Section XIV, 904

On confessions and absolutions without signs of regret.

God regards only the inward; the Church judges only by the outward. God absolves as soon as He sees penitence in the heart; the Church when she sees it in works. God will make a Church pure within, which confounds, by its inward and entirely spiritual holiness, the inward impiety of proud sages and Pharisees; and the Church will make an assembly of men whose external manners are so pure as to confound the manners of the heathen. If there are hypocrites among them, but so well disguised that she does not discover their venom, she tolerates them; for, though they are not accepted of God, whom they cannot deceive, they are of men, whom they do deceive. And thus she is not dishonoured by their conduct, which appears holy. But you want the Church to judge neither of the inward, because that belongs to God alone, nor of the outward, because God dwells only upon the inward; and thus, taking away from her all choice of men, you retain in the Church the most dissolute, and those who dishonour her so greatly, that the synagogues of the Jews and sects of philosophers would have banished them as unworthy, and have abhorred them as impious.

Section XIV, 905

The easiest conditions to live in according to the world are the most difficult to live in according to God, and vice versa. Nothing is so difficult according to the world as the religious life; nothing is easier than to live it according to God. Nothing is easier, according to the world, than to live in high office and great wealth; nothing is more difficult than to live in them according to God, and without acquiring an interest in them and a liking for them.

Section XIV, 906

The casuists submit the decision to the corrupt reason, and the choice of decisions to the corrupt will, in order that all that is corrupt in the nature of man may contribute to his conduct.

Section XIV, 907

But is it probable that probability gives assurance?

Difference between rest and security of conscience. Nothing gives certainty but truth; nothing gives rest but the sincere search for truth.

Section XIV, 908

The whole society itself of their casuists cannot give assurance to a conscience in error, and that is why it is important to choose good guides.

Thus they will be doubly culpable, both in having followed ways which they should not have followed, and in having listened to teachers to whom they should not have listened.

Section XIV, 909

Can it be anything but compliance with the world which makes you find things probable? Will you make us believe that it is truth, and that if duelling were not the fashion, you would find it probable that they might fight, considering the matter in itself?

Section XIV, 910

Must we kill to prevent there being any wicked? This is to make both parties wicked instead of one. Vince in bono malum.[374] (Saint Augustine.)

Section XIV, 911

Universal.—Ethics and language are special, but universal sciences.

Section XIV, 912

Probability.—Each one can employ it; no one can take it away.

Section XIV, 913

They allow lust to act, and check scruples; whereas they should do the contrary.

Section XIV, 914

Montalte.[375]—Lax opinions please men so much, that it is strange that theirs displease. It is because they have exceeded all bounds. Again, there are many people who see the truth, and who cannot attain to it; but there are few who do not know that the purity of religion is opposed to our corruptions. It is absurd to say that an eternal recompense is offered to the morality of Escobar.

Section XIV, 915

Probability.—They have some true principles; but they misuse them. Now, the abuse of truth ought to be as much punished as the introduction of falsehood.

As if there were two hells, one for sins against love, the other for those against justice!

Section XIV, 916

Probability.[376]—The earnestness of the saints in seeking the truth was useless, if the probable is trustworthy. The fear of the saints who have always followed the surest way (Saint Theresa having always followed her confessor).

Section XIV, 917

Take away probability, and you can no longer please the world; give probability, and you can no longer displease it.

Section XIV, 918

These are the effects of the sins of the peoples and of the Jesuits. The great have wished to be flattered. The Jesuits have wished to be loved by the great. They have all been worthy to be abandoned to the spirit of lying, the one party to deceive, the others to be deceived. They have been avaricious, ambitious, voluptuous. Coacervabunt tibi magistros.[377] Worthy disciples of such masters, they have sought flatterers, and have found them.