de the walls of
Jericho fall. If Melanchthon did not require a strong faith in the
forgiving grace of God for himself, he needed it as a teacher of that
grace to others; he must, therefore, familiarize himself with the
immensity and power of that grace.

In conclusion, it should be noted that the Catholic writers who express
their extreme disgust at the immoral principles of Luther belong to a
Church whose theologians have made very questionable distinctions
between venial sins and others. Papal dispensations and decisions of
Catholic casuists, especially in the order of the Jesuits, have startled
the world by their moral perverseness. Yea, the very principles of
probabilism and mental reservation which the Jesuits have espoused are
antiethical. In accordance with the principle last named, "when
important interests are at stake, a negative or modifying clause may
remain unuttered which would completely reverse the statement actually
made. This principle justified unlimited lying when one's interest or
convenience seemed to require it. Where the same word or phrase has
more than one sense, it may be employed in an unusual sense with the
expectation that it will be understood in the usual. [This is called
"amphibology" by them.] Such evasions may be used under oath in a civil
court. Equally destructive of good morals was the teaching of many
Jesuit casuists that moral obligation may be evaded by directing the
intention when committing an immoral act to an end worthy in itself; as
in murder, to the vindication of one's honor; in theft, to the supplying
of one's needs or those of the poor; in fornication or adultery, to the
maintenance of one's health or comfort. Nothing did more to bring upon
the society the fear and distrust of the nations and of individuals than
the justification and recommendation by several of their writers of the
assassination of tyrants, the term 'tyrant' being made to include all
persons in authority who oppose the work of the papal church or order.
The question has been much discussed, Jesuits always taking the negative
side, whether the Jesuits have taught that 'the end justifies the
means.' It may not be possible to find this maxim in these precise words
in Jesuit writings; but that they have always taught that for the
'greater glory of God,' identified by them with the extension of Roman
Catholic (Jesuit) influence, the principles of ordinary morality may be
set aside, seems certain. The doctrin