Protestant Jesuitism

Preface

The author is aware it may appear that he has given an undue prominence in this work to the subject of Temperance. It is due to himself to say, that he did not intend to resume it again after it had been dismissed in the early part of the volume ; and, moreover, that other matter pertinent to the general topic was arranged, to occupy some minor chapters, which has been superseded by the unexpected demand to notice the doings at Saratoga. Having viewed the Temperance measures as occupying a leading position in that system of Jesuitism which has been set up in this country, and as it has, at last, come to so clear a development of such a design, it seemed to him pertinent, and somewhat important, to make thorough work in exposing it. He would gladly have compressed it to narrower limits for the sake of introducing other matter; but an imperfect exposure seemed worse than none; and he has

(AV PREFACE.

«erefore thought proper to give it a thorough dis- 'Cussion. It will be conceded by all that he has not given a larger space to it than it occupies in the public mind ; and unless he had made a full display of the merits of the question, the position he has felt obliged to take might have seemed feeble, and his reasoning inconclusive. Since, in the opinion of the author, the combined attempt to establish a spiritual supremacy over the mind of this country has made its leading and most forcible demonstration under the guise of a Temperance reformation, it may perhaps seem a sufficient reason that an effort to expose it should bear on that point with a corresponding force. And this is the author's apology for the prominence he has given to that topic.

The object of introducing an argument, in the body of this work, to determine the stability of Christianity, as it stands in the estimation of the public, is to show that there is no necessity or apology for the getting up of these numerous associations, so nearly corresponding with the model of the Jesuitical school, imbodying its principle, and tending to the same results ; that there is no exigency in human society to justify such meas

PREFACE. V

ures; and that it is better and safer to leave Christianity under the operation of its primitive and simple institutions as established by its Divine Author. In the light of this argument it will be apparent that, besides the Jesuitical character and tendency of the measures faUing under criticism in these pages, they must necessarily and most seriously embarrass Christianity in its design and operations, and throw insurmountable obstacles in its way, till they are checked and suppressed.

The reader will not be at a loss to make his own apphcations of the main drift of this work, notwithstanding the author has not found room in these pages to perform this office in the numerous directions w^hich so readily open to the eye of the common observer. It will be impossible not to be struck with the unexampled rapidity with which moral and religious associations have been formed in this country — ^with the strides they have made to influence and power — and with the likeness which most of them bear, upon examination, to their great prototype. The author might have gone thoroughly into specifications had it been necessary. But, having adduced examples sufficient to expose the principle which has been so

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VI PREFACE.

extensively at work, it is easy for every observer to trace its pathway through its multiform and all-pervading ramifications.

It will be observed, that these measures have always been based upon, and sustained by, two leading arguments, viz. : alarm and necessity. For the validity of these appeals the reader is respectfully commended to that impression which the perusal of this volume may leave upon his mind. If, indeed, Christianity is as well established in the world as the author has supposed, and attempted to show, these alarms are groundless ; and if his views of the design and adequacy of the primitive institutions of Christianity are correct, these other forms of operation are not only a diversion, and consequent subtraction, of power, but they would ultimately prove an embarrassment and hinderance to the cause, even if they could have been preserved uncoiTupt. They are vicious excrescences requiring excision.

If the author should hereafter see reason to believe, by the reception of this volume, that the public think with him, that in these pages he has only broken ground in a fruitful and important field of in

PREFACE. Vll

vcstigation, and had space only for generals where particulars are wanted, it is not unlikely that a Sequel will by-and-by appear to meet this demand, and to imbody what has here been unavoidably onaitted.

Chapter I

Origin' and character of Jesuitism. — Ignatius Loyola. — Leaven of Jesuitism in modem Protestant Associations - - Page 13

Chapter II

Genius of Jesuitism. — Is found in all religions in all ages. — Its form in the Papal Church accidental and especially refined. — Ignatius Loyola not a Jesuit.— Jesuitism among Protestants. — Changes its forms.— Present policy of the Papal Church mistaken. — Maria Monk and Rosamond Culbertson. — Immigration of Papists into America not an occasion of apprehension - - * 24

Chapter I

Origin and character of Jesuitism. — Ignatius Loyola. — Leaven of Jesuitism in modem Protestant Associations.

The design of this work is to show that Jesuitism is not confined to the Church of Rome ; to point out the marks by which it is elsewhere betrayed ; and to suggest the remedy.

Jesuitism is nearly synonymous with a pious fraud — a deception practised upon the pubUc to gain an end professedly religious. It is the abstract designation of the spirit and policy of that notable institution which was conceived by Ignatius Loyola; which was rendered more perfect under the administration of Loyola's immediate successors, Laynez and Aquaviva ; which sent out its emissaries, and established its influence, with astonishing rapidity, over civiUzed nations and the most remote barbarous tribes ; which put in jeopardy and controlled the power of princes ; absorbed the chief sources and principal ramifications of social and political influence ; and while professing obedience to Rome, like the janizaries of the Sublime Porte, it held the staff in its own hand, and B thus had nearly brought the world in subjection to its sway, and threatened to bind it in perpetual chains. There is no dishonesty and no crime which its principles did not sanction, and which has not been committed for the attainment of its ends. It prevailed somewhat more than two centuries under its original form. Its enormities, however, having become too flagrant to be endured, even in such a depraved state of society, it was repressed in Portugal in 1769; in France in 1764; in Spain and Naples in 1757; and, at last, was abolished by Pope Clement XIV. in 1773.

The spirit of that institution, however, having once become so thoroughly diifused through all ranks and ramifications of the papal hierarchy and communion, it was morally impossible to eject the leaven by dissolving the society. Indeed, the act of dissolution was probably done principally to satisfy the demands of public sentiment — possibly to get rid of an organization so formidable to the personal sway of a pope, with the design of a reorganization of the institution under dijfFerent and more tractable modifications, but not less efiicient as a foe to the liberties and rights of mankind. The spirit, policy, and practices of Jesuitism have pervaded the Papal Church ever since that society commenced its operations — and no other abatement is even now discoverable, except as it is enforced by improvements in general society. The old and most flagrant enormities of Jesuitism cannot now be practised, because the present state of society will not tolerate them. It is a prominent feature of the school to accommodate its policy to all opinions and to all states of things which cannot be made to give way and conform to it, and to wait for a fit opportimity to compass its designs.

The origin and progress of this system should be viewed philosophically, else the history of it will operate to the disadvantage of Christianity. And our philosophy, in such an application, must not be superficial ; it must descend into the very structure of the human mind — into that mysterious operation of the affections and passions, as they are developed when fanaticism blended with bigotry, beginning with a mixture of truth and error, of correct and erroneous principle, the latter in^ gredient prevailing over the former, impels the mind alike and equally from the control of common sense and common uprightness, discharges it from the common obligations of society, and lodges it in a region without law to make law for itself — ^where it takes shelter from human authority by regarding itself above and beyond it, and from divine authority by accommodating its interpretations of divine law to its own exigences. This simple statement will probably account for most, if not all, the moral aberrations of religionists. Christian and pagan, of every age and nation, from the most abominable and murderous atrocities of pagan rites, to the less gross, but scarcely less cruel, enormities of the darkest periods of the Jesuitical school ; from these worst practices of

Jesuitism, to its more modern and more refined modes of attaining the same ends ; from the Jesuitism of Popery, to that which is to be found imder the Protestant name ; ajid from the more flagrant faults of the last, to its more venial, but yet injurious offences.

That pagan religions should have run into errors of this class, is not surprising; because, although generally admitted to have had a divine origin, by some remote and traditional connexion with the earliest and incomplete revelations from Heaven, they have yet been almost thoroughly corrupted, and superstitions of the grossest and most cruel character have been grafted upon them, and, to a great extent, have supplanted all correct notions of religion. Hence the priesthood of pagan religions has generally swayed a complete and absolute supremacy over the human mind — has often sanctioned the grossest impurities and immoralities, and practised the most cruel and murderous rites. These excesses are the genius, the spontaneous growth, of paganism — and are to be accounted for philosophically — or scripturally, which is the same thing — as being the natural offspring of affections and passions, themselves begotten, born, and nurtured by a false and corrupt religion. It has been said most truly, that man is naturally a religious being — by which nothing more is meant than that he has a nature so susceptible of religious impressions and of religious culture, that he must and will have a religion of some sort. Who ever found a people without a religion ? Neither is it any less true, that the natural pravities of the human mind tend, uniformly and irresistibly, to an extravagant, impure, and cruel religion, when unenlightened by Christianity.

But, that such immoralities, and even a code authorizing murder and assassination, should have received the sanction of a company incorporated by the professed head of the Christian Church — as history abundantly and undeniably attests — ^may well seem strange and unaccoimtable ! But the secret is yet within the reach of apprehension. It is to be found in that state of mind to which we have just alluded, which creates a religious empire of its own, independent of God and of man; which, in the outset, is an empire of fanaticism and bigotry, appropriating truth and falsehood, and as much of the one and the other as may suit its purposes ; which gradually degenerates from all truth and from all conscience ; and which at last, being driven by the necessities of its condition and from motives of policy, settles down under a system of downright and unprincipled villany. Having once departed from the simple and pure morality of Christianity, there is no stopping-place; the progress is opposite and downward from truth, from right, from conscience, from God.

It is worthy of note — and the fact will be found

a very instructive one — ^that Ignatius Loyola, the

founder of Jesuitism, began his religious career

apparently as a sincere fanatic. Being of noble

B2 birth, he obtained access to the court of his prince, and occupied for a season the post of king's page ; but soon embraced the miUtary profession, in which he distinguished himself against the French in the siege of Pampeluna, and was maimed by a cannonshot. This misfortune turned his ardent mind to rehgious reading and contemplation ; and the religion of his age being of a mysterious and romantic character, his passion for arms was converted into an ambition to adopt the banner of the cross, and to rival the fame of St. Francis and St. Dominic, by becoming himself the founder of a separate order. His first religious vow was in accordance with the spirit of the time — to make a pilgrimage to Jerusalem. Having deposited his military weapons in the church of Montserrat, and solemnly dedicated himself to the blessed Virgin, his first enterprise was among the poor of an hospital, begging his own bread from door to door, and enduring extreme humiliation to acquire a> stock of reputation suited to his new vocation. Charity, perhaps, would award to him a purer motive, and possibly he was actuated by it. He repaired to Rome, and received the benediction of Adrian VI. Thence he made his way to Jerusalem, whence, having disclosed some wild project for converting the heathen of those regions, he was sent back to Europe. Convinced of his want of learning, he devoted himself for a season to letters. But, impatient of delay, having gained some three or four proselytes to his pecuUar opinions, he assumed a particular habit and commenced preaching; but was soon silenced by the Inquisition, and doomed to a more protracted study of theology. Little brooking this interference, he resorted to Paris, joined the university in that city, and was admitted to the degree of master of arts in 1532. Nourishing in his bosom some grand project of his own, which as yet, perhaps, had assumed no definite shape, he succeeded, against much opposition, in bringing over to his views a small corps of associates, whom he had the boldness to initiate in the church of Montmartre, in 1534, under the solemnities of religious vows, which he thought fit to prescribe to them. They afterward organized themselves at Venice in a solemn compact, under the name of " The Company of Jesus," consisting of Loyola and ten associates. He appeared with his companions at Rome in 1537, matured the plan of his order, which was comprised in the vows of poverty and chastity, with the additional engage ment of implicit obedience to their chief, and then submitted it to Pope Paul IIL His holiness demurred, till the additional vow of submission to Paul himself had removed his scruples, when he issued a bull to establish the order in 1540, under the name of " The Society of Jesus."

Gifted by nature with a military genius, and bred to arms, Loyola infused into this institution the soul of military discipline, and obtained for himself the high of&ce of first general-in-chief ; fiixed his quarters at Rome; opened his roU of enlistment, and sent out his companions to every part of the world.

It is generally believed, by those who confide in the fairest interpretation of the averments of history, that this notable man was sincere in his fanaticism ; and that he believed, as he taught, that " The Society of Jesus" was the result of an inunediate inspiration from Heaven. We are credibly certified, that he was accustomed to preach warmly against the licentiousness of priests and monks ; and that, during his life, he laboured personally and assiduously for the conversion of sinners, and more especially of Jews and abandoned characters. We have before us, therefore, in the origin of this stupendous institution, — stupendous alike in its design, structure, and results, — the instructive and impressive lesson, that a religious organization may originate in purity, and be perverted to the worst and most criminal purposes. It is the more important to observe this fact, so far as it may seem worthy of credit, and to keep it in memory, as the principal aim of these pages i« to elicit the historical developments, and what would seem to be the natural and uniform tendencies, of a specific principle of religious association, supposed to be identical with the germe of Ignatius Loyola's grand device ; and which, of course, accommodates itself, in all ages and countries, to the state and circumstances of society.

We live in an age replete with social organizations, in a great variety of forms, larger and smaller,

I for moral and religious reformation — organizations which have sprmig up with surprising rapidity — absorbed the most influential portions of the population in Great Britain and the United States — - some of which have already assumed a position, become invested with a character, and attained an influence, of stupendous importance. That they have, for the most part, originated with pure and commendable intentions, will doubtless be conceded by all fair minds; that they have done good, and many of them great good, is no less evident ; and that they have determined the question of the overwhelming efficiency of a wide-spread association, for any great public design, is abundantly established. The scrutiny to which these societies have hitherto been subjected, and the opposition they have experienced, have arisen for the most part rather from a repugnance to their professed objects, than from any grave and conscientious scruples as to the principles of their organization, and the modes of their operation. Few serious minds have ever thought of the questions involved in these last considerations. Satisfied as to the objects in yiew, and confiding in the wisdom and virtue of the leaders and agents of these several enterprises, they have never troubled themselves to inquire, whether all is likely to end well that seems to have a hopeful beginning ? whether the principles of association are radically soxmd and safe? or whether the modes of operation are on the whole fair and approvable ? The gen»

eral voice has been : — The ends proposed seem to be desirable ; and we will help and sustain those who are willing to engage in these enterprises, leaving the methods to their own adoption.

But the influence of these associations has, at last, become so paramount over the wide community ; excej)tionable modes of operation have been by some of them developed or betrayed in so many forms ; the boldness with which they have in many instances pushed their schemes, against the wishes and counsels of more diffident, but confessedly discreet minds ; and the growing and tremendous energy with which certain of these combinations have brought their associated influence to bear on private character and rights, and on the interests of individuals, to their prejudice, for having used the right of private judgment, not in opposing, but simply for not falling in with and abetting these plans, when in any case they have seemed to be of questionable utility; — ^for these, and other reasons of the same class, multitudes of the wisest and most virtuous minds in the community have not only lost much of their respect for the moral and religious associations of the day, but they have been filled with deep anxiety for their reputation and usefulness. In regard to many of them, great numbers of the wise and good, who had given their countenance and lent their aid, are gradually and silently withdrawing their support, while others do not hesitate openly to declare their disrespect. None of these men question the desirableness of the objects proposed by these institutions, nor are they any the less solicitous to see them achieved ; but they have been disheartened and disgusted by these unwar rantable assumptions and imfortunate operations.

The writer of these pages acknowledges that he is among the number of those who have reposed very great confidence in most of the benevolent and religious societies of the day ; that he had long time indulged the highest expectations in regard to their prospective achievements ; that his faith in them has been but gradually and most reluctantly impaired ; and that his anxious observations and scrutiny have at last led him to the conviction, that these developments, so tar as they are unhappy, are the unavoidable result of a specific and definite character in the principles of organization. He confides as much as ever in the original pure intentions of these associations, and is confident that a remedy for these evils is available, and may be applied to rescue these enterprises, and secure their objects, by preventing the disasters with which they are now threatened.

In the opinion of the writer, the secret cause of the difficulty is, that most of these institutions are Jesuitical in their organization, and must necessarily become more and more so in their influence, until some change shall have taken place to redeem them from this character and tendency.

24 PROTESTANT JESVITISM.

Chapter II

Genius of Jesuitism. — Is found in all religions in all ages. — Its forai in the Papal Church accidental and especially refined. — Ignatius Lroyola not a Jesuit. — Jesuitism among Protestants. — Changes its forms.— Present policy of the Papal Church mistaken. — Maria Monk and Rosamond Culbertson.— Immigration of Papists into America not an occasion of apprehension.

The character of Jesuitism is not to be determined by a history of its origin under this particular name, except as it is viewed in connexion with its tendencies and natural developments. Nor shall we arrive at a just apprehension of it as a genius or spirit, if we imagine that it has been confined to the operations of that particular school or society which has been the accidental occasion of the name. It is a spirit confined to no age, or coimtry, or religion. Wherever the priesthood of any religion, Christian or pagan, have taken advantage of their spiritual influence to serve themselves instead of the public — to gratify ambition, and to obtain power for unworthy ends — ^there has been developed the proper spirit of Jesuitism. It is not a spirit peculiar to those men who have used the priesthood of Christianity for bad ends. It has prevailed more, committed more shocking enormities, and on a scale infinitely more vast, under the forms of pagan religions than of Christianity. It is a genius as universal as the religious propensities of man, and the depravities of human nature. We say religious propensities — for that term expresses the proneness of man to religious belief. It is a natural and powerful principle — and, unless enlightened, controlled, and chastened by Christianity, its tendencies are always towards extravagance ; and the greater the extravagance, the higher and more intense the gratification. Hence the corrupt and ambitious priests of all religions have not only found it easy to impose their fictitious dogmas by nourishing these propensities, but they have foimd their account in it.

Hence, too, we see, that the Jesuitism of the Romish Church is only an accidental form, in which this spirit or genius has been developed. It was a refinement — the highest consummation of die system. There is no evidence that such results ever entered the mind of Ignatius Loyola. On the contrary, there appears to have been a sincerity, not to say uncorruptness, in his purposes, so far as such a character can belong to fanaticism. And although it is doubtless true, that fanaticism always tends to corrupt the mind, yet its first corruptions may be based on purity of intention. Loyola was a genius — a great man; as is sufficiently proved by th« conception and organization of his great scheme. Could his genius have presided over his work after his demise and onward, balanced by what may charitably be supposed to have been his virtue ; or, could it have been so

C ordered, that all the members of that society should be like Francis Xavier, it is probable, not only that the bad principles and malepractices which belong ^ to the history of that institution would have been wanting, but that it would have achieved wonders of good to mankind. But neither was human nature, nor the age, good enough to render the existence* of such a society safe ; and however it may be probable that the present age would impose restraints on the tendencies of such an institution to aberrations from its proper design, yet it may be, and most lil^ely is, equally true, that human nature is no more to be intrusted with such irresponsible powers in a secret society now than then ; or in a great religious association, enjoying public confidence, but having its counsels in its own keeping. It is a remarkable fact, that the present history of our country presents the spectacle of religious and reforming associations as nearly conformed, in the principles and plan of their organization and in their object, to Ignatius Loyola's great scheme, as the time and circimastances will permit. And what is more, they have already begun to develop symptoms of a tendency to similar results. Even yet more : Loyola and his successors were compelled to vow submission to the pope, and in this way a check and control were held over them; whereas these societies of our own time and country acknowledge no supervision. The pope is held accountable to the public — at least he is virtually accountable, for all that act under his authority ;

and he actually dissolved this society when the public could no longer endure it. But what power shall dissolve an independent association, when it shall have attained an irresistible supremacy ?

It is by no means to be apprehended that Jesuitism will attempt to re-enact those parts of its history, in the same forms, which have been universally reprobated. That would be entirely opposed to its character for shrewdness and policy. It is by far too wise. It would no longer be itself if it were to do so. Protestants may be assured that the Jesuits of the Papal Church will never be caught in such folly ; and while they are watched and pursued in that direction, they are actually on another l^ack. Nor is the policy of the Papal Church, as a whole, such as is commonly imagined among us. Whatever may be thought or said in this country to the contrary, she is humbled and abased before the world. The arm of her power has been broken. She was crushed in France ; she has been overrun by military force in Italy ; in Spain and Portugal her priests would be butchered at her own altars, if the resentments of the people could have sway ; she is a bankrupt in her own dominions ; and her only chance of recovering influence in the world is by a thorough reformation — ^by conforming to the character and demands of the age. Of this she is aware.

To reform that church, however, is not so easy, on account of the extent and obstinacy of its corruptions. But that its high and influential dignitaries

I

feel the importance of it, as a course of policy, there can be no doubt. They know well that the world will no longer endure the vicious and criminal practices, imder a religious garb, which have heretofore been tolerated. Even those communities which are most thoroughly papal in their religious preferences and attachments, will not endure them ; much less can they be committed or carried on systematically under the light of Protestantism. Doubtless there are yet many sinks of pollution and dens of vice unpurified within the precincts of papal jurisdiction, and remote from the arm of discipline ; but to assume that the authorities of the papal empire patronise, encourage, and foster practices which all Christendom reprobates, is to demand belief in a moral impossibility ; it is the very charge which they desire to see the Protestant world bringing against them, because they know it cannot be sustained ; and that, failing to be made out, it will operate to their advantage. It is impossible to say any thing worse of the Papal Church than has been said and extensively believed ; — and said not without reason ; — and yet that church lives, and not only lives, but flourishes. But when once it shall be settled and known that the charges still brought against that community are not true in application to the present state of things, though once there may have been a ground for them, the public mind will unquestionably turn in their favour, as it is always ready to sympathize with the injured. Nothing can be more unwise, therefore, and nothing more sure to operate in favour of the Church of Rome, than the attempts lately made to give currency and credit to such stories as Maria Monk, Rosamond Culbertson, &c. &c. That corrupt and abandoned priests in the West Indies and South America are addicted to all manner of vice and crime, is easy to believe. But the Narrative of Rosamond has too much the air of romance, and too much of the unnatural, to be credited. She acknowledges herself to have been once a crazy woman; and her book is proof enough that she ought still to be under treatment for the same infirmity.