Chapter 5

FOOTNOTES:[67]History of the Jesuits. By Greisinger. Page 212.[68]Ibid., p. 213, note.[69]Greisinger, p. 48, etc.[70]Ibid., p. 63.[71]History of the Popes. By Ranke. Book V, p. 172, etc. Lea and Blanchard's edition. Nicolini, p. 199. Greisinger, p. 211, etc. History of Germany. By Lewis. Chap, xvii, p. 398, etc.[72]Nicolini, pp. 201-202. For these particulars see also Ranke, Griesinger, Steinmetz, and Lewis.[73]The Studies and Teachings of the Jesuits. By M. L'Abbé Maynard. Page 89.[74]Ranke, Book V, p. 165.

FOOTNOTES:

[67]History of the Jesuits. By Greisinger. Page 212.

[68]Ibid., p. 213, note.

[69]Greisinger, p. 48, etc.

[70]Ibid., p. 63.

[71]History of the Popes. By Ranke. Book V, p. 172, etc. Lea and Blanchard's edition. Nicolini, p. 199. Greisinger, p. 211, etc. History of Germany. By Lewis. Chap, xvii, p. 398, etc.

[72]Nicolini, pp. 201-202. For these particulars see also Ranke, Griesinger, Steinmetz, and Lewis.

[73]The Studies and Teachings of the Jesuits. By M. L'Abbé Maynard. Page 89.

[74]Ranke, Book V, p. 165.

CHAPTER VIII.

THE JESUITS IN ENGLAND.

Theconspiracy to overthrow the Protestant institutions of Germany furnished a precedent in dealing with other Governments. That against England was characterized by some peculiarities, owing to its having been subject to the spiritual dominion of the pope until the reign of Henry VIII, and afterwards under that of Mary. As there are no instances in history where a people have surrendered the control over their institutions without a struggle, unless previously reduced to absolute imbecility, the inauguration and progress of this conspiracy furnish a great many "object-lessons" of special interest to all in the United States who hold in kindly remembrance the struggles of our English ancestry for liberty.

When Henry VIII quarreled with the pope, it was only about his divorce. Religion was not involved. He maintained the dogmas of the Roman Catholic Church until his death. But in order to give license to his passions, he caused himself to be recognized by a submissive Parliament as taking the place of the pope in the religious affairs of England—not, however, as the head of the National Church, which did not distinctively exist as such until the subsequent reign of Edward VI. As between him and the pope, the dispute was about authority, not doctrine. It excited intense anger in the minds of both, and this was soon imparted to their respective adherents. Each was familiar with the methods of persecution and the implements of coercion, long in use to produce uniformity of faith, and they were equally ready to employ them. There were, however, differences between them worthy of being noted. The highest aspiration ofHenry was to govern England; the pope reached out after the spiritual government of the world. The pope, without the sanction and authority of the Church, claimed personal infallibility; Henry did not. They were consequently formidable antagonists. Trained within the same circle of events, with minds disciplined by the same doctrinal teachings, and entirely agreed about the employment of compulsion in matters of faith, each dealt with the other as a mere competitor for power.

The pope—Paul III—endeavored to bring his royal antagonist to terms by excommunication; but Henry defied it and its accompanying anathemas. In proportion as the passions of the pope became intensified by resistance to his spiritual authority, the measures designed to reduce England to obedience became more violent. Henry was denounced as a traitor to heaven and the Church, and threatened with all the consequences implied by that denunciation. The pope endeavored to induce the Emperor Charles V and Francis I of France to invade England, make conquest of the country, and bring it again into obedience to him; but these monarchs feared the consequences, and prudently declined the undertaking. Disappointed in this, the pope hastened to solicit the aid of Loyola, who without delay provided Jesuits to be sent to England as spies, and to plot secretly against Henry. These emissaries were privately instructed by Loyola himself; and inasmuch as these instructions have been made known, and are admitted by the Jesuits, they serve to show the uses to which Loyola intended to put his society. The philosophy of history is often left unperceived by omitting to observe the force of such evidence as this.

After counseling them to practice great prudence and circumspection in conversing with others, so as to unveil "the depth of their sentiments"—that is, to draw out their secret thoughts—Loyola proceeded to instruct them that, "in order to conciliate to yourselves the good-will of men in the desire of extending the kingdom of God, you willmake yourselves all things to all men, after the example of the apostle in order to gain them to Jesus Christ." And he tells them further that "when the devil attacks a just man, he does not let him see his snares"—therefore they must imitate him, in order to entice men into Jesuit snares![75]Taken as a whole, these instructions were manifestly designed so to train all Jesuits as to make them, according to Nicolini, "crafty, insinuating, deceitful." Cretineau, a Jesuit, attempts to argue, continues Nicolini, that they had reference to religious and not to political matters, and this is the only defense he offers for them. But this is itself Jesuitical, inasmuch as these emissaries were sent to England upon a mission involving politico-religious affairs—that is, the policy established by the Government of England in regard to the relations between it and the pope. Whether right or wrong, the English people established these relations for themselves, as they had the undoubted right to do, and no alien or foreign power, whether employed by the pope or any other monarch, could rightfully interfere with them.

These emissaries of Loyola and the pope visited Ireland and Scotland; but with the exception of intriguing with James V of Scotland, their mission was ineffectual, and they returned to Rome. Henry was not seriously disturbed by them. Nor was there any other attempt to introduce the Jesuits into England until after the death of Queen Mary, whose persecution of the Protestants was sufficiently satisfactory to the papacy without their aid. Their introduction during her reign had been opposed and defeated by Cardinal Pole, an Englishman; but whether he was hostile to them, or considered the existing system of persecution perfect enough without them, is not clearly shown.

We are thus brought to a portion of English history specially interesting and instructive to all who hold in admiration the civil institutions of the United States; for they have read history to but little purpose who do not know howthe events of that period gave stability to principles which now constitute fundamental parts of our national polity. In tracing our pedigree back to its English source, it is as easy to see our intimate relations with the Elizabethan era as it is to follow the little rivulets in the valleys or upon the mountains in their courses to the sea. On this account some particularity of detail is rendered necessary, or else some matters of historic interest, not generally observed, may be omitted.

During the reign of Elizabeth the papal authorities renewed their exertions to put a stop to Protestantism in England, and sent more Jesuits there for that purpose. "These satellites of the pope," says the historian, "entered the country under fictitious names, and as stealthily as nocturnal robbers, mendacious in every word they uttered, and exciting the people to rebellion against the 'impious' queen."[76]The vigilance of Elizabeth, however, was of such a character that she was not easily taken by surprise, and their plottings against her became less effective than they and the pope had anticipated. Accordingly other Jesuits were sent to Scotland to encourage Queen Mary, and hold her steadfast in the faith; but they were unsuccessful in the attempt to stir up rebellion there, and being fearful of detection and arrest, escaped out of the country as fugitives from justice. Nevertheless they accomplished one thing, which was to carry away with them several young English noblemen, to be educated by the Jesuits in Flanders, so as to fit them for treason against their own country—repeating in this the experiment Loyola had made in Germany. All these movements, although not immediately followed by any direct consequences, tend to show how ready the Jesuits were to make secret and incendiary war upon anything or any country upon which the pontifical curse was resting. And they show, moreover, their subtle methods of procedure—how they were trained and educated in adroitnessand cunning, the more easily to mislead others; how they raised hypocrisy and deceit up to the side of virtue; how they endeavored to attach to falsehood the merit which belongs alone to truth; and how, in order to be "all things to all men," they were required to be what they were not, or not to be what they were, in order by deception to accomplish the subjugation of England to the authority of the pope.

The Jesuits endeavored to become the educators of English youths as they had those of Germany. They understood, and have not yet forgotten, the value of this. The pope therefore established an English collegeat Rome, to educate young Englishmen for the traitorous purpose of destroying English institutions. Loyola conceived this idea as a covert and strategic method of uprooting obnoxious Governments, and the pope accepted it as an effective plan of conspiracy. This college became a hotbed of treason. The young men were doubtless instructed that the gates of heaven would be opened to them in no other way, and that country and patriotism were unmeaning phrases, of no significance when weighed in the scale against the interests of the papacy and the Jesuits. None have better understood than they "that he who guides the youth, directs the destinies of man."

The young Englishmen, educated at this college in Rome to hate their country and its sovereign, reached the highest round in the ladder of collegiate culture when they were brought to realize this as the central feature of religious faith. It takes a peculiar training to pluck out entirely from the mind all the tender and holy memories of home and country, of family and friends; and no others in the world except the Jesuits have ever undertaken it. They boast of this as one of the prominent principles of their system, and the distinguishing merit of their society. By means of it they succeeded well at Rome, and sent back to England a swarm of conspirators, charged with the special duty of winning a conquest over the Government, pluckingProtestantism up by the roots, and re-establishing the papal scepter, which Henry VIII, in the pursuit of his illicit amours, had broken.

Elizabeth, as queen, was the great obstacle to papal success. Her position was a peculiar one. At the beginning of her reign she had been tolerant towards her Roman Catholic subjects, and they were permitted to enjoy their religion and mode of worship without interference, notwithstanding the severities practiced towards the Protestants during the preceding reign of Mary. All historians agree, and the Roman Catholic Lingard is candid enough to admit, that she retained in her royal council eleven of those who had served under Mary, and appointed only eight of her own selection—an extraordinary instance of impartiality and conservatism. She preferred the reformed religion, but "contrived," says Lingard, "to balance the hopes and fears of the two parties,"[77]which she must have done from an honest purpose to see that justice should be shown to both, and that religious strife and discord should cease. Her want of success in this most desirable object can be attributed to no other cause than the machinations of the Jesuits; for, whatsoever may be thought of the fierce and angry controversy which followed, the evidence is conclusive that they were the main reliance of the pope in the subsequent inauguration and prosecution of civil war in England. If it had not been their special avocation to enter into plots and conspiracies against all governments and peoples who rejected the absolute rule of the pope in doctrine and morals, and if they had not actively engaged in that work during the reign of Elizabeth, the memory of Mary's bloody and persecuting reign might, in a large degree, have been blotted out, and this impartial policy of Elizabeth might have induced the Christians of different religious faiths to live in peace and mutual toleration, as they did in Germany before that country was blighted by the curse of Jesuitism. But taught by the Jesuits not to submit to equality merely, but to demand absolute and unqualified superiority and dominion by the entire suppression of Protestantism, the English Roman Catholics were encouraged to form leagues and combinations and conspiracies against the queen, Protestantism, and the Government.

Under these circumstances, Elizabeth could not have remained unresisting if she had desired. To have done so would have been a treasonable abandonment of the country of which she was the legitimate sovereign. Not only was she assailed in all her rights as queen, but the pope, adopting the views and opinions of the Jesuits, impudently attempted to justify resistance to her authority upon the ground that she was an illegitimate daughter of Henry VIII by Anne Boleyn, and therefore had no just right to exact obedience to her authority. He went further than this, and claimed jurisdiction over her conscience by commanding her to accept "the communion of the Roman Church," which, with queenly dignity, she refused. He required her to send ambassadors to the Council of Trent, and this she also declined to do. When she imprisoned Mary Queen of Scots, he usurped jurisdiction over the case, although Mary was an English subject, and undertook to procure her release, for the reason only that she preferred Romanism to Protestantism. He sought the aid of the kings of France and Spain to make war upon England in the name of religion, to release Mary, dethrone Elizabeth, and seize upon her crown. Failing in all these things, and being baffled by Elizabeth, he caused a prosecution to be instituted at Rome to try "in the papal court" her title to the crown—a sham and farce as ineffective as it was ridiculous and discreditable. It is difficult to imagine a more presumptuous and impotent proceeding; but it is instructive as showing the pretensions of the popes of that period.

In the papal indictment Elizabeth was accused, among other things, of rejecting the ancient and supporting thenew worship; of having "received the sacrament after the manner of heretics;" of having "chosen known heretics for the lords of her council;" and of having "imposed an oath derogating from the rights of the Holy See." The queen, of course, did not appear; but, nevertheless, she was held to be in default, and the trial was conducted in the papal form. Twelve English Roman Catholics, who are represented as "exiles for their religion," were examined as witnesses, and, after their evidence was heard and considered, "the judges pronounced their opinion that she had incurred the canonical penalties of heresy." The major one of these, which included all the minors, was the forfeiture of her crown; that is, her actual dethronement. It is to be supposed that, in the decree of the Roman Curia, all this was recorded in solemn form. But this decree, like those of other courts, did not execute itself. Therefore, the pope provided for its execution by issuing his pontifical bull, with all necessary gravity and composure, whereby he pronounced Elizabeth guilty of heresy, deprived of her "pretended" right to the crown of England, and absolved her subjects from all allegiance to her.[78]

Notwithstanding the long period intervening between those and the present times, we are not relieved from the obligation and necessity of understanding fully upon what pretense of authority Pius V assumed the prerogative right to pluck from the head of the English queen a crown placed there with practical, if not absolute, unanimity by the English people. It is not enough to say that these things occurred in another age and under circumstances peculiar to that age. This may sufficiently explain the conduct of individuals, and the character and structure of governments, all of which have ever been, and will continue to be, liable to change. But the laws of God, founded in divine wisdom, are not subject to these changes. The creative power of the Deity alone can change them. It is the special boast of thepapists and the Jesuits that the system of laws which governs the papacy has the stamp of Divine approval upon it, and that, therefore, it has always been, and still remains, the same—"Semper eadem," is their motto. Hence it is important to us to know the nature and extent of the spiritual powers asserted by Pius V over the English Government and people, in order to ascertain whether, if a parallel case existed to-day, or may exist hereafter, the same papal powers may not be again invoked. The question which most concerns us is not whether they may or may not be asserted, but whether or no they have been embodied in the Canon law of the Roman Church, and have been thereby stamped with the character of perpetuity. No special pleading, however adroit, can make the issue otherwise.

The question tried and decided at Rome by the Papal Curia, in so far as it involved the right to the English crown, was exclusively political, and the pope could not rightfully change its character by assuming that it was brought within his spiritual jurisdiction by virtue of the universality of his spiritual powers. It was an English and not a Roman question. By the existing laws of England, Elizabeth was the rightful and hereditary heir to the throne, and had possession of the crown. It had been so decided by the Parliament, and ratified by the people with a unanimity almost unknown in those times. She was queen, not onlyde facto, butde jure. By what mode of reasoning or by what perversion of language could the pope take to himself jurisdiction over such a question? England was governed by laws, and whether they appear to us now to have been right or wrong, they were her own laws, enacted by her rightful authorities. They were exclusively political laws, provided for her own Government and people. The pope was the spiritual head of the Church at Rome, with a recognized jurisdiction over the spiritual welfare of those who regarded themselves as within that jurisdiction. By the methods of reasoning then adopted by the English nation, and now familiar to all intelligent American minds, all who chose to remain withinthat spiritual jurisdiction had the perfect right to do so; all who did not, had an equal right to withdraw from it. Rights of this character concern individuals, not nations, except as their populations shall decide, in which case they may submit or not to this jurisdiction at their pleasure. The English nation, by its domestic laws, had established a system of government suitable for itself, and had placed its crown upon Elizabeth's head. To say that the pope had the divine right, as the spiritual head of the Church at Rome, to set this National Government aside, and substitute for it another dictated by himself, and after the papal model, means this, and only this: that his spiritual power includes political and temporal power over all nations, to the extent of requiring them to adopt whatsoever form of religious faith the popes shall prescribe, to the absolute exclusion of all other forms. And it allows him, moreover, to employ for that purpose, against every domestic law to the contrary, all the papal machinery of coercion. The decree pronounced at Rome against Elizabeth affirms, in effect, that such is the Canon law; that is, the law of the Church. Have the provisions of that law been authoritatively changed or abrogated since the time of Pius V and Elizabeth? It may be necessary to find an answer to this question when we come to see, as we shall, that, at Jesuit dictation, it has been authoritatively announced that the time has come, or is rapidly approaching, when the Canon law of the Roman Church shall be introduced into the United States, to supersede such of our laws, National and State, as are in conflict with it. For the present, we must not pass by too rapidly the conflict between the pope and Elizabeth—to the principles involved in which enough consideration is not generally given—in order that we may comprehend fully what it meant, and how, in the end, it turned the nations upon their progressive courses, and brought them where they now are. In all history there are few more instructive lessons.

In carrying on the war against Elizabeth, the Jesuits did not forget the work of educating young Englishmen soas to make them believe that treason was one of the highest virtues when dictated by what they chose to consider the interests of religion; that is, of the papacy or of their society, just as we have seen they did in Germany. Among other seminaries of learning, they had one at Rheims, in France, established by the Cardinal of Lorraine, one of the most vindictive persecutors of the Huguenots. They had another at Douay, also in France. From these, colonies of Jesuits were sent to England every year, instructed and trained to subvert the English Government, and particularly to vilify and calumniate Elizabeth by accusing her of leading a "licentious and voluptuous private life." It is not easy to understand what force was intended to be given to this accusation, as an argument against her right to the crown, in view of the fact that a life tenfold more licentious and voluptuous than that falsely charged against Elizabeth did not invalidate the right of Pope Alexander VI to the papal crown and the headship of the Church at Rome. Nevertheless, the Jesuits availed themselves of it, without regard either to its truthfulness or their own consistency. They were educated to this peculiar kind of work, and it was considered their duty to educate others in the same way, leaving the consequences to take care of themselves. Hume gives this account of these Jesuit emissaries to England: "They infused into all their votaries an extreme hatred against the queen, whom they treated as a usurper, a schismatic, a heretic, a persecutor of the orthodox, and one solemnly and publicly anathematized by the holy father. Sedition, rebellion, sometimesassassination, were the expedients by which they intended to effect their purposes against her,"[79]pretending to find in the existing state of things in England justification for all this, even for the assassination of the queen.

Two Jesuit leaders—Campion and Parson—were sent from Rome to give direction to the movements of the conspirators already there. In order more effectually to encourage treason and sedition, they "pretended to be Protestants," not being ashamed of this false profession, because the obligation to practice deception when necessary was instilled into their minds by Jesuit training, and, on that account, created no compunctions of conscience. When Parson reached Dover, the better to practice his disguise, he wore the uniform of an English army officer, and pretended to be such. In this way he deceived the inspecting officer, and arranged with him for the safe passage of Campion, whom he represented as a fellow officer, who would follow in a few days. It may thus be seen how easy it is to be "all things to all men," when those who desire to become so have quieted their consciences with the belief that falsehood and deception may be rightfully employed in promoting "the greater glory of God." Howsoever incomprehensible may be the casuistry by which the mind can be brought to this belief, it is perfectly plain to a Jesuit, and is doubtless explained in their schools.

It is exceedingly difficult to separate the true from the false in the history of the times here referred to. The passions of the rival parties became so intense as seemingly to render agreement between them impossible, either with regard to facts or conclusions. It may not even be safe to assume that the truth lies midway between the extremes. But there is always, in the influences and effects produced by any given period of time, that which explains the motives and purposes of the chief actors. By careful investigation of these, we acquire a knowledge of the philosophy of history. Conducting our investigations in this spirit, we can not fail to conclude that the interference with the domestic and internal affairs of England by an alien and foreign power, was a flagrant act of usurpation, unless the spiritual authority of the pope gave him rightful jurisdiction over temporal and political questions in that country. And if he did rightfully possess this jurisdiction in 1570, when Pius V fulminated his pontifical bull against Elizabeth, and derived it from thedivine law, we, of the present age, and especially in the United States, can not refrain from inquiring whether, from the Jesuit standpoint, Leo XIII does not possess the same jurisdiction derived from the same law? Without pressing this inquiry here, however, it is deemed more essential to ascertain still more minutely how far the Jesuits were responsible for sowing the seeds of discord and civil war in England, when otherwise Protestants and Roman Catholics might, at the Elizabethan period, have lived and associated harmoniously together, as they did in Germany before the Jesuits appeared there. Many intelligent readers of history fail to give due consideration to the events of this important period.

We have seen—upon the authority of Lingard, a papal historian—that Elizabeth was, at the beginning of her reign, desirous of holding an equal balance between the rival bodies of Christians. Her mind was not fully made up with regard to her own faith, although it is probable she was inclined to Protestantism. There were reasons for this, some of which may have been controlling with a masculine mind like hers. The relations between her father, Henry VIII, and the papacy must have created impressions not favorable to the pope as a sharer in her governing power over the English people. And the reign of her sister Mary must have tended to strengthen, rather than remove, these impressions. She could not have failed to know that Mary's marriage to Philip II of Spain had brought with it to England a series of calamities, the remembrance of which must have made her not only sorrowful, but indignant. If Mary's natural inclination had been kindly and her heart benevolent, it must have been apparent to Elizabeth that these good qualities had been exchanged for others of the very opposite character, which had incited her to prosecute her Protestant subjects in the spirit of intense religious bigotry, and as if God were acceptably served by shedding blood. And when, upon coming to the throne as the immediate successor of Mary, she found herself confronted by the terrible conditioninto which England had been thrown—with every evil passion aroused, and little ground for hope of the future—nothing was more natural than the belief that this state of things had been produced, mainly if not entirely, by the unfortunate marriage of Mary with Philip II, who possessed such a combination of bad qualities as left room for scarcely a single good one. Sullen, morose, and selfish, Philip separated himself from everything in life calculated to encourage good or benevolent emotions, and gave free play to that bad ambition which led him to desolate the Netherlands by cruelties as unparalleled as they were atrocious. He had no affection for Mary, being incapable of any such emotion. His marriage with her was a matter of policy alone—one of those political unions which, in the course of time, have produced evils to all the Governments of Europe. He had inherited religious fanaticism from his father, Charles V, but without any of the better qualities of the latter; and gave such excessive indulgence to his hatred of Protestants that nothing rejoiced him so much as to know that the dungeons of the Inquisition were crowded with them, and that none of them escaped the rack, the thumb-screw, and the flames. The best people in England—Roman Catholics as well as Protestants—had feared, when this ill-fated marriage was proposed, that the bloody scenes so often witnessed on the Continent would be repeated there, and for that reason opposed it. But State policy prevailed, and the popular will was of no avail. England, thus united with Spain, became subject to the influence of Philip, who employed it over Mary, to make her, like himself, the obedient instrument of papal outrages. English persecution hitherto had one distinguishing characteristic, in this, that Henry VIII had visited his vengeance upon both Protestants and Roman Catholics, who were bound alike to the stake and burned to death because of resistance to his royal power and assumed right, in imitation of the pope, to hold the consciences of individuals in subjugation. Elizabeth knew all this. Her strong and sagacious mind was penetrating enough to foresee that,unless this disheartening course of events could be in some way changed, England would remain where Mary had left her—a mere appendage to the papacy—and thereby reduced to a condition of inferiority among the nations from which she might never recover.

When Philip proposed to marry Elizabeth—for whom he had no more affection than he had for her sister—she was brought to realize, if she had not already done so, that the future destiny of England was mainly in her hands. From motives of policy she took time to deliberate before accepting or rejecting this proposition of marriage by Philip. Whilst holding it under advisement, she suggested that it would violate the law of the Church, inasmuch as their relationship brought them within the prohibited degrees. But when Philip proposed that he would obtain a dispensation from the pope, she saw at once that it was a well-matured scheme to bring her to acknowledge the jurisdiction of the pope over English affairs of State, and consequently declined Philip's proposal. And thus was broken the alliance between the two crowns of England and Spain, and Elizabeth was left to protect herself against foreign interference in taking care of the internal affairs of her own country. The occasion demanded that she should assert herself by taking the affairs of the nation in her own hands, and the result has long since proved how well and conspicuously she did so.

Elizabeth was wise. Her bitterest enemies concede this. Whilst she may have inclined to Protestantism, she had not, at the beginning of her reign, acquired any positive dislike to the Roman Catholic religion. On the contrary, the Roman Catholic bishops and lords were disposed to regard her exhibition of tolerance as indicating that she would, at least, act with justice and impartiality towards them. Camden, the historian, says that, during Mary's reign, Elizabeth had intimated to Cardinal Pole that she had a disposition to prefer Roman Catholicism. Howsoever this may have been, she not only sometimes attended confession, but assisted at divine service after the manner of the Roman Church.Lingard says: "She continued to assist, and occasionally to communicate, at mass; she buried her sister with all the solemnities of the Catholic ritual; and she ordered a solemn dirge and a mass of requiem for the soul of the Emperor Charles V."[80]Influenced by these considerations, and probably by others of the same character, the House of Lords—composed entirely of Roman Catholics—declared in her favor, and the Commons having readily and unanimously approved their decision, she was proclaimed queen "with the acclamations of the people." Thus her right to the crown was settled by the highest authority in the kingdom. There was not a murmur of discontent. Some regretted the death of Mary, but there was a general desire that the barbarities practiced during her reign should cease. In that desire Elizabeth manifestly shared, as is well established by the fact, already stated, that she retained thirteen of Mary's counselors, and appointed only eight Protestants. She could have meant nothing else by this than to express the desire that religious persecution should cease, and that the two religious parties should in the future live in peace with each other, and thus enable the country to develop into greatness.

The first attack upon her right to the crown was made by Henry II of France, and not by her Roman Catholic subjects. Henry was thoroughly indoctrinated with the persecuting spirit which prevailed in France among the defenders of the papacy, and was dominated over by the Guises, one of whom was the Cardinal of Lorraine, and patron of the Jesuits. His persecution of the Reformers has been previously mentioned. In assailing the title of Elizabeth, Henry II had undoubtedly several objects in view, the chief of which were to humiliate England and probably establish French sovereignty over it, to continue the policy of Mary in persecuting the Protestants, and to place the crown of Elizabeth upon the head of Mary Queen of Scots. Whetherone or all these motives influenced him, he solicited the aid of the pope, and made himself a party to the conspiracy against the peace of England by endeavoring to obtain a papal decree that Elizabeth was a bastard, and therefore not lawfully queen. Consequently, when, after her rejection of Philip's proposal of marriage, she saw the Roman Catholic powers, with the pope at their head, conspiring against her, she resolved that her own safety and that of England required her to dismiss the Roman Catholic members of her council, declare her purpose to protect and encourage the Reformed religion, and submit the matter to the people by means of a Parliament to be assembled for that purpose. This precautionary measure was most commendable, inasmuch as it proposed to submit to Parliament the question whether or no the two religions were equally entitled to legal protection. In order that her purposes might be fully understood, she issued a proclamation allowing divine service to be performed in the English tongue, and the Scriptures to be read by the laity—a privilege hitherto denied them. In order to allay all undue excitement, she expressly prohibited religious "controversy by preaching," until the meeting of Parliament. When the new Parliament did assemble, it was addressed in her behalf by the Keeper of the Great Seal, who announced to the representatives of the people that the queen had commanded him to exhort them "to take a mean between the two extremes of superstition and irreligion, which mightreunite the partisans of both the one and the other religionin the same public worship."[81]

The conciliatory course of Elizabeth, as indicated by her proclamation and this address to Parliament, exhibited a degree of liberality to which the English people had been unaccustomed during the reign of Mary. It is a reasonable supposition that, if her suggestions had been accepted in the spirit in which they were offered, England would havebounded forward far more rapidly than she did to the condition she subsequently reached through severe and protracted trials. The times were suited to the introduction of compromising measures of peaceful policy. The people were tired of commotion, persecution, and bloodshed on account of religious differences, and would readily have acquiesced in any amicable plan of adjustment. But, unfortunately for England, and the world as well, neither the interests nor the wishes of the people were of sufficient avail to bring quiet to the country. The course of subsequent events may be easily traced. The papal machinery of Church government had been so constructed at Rome that, in order to keep the people in subjection, it had deposited unlimited powers in the hands of the prelates. The Roman Catholic bishops of England, as well as elsewhere, had been accustomed to rule with a rod of iron, and the time had not arrived when they could be reconciled to any diminution of their ecclesiastical authority. They became "alarmed," says Lingard, at the position taken by Elizabeth. They undoubtedly viewed it only in its relation to themselves and the interests of the Church at Rome—or, rather, of the papacy—without bestowing a moment's thought upon the general welfare of England. They regarded conciliation as a form of heresy not to be tolerated. What they desired was the extirpation of Protestantism and the unity of the Roman Church, assured by the establishment of its religion to the exclusion of any dissenting faith. Accordingly, they assembled themselves together to consult "whether they could in conscience officiate at the coronation" of a queen who proposed so to adjust religious differences as to put an end to all interference with the right of individuals to freedom of conscience. Upon various pretexts they decided not to attend, or to take part in, the ceremony of coronation. Consequently, the ceremony was performed with the attendance of only a single bishop, and was made "to conform to all the rites of the Catholic pontifical." This decision and conduct of the bishops "created considerable embarrassment," and might have produced serious consequences but for the withdrawal of this single bishop from his associates.[82]

The non-attendance of the Roman Catholic bishops upon the coronation of Elizabeth was a signal for opening the old strife. It was unquestionably intended upon their part to array their followers in opposition to the conciliatory measures of the queen; and it did not take long, in those days, to be so understood upon both sides. The consequence was that the public excitement was imparted to Parliament, and led to the repeal of several of the statutes of Mary, and the substitution for them of others whereby the Reformed religion was made national, and penalties prescribed for refusing so to recognize it. This, of course, led to severe measures and to persecution, in imitation of the example set during the reign of Mary, and produced the unfortunate condition of affairs with which all readers of English history are familiar. Upon which side, during the long controversy that followed, the responsibility rested most heavily, is not easily decided. Wrongs were undoubtedly inflicted by both sides. But whatsoever these were, they grew out of the spirit of that age, and had their origin, as we have seen, in the influences created by the papacy, aided by Jesuit intrigues. The fact, however, which most nearly concerns our present inquiries is what has just been stated, that the first step taken in the direction towards the renewal of religious agitation was the organized opposition of the bishops to Elizabeth, formed for the purpose of defeating the measures of pacification she had proposed to Parliament. It is impossible not to have known that the defeat of those measures by the combined opposition of the bishops would lead to a revival of the hatreds which had been encouraged under Mary, and, therefore, to oppose them was to invite that revival for which, consequently, these bishops were responsible.

Whether the Protestants would have accepted or rejectedthe proposition of Elizabeth can not now be decided with positive certainty; all the probabilities indicate that they would have accepted them. One thing, however, is certain, they were rejected by the Roman Catholics under the lead of their bishops. This, of course, revived the old animosities, but with increased violence. Throughout all the departments of society passion became greatly intensified. Nevertheless, the questions involved were English questions alone. They were primarily and chiefly political, although having politico-religious aspects. But they involved only the internal and domestic condition of England. No alien or foreign power had the right, by international or other law, or consistently with what is now universal usage among civilized nations, to interfere with them. But we have seen that they were interfered with, not only by a direct attempt to make the policy of the country conform to that dictated by a foreign power, but in the threatening form of a conspiracy between the king of France and the pope, to impeach the title of Elizabeth upon the ground that she was a bastard, to which she could not have submitted without disgrace. We have also seen how this conspiracy moved stealthily forward, step by step, until she was tried at Rome by an alien tribunal, pronounced a usurper by a decree which declared her crown to have been forfeited and her subjects released from their natural and lawful allegiance. And in order that her escape from the wrath and vengeance of the pope should become impossible, swarms of incendiary Jesuits were turned loose upon the country, to fan the flames of discord, stir up rebellion and civil war, and carry into execution the judgment and sentence of the papal court at Rome. If Elizabeth erred in defending herself and her kingdom against this formidable and dangerous combination, her error was upon the side of patriotism; and she is scarcely censurable for it, inasmuch as the life of the nation, and probably her own life, were the stake for which her enemies were playing. And whether it be true or not, that the Jesuits attempted her assassination—as some historians allege—it must be accepted in her praise that, although a woman, she taught her assailants that she was "every inch a queen," and that England under her reign became enabled to convince all these rival powers that she was competent to conduct her own affairs and take care of herself—facts sufficiently demonstrated by her advanced position among the modern progressive nations.

Every American mind should be duly impressed by this portion of English history, showing, as it does, how fierce and protracted was the struggle which led, in the end, to popular government, and the civil and religious freedom which it alone has guaranteed. Elizabeth was undoubtedly a great queen—great in the qualities of her intellect, in the steadfastness of her purposes, in that manly courage which "mounteth with occasion." When she became queen, the people of England, both Protestants and Roman Catholics, were tired of religious persecution, and anxious to put an end to it. She favored and recommended to Parliament measures of pacification, in the spirit of liberality and toleration. If, obeying the dictates of her own conscience, she preferred Protestantism to Roman Catholicism, she had such respect for the conscientious convictions of others as to desire that all her subjects should be secured in the right to accept either the one or the other at their own discretion. By the avowal of these and other kindred purposes, she incurred the opposition of the Roman Catholic bishops, who, in concert with foreign powers, and backed by the pope and his Jesuit militia, brought on a civil war which afflicted England with a long train of evils and calamities. Under the influence of her liberalism, the bulk of the population became tolerant of each other, and, by the great unanimity with which they accepted her as queen, indicated the desire that the protection of the Government should be given to both forms of worship. And it may be accepted as a fair inference from what then transpired, that she was defeated in her plan of conciliation only by the animosities engendered by the English bishops, the pope, and the Jesuits.Her defeat, however, was not final; and having survived the machinations of all her enemies, even the excommunication and anathemas of the pope, together with the stealthy plottings of the Jesuits, the pages which record the events of her reign constitute some of the brightest in English history. They teach a philosophy that will not be forgotten so long as free popular institutions shall continue to exist.

FOOTNOTES:[75]Nicolini, p. 65. Steinmetz, Vol. I, p. 302.[76]Nicolini, pp. 151, 152, note.[77]History of England. By Lingard. Vol. VI, p. 4. See, also, Hume, Vol. IV, p. 4.[78]Lingard, Vol. VI, p. 110. Nicolini, p. 153.[79]History of England. By Hume. Vol. IV, p. 182.[80]Lingard, Vol. VI, p. 4.[81]History of England. By Rapin. Vol. VIII, pp. 217 to 232.[82]Lingard, Vol. VI, p. 5.

FOOTNOTES:

[75]Nicolini, p. 65. Steinmetz, Vol. I, p. 302.

[76]Nicolini, pp. 151, 152, note.

[77]History of England. By Lingard. Vol. VI, p. 4. See, also, Hume, Vol. IV, p. 4.

[78]Lingard, Vol. VI, p. 110. Nicolini, p. 153.

[79]History of England. By Hume. Vol. IV, p. 182.

[80]Lingard, Vol. VI, p. 4.

[81]History of England. By Rapin. Vol. VIII, pp. 217 to 232.

[82]Lingard, Vol. VI, p. 5.

CHAPTER IX.

JESUIT INFLUENCE IN INDIA.

Thereader who shall intelligently trace the history of the Jesuit through their conspiracies against the peace of Europe, and especially their tireless efforts to eradicate everything that tended to freedom of conscience and the public enlightenment, will not wonder that, during the last century, it became necessary to the interests of society and the Church that one of the foremost of the popes should suppress and entirely abolish the order. And as that event was brought about, not alone on account of the odium they incurred by intermeddling with the temporal affairs of States, but because they pursued practices which shocked the whole Christian world, their society can not be thoroughly understood without becoming familiar with the history of their missionary enterprises. As they prosecuted these among ignorant and illiterate multitudes of peoples, where no watchful eye could observe them, they have mainly become their own historians; yet there is enough to be discovered to show that, at every stage of their development, they have been true to the injunction of their founder, to be "all things to all men."

Loyola considered his society superior to the ancient monastic orders. We have seen that he looked upon the latter as corrupted, and no longer worthy to be intrusted with the work of Christian missions, on which account he claimed for his society superior jurisdiction in the missionary field. There, among populations unable to detect imposture, his followers had their own way, made their own history, and executed their own purposes, without intelligent popular inspection. Consequently, when he realized the odium hissociety had encountered among European peoples, he considered it necessary to remove this by setting up for it exaggerated claims of merit in the missionary work. By this means he evidently hoped to be able to appeal successfully to the pope and the Church to protect the Jesuits from the rising indignation of such Christians as had resisted their introduction into France. Hence it became a fixed Jesuit habit, and yet is, to shield the society under pretense that it is a necessary part of the Church machinery, and that the Church can not exist without it. And out of that same necessity must have grown that multitude of miracles, said to have been performed in remote and unfrequented parts of the world, and in the manufacture of which the Jesuits have acquired the reputation of being thorough adepts. It was not a difficult matter in those days to impose upon superstitious people by the claim of miraculous powers. None understood this better than the Jesuits.

The first important mission of the Jesuits was to the East Indies, in charge of Francis Xavier, one of the most impressible of Loyola's converts. This mission is of chief importance, inasmuch as it was initiatory, and conspicuously displays the operations of the society whilst under the immediate personal charge of its founder. It indicates the methods of the Jesuit missionary system, and how they were made to conform to the main purpose of acquiring dominion, with but little regard to the means employed. There are very few of the present age who do not regard many of the recorded events as apocryphal—notwithstanding, the overcredulous have accepted them as true for many centuries. They are only important now because we learn from them the prominent characteristics of the Jesuits, and the real foundation of the reputation to which they so boastingly lay claim.

The Portuguese had, some years before, acquired the occupancy of territory in India, with a commercial capital and an episcopal see at Goa. By means of these influences a number of the natives had professed Christianity, and, alongwith all the Portuguese Christians, paid spiritual allegiance to the pope. But the condition of society was by no means favorable to the practice of the Christian virtues. On the contrary, it had become greatly demoralized, rivaling Rome and the principal cities of Europe in that respect. In "The Lives of the Saints"—a work of standard ecclesiastical authority in the Roman Church—the author represents "revenge, ambition, avarice, usury, and debauchery," as extensively prevailing at Goa. According to him, the Indians who had professed conversion were so influenced by the example of the Portuguese that they had "relapsed into their ancient manners and superstitions." Even those who professed to be Christians "lived in direct opposition to the gospel which they professed, and by their manners alienated the infidels from the faith."[83]

Those familiar with the condition of ecclesiastical affairs in Europe at that time, and especially with the immorality prevailing at Rome, will not be surprised at this description of things at so remote a place as the Portuguese possessions in India. Of course, such tendency to demoralization could not long exist anywhere without producing absolute social degradation. To prevent this, the king of Portugal made an attempt to reform these abuses, influenced probably by the twofold purpose of desiring to spread Christianity and to improve the commercial interests of his subjects. Xavier, therefore, was sent to India under his auspices, and was better fitted for that purpose than Loyola himself would have been, because he was less ambitious, less selfish, and more conscientious. Whilst he possessed some commendable traits of character and wonderful energy, much that has been written about him by papal and Jesuit authors can only be considered as imaginary, and as deserving no permanent place in history. The character assigned to him is perfectly angelic, with scarcely any mixture of humanity; and, likeLoyola, he is represented as having performed a vast number of miracles, even to the extent of restoring the dead to life! With regard to these, he is said to have resembled Loyola in another respect—in that he, too, performed more miracles than Christ! It is not difficult to perceive the object of all this, when it is considered that the pretenses were set up at a time when an unenlightened public were easily misled by them. They, like the innumerable myths of the Middle Ages, answered the ends of their inventors, and are no further useful now than as they serve to show, not only the character of the society which required them to be accepted as absolutely true, but that of those who invented and employed them to mislead the credulous and unsuspecting multitude. The entire account of Xavier's mission is so mixed up with these idle tales that the time spent in their perusal would be wasted, but for the reason that they bring prominently before us some of the distinguishing characteristics of the Jesuits, under the tuition and during the lives of the founder of their society and his most confidential colleague.

When he reached Goa, Xavier found the Portuguese Christians in the demoralized condition already mentioned. The order of Franciscans had there an established monastery, which, as we may suppose, needed to be reformed, inasmuch as they do not seem to have been excepted from other professing Christians in the general charge of immorality. We do not learn from Jesuit authors how far this order was in fact reformed, since the eulogists of Xavier consider it to have been his greatest glory that he brought vast multitudes of the natives into the Christian fold, and thereby established Jesuit authority and dominion in India in place of that which the Church, under the patronage of the pope and by means of the long-established religious orders, had already acquired there. This was manifestly the view which Xavier himself took of his mission, as is plainly shown by his conduct. Instead of co-operating with the established Church authorities and with the monks at Goa,he entered upon an independent course of his own, whereby he evidently intended to indicate the superiority of his Jesuit methods. He roamed the streets with a bell in his hand, and when the ringing attracted a crowd of curious lookers-on, he invited them "to send their children and slaves to catechism," so as to learn the truths of Christianity from him. When the children gathered around him, prompted alone by curiosity, he taught them "the Creed and practices of devotion," which, of course, could have been nothing more than the simplest form. After following this method for some time, he engaged in public preaching, and it is gravely said that "in half a year" he accomplished the "reformation of the whole city of Goa," which must have included the native along with the Portuguese population. The whole story is told after the manner of the romance-writers.

Reflecting people, who read of the immense multitudes converted to Christianity under his eloquent preaching, not only at Goa, but in other parts of India, will naturally wonder how all this could have occurred when the natives did not understand his language, nor he theirs! But the Jesuits have no difficulty on that score—nor, indeed, on any other—when the simple invention of a miracle will serve their purpose. Xavier became as famous as Loyola in this respect. Butler represents him as having "baptized ten thousand Indians with his own hand in one month," and "sometimes a whole village" in a single day; and as "having preached to five or six thousand persons together," but without stating in what language he preached. Seeming, however, to anticipate that there might be some to inquire how much of real Christianity there was in these professed conversions, and how he could have preached with so much effect to those whose language he could not speak and who could not understand his, he endeavors to remove the difficulty—evidently following the Jesuit story—by declaring that, while in India, "God first communicated to him the gift of tongues," so that "he spoke very well the language of those barbarians without having learned it, and had no need of an interpreter when heinstructed them!"[84]It is impossible now to decide how this statement originated. Xavier reported only to Loyola—not to the pope or the Church—and whatsoever was circulated in Europe to aid the cause of the Jesuits, and to gain them popularity on account of the success of their missions, was derived from him. But whether it originated with Xavier or Loyola, or was invented after the death of both, neither the repetition of it now, nor its recent appearance in an authoritative ecclesiastical volume, published and extensively circulated in the United States, can relieve it from the suspicion of a fabulous origin.

During the brief stay of Xavier at Goa, he availed himself of the opportunity of setting an example which the Jesuits of every subsequent period have been prompt to imitate—an example which givespracticalinterpretation to the Jesuit vow of "extreme poverty." The Franciscan monks had erected a seminary, where they taught the native youths at least the rudiments of a Christian education. But Xavier was not satisfied with this, having manifestly conceived the idea, still maintained by the Jesuits, that the cause of education should be intrusted solely to them, on account of their superiority over all others, including every religious order. Influenced presumably by this consideration alone, he conceived a plan of having the Franciscan seminary turned over to him, with the view of converting it into a Jesuit college. Claiming that he was a more immediate and responsible representative of the Church than any of the monastic orders, inasmuch as the brief of the pope conferred special missionary prerogatives upon him, he succeeded in effecting his purpose by inducing the Franciscans to transfer the building to him. Whereupon the Franciscans were left to engage in such other methods as they could to minister to the Portuguese Christians and convert the natives, whilst Xavier was permitted to establish his Jesuit college, so thatwhatsoever renown should follow the Indian missions might inure to the benefit of the Jesuits, and not to that of the monastic orders. The Jesuits have never since then lost sight of this idea or failed to profit by it, always taking care in making up the history of these missions to place their society in the front and the monastic orders in the background, notwithstanding the latter preceded them in India. They seem disinclined to allow the least credit to any of the missionary agencies which the Church had been accustomed to employ.

Having obtained possession of the Franciscan seminary at Goa, Xavier decided that the building should be improved, so as to impress the simple natives with the superiority of the Jesuits over the monks. To an ordinary mind this would appear to be a difficult thing to accomplish, inasmuch as it is not probable that voluntary contributions could have been procured in such a community. But to Xavier it was easy to overcome so trivial a difficulty as this, as it always has been to the Jesuits, without finding the least impediment in the vow of "extreme poverty." All he had to do was to employ the Portuguese troops stationed at Goa "in pulling down the heathen temples in the neighborhood of Goa, and appropriating their very considerable property, for the use and benefit of the new college."[85]Admirable strategy! The poor natives were powerless to resist the Portuguese troops with arms in their hands, and were compelled to stand by in silence and see their property despoiled without compensation, all under the pretense that "the greater glory of God" required it, when, in fact, it was prompted by Jesuit ambition. Xavier must have felt gratified at his inexpensive mode of improving his new college, and Loyola undoubtedly rejoiced when the fact was reported to him. The former, therefore, having so successfully occupied the missionary field at Goa by this display of Jesuit power to the natives, and by reducing the Franciscan monks to inferiority, hastened to other parts of India, to carry on the work he had begun under such flattering auspices.

He proceeded to the coast of Malabar, where the missionaries previously sent from Goa, under the authority and within the jurisdiction of that episcopal see, had baptized a large number of the natives, whom they claimed to have been converted to Christianity under the methods employed by them. But in order to make it appear that these missionaries were inefficient and incompetent, the Jesuits pretend that these professed converts still "retained their superstitions and vices,"[86]and that it was absolutely necessary they should be brought under the influence of Xavier. The purpose of this, at that time, was to prove to the Christian world that the Church and the papacy had failed to accomplish any good missionary results through the agency of the monks, and that the Jesuits were absolutely indispensable. In this way it was hoped, doubtless, to overcome the prejudice existing against the society in Europe. Therefore, Xavier is represented as having saved the Malabar converts from relapsing into heathenism, and increased the number of natives who submitted to baptism. Whilst all this is spoken in his praise, it is quite certain, from the most favorable accounts, that they entertain but little, if any, just conception of the ceremony of baptism, or, indeed, of any of the fundamental principles of Christianity.

The first effort of Xavier upon the Malabar Coast was at Cape Comorin, in a village "full of idolaters," to whom he preached; but as they were unable to understand what he said, they remained unmoved, having been probably attracted, like the people of Goa, by his bell-ringing in the streets. Why the "gift of tongues" was then withheld from him is not easy to determine, unless it was that he might be furnished an opportunity of impressing the ignorant natives with sentiments of awe by performing a miracle. At all events, Butler records what happened in these words: "Awoman who had been three days in the pains of childbirth, without being eased by any remedies or prayers of the Brahmins, was immediately delivered, and recovered upon being instructed in the faith, and baptized by St. Francis [Xavier], as he himself relates in a letter to St. Ignatius [Loyola]." How she was instructed in the faith is, of course, not explained, it being left to the imagination of the reader to conceive by what extraordinary process this ignorant woman was instructed in the Christian faith, so that she could be rightfully baptized into the Church, when she did not understand the language in which she was addressed. If she even realized that her safe delivery and instantaneous restoration were occasioned by his intervention, there was no possible mode of conveying to her mind the idea that it was God's work and not Xavier's, for there was no word in any of the languages of India signifying the Deity in the Christian sense. The whole story is not only preposterous, but puerile. But it bears the unmistakable stamp of Jesuitism, like others of the same general character. For example, it is seriously recorded by the same author, that after the happening of this event, "the chief persons of the country listened to his doctrine, and heartily embraced the faith." He preached to those who had never before heard of Christ, "and so great were the multitude which he baptized, that sometimes, by the bare fatigue of administering that sacrament, he was scarcely able to move his arm, according to the account which he gave to his brethren in Europe." He healed the sick by baptism, and where his presence was impracticable, he sent a neophyte to touch them with a cross, when, if they signified a desire to be baptized, they were restored to health. In addition, it is also said that he brought back to life four persons who were dead, during the fifteen months he remained upon the Malabar Coast.[87]

He had preached at Travancore, near Comorin, where he was more favored by having the "gift of tongues" givento him, so that he could speak in one language as well as another. Thus endowed, as the Jesuits insist, with divine power, he dispersed and drove out of the country "a tribe of savages and public robbers," who were in search of plunder, by approaching them with a crucifix in his hand, although they had never heard of a crucifix before, and had no means of knowing what it signified. When the people of a village near Travancore remained uninfluenced by his preaching—an event not at all wonderful considering their utter ignorance of Christianity—he is represented as having again resorted to a miracle, which was the never-failing Jesuit resource. He had a grave opened, which contained a body interred the day before, and, after putrefaction had commenced, restored it to life and "perfect health." Near the same place he also brought back to life a young man whose corpse he met on the way to the grave. "These miracles," says Butler, "made so great an impression upon the people that thewhole kingdomof Travancore was subjected to Christ in a few months, except the king and some of his courtiers."[88]

Every enlightened mind will reject such tales as pure fictions—as absolutely incredible. They trifle with serious things, and their inventors act in imitation of those who make merchandise of human souls. It directly impeaches the wisdom of Providence to pretend that he permitted miracles to be performed in his name—even the dead to be raised to life—to influence the destiny of an ignorant heathen population utterly unable to appreciate the character and teachings of Christ, whilst, at the same time, he permitted almost every variety of vice and corruption to prevail among the intelligent populations of Europe, and to fester about the very heart of the papacy itself.

The accounts of what was done by Xavier in the various parts of India are of the same general character as the foregoing, the chief variations being in the kind of miracles performed by him. To minds capable of subjecting them tothe test of reason and common sense, it is impossible to avoid the conclusion that they were either invented by Xavier himself, and sent to Europe to aid Loyola in giving popularity to the Jesuits, or were made up by them after his death for the same purpose. In point of fact, his whole claim to be considered as the "Apostle of the Indies" rests upon a flimsy and unsubstantial foundation. This is especially so, in view of the fact that the multitudes he pretended to convert were turned into professing Christians by the simple ceremony of baptism. Some of them may possibly have been able to repeat the invocations "Our Father" and "Hail Mary," but without any intelligent conception of the difference between the one Omnipotent God of the Christians and the many gods they had been accustomed to worship, or of the meaning of the words uttered to them by Xavier, or of the sacraments he administered, or of any of the attributes of the Deity, or of a single essential principle in the Christian Creed. Nevertheless, other accounts are added, whereby he is represented as having visited other places upon the Indian coast, where like results are said to have been produced, until, after having remained about seven years in the East Indies, he went to Japan to bring that idolatrous nation under the same influences, leaving the bulk of his Indian converts to succumb to the dominion of the Brahmins, and sink back into heathenism. He did not seem to realize that true conversion to the Christian faith involves the sympathetic emotions of the heart, the intelligent action of the mind, and that without these, no signs, or genuflexions, or empty words spoken merely from the lips, can give substantial value to the profession of it. A knowledge of the manual of arms does not impart to a coward the bravery of a true soldier, nor does the repetition of a few familiar words convert a parrot into an intelligent being. And not a whit more can a heathen, who never heard of Christ, be converted into a Christian by any form of words, or by any bodily gestures, unless his mind has been touched and his heart stirred by some knowledge ofwhat and who God is, and of the wisdom of his providences displayed in the creation and government of the universe.

One would suppose that the "gift of tongues," when once conferred upon Xavier, remained with him, inasmuch as he could not convey his thoughts to the multitudes of people in any other way. But, strange to say, it was otherwise. This miraculous gift was a mere "transient favor,"[89]conferred only for a season, during his intercourse with some of the heathen populations of India, and withdrawn as miraculously as it had been given. What strange infatuation it must be to accept it as true that, after he had been divinely endowed with the faculty of preaching to the people of India in their own languages, he should have entered upon his mission to Japan without any knowledge whatsoever of the Japanese language! Although that language is one of the most difficult in the world, and wholly unlike any spoken then or now in Europe, yet that fact was of trifling consequence to such a man as the Jesuits represent Xavier to have been. He undertook this mission as if nothing were in the way, relying, as may be inferred from the Jesuit accounts, upon his miraculous powers to convert to Christianity an idolatrous people he had never seen, and of whom the world at that time knew but little. It is solemnly averred that inforty days(!) he acquired a sufficient knowledge of the Japanese language to translate into it the Apostles' Creed, and an exposition of its meaning by himself. With this he began to preach, and "converted a great number." Still the intensity of his zeal made him impatient, and, being unwilling to await the slow process of appealing to the intelligence of the Japanese people, he resorted again to the familiar expedient of miracles, which had accomplished so much in India. Accordingly, we are told that, "by his blessing, a child's body, which was swelled and deformed, was made straight and beautiful; and, by his prayers, a leper was healed, and a pagan young maid of quality, that had beendead a whole day, was raised to life."[90]The Jesuits have never hesitated to assign to Xavier, as they did to Loyola, the performance of some miracle, when anything had to be done that could be accomplished in no other way. The aggregate number of miracles attributed to them exceed all that are recorded in the Gospels. And neither Xavier nor Loyola ever hesitated to avow their authority to perform them, in verification of the Jesuit doctrine that God had transferred his divine attributes to each of them.

Such recitals are calculated to tax the patience of enlightened readers of this day; but without them it is not possible to obtain accurate knowledge of the record the Jesuits have made up to inform the world of the glorious achievements of their society, and to keep out of view the enormities for which they have been, in the course of their history, condemned by every Christian nation and people of Europe. They are necessary also to a proper understanding why Xavier was beatified and canonized; for these and other kindred fables were held to be sufficiently attested to cause his name to be enrolled among the saints.

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