modern Europe. It is the spirit of the scholastics transfused into his disciples, and suited to the existing state of society. It is Popery accoutred and mailed in her struggles with Protestantism. But why contrast him with Luther? Contrast Loyola with Pascal or Fenelon-contrast the Jesuits with the Jansenists-remember their persecutions of Quesnel,and then you will detect their hatred of evangelical piety, whether in or out of the Romish church.

CHAPTER II.

IGNATIUS

FAVOURABLY RECEIVED BY PAUL III. OBTAINS THE BULL FOR THE ESTABLISHMENT OF THE ORDER-ACCOUNT OF ITS MEMBERS-LOYOLA CHOSEN GENERAL-THE INFLUENCE OF JESUITISM ON THE ROMISH CHURCH-LOYOLA'S ACTIVITY AND

ECONOMY-HIS RESERVE IN THE CONFESSION OF FEMALESTHE COUNCIL OF TRENT-JESUIT COLLEGES FOR GENERAL EDUCATION-THEIR PRINCIPAL EFFECTS AND DANGERS-JULIUS III. -THE JESUIT COLLEGE AT ROME-DEATH OF LOYOLA-HIS CHARACTER-GENERAL REFLECTIONS-ERASMUS-BEATIFICATION.

THE character of Paul III. has given rise to much debate amongst the Romanist historians; but there is little doubt that Sleidan's account is correct, and that he was a man of the most profligate morals. He was, however, observant of the progress of the Reformation. Germany was already half Protestant. England was severed from his allegiance. Switzerland, Piedmont, Savoy, and all the neighbouring countries were tainted with Lutheranism. France had caught the contagion. The venom had even spread into Italy.

It was under these circumstances that Ignatius and his companions presented themselves before Paul, during Lent, 1538. The pontiff received them cordially, and appointed them to several active stations at Rome. They soon dis

tinguished themselves from their drowsy brethren. Many scandalous sinners were reformed. Paul was struck with their achievements, and, in the course of the same year, he signified his official approbation of the Society of Jesus.

Their success at Rome was distinguished by a circumstance which strongly recommended them to the pope, as the best antagonists of Luther. A preacher had lately distinguished himself in that city, by denouncing the vices of the clergy, and by illustrating his discourses with passages from the Scriptures and the early fathers. He was said to have been a Piedmontese monk of the Augustinian order, and was naturally suspected as a secret favourer of the Lutheran heresy. To ward off this suspicion from himself, he endeavoured to throw it upon Loyola and his adherents. Loyola then demanded a public meeting, in order to clear himself from these slanders. With some difficulty he completely obtained his purpose. Loyola and his colleagues saw the ruin of their adversaries, two of whom were burned as heretics by the hands of the inquisitors. Ribadeneira states positively, that this Augustinian, before he suffered, openly and publicly avowed himself a Lutheran.

Though Paul had already declared his sanction to the scheme of Loyola, it wanted the official authority of a bull for its establishment, which was not granted till the novitiate of two years was accomplished. Accordingly, on the 27th of September, 1540, Jesuitism was formally engrafted upon the church of Rome. The number of the professed was at first limited to sixty, but this restriction was taken off, two years after, by another bull-the scheme having proved eminently successful. Upwards of forty bulls followed, in which they were granted exemption from all jurisdictions, ecclesiastical as well as civil, and from all tithes and imposts on them and their property. The members of the society

were divided into four classes. 1. The professed, or those who take the four vows, namely, that of perfect obedience, of voluntary poverty, of perpetual chastity, and of absolute submission to the pope, in respect of missions. 2. The coadjutors: These are either spiritual or temporal, that is, ecclesiastics or lay brethren. They aid in carrying forward the designs of the society, but are bound only by the three simple vows of obedience, poverty, and chastity. 3. The scholars, whose position is to be determined by their individual qualifications. They are bound by the three former vows, but are allowed to take the last, with consent of their superiors. They may become either spiritual coadjutors, or simple priests of the society. 4. The novices: These are admitted indiscriminately, and are considered only as candidates upon trial. A probation of two years precedes the vows of the temporal coadjutors, and of the scholars who are to become spiritual coadjutors. Another probation of a year precedes the vows of the professed.*

By perfect obedience, is understood an unlimited submission to the will of the superior, whose will is to be considered as the will of God. No doubts whatever are permitted. The force of Jesuitism consists in this arbitrary and unlimited domination.

By the vow of voluntary poverty, the Jesuit declares himself incapable of being possessed of private property. He gives up his own, and receives everything from his order. By that of perpetual chastity, he binds himself to perpetual celibacy. He is incapable of marriage.

By the fourth vow, of submission, the Jesuit is bound to hold himself at the entire disposal of the Romish pontiff, so far as relates to the place of his abode. He is to proceed on any mission to which he is ordered.

* See the account given by Ribadeneira, in his life of Loyola, book iii.

The constitution of the society is monarchical. It owns one General, as the supreme head of the order. The general is subject to the pope, so far as the missions are concerned; but he has an independent authority over all the members of the society. He is elected for life, and has several assistants, corresponding to the several provinces of the order, to aid him in his office. The local superiors are expected to keep up constant correspondence with their provincials. There are quarterly accounts to be regularly given of the houses and colleges, and a catalogue of the members, shortly noticing their qualifications and characters.*

Such are a few of the features of the scheme which was submitted by Loyola to the consideration of the Roman pontiff. Paul, who had ocular evidence of its success in his own capital, could not doubt that it would be accompanied with equal success in every part of Christendom, and that it would extend the Romish church throughout the habitable world. In spite of all the opposition of several of the cardinals, who viewed with jealousy the rising power,† Paul gave his full and unconditional assent to the establishment of the society.

The first step to be taken was the election of the general; and after some intriguing and coqueting, Loyola was unanimously elected. It could not have been otherwise. His companions had already elected him virtually at Montmartre. "The Spiritual Exercises" had given him a right to supreme command.

The installation of the general was carried forward in a

* "The Moral Theology" of Liguori is considered a text-book in most of their colleges. It is a work which undermines the principles of all sound morality. Father Liguori died, 1787, at the age of ninety. He is a saint in the Romish calendar, and the founder of "The order of the most holy Redeemer." The Liguorists, or Redemptionists, are very much like the Jesuits, and supply their place in many countries where the Jesuits are suppressed. See Part II. chap. I.