While it was scarcely yet established, it rendered important service to the holy see, during the sitting of the Council of Trent, and powerfully influenced the decrees of that assembly. The ancient orders, especially the mendicant, conceived great envy against those new-comers, who set out with so much celebrity, and attracted all consideration, and all favours. This emulation redoubled the activity of all such as were not Jesuits, and in particular of the Dominicans, who wielded in a more terrible manner than ever the sword of the inquisition, intrusted to their hands. The Jesuits, however, outstripped all their rivals, acquired the unlimited favour of the Pontiffs, and an immense power through the whole Catholic world. To them and to the popes, missions were the same as colonies to political governments, a source of wealth and power."*

Loyola died in 1556.

Lainez and Aquaviva, the two next generals of the order, applied their powerful minds to the completion of its plan and organization, and eventually produced as finished a specimen of ingeniously devised subtlety as the world ever saw. The defence and advancement of the Romish faith are the ostensible objects aimed at by the Jesuits. In addition to the vows of poverty, chastity, and obedience, they take a fourth, by which they place themselves at the Pope's disposal, engaging to go wherever he may send them, at any risk or expense, and at a moment's warning. But in return for this they enjoy the most extraordinary privileges. They are exempted from the obligation to discharge those duties which occupy so much of the time and attention of the other monastic orders. "They appear in no processions; they practise no rigorous austerities; they do not consume onehalf of their time in the repetition of tedious offices. But they are required to attend to all the transactions of the world, on account of the influence which these may have upon religion; they are directed to study the dispositions of persons in high rank, and to cultivate their friendship; and by the very constitution as well as genius of the order, a spirit of action and intrigue is infused into all its members."

Nor is

• Villers's "Essay on the Spirit and Influence of the Reformation of

Luther," translated by Mill, p. 374.

+ Encyclopædia Britannica, art. Jesuits,-an ably written paper.

this all. Whatever exemptions or privileges have been bestowed in successive ages upon other orders are enjoyed in full by the followers of Loyola. They are also released from ecclesiastical jurisdiction, and may pursue their plans without the slightest fear of interference from any bishop, archbishop, or other functionary, however exalted. Their form of government, too, is admirably adapted to secure the ends they have in view. The general of the order is absolute master and lord; his will is law; his commands are obeyed without hesitation or repining; and by the complete organization of the order, and the compact arrangement of its members, the general is perfectly acquainted with the whole, and is able to assign to every individual the employment which he judges best suited to his talents. In short, an order so constituted combines in itself, in the present state of human nature, the elements of all evil, and must expose the community in which its existence is allowed to imminent hazard. Such power, combined with the immunities and wealth possessed by the order, and wielded by men of commanding genius and profound subtlety, could only be intrusted with safety to the purest minds. Even innocence itself would be in danger of falling under the influence of temptations so mighty and so complicated.

The history of the Jesuits reveals scenes of knavery, vice, and treason, unparalleled in the annals of any country under heaven. Their entire policy is based on the assumption, that the end sanctifies the means, and thus the most atrocious villanies are excused and even applauded. It is not to be denied that they have rendered good service to the cause of literature, and that in their missions to the east, they have exhibited the most heroic zeal and perseverance. On the other hand, it must not be forgotten that all their efforts have been employed in upholding the grossest errors and superstitions of Romanism, and have been unscrupulously characterized by craft, treachery, or violence, separately or conjointly, as circumstances might seem to dictate. Nothing can exceed the iniquity of the system of morals advocated by some of their best writers, and so happily exposed in the inimitable pages of Pascal. Without going into further detail in this place, (the reader will find ample information in Pascal's

"Provincial Letters,") it may suffice to assert, that it can be scarcely compatible with a due regard to the peace and safety of any country to tolerate a society which allows the commission of vice, under the pretence of a good intention in the act; permits promises to be broken and oaths to be cancelled, when the party promising or swearing has mentally reserved a different purpose from that which his words express; authorizes all kinds of crime, whenever it is pleaded that some good will probably arise therefrom; enjoins the temporary concealment of principles and character in order to accomplish its nefarious designs; declares assassination or murder to be venial, and even meritorious, in certain cases, and acts upon the principle, (witness the history of Henry IV. of France;) and at the same time connives at idolatry, persecutes fellow missionaries of the same communion, when their efforts clash with its own, and pursues heretics to the death. No one can wonder that the governments of Europe were successively compelled to rid themselves of these mischievous intruders, whose intrigues (often carried on under the veil of sacramental confession) were found to compromise the safety of kingdoms.*

The Jesuits were expelled from England in 1604; from Venice in 1606. On their expulsion from Portugal, in 1759, the king (Joseph Emanuel) published a manifesto, alleging the misdemeanours and crimes for which they were deservedly banished. In 1764, they were driven out of France; three years after, even popish Spain expelled them; and in 1775, the then reigning Pontiff, Clement XIV., abolished the society, after a long and careful inquiry, in which it was proved by incontestible evidence, that Jesuitism was destructive of good order and morals; that scandalous and impious opinions had been propagated by its advocates, and dangerous practices engaged in ; and that therefore the existence of the society was no longer to be tolerated. Pope Pius VII. revived the order in 1814. In the latter part of that year, "two Protestant diplomatists were conversing with the prime minister of a Roman-catholic country, himself a Roman

See "A History of the Jesuits; to which is prefixed, a reply to Mr. Dallas's defence of that order." Two volumes, 8vo. London, 1816.

Catholic, when this distinguished individual asked one of them, then on his way to take part in the approaching congress, what was likely to be done there respecting the Jesuits? The Jesuits!' replied the Protestant, evidently as much astonished as if he had been asked the question respecting the priests of the Dalai Lama. The Jesuits!' Ay, the Jesuits,' replied the Romanist, who, during a long official life, had closely watched their manœuvres when they were supposed to be extinct; I give you full assurance, that if due measures of precaution are not taken at Vienna respecting them, within twenty years they will convulse Europe.' Within sixteen years after the utterance of this prediction, (to say nothing of what they have done in Ireland, Canada, Newfoundland,) they had by their evil counsels convulsed France, driven Charles X. from the throne, and dismembered the kingdom of the Netherlands; and almost within the given period sown in Prussia the seeds of a rebellion, which is intended to bring on a general war for the recovery of papal ascendancy."*

It is believed that there are between three and four hundred members of different Romish orders now resident in this country. How many of them are Jesuits is not clearly ascertained. But it is well known that the deleterious influence of the Jesuits' College at Stoneyhurst, Lancashire, has long been extensively felt in that neighbourhood, and lamented by the Protestant population. Their proceedings should be carefully watched.

* Quarterly Review, No. 125, p. 88.

330

CHAPTER XIV.

PURGATORY.-INDULGENCES.

Haste to finish the Council-News of the Pope's Illness—TWENTY-FIFTH AND LAST SESSION-Decree on Purgatory-Further Illustrations of the Sentiments and Practice of the Roman-catholic Church on that Subject— Doctrine of Indulgences explained-Decree-Institution and Effects of Jubilees-Roman Chancery-Decree on Fasts, Feast-days, &c.-Obser

vations.

ALL parties were now in haste to finish the council as soon as possible. The prelates and divines were weary of the protracted debates; and those who had advocated reform were so little satisfied with the results of their endeavours that they were anxious to be released from unproductive toil. Similar feelings actuated the ambassadors. The legates participated in the general wish, and urged the divines to expedite the remaining discussions with all practicable speed. This was done in obedience to express orders received from Rome.*

The subjects that were still to be treated had been examined at Bologna, in 1548. Some recommended an entirely new and extended inquiry; but as this would have occupied much time, the proposition was overruled, and it was determined to publish only brief statements of the faith of the church on the points in question, without the usual formalities of chapters and canons. Purgatory, the invocation of saints, the use of images, and indulgences, remained to be discussed. Committees were immediately formed to prepare the decrees, and the labour was cheerfully undertaken, in the prospect of early repose.

Cardinal Moron wrote to the Emperor to procure his consent to the termination of the council. Among other arguments, he particularly urged the continual advance of Protestantism, especially in France and Italy, which of course made it desirable that bishops should be resident in their dioceses. Le Plat, vi. p. 161.