"That cannot be," returned my friend; "such an immense body
could not subsist in such a haphazard sort of way, or without a soul
to govern and regulate its movements; besides, it is one of their
express regulations that none shall print a page without the
approval of their superiors."

    "But," said I, "how can these same superiors give their consent to
maxims so contradictory?"

    "That is what you have yet to learn," he replied. "Know then
that their object is not the corruption of manners- that is not
their design. But as little is it their sole aim to reform them-
that would be bad policy. Their idea is briefly this: They have such a
good opinion of themselves as to believe that it is useful, and in
some sort essentially necessary to the good of religion, that their
influence should extend everywhere, and that they should govern all
consciences. And the Evangelical or severe maxims being best fitted
for managing some sorts of people, they avail themselves of these when
they find them favourable to their purpose. But as these maxims do not
suit the views of the great bulk of the people, they waive them in the
case of such persons, in order to keep on good terms with all the
world. Accordingly, having to deal with persons of all classes and
of all different nations, they find it necessary to have casuists
assorted to match this diversity.

    "On this principle, you will easily see that, if they had none but
the looser sort of casuists, they would defeat their main design,
which is to embrace all; for those that are truly pious are fond of
a stricter discipline. But as there are not many of that stamp, they
do not require many severe directors to guide them. They have a few
for the select few; while whole multitudes of lax casuists are
provided for the multitudes that prefer laxity.

    "It is in virtue of this 'obliging and accommodating, conduct,' as
Father Petau calls it, that they may be said to stretch out a
helping hand to all mankind. Should any person present himself
before them, for example, fully resolved to make restitution of some
ill-gotten gains, do not suppose that they would dissuade him from it.
By no means; on the contrary, they would applaud and confirm him in
such a holy resolution. But suppose another should come who wishes
to be absolved without restitution, and it will be a particularly hard
case indeed, if they cannot furnish him with means of evading the
duty, of one kind or another, the lawfulness of which they will be
ready to guarantee.

    "By this policy they keep all their friends, and defend themselves
against all their foes; for when charged with extreme laxity, they
have nothing more to do than produce their austere directors, with
some books which they have written on the severity of the Christian
code of morals; and simple people, or those who never look below the
surface of things, are quite satisfied with these proofs of the
falsity of the accusation.

    "Thus, are they prepared for all sorts of persons, and so ready
are they to suit the supply to the demand that, when they happen to be
in any part of the world where the doctrine of a crucified God is
accounted foolishness, they suppress the offence of the cross and
preach only a glorious and not a suffering Jesus Christ. This plan
they followed in the Indies and in China, where they permitted
Christians to practise idolatry itself, with the aid of the
following ingenious contrivance: they made their converts conceal
under their clothes an image of Jesus Christ, to which they taught
them to transfer mentally those adorations which they rendered
ostensibly to the idol of Cachinchoam and Keum-fucum. This charge is
brought against them by Gravina, a Dominican, and is fully established
by the Spanish memorial presented to Philip IV, king of Spain, by
the Cordeliers of the Philippine Islands, quoted by Thomas Hurtado, in
his Martyrdom of the Faith, page 427. To such a length did this
practice go that the Congregation De Propaganda were obliged expressly
to forbid the Jesuits, on pain of excommunication, to permit the
worship of idols on any pretext whatever, or to conceal the mystery of
the cross from their catechumens; strictly enjoining them to admit
none to baptism who were not thus instructed, and ordering them to
expose the image of the crucifix in their churches: all of which is
amply detailed in the decree of that Congregation, dated the 9th of
July, 1646, and signed by Cardinal Capponi.

    "Such is the manner in which they have spread themselves over
the whole earth, aided by the doctrine of probable opinions, which
is at once the source and the basis of all this licentiousness. You
must get some of themselves to explain this doctrine to you. They make
no secret of it, any more than of what you have already learned;
with this difference only, that they conceal their carnal and
worldly policy under the garb of divine and Christian prudence; as
if the faith, and tradition, its ally, were not always one and the
same at all times and in all places; as if it were the part of the
rule to bend in conformity to the subject which it was meant to
regulate; and as if souls, to be purified from their pollutions, had
only to corrupt the law of the Lord, in place of the law of the
Lord, which is clean and pure, converting the soul which lieth in sin,
and bringing it into conformity with its salutary lessons!

    "Go and see some of these worthy fathers, I beseech you, and I
am confident that you will soon discover, in the laxity of their moral
system, the explanation of their doctrine about grace. You will then
see the Christian virtues exhibited in such a strange aspect, so
completely stripped of the charity which is the life and soul of them,
you will see so many crimes palliated and irregularities tolerated
that you will no longer be surprised at their maintaining that 'all
men have always enough of grace' to lead a pious life, in the sense of