud est quod Scotus bene observavit, lib. 3. dist. 19. Christus meruit ut non conjuncta sibi conjungerentur: et in hoc potissimum consistit meritum ejus. Si Christi meritum ad non-conjunctos, hoc est, non-credentes, pertingit, efficitque ut conjungantur, tum etiam et conformis quaedam Dei acceptatio sive gratificatio ad eosdem extenditur. Brevius itaque respondeo, Hominem aliquem dici posse Deo acceptum in Christo, vel propter Christum, dupliciter. Uno modo, quando illum complectitur amore quasi praesentis amicitiae, illumque ut domesticum ad thronum gratiae admittit, atque sensu favoris sui beat. Hoc sensu soli fideles sunt in Christo Deo grati. Alio modo intelligi potest aliquis esse prae aliis Deo gratus et acceptus, nimirum, quando illum complectitur amore aeternae benevolentiae, ut praedestinatum Filii sui membrum. Licet enim adhuc paterni amoris effecta ad talem non defundantur, intendit tamen in Christo et propter Christum idoneo tempore diffundere. Et hoc sensu Deus multos etiam nondum credentes et conversos gratos sibi fecit in Christo, non tanquam jam positos in Christo, sed tanquam ex speciali favore ponendos, quia ab aeterno in Christo electos.