But with the admirable energy, disinterestedness, and self-devotion which were characteristic of the Society, great vices were mingled. It was alleged, and not without foundation, that the ardent public spirit which made the Jesuit regardless of his ease, of his liberty, and of his life, made him also regardless of truth and of mercy; that no means which could promote the interest of his religion seemed to him unlawful, and that by the interest of his religion he too often meant the interest of his Society. It was alleged that, in the most atrocious plots recorded in history, his agency could be distinctly traced; that, constant only in attachment to the fraternity to which he belonged, he was in some countries the most dangerous enemy of freedom, and in others the most dangerous enemy of order. The mighty victories which he boasted that he had achieved in the cause of the Church were, in the judgment of many illustrious members of that Church, rather apparent than real. He had indeed laboured with a wonderful show of success to reduce the world under her laws; but he had done so by relaxing her laws to suit the temper of the world. Instead of toiling to elevate human nature to the noble standard fixed by divine precept and example, he had lowered the standard till it was beneath the average level of human nature. He gloried in multitudes of converts who had been baptized in the remote regions of the East: but it was reported that from some of those converts the facts on which the whole theology of the Gospel depends had been cunningly concealed, and that others were permitted to avoid persecution by bowing down before the images of false gods, while internally repeating Paters and Ayes. Nor was it only in heathen countries that such arts were said to be practised. It was not strange that people of alt ranks, and especially of the highest ranks, crowded to the confessionals in the Jesuit temples; for from those confessionals none went discontented away. There the priest was all things to all men. He showed just so much rigour as might not drive those who knelt at his spiritual tribunal to the Dominican or the Franciscan church. If he had to deal with a mind truly devout, he spoke in the saintly tones of the primitive fathers, but with that very large part of mankind who have religion enough to make them uneasy when they do wrong, and not religion enough to keep them from doing wrong, he followed a very different system. Since he could not reclaim them from guilt, it was his business to save them from remorse. He had at his command an immense dispensary of anodynes for wounded consciences. In the books of casuistry which had been written by his brethren, and printed with the approbation of his superiors, were to be found doctrines consolatory to transgressors of every class. There the bankrupt was taught how he might, without sin, secrete his goods from his creditors. The servant was taught how he might, without sin, run off with his master's plate. The pandar was assured that a Christian man might innocently earn his living by carrying letters and messages between married women and their gallants.
The high spirited and punctilious gentlemen of France were gratified by a decision in favour of duelling. The Italians, accustomed to darker and baser modes of vengeance, were glad to learn that they might, without any crime, shoot at their enemies from behind hedges. To deceit was given a license sufficient to destroy the whole value of human contracts and of human testimony. In truth, if society continued to hold together, if life and property enjoyed any security, it was because common sense and common humanity restrained men from doing what the Society of Jesus assured them that they might with a safe conscience do.
So strangely were good and evil intermixed in the character of these celebrated brethren; and the intermixture was the secret of their gigantic power. That power could never have belonged to mere hypocrites. It could never have belonged to rigid moralists.
It was to be attained only by men sincerely enthusiastic in the pursuit of a great end, and at the same time unscrupulous as to the choice of means.
From the first the Jesuits had been bound by a peculiar allegiance to the Pope. Their mission had been not less to quell all mutiny within the Church than to repel the hostility of her avowed enemies. Their doctrine was in the highest degree what has been called on our side of the Alps Ultramontane, and differed almost as much from the doctrine of Bossuet as from that of Luther. They condemned the Gallican liberties, the claim of oecumenical councils to control the Holy See, and the claim of Bishops to an independent commission from heaven. Lainez, in the name of the whole fraternity, proclaimed at Trent, amidst the applause of the creatures of Pius the Fourth, and the murmurs of French and Spanish prelates, that the government of the faithful had been committed by Christ to the Pope alone, that in the Pope alone all sacerdotal authority was concentrated, and that through the Pope alone priests and bishops derived whatever divine authority they possessed.56 During many years the union between the Supreme Pontiffs and the Order had continued unbroken. Had that union been still unbroken when James the Second ascended the English throne, had the influence of the Jesuits as well as the influence of the Pope been exerted in favour of a moderate and constitutional policy, it is probable that the great revolution which in a short time changed the whole state of European affairs would never have taken place. But, even before the middle of the seventeenth century, the Society, proud of its services and confident in its strength, had become impatient of the yoke. Ageneration of Jesuits sprang up, who looked for protection and guidance rather to the court of France than to the court of Rome;and this disposition was not a little strengthened when Innocent the Eleventh was raised to the papal throne.
