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believes the God of his cause offers for his appliance. For it were absurd to suppose that the Jesuits are not sincere in their desire to proselytize the world. They are sincere, — preternaturally earnest in this determination.
But their “means"—their method-their modus operandi strike us with dismay. And yet, could we enter into all their modes of reasoning, we might be compelled to justify their “means.” This is impossible:-hence we are not Jesuits.
But whence that energetic tenacity of the Jesuit ? How is it that he exceeds all his competitors in the strength of his will: his yearning to gain a proselyte? We must find the answer in his protracted training: years and years indefatigably spent in acquiring knowledge of a peculiar kind-in preparing himself, by all the multitudinous exercises of his spiritual gymnastics : during all which time he has had but one object before his eyes---the great “end” of all his toil and trouble.
Is not this enough to effectuate in him a habitwill —- a preternatural self-system, whose heart, “blind obedience to his superior,” shall vigorously beat at the word of command ?
Now with this gigantic will to effect his “end,” how plausibly does he satisfy his conscience with the “inspiration” that He who made all things, made them for an end that end himself: hence the Jesuits use all things to bring all to God
after their own mode. Hence they work on the passions by the passions: hence they operate on the weaknesses of men by the weaknesses of men : hence all human woe or joy, pleasure or pain, are things purely “indifferent” in themselves : but, as means, they become of the first importance.
A glance at society in general, discovers similar principles influencing the conduct of men, in particular circumstances : but no attempt is made to justify the “means” by “the end” in view : if men are immoral, they are convicted by conscience, by the law of the land, by Christian morality. The Jesuits take a step in advance.
There is not a crime which is not directly, or by implication, permitted or palliated by their casuists, with certain specious conditions or mystifications. Surely if man sins by propensity and temptation, it is more than dangerous to supply him with seemingly good motives for his evil deeds. It is the intention which is to qualify an action: intentio enim discernit actionem, says the Jesuit Filliucius.* In other words, you have but to impress your
mind with the idea that you wish “ to fulfil all justice,” and then break the commandments; you may “ believe like angels, and sin like devils!”
Perjury, fraud, equivocation, falsehood in all its ramifications; murder and violence, and things not
* Quest. Moral. Tract. xxv. c. 11, n. 331.
to be named: these are the crimes which we see permitted by the Jesuit-moralists, when deemed “expedient”—cùm eis visum fuerit expedire.* Ample quotations were given in “ The Novitiate:” Suarez, Sanchez, Reginald, Lessius, Fabri, Lacroix, Busembaum, Taberna, De Castro Palao, &c., all accredited Jesuits, may be referred to, in proof of this convenient and seemingly expedient morality.f
Meanwhile, the modern Jesuits are solemnly in earnest. The “end in view” glimmers in the distance, like the blaze of the shark at night, when he splashes on the phosphorescent waves of a tropical sea. They justify themselves to their consciences; and, after their own way, are the devoutest of men. They will talk divinity most divinely; morality most morally; and, unless you remember the Covenanters of old, you will exclaim in your heart's simplicity, “Your Jesuits are really most devout.”
But was not that bewitching accomplishment thoroughly learned in the Novitiate? Is not the heart there blinded — and in its utter blindness, fashioned into the requisite shape by Holy Obedience?
Still, let us wonder at the personal and moral sacrifices which these men have made to accomplish
* Escobar, Lib. Theol. Moral., 8vo. Lugd. 1659, in Præf.
+ The English reader will find ample information on this subject in a work entitled “ The Principles of the Jesuits.” Rivington.
their “ends." They became Brahmins and Pariahs in India, in order to “ingraft” (such is the significant expression of the Jesuit Cahour)-in order to ingraft their curious bud of Christianity on Paganism. DE' NOBILI, JOHN DE BRITTO, BESCHI, and others have immortalized themselves as Jesuit Brahmins. How triumphantly does Father Cahour, a living Jesuit, translate the original narrative respecting these worthies !
“When,” says he,“ the Indian Brahmins beheld the European Brahmin dressed like themselves, speaking as well as themselves, resembling them in every feature, from the tuft of hair at the top of his shaved head, down to the socks or clogs, in which he moved with ease, despite the goading peg of wood by which they were held to the feet,-all were eager to see and hear him. Still there remained doubts respecting his titles of nobility. He produced witnesses, and swore that he was from an illustrious caste. The document was prepared ; and the Roman Brahmin, juridically recognised, received the name of Tatouva Podogar Souami: that is to say, the man who has passed master in the twentyfive or ninety-six qualities proper to the true sage.'
But to come nearer home-nearer the times in which we live. GEORGE GOBAT, a Jesuit, relates the following anecdote :“A merchant who had been given over by his
* Cahour-Des Jésuites, Part II. p. 159.
physicians, desired that a Lutheran priest might be summoned to attend him. But his servants brought a Catholic. He had no sooner arrived than he began to praise some of the excellences of Luther; for in the very devil himself some natural good qualities are to be found—in ipsomet dæmone sunt aliqua bona naturalia. He secured the attention of the sick man, instructed him in the Catholic religion, heard his confession, administered the communion, and even to his latest breath exhorted him to acts of contrition. This merchant believed indeed that he was confessing to a Lutheran priest: for auricular confession, as Luther rightly, though contemptuously calls it, still prevails in many towns among the Lutherans; yet, in fact, he was only a Lutheran materially. Hence the deception in regard to the person of the confessor did not vitiate the confession.'
The Jesuit's appliance of such and similar means -all in accordance with their “ licenced and approved” casuistry, is the burthen of the narrative now offered to the world. It will be seen throughout that the Jesuits are perfectly in earnest. The Jesuits will be the first to recognise the fidelity of the pictures; though, of course, the last to make the acknowledgment.
The hero of the narrative is JESUITISM, as Satan is that of “Paradise Lost.” The principal per
* G. Gobat, Op. Moral. tom I. tr. 7, cas. 19, n. 619. Duaci, A.D. 1700.