than his own Sect though it do not cease to appear unto him also credible But he answers in the second place that this opinion pleaseth him not at all and pretends that in this very case a Pagan is not bound at all to embrace the Faith a Caeterum hoc non placet it a generaliter dictum quippe dum Infidelis sibi persuasum habet suam sectam esse probabitem quamvis contraria sit probabilior tenetur utique in articulo mortis constitutus veram fidem quam probabiliorem judicat amplecti utpote in coarticulo constitutus in quo de extrema salute agitur ac proinde partem quam tutiorem probabiliorem judicat amplectitenetur At extra eum articulum non tenetur quod adhuc prudenter existimet se posse in sua secta perseverare Sanch. op mor. l. 2. c. 1. n. 6. p. 86. Because that when an Infidel is perswaded that his Sect is probable though the contrary which is the Christian Religion appear unto him more probable it is true that at the point of death when his Salvation is reduced to extremity and when by consequence he is obliged to follow that part which he judges to be more sure and more probable he is bound to embrace the true Faith which he believes to be more probable But out of this extremity he is not obliged because he judgeth prudently that he may persist in his idolatry In pursuance of this rule of probability that he acts prudently who follows a probable opinion I believe this Jesuit would not answer for the Salvation of a man who dyes in this estate since he must then believe that he may be saved without Faith and in Idolatry which is the greatest of crimes So that in saying he acts wisely in persisting in Idolatry he saith in effect that it is wisdom to walk in the darkness of death that it is prudence to destroy and precipitate himself into Hell in persuance of his rules of morality and grounding himself upon the principles of probability SECT II. That this Doctrine of Probability favours the Heretiques and nourisheth them in Heresie THe Doctrine of Probability is no lesse favourable to Heretiques then Infidels in that the ordinary arms whereof the Church makes use to defend it self against Heretiques and to assail them being Scripture Counsels Fathers and all that which we have received from the Ancients by Tradition the Jesuits and those who with them defend this Doctrine of Probability find not these evidences for their advantages and are so far from making use of them that they fear and fly from them all they can They cite in their Schools in their writings in a manner as often the Books of the Pagans as of the Scriptures they professe openly to preferre the new Authors above the Ancient they acknowledge not properly for Masters and Fathers any but those of their Society to the judgement and the censure of whom they submit frequently enough the judgements of the Saints which the Church hath always acknowledged for Masters and Fathers Divine or Ecclesiastick authority as well as Faith have scarce any credit in their Schools all as regulated and resolved by the authority of men and humane reason and in all contests and difficulties which they encounter if they cannot prevail by dispute they have recourse to those whom they regard as their Masters and Soveraign Judges in all sorts of matters They appeal to Suarez to Vasquez Molina Lessius and to others such like without making almost any mention of Jesus Christ the Apostles or the Ancient Fathers unless for form and without producing the definitions of the Councils or Traditions of the Church to determine the questions because they find them not conformable to their Spirit nor their designs some can make no use of them because they understand them not and even will not give themselves the trouble to study them and the others because they find not in them what is for their purpose Besides they wish they could content the whole World and answer all persons that consult them according to their humour and disposition Which obligeth them to look out for a Doctrine that is flexible and manageable and which may be accommodated to all occasions The maximes of Faith seem to them too fixed and the rules of the Church and the Gospel too firm and the opinions of the Holy Fathers too exact and too unmoveable For this cause they being not able to make use of them to establish the maximes of which they have need that they may make their designs to prosper and fearing on the other hand that they might be made use of against them to overturn their naughty maximes they find themselves as it were constrained by necessity to do all that they can directly or indirectly to corrupt them weaken them and to take away all credit from them In this they imitate and favour the hereticks of whom they have learned to reject the Holy Fathers especially in the difficulties which regard manners and the conduct of life and to despise Antiquity and Tradition through a blind love of their own novelties and proper imaginations and they are even in some sort more blameable then the Hereticks because they renounce the Father and the Tradition upon a pretence of holding to Scripture and these to follow their new Authors from whom they declare openly that we ought to take Law and rules for Christians Morals rather then from the Fathers of the Church Quae circa fidem emergunt dissicultates eae sunt ex veteribus hauriendae quae vero circa mores homini Christiano dignos à novitiis scriptcribus Colot l. 8 c. 16. p. 714. And indeed there hath never been any heresie which hath not had at the least some sort of probability because there hath yet never been any which hath not had some appearance of truth without which it could have found no followers the spirit of man not being capable to follow any thing but truth nor to be deceived but by the shaddow of it And it often happens that the greatest Heresies took for their foundation the greatest truths and have built on the strongest reasons Which shews clearly that if to follow a probable opinion be to act prudently and if an opinion be probable when it is grounded on the authority of some learned man or some likely reason as the Jesuits and those who hold their Doctrine of Probability tell us there is no heretick who may not maintain against them that he acts prudently whilest he lives in his heresie It is true that the Hereticks have misconceived the truths of which they would make use and especially those of the Scripture which they have corrupted in their sence and in their words that they might fit them to their thoughts and errours b Communis error ex probabili opinione ortus satu est ad gestorum per Sacerdotem vaâ—…em Sanch. op mor. l. 1. c. 9. n. 35. p.
Cum inter Dectores non conveniat quando peccet mortaliter qui non facit elecmosynam non facile condemnandi sunt divites qui non faclunt Sa verb. Elcemos n. 2. pag. 201. The Doctors being not agreed when we sin mortally in not doing alms we must not easily condemn the rich who do them not at all And a little after citing Tolet in the place before alledged with some other Casuists and reporting that Judgment he concludes thus 3 Extra extremam necessitatem eleemosynam sub mortali peccato non esse praeceptam dicunt Ibid. They say that unless in case of extream necessity alms is not commanded under mortal sin That is to say that unless we see some person that hath his Soul in a manner hanging on his lips or who is in evident danger of death it is no great sin for him that is able to assist him to abandon him This is to speak properly to discharge men from the obligation of giving alms these extream necessities never falling out in a manner and there being few persons who see any such in many years or not at all in their whole lives and when such an one by great accident is presented we are not obliged any farther to provide for them according to these Doctors if we have not wealth to spare and riches that are superfluous and there being hardly any person who believes he hath such or who indeed hath such so much doth Covetousness Luxury House-keeping rack men at this day and makes all men in a manner necessitous so the obligation of giving alms shall be abolished and there shall hardly be any person found who shall think himself obliged to assist his neighbour to what necessity soever he be reduced But the words of Tolet are considerable and discover also with advantage the solidity of this Doctrine 4 Istam teneo propter communem Doctorum sententiam nec audeo obligare sub mortall quos tot tanti Doctores excusant I am saith he of this opinion because it is the common judgment of the Doctors and I dare not engage him in mortal sin whom so many great Doctors excuse He calls the Casuists of these last times great Doctors and he dares not depart from their opinion though he avows after that they are themselves departed from that of the holy Fathers who were the Doctors and Masters of the Church before them which hath proposed them as such to all the faithful of latter Ages and by much stronger reason to Priests and Divines who ought to be the most perfect amongst the faithful For he acknowledges that although the Scholasticks discharge the rich from the obligation they have to give alms of that which they have superfluous the holy Fathers for all that and the common judgment of Antiquity obligeth them thereunto 5 Etsi Scholasticorum communis sententia eos excuser tamen Doctores Sancti eos damnant ita ut profecto sit sententia probabilis illos obligari sub praecepto Tolet. l. 8. c. 35. n. 3. pag. 1242. Though the common opinion of the School-men excuse them saith he yet the holy Doctors condemn them So that it is very probable that they are obliged thereunto by Precept He is not content to say in general that this is the Judgment of the holy Fathers but he cites many passages of S. Ambrose S. Jerom S. Austin S. Basil and of S. Chrysostom who place in the rank of those who rob or detain unjustly the goods of others all them who give not to the poor what remains of their wealth after they have provided for their just and true necessities You see saith he after he had named all these Fathers 6 Vides tot Sanctos damnare superflui retentionem multùm ergo timendum est Ibid. so many of the Saints who condemn them that do not their alms of what they have of superfluity There is therefore herein much cause to fear He might have added to the Authority of these Fathers that are the most illustrious and the most famous of the Church that of all the rest for they all agree in this Point so that there is not one found to say the contrary So that if there be one Point of Doctrine established on the ancient and universal Tradition of the Church this is as clearly as any other and if that which is established upon this Tradition ought to pass for indubitable amongst Catholick Divines and amongst all the Faithful as it hath always certainly been until this present we cannot call this Doctrine into doubt without wounding the Authority of the Church and the foundations of the Faith and to say it is probable as Tolet saith Profecto sententia probablis est is not of much â—atter effect than to say that it is false because this is to hold always for doubtful the ancient and universal Tradition of the Church and to give men liberty to decide Points of Divinity and to expound Scripture against the consent of the Fathers which is expresly forbidden by the Council of Trent Another that hath not read the Fathers might be excused by his ignorance But this excuse hath no place in Tolet who forsakes them after he had cited them and which is yet more unsupportable and more injurious to these great Saints he renounces their Judgment after he had acknowledged it to follow that of the new Divines of our times 1 Et nisi esset tam unanimis Scholasticorum sentâ—ntia qua possunt exculari modo aliquo tales homines absque dubio damnanda esset talis retentio Ibid. If the School-men saith he did not agree so unanimouslâ— as they do in this very Judgment by which we may in some sort excuse these persens who give not in alms what they have of superfluity we must without doubt have condemned this sparingness so as the holy Fathers condemn it as he saith himself Vides tot Sanctos damnare superflui retentionem He pretends then that the holy Fathers on one side condemn those who give not in alms what they have of superfluous and on the other hand the new Scholasticks excuse them we must hold to the Judgment of these later if we will believe this Jesuit and follow his Example But if it be lawful in this manner to oppose the new Divines to the ancient Tradition in this Article and in this opposition to prefer the Judgment of the Casuists before that of the holy Fathers instead of judging and correcting the Moderns by the Tradition of Antiquity it will be lawful to do the same thing in all other Points which concern Manners or Religion and so there shall be nothing fixed in the Doctrine of the Church and Antiquity shall be no more a mark of Truth and Faith but Novelty shall be more considerable though until this present it hath passed for a Vice and a mark of Errour But for all that he hath over-reached in saying that this new Opinion
sapiant quia minores vocantur Lactant. lib. 2 divin instit c. 8. These deprive themselves of wisdom who suffer themselves to be led by others like Beasts receiving without discerning all that which the ancients have invented That Which deceives them is the name of Ancestors Imagining that they cannot be Wiser then they because they come after them and because these are called neoteriques And in the same place l Deus dedit omnibus pro virili portionem sapientiae nec quia nos illi temporibus sapientia quoque antecesserunt Quia si omnibus aequaliter datur occupari ab antecedentibus non potest Ibid. God hath given wisdom to every man according to his capacity and those who precede us in time do not therefore exceed us in wisdom For being it is given indifferently to all men they who came first cannot by their possession eject others from it He considered not when he alledged these passages that what these Authors say is for reproof of those who suffer themselves to be carried with humane customs and traditions to the prejudice of manifest truth or who are too credulous and timorous in the inquiry after natural things which depend on reason and that they speak not of matters of Faith and Religion such as those are which he handles in his Book But if he have perceived this truth he abuses the authority of these great personages applying it against their sence and using it without reason to justifie a thing quite remote from their thoughts and contrary to their judgements and from that of all antiquity which were easie to be made appear if it were not a thing too remote from my subject He alledges also these words which he attributes to the Council of Constantinople m Beatus qui prosert verbum inauditum id est novum Syn. Const art 1. Happy is that man who produces an unheard word that is a now one Finally he cites those words of the holy Scripture n Omnis scriba doctus similis est patrifamilias qui profert de thesauro suo nova vettra Matth. 13. ver 53. every learned Doctor is like unto a Father of a Family who brings out of his treasure things new and old I passe by this last passage of the Gospel of Saint Matthew which he abuseth manifestly against the sence of the Son of God and that of all interpreters But I cannot passe over the remarkable falsity and visible corruption of the pretended words of the Council of Constantinople For the true words of the Council are Beatus qui profert verbum in auditum obedientium Blessed is he who utters a word into obedient ears From which he first cuts off the word obedientium obedient Afterwards he joins two words into one and instead of in auditum in to the hearing which were the Councils words he makes it say inauditum unheard In the third place adding corruption of sence unto falsification of words he saith that this word inauditum signifies new But there is no cause to marvel that the desire of novelty leads to falsity and consequently to errours and heresies Azor and after him Filliutius who doth nothing in effect but follow him speak also very advantagiously for novelty saying generally that the Apostolical Traditions are of humane right and that by consequence they may be changed o Ex quo officitur ut traditiones divinae ad â—us divinum specteat ac proinde sunt immutabiles Apostolicae vero ad jus humanum propterea Ecclesiae authoritate mut abiles Azor Instit mor. l. 8. c. 4. q. 4. pag. 743. Filliutius tom 2. tr 22. c. 1. n. 11. p. 65. Divine Traditions saith Azor appertain to Divine right and by consequence they are immutable but the Traditions of the Apostles are humane Laws and for that cause the Churoh may change them He expounds a little above what he means by Divine and Apostolical Traditions in these terms p Divinae traditiones sunt quaâ— ab ipsius Christi ore Apostoli acceperunt vel quas Spiritu Sancto dictante vel gubernante vel Christo Domino imperante promulgarunt Apostolicae sunt qu as ipsi Apostoli tanquam Ecclesiae Praelati Doctores magistri recto es instituerunt Azor. Ibid. Divine Traditions are those which the Apostles have learned from the mouth of Jesus Christ or which the Holy Ghost hath dictated and they have written by his Command or by that of Jesus Christ The Traditions of the Apostles are those which the Apostles have instituted in the quality of Prelats Doctors Tutors and Governours of the Church In such manner that according to them the Traditions of the Apostles are no other then the Inventions of the Apostles which they ordained of themselves and of their own proper motion without having learned them of Jesus Christ or the Holy Spirit This is no more then his words clearly signifie and the division he makes suffers not any other sence to be given them since he opposes those Traditions which the Apostles have instituted of themselves quas ipsi Apostoli instituerunt to those which they have received from the mouth of Jesus Christ and from those which the Holy Ghost taught them and which he established by their Ministry quas ab ipsius Christi ore Apostoli receperunt vel quas Spiritu Sancto dictante jubente vel Christo Domino imperante promulgarunt He makes then of these two sorts of Traditions as it were two opposite members dividing Traditions into Divine and Humane or Apostolical He calls the first Divine because they draw their original from God and his Spirit who hath instituted them the Apostles having onely published them by his motion and order he affirms that the other are humane and of humane right ad jus humanum spectant because according to him they proceed from an humane spirit and not from Gods and that the Apostles who were men instituted them and are become their Fathers and Authors If it be true as he faith that the Apostles have made these rules in the Church whether concerning faith or manners and that they have not received them from Jesus Christ nor the Holy Ghost he hath reason to say that the constitutions and traditions which he terms Apostolical are onely of humane right because they take their original and their authority from the spirit of man and which by consequence may be changed by men and it may follow also from the same principle that they are subject unto errour the spirit of a man how holy soever it be may always deceive him when he is the Author and original of his thoughts and actions It will follow thence also that the Apostles have governed the Church as Princes and Politicians govern their estates and their common wealths by their wit and reason It would follow likewise that the Church is not governed by the Spirit of Jesus Christ being they who first governed it and
Deiparae in which there will be found very little if all that be thrown out which he hath invented himself It had need to be copied out in a manner whole and entire to make appear all the ridiculous and extravagant things that it contains and all the excesses and errours into which he is fallen pursuing his own thoughts and imaginations having not taken so much care to given the Verigin true praises as to produce new and extraordinary which even in this do dishonour her and cannot be pleasing to her Because the praises which are to be given to Saints as well as the honour which we are to render unto God himself ought not to be founded on any thing but truth I will onely rehearse some of the most considerable places of this Author He maintains confidently that Saint Anne and Saint Joachim were sanctified from the wombs of their Mothers and that there is more reason to attribute to them this priviledge then to Jeremy and Saint John Baptist He confesses d Nullus est proâ—me in asseâ—tione hac sed neque contra me cum non sit hacterus disputata Peza in Eâ—ucidarioâ— 2. tr 8. c. 3. p. 547. that there are no persons that are for him or against him in this proposition because none have spoken of it before himself If there be no Author for him they are all against him and the silence of the Saints and all the Doctors that were before him is a manifest condemnation of his presumption and of his rashness in so declaring himself an innovator in an unheard of novelty in the Church in a matter of Religion Molina hath done the same thing where he hath gloried to have invented the middle knowledge in the matter of Grace and of Predestination with such insolence that he is not affraid to say that if it had been known in the first ages of the Church the heresie of the Pelagians possibly had never risen Maldonat who is one of the Commentators on Scripture whom they esteem doth often declare himself the Author of new sences which he gives the Word of God against the consent even of the Fathers many times in his books we meet such expressions as these e 〈◊〉 habere Antorem qui na sâ—ntret ..... â—ames qur quot ligisse me memini â—…oâ—…s sic explicâ—nt ego autem alâ—…er sentio Malden I would find some Author who was of this opinion or all Authors whom I remember to have read expound this text in this manner but I expound it otherwise Which is a manifest contempt of the Council of Trent which forbids to expound Scripture against the consent of the Fathers and an imitation of the language of Calvin and other Hereticks renouncing the tradition of the Holy Fathers and all the antiquity of the Church If Escobar could have condemned this confidence of his Fraternity he would have condemned them onely of venial sin f Novas opinio nes novas vestes exponere vâ—nialis tantùm culpâ— est Escob â—r 2. exam 2. n. 10. p. 291. Qaia ejusmodi inventione quis gestit aliorum laudem captare Ibid. To introduce saith he rovel opinions and new sorts of habits into the Church is onely a venial sin He hath cause to talk of new opinions as of new fashions of Garments for in the new Divinity of the Jesuits who hold all things probable there needs no more reason to quit an ancient opinion then to change the fashion of apparel and if there be any ill in it it is very small and that too must come from some peculiar circumstance as from vanity or ambition Though this censure of Escobar be very gentle Molina and Maldonat as more ancient and more considerable in the Society then he will not submit thereunto and Poza is so far from acknowledging that there is any ill in inventing new opinions that he had a design in his Book not to produce therein any other then the inventions and imaginations of his own mind and for this reason in the entrance and preface he makes an Apology for novelty in which he hath forgotten nothing that he believed might be of use to make it recommendable and to give it admission as well into the Church as into the World imploying for this purpose authority examples and reasons He rehearses many passages out of Seneca saying g Patet omaibus veritas noadum est occupata qui â—nâ—e nos fueruut non domini sed duces fuerunt multum ex illa futuris relictum est Seneca Ep. 33. Dum unusquisque mavult credere quam judicare numquam de vita judicatur semper creditur that truth is open exposed to all the World that none have yet taken possession thereof that they who were before us were our guides but we are not therefore their slaves that there remains yet enough for those who come after us that every one liking better to believe then judge they are always content to believe and never judge at all how they ought to live And a little after h Non alligo me ad aliquem ex Stoicis proceribus est mihi censendi jus Itaque aliquem jubebo sententiam dividere de beata vita I addict not my self to any one in particular of these great Stoical Philosophers I have a right to judge them and to give my advice upon them This is the cause why some times I follow the opinion of one and sometimes I change something in the judgement of another It is clear that these passages go to establish a right for reason above authority which had been tolerable in an Heathen who had no other guide but Reason and who speaks of questions and things which cannot be regulated but by Reason But a Christian a Monk a man who interposes himself to write in the Church in matters of Faith for the instruction and edification of the faithful to make use of the maximes and terms of a Pagan to ruine the obedience of Faith and the tradition which is one of its principal foundations staving off the Faithful from the submission which they owe to the Word of God and the authority of the Holy Fathers is a thing unsufferable in the Church of God this is almost to turn it Pagan and to give every one a liberty to opine in matters of Religion as the Heathen Philosophers did in matters of science and morality wherein they followed their senses onely and proper thoughts He alledges also some passages of Catholick Authors as that same of Tertullian i Dominus noster Christus veritatem se non consuetudinem nominavit Tertull. Our Lord Jesus Christ said that he was the truth and not the custom And this other of Lactantius k Sapicntiam sibi adimuut qui sine ullo judicio invent a majorum probant ab aliis pecudum more ducuntur Sed hoc cos fallit quod majorum nomine posite non putant fieri posse ut ipsi plus
statim confiteri Respondetur negative Ita Lugo num 150. est communis sententia quia Concllium solum loquitur de co qui ob urgentem necessitatem sine consessione celebrat Dicastill tract 4. de Euch. d. 9. d. 9. num 155. That it obligeth only Priests who have said Mass in some great and urgent necessity If then he say Mass being in mortal sin without necessity he shall not be obliged yea though he also did it maliciously he should not be obliged ex mera malitia And they find so little irreverence and so little evil in administring the Sacraments and offering Sacrifice in this manner that they even permit the Faithful to exact of them these Functions without any necessity although they also know that they are in an estate of sin 1 Licet cuicunque petere recipere Sacramentum Sicerdote existente in mortali etiam non Paroche nec parato allas ipsum conserre si perenti ea receprio futura sit commodior vel utillor quam si ab alio peteretur Idem tract 1. de Sacram. d. 3. d. 13. num 296. It is lawful for every one saith Dicastillus to demand and receive the Sacraments of a Priest who is in the estate of mortal sin though he be not his Parish-Priest nor be designed for it nor so much as disposed to administer them unto him if he find it more for his convenience and benefit than to demand it of others It is as casie a matter to receive the Sacraments as to administer them there is no more preparation for the one than for the other And if these Maxims were well grounded we might complain of the rigour and severity of the Jesuits seeing the Sacraments are not yet so frequented as they ought to be since in what estate soever we receive or give them there is so much to gain and nothing to lose THE SECOND PART OF THE SECOND BOOK Of the Outward Remedies of SIN That the Divinity of the Jesuits abolishes or corrupts them THE Physitian labours for his Patient when he prescribes what he ought to do as well as when he presents unto him what he ought to take for his Cure Whence it comes that they say commonly that he hath given him a good Remedy when he hath given him good advice how to remove the Disease whereof he is sick So that not only the things which he prescribes but the prescriptions themselves are remedies but with this difference that what he prescribes as Purges and Medicines are the inward remedies because they act upon the disease it self and have an internal vertue proper to destroy it when they are taken effectually but the prescriptions are as it were external remedies because they act not immediately upon the disease but only upon the mind of the discased by the knowledge they give him of his disease and of what he ought to do for his cure We must say the same thing holding the Rules of Proportion of our Souls diseases and remedies We have already observed that Grace Penance good Works and the Sacraments are the internal remedies of sin because they have a divine and internal vertue which the Spirit of God hath impressed upon them to expel sin from the Soul or to prevent its entrance thereinto And we say here that the holy Scripture the Commandments of God and those of the Church are the external remedies of the same sin because though they act not immediately upon sin they act upon the mind of the sinner and if they change not his will internally they touch his mind and conscience externally by the knowledge they give him of sin and by the fear which they impress upon him of the punishments with which God hath threatned those who commit them We have seen in the former Part of this second Book that the Jesuits destroy the internal remedies of sin we shall see here in this how they abolish or corrupt the external and so it will appear that they favour and cherish sin as much as they can This second Part shall have three Chapters The first shall be of the Corruption of Scripture The second of the Commandments of God And the third of the Commandments of the Church CHAPTER I. Of the Corruption of Scripture That the Jesuits corrupt the Scriptures divers ways THere are only three things to be considered in the holy Scripture the Letter the Sense and the Authority And accordingly we may distinguish three different manners of corrupting holy Scripture 1. In the Letter by adding taking away or changing something in the sacred Text. 2. In the Sense by false Expositions 3. In the Authority by debasing the Author and diminishing the belief that is due unto him Now let us see in what manner the Jesuits have corrupted and yet do every day corrupt the holy Scripture We might compose great Volumes of Passages which they have altered by false Interpretations yea may be of all places wherein Canonical Writers and Jesus Christ himself have spoken with any vehemence and vigour concerning the Holiness of our Mysteries the Duties of a Christian and the narrow way to Salvation we should be troubled to find one whereunto they have not given some blow haling them from their natural sense by Expositions false and contrary to the general Consent of the Fathers and Tradition of the Church that they might accommodate them to the relish and lusts of worldly men I will relate only some few to serve for Example S. Paul saith writing to the Corinthians 1 Si habutro omnem fidem Ita ut montes transferam charitatem autem non habuero nihil sum Et si distribuero in cibos pauperum omnes facultates meas si tradidero corpus meum ita ut ardesm charitatem autem non habuero nihil mihi prodest 1 Cor. cap. 15. Though I had faith to remove mountains and had not charity I were nothing And though I should distribute all my goods to the relief of the poor and though I should give my body to be burnt if I had not charity it would avail me nothing But Father Celot being resolved to maintain the contrary saying that we may suffer Martyrdom profitably and do those other works whereof the Apostle speaks like a Christian without any motion from Charity to defend himself from this passage so strong and so manifest he corrupts and subverts it in this manner He saith that this must be extended to the habit and not to the act and motion of Charity meaning that the actions of which S. Paul speaks may be meritorious holy and perfect though they be done without love to God and though we never think of him provided we be in an estate of Grace So that he maintains that a man who is in the estate of Grace cannot act otherwise than by this Charity whereof the Apostle speaks See his words 2 Eo loco habitum charitatis postulari ab Apostolo aio ego 3