nothing in their defence, except that these must be the
principles of certain isolated Jesuits, and not those of the whole
society. Indeed, I was able to say that I knew Jesuits who were as
severe as these were lax.

It was on that occasion that the spirit of the society was explained to
me, for it is not by any means known to every one. I was told as
follows:

"You imagine that you are speaking in their favour when you say that
there are among them fathers who are as obedient to the principles of
the Gospel as others are distant from those principles, and you conclude
therefore that these loose opinions do not characterise the whole
society. That is true. But since the society admits of so licentious a
doctrine within it, you must conclude that its spirit is not one of
Christian severity."

"But what then," said I, "is the purpose of the whole institution? Is it
that everyone should be free to say whatever he may happen to think?"

"That is not so," was the reply. "So great a society could not exist
without discipline, and without one spirit governing and ruling all its
movements."

The objects of the Jesuits is not to corrupt morals, but, on the other
hand, they have not in view as their single object the reformation of
morals, because they would find this a political disadvantage. Their
principle is this: they have so high an opinion of themselves as to
believe that it is advantageous, and even necessary, to the good of
religion that their credit should extend everywhere and that they should
govern all consciences. And as the severe maxims of the Gospel are
suitable for governing certain temperaments, they make use of these
whenever they serve their purpose. But since these same maxims do not at
all suit the wishes of the generality of mankind, they usually put them
aside so as to be able to please everyone.

Therefore, having to do with people of all sorts and conditions, and of
diverse nationalities, they need casuists suited to all this diversity.
From this principle you will easily see that if they had none but lax
casuists they would defeat their chief purpose, which is to include the
whole world. Truly pious people seek a more severe direction, but as
there are not many who are truly pious the Jesuits do not need many
strict directors to guide them. They have a few for the few who need
them. On the other hand, the vast number of their lax casuists are at
the service of the innumerable multitude who seek