“But,” pursued the monk, “our Father Antony Sirmond surpasses all on this point, in his admirable book, ‘The Defence of Virtue,’[225] where, as he tells the reader, ‘he speaks French in France,’ as follows: ‘St. Thomas says that we are obliged to love God as soon as we come to the use of reason: that is rather too soon! Scotus says, every Sunday: pray, for what reason? Others say, when we are sorely tempted: yes, if there be no other way of escaping the temptation. Scotus says, when we have received a benefit from God: good, in the way of thanking him for it. Others say, at death: rather late! As little do I think it binding at the reception of any sacrament: attrition in such cases is quite enough, along with confession, if convenient. Suarez says that it is binding at some time or another; but at what time?—he leaves you to judge of that for yourself—he does not know; and what that doctor did not know I know not who should know.’ In short, he concludes that we are not strictly bound to more than to keep the other commandments, without any affection for God, and without giving him our hearts, provided that we do not hate him. To prove this is the sole object of his second treatise. You will find it in every page; more especially where he says: ‘God, in commanding us to love him, is satisfied with our obeying him in his other commandments. If God had said, Whatever obedience thou yieldest me, if thy heart is not given to me, I will destroy thee!—would such a motive, think you, be well fitted to promote the end which God must, and only can, have in view? Hence it is said that we shall love God by doing his will, _as if_ we loved him with affection, as if the motive in this case was real charity. If that is really our motive, so much the better; if not, still we are strictly fulfilling the commandment of love, by having its works, so that (such is the goodness of God!) we are commanded, not so much to love him, as not to hate him.’