Графични страници
PDF файл
ePub

No. 5.]

CHRISTIAN JOURNAL,

AND

LITERARY REGISTER.

No. I. FOR MARCH, 1818.

BRIEF HISTORY of the JESUITS.
(Compiled from late English Publications.)

IGNATIUS Loyola, the founder of the order of Jesuits, was born in Spain, în 1491. An accident which happened to him at the seige of Pampeluna, in 1521, was the original means of rais, ing him to the eminence which he occupied as the patron of a new Society, which soon eclipsed the existing institutions dependent on the Church of Rome. His right leg having been broken, was unskilfully treated. During the slow progress of his cure, he met with a life of the Saints, written in a romantic style, the reading of which most powerfully impressed his mind, and excited his inclination to seek distinction as a religious devotee and adventurer. He retired from the military profession, and employed himself in endeavouring to obtain disciples. After having experienced various obstacles in the expected accomplishment of his projects, and being deserted by the first converts which he had obtained in Spain, he succeeded at Paris in acquiring Le Fevre, who had been his private tutor, and Francis Xavier, who afterwards became so much celebrated as a missionary: to these he soon added Lainez, Salmeron, Bobadilla, and Rodriguez. Accompanied with these disciples, he repaired, on the day of the Assumption, 1534, to the church of Montmartre, near Paris, where, after mass, the whole seven, with a loud and distinct voice, took a vow to undertake within a prescribed time, a voyage to Jerusa lem, for the conversion of the Infidels, to abandon every thing they possessed in the world, except necessaries for their voyage, and in case they should be unable to accomplish this object, VOL. II.

[VOL. II.

to offer their services to the Pope, and
to proceed under his orders wherever
he might think proper to send them.
After interposing some considerable
delay, during which the proposals of
Ignatins were submitted by the Pon-
tiff to the examination of three Cardi-
nals, Paul III. confirmed the Institu-
tion by a Papal bull, dated the 27th
of September, 1540.
The Society
of the Jesuits thus received its esta
blishment, and the zeal of its founder
and his coadjutors, pushed on its for
tunes with a rapidity which soon raised
it to a height from which it looked
with proud superiority on every insti-
tution that Papal authority had incor-
porated, surveyed its own advantages,
and prepared its attacks on the liber
ties and peace of mankind. Power
and dominion were the objects to
which the whole of its energies were
directed. These it sought per fas et
nefas: it employed a policy and a mo-
rality in the order of its means, which
unequivocally proclaim its true cha-
racter, and identify its origin and its
designs with a wisdom the reverse of
that which cometh from above, Ne-
ver was prostitution carried so far to
wards its utmost point of profligate
and shameful daring, as when the
name of Jesus, the meek and Holy
Saviour of men, was assumed as the
appellation of this Society, originally
conceived in the mind of a fanatic,
and patronised and supported by Pa-
pal tyranny, for purposes of guilt and
mischief!

The progress of the Jesuits, and the extent of their acquisitions, may be learned from the following statement.

In 1540, when they presented their petitions to Paul IIL they only appeared in the number of ten. 9

In

1548, they were not more than twentyfour. In 1545, they had only ten Houses: but in 1549, they had two Provinces; one in Spain, and the other in Portugal, and twenty-two Houses and at the death of Ignatius, in 1556, they had twelve large Provinces. In 1608, Ribadeneira reckoned 29 Provinces, and 2 Vice Provinces, 21 Houses of Profession, 293 Colleges, 33 Houses of Probation, 93 other residences, and 10,581 Jesuits. In the Catalogue printed at Rome, in 1629, are found 35 Provinces, 2 Vice Provinces. 33 Houses of Profession, 578 Colleges, 48 Houses of Probation, 88 Seminaries, 160 Residences, 106 Missions, and in all, 17,655 Jesuits, of whom 7870 were Priests. At last (according to the calculation of Father Jouvency) they had in 1710, 24 Houses of Profession, 59 Houses of Probation, 340 Residences, 612 Colleges, of which above 80 were in France, 200 Missions, 157 Seminaries and Boarding Houses, and 19,998 Jesuits.

The Jesuits formed their first establishment in Portugal. In 1550, they succeeded in obtaining from Henry II. of France, through the influence of the Cardinal of Lorraine, into whose favour Ignatius had insinuated himself at Rome, permission to erect a House and College. They found access into Spain almost as soon as they commenced their operations; and at Rome, during the life time of their founder, they accomplished the erection of two superb Roman and German Colleges, and a commodious country-house, for the advantage of the air.

[ocr errors]

These establishments were afterwards enlarged, and accommodated about six hundred of their members at Rome, whence they directed an agency over the world at large.

The new Society excited the alarm of many individuals of the Romish Church, and appeared, to different incorporated bodies and other assemblies, too formidable and too questionable, to be permitted to proceed in its plans without notice. We are so well acquainted with the jealousies and oppositions of the different orders of the Roman Catholic devotees, as to

believe it to be a very possible circumstance, that the resistance offered to the attempts of the Jesuits to establish themselves, might proceed from motives not altogether pure; it would, however, be unwarrantable to attach this character to every instance of opposition, and we may evidently presume, that in some cases the appre hension of danger was the real conviction of good minds. A better principle, we would hope, than that which receives its satisfaction from the security of external forms of religion, and which trembled less for the dangers of the Church of Rome, than for the freedom and happiness of mankind, armed some superior minds with de termined resolution to oppose the pretensions of a novel and dangerous institute. Melchiorcano, a Dominican, distinguished for his learning and piety, publicly declared, when the Jesuits thought to establish themselves at Salamanca, 1548, that he saw in the Society, "the marks which the Apostle had assigned to the followers of Antichrist," and avowed that he thought himself obliged to warn the people, in order that they might not suffer themselves to be seduced. The Faculty of Theology at Paris, after a long-continued discussion, pronounced the following decision, on the 1st of December, 1554

"This new Society" (say they) "appropriates particularly to itself the unusual title of the name of Jesus, receives with the greatest laxity, and without any discrimination, all kinds of persons, however criminal, lawless, and infamous they may be-it with draws from the obedience and submission due to Ordinaries-unjustly deprives both temporal and spiritual Lords of their rights-brings distur bance into every form of government,

and occasions many subjects of complaint, many law-suits, contentions, jealousies, and schisms, among the people. The Society, therefore, appears to us to be dangerous in all that concerns the faith, calculated to disturb the peace of the church, to overturn the Monastic Order, and more fit to destroy than to build up."

To disturb the peace of the Church,

and to overturn the Monastic Orders, were, in the view of these Theologues, dreadful evils: attempts of this kind were regarded by them with terror, only as they pointed the appeal directly homewards and interested the selfish feelings. Had the inroads of the Jesuits threatened no greater damage, they would not have prepared for them the condemnation apportioned to criminal proceedings. A more justly alarming and correct opinion of the new Society, was declared by George Bronswell, the Catholic Archbishop of Dublin, in 1588, whose words are given in the following very remarkable passage.

*

"There is a fraternity which has lately arisen, called the Jesuits, who will seduce many; who acting, for the most part, like the Scribes and Pharisees, will strive to overturn the truth: they will go near to accomplish their object, for they transform themselves into various shapes: among Pagans, they will be Pagans; among Atheists, Atheists; Jews among Jews; and Reformers among Reformers, for the sole purpose of discovering your intentions, your hearts, and your desires. These persons are spread over the whole earth: they will be admitted into the councils of Princes, which will, however, be no wiser from their introduction; they will infatuate them so far as to induce them to reveal the greatest secrets of their hearts: they will be in no way aware of them. This will be the consequence of their ad visers neglecting to observe the laws of God and of his Gospel, and conniving at the sins of Princes. Not withstanding, God will, in the end, in order to avenge his law, cut off this

* Varan's Annals of Ireland, reprinted at Dublin, in 1705, is the authority for the preceding statement. A copy of the very curious discourse from which a part is quoted in the above extract, is inserted in the Harleian Miscellany: (Vol. V. p. 566.) it is there said to have been preached in Christ Church, Dublin, on the first Sunday after Easter, in 1551. The Archbishop's name, as affixed to the Sermon, is Browne ne was preferred to the Archiepiscopal See of Dublin, in 1535, and was the first in Ireland who embraced the Reformation.

Rev.

:

Society even by those who have most supported and employed it; so that, at last, they will become odious to all nations."

Lainez, the oldest of Ignatius's companions, a subtle character, and one who appeared to have had the greatest share in all the operations of Ignatius, caused a General Assembly to be convened for the election of a General! and, in the mean time, he succeeded in obtaining for himself the appointment of Vicar General, to govern during the interregnum.

As soon as the Deputies appeared at the General Assembly, that skilful politician made them sign a kind of Formulary, the principal article of which was, that no other business should be proceeded on by the chapter, until a General should be elected.

Pope Paul IV. having seen, however, with jealousy, that the authority of the General of this Order, over his subjects was parallel with his own, had appointed Cardinal Pacheco to represent him at the Chapter, and to signify to it his determination; which was, first, that the Generalship should not be perpetual, but only for three years, as in many other Orders; and, secondly, that the Jesuits should join in the public service of the Church, as was practised by other Orders.

With a view to get rid of both these conditions, the Jesuits represented that they were unable to discuss any subject until the election of a general had taken place; they were therefore suffered to proceed to it, and on the 2d of July, 1558, the choice fell upon Lainez.

The election being once decided no respect whatever was paid to the two demands of the Pope; he was much incensed at this; and when the new General came with many of his Order to announce the election to Paul IV. he treated them as rebellious subjects, and fomentors of heresy, on the ground of their refusal to celebrate Divine Service in com mon. He also declared to them, that he objected to the Generalship con tinuing more than three years.

the formal notice which was given to Notwithstanding this decision, and

them on the part of the Pope, by Cardinal Trani, the Jesuits passed a Decree, on the 24th of August, 1558, pronouncing that the Generalship should be perpetual; and on the 25th they presented a Memorial to the Pope, in which they observe that they could not avoid declaring that it was more advantageous for the Society that the General should not be changed during his life: we are, however, they added, obedient children, and quite ready to observe what your Holiness shall command. Their only object in these specious professions, was to amuse Paul IV. who was sufficiently advanced in life to lead them to hope that he would never see the end of the first three years. They were not mistaken; the Pope died shortly after, and the Generalship has remained perpetual ever since.

Lainez was soon afterwards, (in 1562,) commissioned by Pope Pius IV. to the Council of Trent, where, to the surprise and offence of many of its members, he gave full demonstration of the subserviency of his.Order to the cause of Papal despotism. With consummate boldness he supported the paramount authority of the Papacy over Bishops and Councils, and defended the abuses of the Court of Rome. It was this complete devotedness to the interests of the Papacy, which obtained for the Jesuits the favour and protection of the head of the Romish Church. In times less alarming to the sovereignty of Popery, the patrons of the Order of Jesuits might, in seeking to obtain its esta blishment, have had to contend with insuperable difficulties. In the progress of the Reformation, however, the Conclave perceived a greater dan ger threatening its destruction, than it could discern in the proceedings of an Order composed of Romish devotees, though it might have been alarmed by the demand of the singular privileges claimed for the new institute. The German Princes were determined in their support of Protestantism, and a large part of the

4

See the Decree and Memorial in the "Recueil des Decrets de la Premiere Congregation." p. 44, edit. 1635.

population of their states was detached from the Papal dominion; France was already shaken with religious agitation; the light of the Re formation was diffusing itself widely in England, and other countries; and that was now the policy to be adopted at Rome, which could best prevent further defections, and, if possible, be successful in regaining its lost influ

ence.

The Jesuits proceeded with rapidity in their course towards the objects at which their ambition aimed. Repulses only served to stimulate them to fresh efforts; they returned with recruited energies to their attempts, which, in too many instances, were successful in raising them to a "bad eminence.” They intrigued for influence in every situation to which they could find access, and took care that no opportunity of introducing themselves into important situations should be lost. They became Confessors to Kings Queens, and Statesmen, whose con sciences they directed for the advancement of the most unhallowed ends. The Jesuits. La Chaise and Le Tellier, were successively Confessors to Louis XIV. The latter of them, it will be remembered, signalized himself by taking a conspicuous part in that infamous measure, the Revoca tion of the Edict of Nantes. For subtilty and treachery, for bad ends and bad means, for the flagrant dereliction of all principles of honesty and honour, for guilty speculation and iniquitous practice, the Jesuits have been pre-eminent.

THE PASSION OF CHRIST.

[ocr errors]

IF If you look upon Christ preparing for his passion, it seems his only and most pleasing design; as he came into the world for that end, so his whole life before it was but a prologue to it only a walk to mount Calvary, it was his extreme desire. I have a baptism to be baptized with; baptized, indeed, with fire and his own clotted sweat of blood; yet this baptism, how am I straitened till it be accomplished, Luke xii. 50. He had longing throws

after it; he did as much desire it as a woman to be delivered of her burden. Nay, it was his contrivance; he did lay plots that he might not escape it; for when a glorious miracle had broke from him, that did extort the confession of his deity from men and devits, he charges these to hold their peace, and bids the other tell it no man: one reason of which was, lest the knowing him to be the Son of God should hinder him from suffering. He gives it himself. Luke ix. 21, 22. he straitly charged and commanded them to tell no man that thing, saying, the Son of man must suffer many things, and be rejected; now should they know I were the Son of God, they would not crucify the Son of glory. You see what care he takes lest he should not suffer: and just before his passion he came in triumph to Jerusalem, with songs and joy about him, as if death were the only pleasant thing, and his passion so desirable, that he would go ride to meet it, which he never did at any other time. And add to all this that the person was the Son of God, to whom nothing could be truly insupportable; yet when this person comes to meet it, see how he entertains it, his soul is exceeding sorrowful, he fell on his face to pray against it, and while he was in this condition an Angel from heaven came to strengthen him, yet he is still in an agony, and prays more earnestly, and his sweat was like drops of blood. Now it was the sense of sin upon him

of sins, for he bore our iniquities, saith the same prophet ch. 58. The Lord had laid upon him the iniquities of us all, and therefore he was oppressed. And so I have made it appear, that sin is the sting of death more than if yourselves did feel it by an experimental despair for it is more that sin should make death terrible to the Son of God, than that it should make it insupportable to you. And, therefore, before death seize you, and prostrate you into his dust, this consideration may humble you into the dust and ashes of repentance; this I say, if sin were a sting that made death so insupportable to Christ, what will it be to us? If the apprehension of it, when it came armed only with the imputation of our guilt, (for he himself knew no sin) was so terrible to the Son of God, how shall we stand under it, when it brings, all our own iniquities to seize upon If he that was a person of the Trinity could not bear the weight, how shall we sink under it? That which made our Jesus in an agony, as if he meant to pour out his soul in his sweat, and pray, and cry out, and die, will cer tainly be to us most infinitely beyond sufferance. Alas! what then will be our hope? We have certainly none, except we can by faith and repentance rid ourselves of this sin, which is the sting of death, and makes it to be thus intolerable, [Allestree.

Holy Communion.

us ?

that made his blood run out in clots, An Easter Prayer after receiving the as it were flying from that sense ;. it was the apprehensions of the guilt imputed to him, and the wrath which he knew was due to it, did make him ap prehend his God (who was himself) was gone from him, made him cry out, My God, my God, why hast thou forsaken me? Now to say that all this dread were from the mere apprehension of death, were horrid blasphemy; the meanest martyr was never guilty of so much weakness. No, it was from the sense of the iniquity that was upon it; it was because he was made sin for us; he was a man of sorrows, saith the prophet Isaiah, because in representation he was a man

O Holy and eternal Saviour, who art made both Lord and Christ, and by thy resurrection didst manifest the omnipotency of thy person, the truth of thy promises, and open a way to the everlasting glory and salvation, which thou hast prepared for them that give themselves up to serve and worship thee their Lord and God; pour down that blessed influence of this thy resurrection on our hearts, in raising us from the death of sin to the life of righteousness. Be thou our Lord and Christ, ruling us by thy laws, saving us by thy grace, and by thy spirit applying the mercies of thy

« ПредишнаНапред »