THE JESUITS.

The term Jesuit has various significations. It generally means the followers of Ignatius Loyola, who profess the rules of the Company; and also those who are in strict friendship with them, who eat their bread and are supported by them, and who are always anxious to ingratiate themselves in their favour. These may be considered the Acolytes of the Jesuits. Moreover, some are called Jesuits who are even opposed to the sect of Loyola, and are averse to any connexion whatever with its members; but who still think and act according to the principles of the Jesuits; they are equally subtle and ambitious, intriguing, time-serving, deceitful, and hypocritical, in every respect, as are the Jesuits themselves. The world is full of such persons, and they are called Jesuits, because they are in reality of the same school as the sons of Loyola, whose doctrines and maxims they follow, although they do not profess to be his disciples. It would be as ridiculous to see a soldier or a statesman, for example, in the dress of a Jesuit, as it was to see the Emperor Charles V. in that of a friar; but what would you say on hearing that Jesuitism was more nourishing among society at large, than even in the Company itself? Would you not smile to see the present members of the French Assembly marching as in a procession, each with a Jesuit by his side? Father A. for example, with M. de Montalembert; Father B. and M. de Corcelles; Father C. and General Oudinot, the bombarder of Rome; until we come to the last couple, Father Rootan, and the President of the Republic, Louis Bonaparte! This sight might make you smile; but the thought it would inspire, would kindle, as it does in me, a sentiment of indignation.

In this work I shall have occasion to speak of every description of Jesuit. Meanwhile, I have a few remarks to offer with respect to these sons of Ignatius. What part do they take in the Inquisition? The most active and the most influential. They are its right hand. Without their aid the twelve Cardinal Inquisitors would sit in vain; their long and secret meetings every Wednesday throughout the year, in the great hall of the Minerva, would tend to no effect. Of what service would be the weekly congregation of about seventy members of the Inquisition, held in the great hall of the Holy Office, at the Vatican, every Monday, without the zeal and unwearied activity of the Jesuits? Apparently they are nothing; in reality, everything. Among the servants of the Holy Office a Jesuit is never to be found; rarely among their coadjutors. A Jesuit is never seen entering the Palace of the Holy Office, or in conversation with an Inquisitor. It might even be imagined that the Reverend Fathers were opposed to the institution, or at least that they shunned all relation and intercourse with it. And so studiously do they keep up this appearance, that many persons actually believe that the Jesuits have nothing whatever to do with the Inquisition. Indeed, I was at one time of the same opinion, till I was fully enlightened on the subject by a Jesuit himself, and, what is more, a worthy Jesuit too! one who had been my tutor in the Belles Lettres, in the College at Viterbo, and whom I met again at Tivoli, in September, 1833.

I was there in the discharge of my duty as Visitor of the Dominicans, and at the same time availing myself of the salubrity of the climate, which was beneficial to my health. Accordingly, I was accustomed to walk every day for some hours in the country. The good Jesuit was soon aware of my regularity in this habit, and as the time I selected was invariably the last two hours of the day, he proposed to me to become my companion on these occasions. I believe it was the first time that a Jesuit had been seen walking abroad in company with a Dominican. My former master had become my friend; and although I had never at all liked the society of the sons of Loyola, yet I found this one, and another or two of a similar description, to be honest and worthy men, who, to their misfortune, had adopted the robe of the Jesuits. I was visited almost daily by my friend, who came either alone or in company with a lay brother; we walked out together, and entered into familiar conversation. One day we spoke about the Inquisition. We were alone, in that beautiful grove of olives which crowns the pleasant hill on which stands the town of Tivoli, so well known to Horace.

"How does it happen," said he to me, "that you have never been embroiled with the Inquisition? Some time ago I was told that you were Vicar of the Holy Office; but I have since, on better authority, learned that you were merely Vicar of the Sacred Palace. And I was glad that it was so,—it would have grieved me much to have heard that you were an agent of the Inquisition."

"Oh! I had neither inclination nor ability for the office: treachery, deceit, and malice are the necessary qualifications for its agents. An Inquisitor must be suspicious, prone to judge amiss, to convert shadows into substance, and to see everything in the darkest colours. In the eyes of an Inquisitor every individual is evil, and deserving of punishment. How could I be led to form injurious opinions respecting my brethren, when I am naturally disposed to see things in a charitable point of view, and as far as possible to make excuses for others? An Inquisitor, besides, is one who is lost to all sentiments of humanity, without heart or feeling, and more indifferent than a stoic. God preserve me from the temptation of ever connecting myself in the slightest degree with the Inquisition."

"As far as I see, then, it appears you have never entertained the least desire for such an office, I give you joy. The Inquisition is injurious to the Dominicans, who are prompted by an insane ambition to become Inquisitors, and this entails on them the hatred of the whole world. The Franciscans are too prudent to connect themselves with it. The Jesuits, more cunning than the rest, act as the monkey did when he made use of the cat's paw to get the chestnuts."

"How! do the Jesuits meddle with the Inquisition?"

"My dear friend, is it new to you? What would the Inquisition be without the Jesuits? The Dominicans may call themselves Inquisitors; but they could not even decline the noun Inquisition, unless the Jesuits taught them. In fact, what do the Inquisitors search out? They sit still to receive denunciations. The Holy Office would be but badly supported if it depended solely on the exertions and abilities of its own immediate officials. Unquestionably, St. Dominic, with his cloudy intellect, was an Inquisitor; Peter of Verona, commonly called Peter the Martyr, was more efficient, but his imprudence cost him his life. I marvel much that a similar fate did not befall Domenico di Guzman! He slew, and caused to be slain, many more than Peter of Verona ever did; of a ruddy complexion, fierce and sanguinary, he was equally imprudent as his disciple. Far otherwise was Ignatius Loyola; cautious and wary in all his operations, and, although a soldier, averse to exposing himself to danger, he cautioned his followers to use the utmost prudence in carrying out their measures, and by no means to expose themselves foolishly to public odium or indignation. I say foolishly, because what, after all, is the amount of profit, to those who are in the service of the Inquisition? You, who are a Dominican, understand this better than I do."

"Oh! it is next to nothing. Our Inquisitors in Umbria and Romagna receive from the Holy Office in Rome, under the head of 'vestment money,' the paltry sum of three scudi (about 13s. 6d.) a month; which they have no means of increasing, unless they can occasionally pick up a trifle by saying a few masses. The monastery allows them no other advantage than the ordinary diet of the friars. Besides, it not unfrequently happens that, on account of the Inquisitors claiming exemption from the duties of the monastery, the prior deprives them of what he grants to the other members. In a visit I once made to the Monasteries of Spoleto, Foligno, Perugia, and other places, I found the Priors and the Inquisitors in open dispute with each other. The Priors complained that the Inquisitors refused to sing in the choir; and the Inquisitors, on the other hand, were indignant that they had not enough to eat, nor any wood to burn during the winter."

"They were not denied what was wanted for an auto-da-fÉ. I suppose: but continue your recital."

"Well, these disputes were settled by the Provincial and by myself, and it was arranged that the Inquisitors should thenceforth sing in the choir, and be subject to the Prior, as to all the duties of the monastery; the Prior, on the other hand, was to be considered under the obligation of treating the Inquisitors with civility, and allowing them the same advantages as were enjoyed by the rest of the brotherhood. At Spoleto, the Inquisitor not being inclined to take his dinner at the usual hour with the rest of the community, the Prior frequently obliged him to go without any at all. The Inquisitor complained to the General of the Order at Rome, and he wrote me word to accommodate the matter between the parties. It was proposed that a certain sum should be allowed by the Prior, for the dinner and supper of the Inquisitor. Fifteen baiocchi (sevenpence halfpenny) were all that was offered by the liberal-minded Prior for the daily expenses of the Inquisitor, and it was not without much trouble that I got the sum raised to seventeen baiocchi and a half. I mention this matter to show how little profit accrues to an Inquisitor, if the duties of his office are honestly discharged. An Inquisitor once told me in confidence, that he found it necessary, in order to live, to abstract a little money occasionally from the office, by augmenting, in his accounts with it, the amount of his expenses. Another lost his situation at Perugia, because it was discovered that he had regularly charged double for the maintenance of the prisoners under his care; and another, at Faenza, seized upon a poor shoemaker, and imprisoned him, that he might be obliged to work for him; and when he wanted his clothes to be mended, he laid hold of some tailor, whom he shut up till they were done, on pretence that he indulged in a habit of profane swearing."

"What a shame! How base they become! How degraded is that faith which requires the support of such a race! The office itself is too degrading to be exercised by any person of probity or honour. At one time the Inquisition was greatly enriched by fines and confiscations; and many spontaneous offerings were made to it by the rich, who freely opened their purses to get out of trouble. Money also came in from numerous patents: in short, the Inquisition was enabled to allow a good salary even to its clerks. But the times are altered; the Holy Office has lost its credit, and consequently its officials are bankrupts."

"But how," I suggested, "have the Jesuits become connected with the Inquisition? We have departed from our original question."

"Doubtless you imagine that the Holy Office is engaged in taking notice of crimes or offences against religion. It is true, when such cases occur, they proceed according to rule. But you are not to conclude that such is the sole occupation on which above seventy counsellors, and twelve cardinals, with the pope at their head, are engaged in the weekly meetings. If it be necessary to punish, as they say, all who deserve it, they ought to begin with unbelievers; in that case they would find many among the cardinals themselves who have no belief whatever; and the same infidelity descends throughout every class of society. But it never happens that any of them are subjected to punishment; on the contrary, only those heretics are the objects of attack, who are unbelievers merely as to some of the doctrines of Rome, although firm in their faith as regards the doctrines of Christ and of his apostles. Of these, however, few allow themselves to be seized by the Inquisition. An Italian who changes his creed generally contrives, before the fact gets known, to make a pilgrimage to Geneva,[28] and the Holy Office has to delay its vengeance till its victim can be arrested. Were the Inquisition to have no other care than to look after heretics, it would be the same as if the Jesuits were to have nothing else to do than to attend to their schools for young boys; in which case two-thirds of the Order might well be dispensed with. It is well known that at Rome everything opposed to clerical government is considered as heresy, and excommunicated accordingly; but real heresy is the last subject to be thought of, or attended to. The principal object of the Inquisition is to possess itself, by every means in its power, of the secrets of every class of society. Consequently, its agents enter the domestic circle, observe every action, listen to every conversation, and would, if possible, become acquainted with the most hidden thoughts. It is, in fact, the police, not only of Rome, but of all Italy; indeed it may be said of the whole world. Now the Dominicans, even with the assistance of the priests, would be altogether unequal to this task, were not the Jesuits themselves the secret officials of this police. The mere government spy is seldom enabled to arrive at the exact truth: it is difficult for him to get at the secrets of a family; he is met with counter operations; schemes are laid expressly to deceive him, and he is frequently put to considerable trouble and inconvenience to ferret out an affair, without obtaining any final success. For a long time the Italians, and more especially the Romans, have learned the art of playing upon the credulity of the spies, and making them believe things quite contrary to truth. But nothing of this sort takes place with the Jesuits, to whom no door is closed, no curtain drawn, no veil or shadow cast over secret or mystery. What they cannot learn from the men, they ascertain from the women; what the father will not disclose, the son will reveal; and what the master of the house may be desirous to hide, the servant may bring to light. The spy has need of frequent and lengthened research; whereas the Jesuit arrives at the fact at once. As has been before observed, the spy is deceived by false statements, which is not the case with the Jesuit. The confessional leads to many important discoveries; and where this is insufficient, much is learned even from the children in the schools. The police daily sends forth its numerous spies, who disperse themselves throughout the whole of Rome, and pursue their investigations, not only by day, but by night also. Frequently, overcome with the fatigue that the incessant labour of one day has produced, they are obliged to devote the whole of the succeeding one to a complete state of rest. It is different with us Jesuits. You know the church of the Gesu. Every morning at break of day, as the doors are opened, twelve Reverend Fathers ascend the steps of the sacred edifice, dressed in their robes and surplices, and seat themselves in their confessional chairs. Who are they who present themselves at that early hour, to give an account of their sins? Servants of both sexes, and all the old men and women who are stirring betimes in the morning, shopkeepers and workpeople; all those, in short, who are better acquainted with other people's business than with their own. So that in less than an hour all the transactions and gossip of the city are related at these twelve confessionals; from whence, at the termination of the audience, they are taken home, as you may imagine, to be examined, discussed, and, with due caution, registered as cases of conscience, &c.

"What is done in the church of the Gesu, is also done in that of St. Ignatius, of St. Andrew on the Monte Cavallo, of St. Vitale, and the other churches belonging to the Fathers of the Company. Frequently a fact, or a conversation, that is half ascertained in one place, is fully disclosed and confirmed in another. The cleverest among our body have the office of confronting those they desire to examine; and every day they go from house to house, collecting whatever intelligence of interest may present itself. In this manner we become acquainted with the most minute and secret affairs of the city. But our exertions do not end here. We have our nocturnal oratories, as that of the Caravita in Rome, whither the Élite of good society generally resort. We have besides, as you know, our courses of spiritual exercises, which are always well attended; the conferences for the scrupulous, where they worm everything out of them; friendly visitations, which are never deficient in supplying information; and of which there are always a vast abundance over the whole country. Every one who is desirous of place or office, applies to us. It is impossible to be more courteous or zealous than we are in proffering our services, and what we ask of the government for our friends, we naturally succeed in obtaining. Moreover, we supply families with servants, and change them when required: consequently, every one is obliged by us, and entirely devoted to us.

"What I have told you respecting Rome is equally true with regard to all other places, wherever we are to be found; in Naples, Turin, Genoa, Modena, Verona, or anywhere else. Look, for instance, at this little town of Tivoli. No one stirs a foot in it but we are aware of it; and we have no occasion to go out of our houses for information. I myself have been here seven years; I have never ascended the staircase of any house in the place, and yet I am well acquainted with the affairs of every family that resides here; what they are doing, what they are talking about, what their intentions are, even to the most minute matters: in proof of which, the next time we are walking out together, ask any question of me respecting any person we may chance to meet, and you shall have copious information."

We were here interrupted in our conversation by two other Jesuits, who were returning from their walk, and who accompanied us home.

The next day we met again. My companion was accompanied by a youth, who had, I believe, the charge of a school. He was also a Jesuit, and on terms of strict intimacy with my friend. We passed through the town with but little conversation: the two Jesuits, with their eyes bent to the ground, appeared to take no notice of the passers-by; yet I observed they never failed to see when they were saluted, nor did they ever omit to return the salutation. As soon as we were fairly out of the town, we began to enter into familiar conversation.

"Well," observed my friend, "what do you think of our discourse of yesterday?"

"To tell you the truth, I was greatly surprised at what you told me."

"You would perhaps be pleased if I made the experiment I talked of."

"Oh, I am fully persuaded of the accuracy of your assertions. Besides, I am but little interested in the concerns of this place. Nevertheless, I will not refuse your offer. But tell me, in the meanwhile, how is it that the Jesuits, who perform such services for the Church, are never raised to places of dignity or profit in it?"

"If we had any desire that way, we should soon obtain what we wished for. We who have the power of disposing of these situations to others, might easily choose for ourselves. Had any other person than yourself asked the question, I should have given him the answer which our Institution puts into our mouths—'A Jesuit is sworn to aspire to no ecclesiastical dignity; nor can he accept any, without a special dispensation from the pope.' But this reply will not be sufficient for you, to whom I have disclosed so many of our secrets. I tell you, then, that we should never succeed in our undertaking of supporting the Church of Rome, unless we kept ourselves aloof from all her honours and dignities. A man once placed high in the Church has finished his career. A bishop and a cardinal serve very well to make a splendid appearance, and that is all. In the human body, the head governs the members; but in the moral body of the Church, the case is reversed, and the more active and influential members govern the head. Thus the bishop is not the moving power in his diocese, it is his vicar or his confessor. In like manner, it is his theologians, and not the cardinal, who sway the congregation; he says Yes, or No, as they direct him. The theologians and the confessors, then, are really at the head of affairs, and not the cardinal or the bishop. The pope himself is subject to the same regulation. I smile when I hear of the pope's holding a secret consistory. The Romans believe that he is then actually himself engaged with his cardinals in the discussion of important matters; whereas the true secret consistory is held by the General of the Jesuits and his counsellors; and it is by them that everything is discussed and decided. Now, all this could not be done, were we not simple monks, and open to no ambition but that of serving the Holy See."

At this moment some ladies passed us, whom the Jesuits were the first to salute by taking off their hats: but from the coolness with which the civility was acknowledged, I saw there was very little friendship between the parties.

"Can you tell me," said I to my friend, "who these ladies are?"

"O yes, I can tell you not only their names, but their ages too, if you desire it."

"Have you ever been in company with them?"

"Never; but that does not prevent me from being able to furnish you with every minute particular in their biography."

Whereupon he entered into so many details concerning the history of these ladies, that I was astonished at the extent of his information; but I was still more surprised to hear the younger Jesuit contribute his share as well, and even correct some points which the other had advanced. I had the curiosity to inquire how long this youth had been in Tivoli, and discovered that he was a Pole, and had only been six months in the place.

A priest came by, next, and respecting him also we had a full and minute account. Afterwards the Princess Santacroce passed in her carriage; my two Jesuits made her a profound reverence, and the elder of them entertained me with the history of the lady, till we reached home.

The following day I thought I would engage my chronicler on some other interesting matters, and I led the subject to Rome and the Cardinals.

"You are acquainted," I said to him, "with the major part of the Roman cardinals, especially, I suppose, with such as are friendly to the Holy Office."

"I know them all, both friends and enemies, if not personally, at least by reputation; and of every one of them I could, if you wished it, give all the circumstances of their lives, from their birth to the present day. You may rest assured that a Jesuit, after ten years' experience, unless he chance to be a stupid fellow, in which case he is soon expelled from the Society, ought to know far more than the most expert and practised officer of police. For my own part, I am conscious that I possess a certain dexterity in these matters; and it is on this account that I have been sent into various places, and entrusted with so many commissions. I cannot, however, imagine why they have kept me seven years in Tivoli, doing nothing but what my office as professor of moral theology requires, to settle cases of conscience. Still they have given me my degree (il grado),[29] and I imagine I shall shortly be called to Rome, to attend to other matters."

"To be one of the twelve who every morning at an early hour occupy the confessionals at the Gesu!!"

The Jesuit smiled significantly, as much as to say, "I believe so."

"But tell me, my dear master," I rejoined, "would you not be more useful in other matters? How well you could impart instruction in Greek and Roman literature, not only my testimony, but that of all your other pupils, might be brought forward to prove. You direct the studies of youth with so much judgment! Besides, that is an occupation, as I understand it, worthy of a Jesuit. But to go about spying into other people's affairs, to serve the Inquisition and the Court of Rome, is an employment that God may perhaps pardon you for exercising, but society never will."

"My dear friend," replied he, "such is the price at which we are admitted into the Society of Jesuits. It is necessary to do many things to which we may be naturally averse, many things contrary to our nature, and even to our conscience." (And here a sigh betrayed the anxiety he felt.) "You will perhaps ask, why I remained among the Jesuits, before I had received my degree? I can understand the question. But you, who are now a theologian and a preacher, turn to the 7th chapter of the Epistle of St. Paul to the Romans, where the apostle laments his own state, speaking of himself: 'For the good that I would, I do not; but the evil which I would not, that I do;' and concludes with that memorable exclamation, 'wretched man that I am! who shall deliver me from the body of this death?' I can assure you that more than once I have proposed to myself to quit the Society while I had yet power to do so; and then a thousand thoughts came into my mind:—What will they say of me, if I leave the Society which hitherto has been as a mother to me? I shall have to endure the remorse of one who, as it is written, 'has put his hand to the plough, and has looked back;' and on account of my dereliction I shall be adjudged unworthy of the kingdom of heaven!

I desired so much to become a Jesuit, that I abandoned, as you know, my chair at the Sapienza, and gave up my inheritance to my brothers; I bade adieu to all the world, and buried myself in this cloak, which I have now worn for fifteen years. How was it possible to retrace my steps, to disclaim my own words, to give the lie to myself? Ah, my friend, I pray you may never repent having assumed your present habit, that you may never experience the regret I have endured! But all this has passed away. I am now a Jesuit, fixed in my vocation. In taking my last vows, I have sworn to die in my Order. Nothing can now alter my determination."

After this conversation several days passed without my friend's making his appearance; and I dared not inquire after him, fearing he might possibly have repented of the confidence he had reposed in me, and be desirous of breaking off our intimacy at once. I was however mistaken. He still retained his regard for me; but that which would have been commendable in any one else, was, it appears, in a Jesuit, a fault, a weakness, and contrary to the rules of the Order. The aged spiritual director of the establishment had found the conduct of my friend to be very reprehensible. This old man was not himself the Superior, but the superintendent; he was one of the assistants of the General of the Order, and usually resided at Tivoli, where he was well known as the celebrated Father Sineo. He was the oracle of the Society, and was consulted in all matters of importance. He generally inhabited an apartment secluded from the rest; like those idols of the Church of Rome which are withdrawn from the light of day, and shut up in obscure places, to inspire more veneration; or if placed in a niche, they are covered with a curtain, to guard them from the profane eyes of the multitude; who would go crazy, in their senseless adoration, if they saw them always before their eyes. In like manner, this Father Sineo lived at Tivoli, like the cuckoo in the fable, who delivered his oracular sayings from his hole in the rock, to those who went to consult him.

Now, this Reverend Father, seeing the intimacy that subsisted between my friend and myself, and fearing that he might disclose some of the secrets of the Company to me, summoned him into his presence, and told him that it was not befitting that a Jesuit should be seen more than once, in public company with a stranger to the Order; that our friendship might degenerate into familiarity, and so on into mutual confidence, to the danger of the betrayal of the secrets of the Institution. That, in fact, the General of the Order had learned that we were every day walking out together; and although this might not in itself be objectionable, still his Reverence advised him to break off such a public display. My good Jesuit had consequently to make a further sacrifice, and deprive himself of this little solace; he wrote to me on the occasion, assuring me that it was not from any diminution of friendship on his part if he could not meet me as usual.

I understood all this perfectly well, and continued my accustomed walks alone. Still my Jesuit was not forbidden to talk with me in private, and it was not long before he came to pay me a visit; when I expressed to him my satisfaction that our conversation had not been overheard.

"Oh!" replied he, "Father Sineo would not in that case have let me off so easily. Without doubt, I should have been immediately sent away."

"I trust they would have done you no further injury," I observed.

"The Jesuits are not like the friars and the nuns," he replied, "among whom those who transgress have to submit to a public penance; for instance, a Capuchin who cuts off his beard is obliged to eat with the cats,[30] until it grows again. But with the Jesuit it frequently happens that no one knows he is undergoing punishment; and he himself only perceives he has incurred the displeasure of his Superior, by finding himself constantly and most ingeniously thwarted in all his inclinations and wishes. In some cases the offender is made to change his residence, to leave his country, and to travel into Asia or America. Moreover, if a Jesuit commits any great crime, his offence is concealed, in order that no scandal may attach to the Company; for it desires, more than any other body, to be esteemed irreprehensible; as if its members were gifted with the privilege of impeccability. It is moreover always expected that a Jesuit thus protected by his Company, should consider himself bound to expiate his crime by the greatest possible show of repentance; after which he is again taken into favour. Generally, those who are sent into foreign countries are not allowed to return, until they have signalized themselves in some praiseworthy manner. It is considered a great favour to be called to Rome: as it is also a heavy punishment to be banished from it. For my own part, I have many times requested to be sent to some foreign country, but I never could obtain my wish. To tell the truth, I should much prefer a mission to England. I differ from my brethren in that respect; although a Roman, the air of Rome, and more particularly of the Vatican, is too oppressive for my liking."

"Well, for my part," said I, "I never could understand what business Jesuits can have either in England, or in the United States."

"Still," replied he, "there are many in both those countries, and many more will follow. It is our desire and our hope, to obtain the same influence in England that we have in Italy. Protestantism in that country already inclines greatly towards Catholicism, and will do so still more, in proportion as the Jesuits gain ground there.

"Our success would be yet more rapid were we not impeded by other priests and monks, who, in their ignorant fanaticism, imprudently attack the Protestants, and thus only strengthen their opposition to the Church of Rome. We, on the other hand, have the art of introducing ourselves among them without exciting attention; consequently, without creating suspicion or alarm. Apparently occupied with our own affairs, we appear to take no notice of those of other people. We readily associate with them, sit at their tables, and converse on general topics; we never oppose or contradict what they may advance. Do they talk of the Bible? we are ready to talk on the same subject. We always, however, have some strong arguments in reserve, for which most of them are not prepared; scholastic doctrines, which the Bible does not disavow, and which are received with great willingness. So that while, on one hand, we lament that there should be an Episcopacy separate from Rome, we talk largely, on the other, on the important doctrine that the Bishops are the successors of the Apostles; and thus prepare the way for the conclusion, that the Pope is the successor of St. Peter. In fact, you will find, that in consequence of this doctrine of Apostolic succession, the Episcopalians generally entertain a respect for the Chair of St. Peter, in which the chief of the Bishops is seated.

"The principle being admitted, the consequence naturally follows. And it is to be noted, that if any one speaks slightingly of the Roman Episcopacy, the Bishop of London is the first person to reprove him; and moreover, the English Episcopacy calls that of Rome her sister. It is not so, however, with the Presbyterians and other sects. The Church of England retains the two Sacraments of Baptism and the Holy Supper; both of which, according to their belief, and according to ours also, confer sanctifying grace, (gratiam sanctificantem,) not only ex opere operato, but also ex opere operantis, and thus the minister becomes an advocate, sine qua non, for justification in Baptism, and for the real presence in the Eucharist. Should a doubt be expressed as to the sacred character of the minister, or as to the efficacy of the consecration of a bishop, as practised in their Church; should their white robes, or their Book of Prayer be criticised, the same outcry is raised by them, as would be raised by the sandalled friar, if you ridiculed his tunic, or his legends of St. Francis.

"The state of the case is this: Missionaries in general are imprudent, and begin by depreciating points which their opponents most especially hold in reverence. We, on the contrary, take care to inform them that these matters, inasmuch as they are traditions of greater or less antiquity, are deserving of consideration; and the more so, as they come near the traditions of the Apostolic Church of Rome.

"Do you think the Episcopalian clergy would ever consent to change their book of prayer? We might as soon be expected to give up our mass-book and breviary. They cannot therefore blame us if we are tenacious in keeping to our ritual, liturgy, and other ecclesiastical observances.

"In the Church of Rome there are canons, whose office we ourselves deem objectionable; those, for instance, who, for a sum of money, often of considerable amount, make it their business to pray for other people, (heaven knows what sort of prayers are those they mutter in the choir.) Well, in the English Church, every bishop has his canons, who have the negotium in otio, and otium in negotio, to go every day into the choir, to repeat twice a-day the same service; and for this easy task they are well paid in good English pounds sterling. Suppose now, a canon from St. Peter's at Rome should present himself at the Cathedral of St. Paul's, or at Westminster Abbey, you would find that the reverend canons there would receive him with more courtesy than they would show to either Luther or Calvin.

"Observe now," he continued, "our method of proceeding in England. We get acquainted with the Episcopalians; our time would be lost with others; and while we praise their doctrines, we endeavour to show how near they are to our own. We compare the respective Churches, their bishops with ours, the canons with the laws of discipline, the Mass-book with the Prayer-book, the robe with the surplice, and so on. The only point on which we cannot assimilate, is our celibacy, and their matrimony; and here we argue that as that is a matter of discipline, the Church might alter it, should it be deemed expedient to do so; the pope having the power to dispense with the observance.

"If any one complains that with us the cup is not given to the laity, we observe that this, too, might easily be arranged, if there were no other difficulty. But the clergy of the Reformed Church of the present day, both ministers and bishops, have for the most part an idea that the Reformation has taken away much which might have been retained. They begin to be sensible of a certain dryness in their worship, without either an image, or the cross; no one knows why the mitre has been taken from the bishop, and the gown from the priest. We observe to them, that it would not be amiss to restore those customs which are harmless. And thus by degrees, in some churches, we see images set up over the communion table, which give it the appearance of an altar. And if an image is not allowed, at least a handsome cross may be painted and gilded, before which the minister, as he passes, may make his obeisance. The mitre which the bishops no longer wear on their heads, in sign of jurisdiction, is transferred to their coat of arms, their carriages, and their plate; and seeing it thus painted and engraved, the desire naturally arises in the breast of some of them to wear it also.

"Our priests are wedded to their collar, the English ministers to their white cravat. If we had the courage to show ourselves in London in our gowns, I would wager that they also would wish to be clothed in the long black garb, close to the throat, with a single row of buttons."[31]

"It appears then," said I, "that your mission to the British Isles is exclusively to convert their Episcopalian ministers to the Church of Rome?"

"Not them exclusively, but principally, as being the most accessible. We do not however altogether lose our time whilst looking after the sectarians also. In fact, some of us take the Presbyterians, and those who are called Dissenters, under our especial care. In ingratiating ourselves with the Episcopalians, they become sufficiently friendly to evince no great displeasure against us, if we now and then succeed in leading away one or two of them from their faith. In short, we have nothing to fear from them, either in England or in Scotland: so long as we handle them gently, they never turn against us. But it is very different with the Presbyterians, the Baptists, the Methodists, the Independents, and others of a similar class; we cannot deceive them into a belief that their opinions approximate to ours; everything regarding papacy they hold in such abhorrence, that, as they express it, they would rather enter into a league with the arch-fiend himself than with us. How then do we proceed with them? I have already said it is in vain to think of overcoming them by argument. Our efforts are directed to sow enmity between them and the Episcopalians. And from this we derive a double advantage; they cease to trouble themselves respecting us, and endeavour to annoy their adversaries. The result of the whole is, that the Episcopalians (I speak more particularly of the most zealous) end by preferring us to the Dissenters, and will one day or other bestow on us privileges that will be denied to the latter.[32] Thus from their mutual discord we gain an increase of power."

"The plan is worthy of the Jesuits," I replied; "but do you think it will succeed? Will they not ultimately become aware of your intentions? and may it not happen that all parties, Episcopalians, Presbyterians, Baptists, Dissenters and others may unite, and direct their hostilities against yourselves?"

"In that case our mission would terminate, as it would no longer be possible for our Church to maintain its establishments in that country. We must, to use the common phrase, shut up shop. But such a union is impossible. You might sooner expect the dog to be in friendship with the cat, the wolf and the lamb to feed together, or the fox and the goose to share the same meal, than that these different sects should harmonize together. I do not speak so much of the people as of their different ministers. They are always disputing among themselves, frequently on very trivial matters; and we gain ground from their dissensions. It is our business, therefore, to add fuel to the flame of their controversy. Should they relax ever so little, we endeavour to invent some new cause for debate, and to engage in it the most influential and wealthy individuals. It would be a sad affair for us were a religious alliance to take place in England—if the Bishop of the Established Church, for example, gave the hand of fellowship to the Scotch Presbyterian and the Dissenter; the reproach of Protestantism, on account of its division, would then be taken away, and the cause would present a new aspect to the Catholic world!

"I can tell you, moreover, that the desire to become Protestant would then extend even into Italy, which at present smiles at the disputes between the ministers of various denominations in England; similar to the quarrels which once prevailed in Italy between the different orders of monks, as to whether the robes of the minister should be white or black, and as to their specific form—for an Episcopalian would never preach his sermon in a Geneva cloak, neither would a Presbyterian pray to God from the liturgy of the Church of England;—whether the sermon should be written or extempore; whether the prayers should be offered up standing or kneeling; whether the organ should accompany the choir or not; and other points not worth enumerating, but which not unfrequently become state questions.

"You know the great political axiom, 'Divide and conquer.' As long as we can keep the Reformation divided, it will never be strong enough to attack us. In its early period it could do so, because then it was united. Those were terrible times for the Church of Rome! All her means and all her soldiers were then put in requisition. Paul the Third, in this very town of Tivoli, in the year 1540, saw that an other Order was necessary to save the bark of St. Peter from shipwreck; another body of soldiers, who should receive secret instructions how to combat against Protestantism; by dividing, and putting it in opposition to itself. It was for this especial object that the Jesuits were instituted. Think how much it must have cost to accomplish their purpose without discovery! The disclosure of their proceedings would involve some frightful particulars.

"If the Protestants could be persuaded that their weakness is occasioned by their dissensions, and that the best mode they could adopt would be to unite, and make common cause against us, they most certainly might, with the means they possess, combat the Roman Catholic faith so effectually, that it would fall even in Rome itself. It is on this account that we are so vigilant with respect to England. The people there are capable of every thing when once roused. Woe to us if they take it into their heads to recommence a religious war! I dread lest it should take place. It is one of my especial precautions that no imprudence on the part of Rome should compel the people to such a necessity. Rome has united the throne and the altar; the royal sceptre with the crosier of the bishop. Nothing is spoken of but the divine rights of religion and of the state. And in the meanwhile the patience of the people, who are oppressed, tormented, and rendered miserable, is worn out: their insupportable yoke is imposed on them in the name of God, of Christ. What might not be expected to take place were they to become aware of the treachery of the priests? What could restrain them from open rebellion, from bursting their bonds, from throwing off their yoke?

"The present moment is favourable for Protestantism to gain proselytes, should it be so inclined, which however certainly will not be the case; not that every Protestant does not desire to see all the world reformed, beginning with Rome herself; but because when the period arrives, when political discord shall smooth the way for Protestantism in Italy, and when a helping hand would be sufficient to effect the change which the Italians themselves would assist in procuring, in that very moment, the most fatal for Rome, the English and Scotch Protestants would lose their object, in perplexing the Italians with the question whether their new Church should be Episcopalian or Presbyterian. It is well for us that such is the character of that people, and there is no question that we should do all in our power to preserve it. Woe to Rome if she does not watch over England, and woe to Catholicism if the Jesuits give up their important mission."

"My dear master, you have greatly enlightened my mind on these matters. I should never have imagined such a mode of proceeding. Have you ever yourself been in England, and become acquainted with these Protestants?"

"No, I have never yet visited England; but we Jesuits know everything concerning a country, without having ourselves been in it, since all we possess is common to the whole Company, from the clothes we wear even to our very knowledge and ideas. Whatever we know, we are obliged mutually to communicate to each other. Thus we put into circulation the capital of thought and information which each individual brings to the common stock, taking care not to let it get abroad."

"Are you of opinion, then, that England will make an advance towards the Church of Rome?"

"It depends entirely on the industry of the Jesuits. If Rome confides the task exclusively to us, you may rest assured some bold stroke will be effected ere long; and that, too, without England being aware of our manoeuvres. She is, you know, an exceedingly rich country, and consequently strong and powerful. Now it is natural that those who are conscious of strength should fear no danger; so England in consequence of her wealth is liable to no fear, and takes no measures of prevention for the future. We already enjoy a considerable degree of liberty there, and shall have still more in a short time.

"The bishops rolling in their riches, and proud of a numerous clergy dependent upon them, believe themselves sufficiently strong and secure; they sleep in their imaginary safety, and amuse themselves by looking at us, who every now and then are raising some church or other in their own immediate vicinity. One of these prelates, I believe the Bishop of Manchester,[33] a little while ago, went about saying, 'Ah, these poor Jesuits! they go everywhere trying and trying, and they effect nothing.' Let his Lordship wait a little longer, and then he will be able to judge more correctly, not only as to what we have been doing, but what we intend to do."

"But where are the funds for all these expenses?"

"Where? Everywhere—every country in which we carry on our operations is made to furnish us with the necessary expenses. And if it sometimes happens that we incur, in any particular place, an expense before we have collected the money, we consider it as a loan, to be repaid to us, with usury. Now, what we spend in England, is all English money; we have the art of obtaining it even from the Protestants themselves. Instigated by curiosity, they come to our churches, to witness our ceremonies, and seldom go away without leaving behind them more than we gain from the Catholics themselves."

"How fearful is the power exercised by your Company! How formidable to society; and how much more so from its secrecy! Take care that you be not discovered." "Discovered! and suppose we were? How many times have we not been driven out of France, and have we not always re-entered it? In England, indeed, we have never been proscribed, in consequence of the principle which we ourselves preach there,—political and religious toleration. For my own part, I only fear for our situation in Italy, for we, being on the side of the sovereigns, if anything should ever endanger their stability, should be the first to fall; and our ruin would precede that of the sovereigns. Should it occur in our time that the Jesuits are banished from Rome, bear in mind, that whoever the pope may be, he too will find it necessary before long to fly.[34] But in England we shall never incur the risk of being banished, therefore it is that we increase and multiply there so abundantly. We have establishments, schools, and all that we desire to have; and these good Protestants themselves furnish us the means. If it should please Providence that we should live long enough to meet again at some future period, you will recollect what I have foretold; at any rate, let it be according to the will of God. Adieu, my good friend. I must return to our convent, where Father Sineo is expecting me."

[28] A common expression in Italy to denote that a person has become Protestant.