morals and diplomacy means systematic perversion of the first principles of right and honour.1

The Society of the Jesuits was founded to defeat Protestantism.-While Protestantism sacrificed everything to the individual conscience, the Jesuits treated the individual conscience with contempt. Every Jesuit surrendered himself "like a corpse" to his superior. Instead of his own will, or judgment, or conscience, he accepted, without question, the commands of another. He was to combat the extravagance of individual religion by the extravagance of self-effacement. And yet, absolutely opposed as the Jesuits were to the Puritans both in general principles and in details of doctrine and worship, there was this fundamental resemblance between the two. Both were prepared to sacrifice the rights and interests of society to their own view of religious truth. By neither of them were the tastes, customs, relationships, or affections of other men thought worthy of any consideration, when they stood in the way of their own special aims. Each was ready to ride roughshod over the minds and hearts of men to the goal which had been chosen. In this respect Ignatius Loyola was neither more nor less relentless than John Calvin or John Knox.

...

1 "What is wholly incompatible with the nature of the Jesuit system is an element of independence. Independence of character, of mind, of research, are objects hateful to the Society, and in lieu of these it has evolved a system of pseudo-culture, studded with the counterfeits of science-playthings adapted to natures that are being carefully nursed to grow up with stunted strength (Cartwright, The Jesuits: their Constitution and Teaching, p. 226).

That devout but sanguinary bigot, Pius V., had died the previous May; and perhaps he knew nothing of the preparations for the massacre.1 But his successor, Gregory XIII., went in procession to the Church of St. Louis in Rome to return thanks to God for it; and he sent a nuncio to France to congratulate the King.

In 1583, Wm. Cecil wrote from Paris to his grandfather, Lord Burghley, "On St. Bartholomew's Day we had here solemn Processions and other tokens of triumph and joy, in remembrance of the slaughter committed this time eleven years past. But I doubt they will not so triumph at the Day of Judgment."

Gregory XIII. has immortalized himself by the reform of the Calendar: for this, all Europe owes him thanks. It owes him less gratitude for his ceaseless efforts to suppress Protestantism and his enthusiastic support of the Jesuits, for whom, with wrong-headed munificence, he founded no less than two-and-twenty colleges. The English College at Douai was founded in 1568 by Dr. Wm. Allen, formerly Principal of St. Mary Hall, Oxford. A

1 Dean Church says of Pius v.: “Devout and self-denying as a saint, fierce and inflexible against abuses as a puritan, resolute and uncompromising as a Jacobin idealist or an Asiatic despot, ruthless and inexorable as an executioner, his soul was bent on re-establishing, not only by preaching and martyrdom, but by the sword and by the stake, the unity of Christendom and of its belief. He broke through the temporizing caution of his predecessors by the Bull of Deposition against Elizabeth in 1570. And though dead, his spirit was paramount in the slaughter of St. Bartholomew in 1572" (Spenser, p. 10).

little later, another college was founded at Rome by Gregory, "to sow the seeds of the Romish religion in England. Whereupon they were called Seminaries," as Camden says. From 1576 onwards, seminary priests, trained on the Continent, began to pour into England, and in 1579 Allen went to Rome to consult Gregory as to the best means of winning back England to the Holy See. In June 1580 the Jesuit leaders, Parsons and Campian, landed at Dover.1 Loyola, who had been dead for twenty-five years, had admitted one Englishman to the Society, and perhaps twenty more had been admitted since his death; but hitherto nearly all of them had worked abroad. Parsons and Campian were men of mark, each representing a different element in Roman methods of activity. Parsons, who landed first, was a consummate schemer, Campian a simple - minded devotee. Campian's winning manners and persuasive eloquence proved

1 A writer in the Edinburgh Review of April 1891 has stated that, previous to 1580, "no Jesuit had ever been seen in England." This is not quite correct. Loyola had sent Pasquier Brouet and another to England in 1541. But they knew no English and were therefore helpless, and they soon left. Jasper Heywood, ex-Fellow of All Souls', returned to England after becoming a Jesuit, but he seems to have accomplished very little. Like Heywood, Parsons (Balliol) and Campian (St. John's) were Oxford graduates, and Parsons had been Fellow and Chaplain. When Elizabeth visited Oxford in 1566, Campian took part in the disputations in Natural Philosophy, Wednesday 4th September, and his speech is still preserved. Although not the first Jesuits to visit England, Parsons and Campian were the first to produce much effect, and it was largely owing to them that Romanism in England did not quietly die out. See Mosheim, iii. 48, 49.

very attractive: he was listened to by multitudes; and the police always arrived too late. Several of the nobility were won over, and there was general alarm.

Hitherto Romanists had frequently attended the reformed services, hoping in time to get something more to their mind; and it was this lax conformity of his co-religionists which had moved Allen to found the college at Douai. The seminarists did. their best to stop this, and to discourage all intimacy with Protestants. The government was surprised to find how rapidly "recusants ”—that is, persons who refused to attend public worship— were increasing. Polemical literature of a virulent kind was issued from secret printing-presses in it, Elizabeth was denounced as illegitimate and a usurper; "with 16,000 men she could be overthrown, for two-thirds of the nation were still Roman at heart." Here is a specimen taken from the Appeal of the Jesuit Sanders to the Catholic Lords and Gentlemen of Ireland, 20th February 1580:

What mean you, I say, to be at so great charges, to take so great pains, and to put yourselves in so horrible danger of body and soul for a wicked Woman, neither begotten in true wedlock nor esteeming her christendom, and therefore deprived by the Vicar of Christ, her and your lawful judge? . . . See you not that she is such a shameful reproach to the royal Crown, that whoso is indeed a friend to the Crown should so much the

more hasten to dispossess her of the same?" It may be mentioned in passing that the Jesuit attack on Ireland failed utterly, and that the attack on Scotland failed also; we must confine our attention to what took place in England.

The Jesuits and other Roman incendiaries did not stop at preaching rebellion. Writings were disseminated calling on the faithful to imitate the example of Judith against this female Holofernes.1 The assassination of the Queen was so persistently suggested, that at last John Somerville, a young enthusiast from Warwickshire, went to London in October 1583 to kill Elizabeth. He betrayed himself, and was sent to the Tower. Next month Francis Throgmorton was executed for scheming to bring over the Duke of Guise with an army, put Elizabeth to death, and set Mary Stuart on the throne.

Elizabeth's foes were implacable, and their resources seemed to be inexhaustible. True that all their attempts had failed; that the nation was becoming gradually more united, and the Queen

1 That the attempts to murder Elizabeth had high ecclesiastical sanction has been shown by Reusch (Beiträge zur Gesch. des Jesuitenordens, pp. 254-263) from The Letters and Memorials of William Cardinal Allen (1582-1594), edited by the Fathers of the London Oratory; with an historical introduction by Th. Fr. Knox, Priest of the same Congregation. London, 1882. See also Döllinger und Reusch, Die Selbsbiographie des Cardinals Bellarmin, pp. 306, 307. In the Beiträge is abundant evidence as to Jesuit teaching respecting the killing of tyrants and heretics. A very true Report of the apprehension and taking of that arch-Papist Campion (1581) is reprinted in Arber's English Garner, viii.