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 attempted catalogue of the precise actions which I am to do if I love my neighbour—and you must at once have innumerable exceptions and distinctions: the law must alter as circumstances change; and actions be classed under one clause or another, according to superficial distinctions which sometimes, as we see, enable you to get the benefit of one crime by combining two innocent actions. Therefore, if you attribute the immutability of the internal law of the heart to the external law of conduct, you are forced to equivocate and have recourse to subterfuge. When, again, the process is carried on, as Pascal held that the Jesuits were carrying it on, with the distinct purpose of accommodating the Church to the world, and obtaining wider influence by lowering the price of obedience, it is no wonder that he condemned, as the Puritan in all ages condemns, the shuffler. Behind this lies a still deeper question. From Pascal's point of view, forgiveness must be an empty word except as a consequence of a change of heart: a man should desire, not escape from the penalty of an action, but purification of the soul from the passion; not absolution won by the magic effect of a sacrament, but conversion and regeneration. From the Jesuit point of view the case was