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of this moral mechanism。 Lainez had even a more comprehensive mind
than Loyola。 It was he who matured the Jesuit Constitution； and
afterwards controlled the Council of Trent；a convocation which
settled the creed of the Catholic Church； especially in regard to
justification； and which extolled the merits of Christ； but
attributed justification to good works in a different sense from
that understood and taught by Luther。
Aside from the personal gifts and qualities of the early Jesuits；
they would not have so marvellously succeeded had it not been for
their remarkable constitution；that which bound the members of the
Society together； and gave to it a peculiar unity and force。 The
most marked thing about it was the unbounded and unhesitating
obedience required of every member to superiors； and of these
superiors to the General of the Order；so that there was but one
will。 This law of obedience is； as every one knows； one of the
fundamental principles of all the monastic orders from the earliest
times； enforced by Benedict as well as Basil。 Still there was a
difference in the vow of obedience。 The head of a monastery in the
Middle Ages was almost supreme。 The Lord Abbot was obedient only
to the Pope； and he sought the interests of his monastery rather
than those of the Pope。 But Loyola exacted obedience to the
General of the Order so absolutely that a Jesuit became a slave。
This may seem a harsh epithet； there is nothing gained by using
offensive words； but Protestant writers have almost universally
made these charges。 From their interpretation of the constitutions
of Loyola and Lainez and Aquaviva； a member of the Society had no
will of his own； he did not belong to himself； he belonged to his
General；as in the time of Abraham a child belonged to his father
and a wife to her husband； nay； even still more completely。 He
could not write or receive a letter that was not read by his
Superior。 When he entered the order； he was obliged to give away
his property； but could not give it to his relatives。* When he
made confession； he was obliged to tell his most intimate and
sacred secrets。 He could not aspire to any higher rank than that
he held； he had no right to be ambitious； or seek his own
individual interests； he was merged body and soul into the Society；
he was only a pin in the machinery； he was bound to obey even his
own servant； if required by his Superior； he was less than a
private soldier in an army； he was a piece of wax to be moulded as
the Superior directed；and the Superior； in his turn； was a piece
of wax in the hands of the Provincial； and he again in the hands of
the General。 〃There were many gradations in rank； but every rank
was a gradation in slavery。〃 The Jesuit is accused of having no
individual conscience。 He was bound to do what he was told； right
or wrong； nothing was right and nothing was wrong except as the
Society pronounced。 The General stood in the place of God。 That
man was the happiest who was most mechanical。 Every novice had a
monitor； and every monitor was a spy。** So strict was the rule of
Loyola； that he kept Francis Borgia； Duke of Gandia； three years
out of the Society； because he refused to renounce all intercourse
with his family。***
* Ranke。
** Steinmetz； i。 p。 252。
*** Nicolini； p。 35。
The Jesuit was obliged to make all natural ties subordinate to the
will of the General。 And this General was a king more absolute
than any worldly monarch； because he reigned over the minds of his
subjects。 His kingdom was an imperium in imperio； he was chosen
for life and was responsible to no one； although he ruled for the
benefit of the Catholic Church。 In one sense a General of the
Jesuits resembled the prime minister of an absolute monarch；say
such a man as Richelieu； with unfettered power in the cause of
absolutism； and he ruled like Richelieu； through his spies； making
his subordinates tools and instruments。 The General appointed the
presidents of colleges and of the religious houses； he admitted or
dismissed； dispensed or punished； at his pleasure。 There was no
complaint； all obeyed his orders； and saw in him the representative
of Divine Providence。 Complaint was sin； resistance was ruin。 It
is hard for us to understand how any man could be brought
voluntarily to submit to such a despotism。 But the novice entering
the order had to go through terrible discipline；to be a servant；
anything； to live according to rigid rules； so that his spirit was
broken by mechanical duties。 He had to learn the virtues of
obedience before he could be fully enrolled in the Society。 He was
drilled for years by spiritual sergeants more rigorously than a
soldier in Napoleon's army： hence the efficiency of the body； it
was a spiritual army of the highest disciplined troops。 Loyola had
been a soldier； he knew what military discipline could do；how
impotent an army is without it； what an awful power it is with
discipline； and the severer the better。 The best soldier of a
modern army is he who has become an unconscious piece of machinery；
and it was this unreflecting； unconditional obedience which made
the Society so efficient； and the General himself； who controlled
it； such an awful power for good or for evil。 I am only speaking
of the organization； the machinery； the regime； of the Jesuits； not
of their character； not of their virtues or vices。 This
organization is to be spoken of as we speak of the discipline of an
army；wise or unwise； as it reached its end。 The original aim of
the Jesuits was the restoration of the Papal Church to its ancient
power； and for one hundred years； as I think； the restoration of
morals； higher education； greater zeal in preaching： in short； a
reformation within the Church。 Jesuitism was； of course； opposed
to Protestantism； it hated the Protestants； it hated their
religions creed and their emancipating and progressive spirit； it
hated religious liberty。
I need not dwell on other things which made this religious order so
successful；not merely their virtues and their mechanism； but
their adaptation to the changing spirit of the times。 They threw
away the old dresses of monastic life； they quitted the cloister
and places of meditation； they were preachers as well as scholars；
they accommodated themselves to the circumstances of the times；
they wore the ordinary dress of gentlemen； they remained men of the
world； of fine manners and cultivated speech； there was nothing
ascetic or repulsive about them； out in the world； they were all
things to all men； like politicians； in order to accomplish their
ends； they never were lazy； or profligate or luxurious。 If their
Order became enriched； they as individuals remained poor。 The
inferior members were not even ambitious； like good soldiers； they
thought of nothing but the work assigned to them。 Their pride and
glory were the prosperity of their Order；an intense esprit de
corps； never equalled by any body of men。 This； of course； while
it gave them efficiency； made them narrow。 They could see the
needle on the barn…door；they could not see the door itself。
Hence there could be no agreement with them； no argument with them；
except on ordinary matters； they were as zealous as Saul； seeking
to make proselytes。 They yielded nothing except in order to win；
they never compromised their Order in their cause。 Their fidelity
to their head was marvellous； and so long as they confined
themselves to the work of making people better； I think they
deserved praise。 I do not like their military organization； but I
should have no more right to abuse it than the organization of some
Protestant sects。 That is a matter of government； all sects and
all parties； Catholic and Protestant； have a right to choose their
own government to carry out their ends； even as military generals
have a right to organize their forces in their own way。 The
history of the Jesuits shows this；that an organization of forces；
or what we call discipline or government； is a great thing。 A
church without a government is a poor affair； so far as efficiency
is concerned。 All churches have something to learn from the
Jesuits in the way of discipline。 John Wesley learned something；
the Independents learned very little。
But there is another side to the Jesuits。 We have seen why they
succeeded； we have to inquire how they failed。 If history speaks
of the virtues of the early members； and the wonderful mechanism of
their Order； and their great success in consequence； it also speaks
of the errors they committed； by which they lost the confidence
they had gained。 From being the most popular of all the adherents
of the papal power； and of the ideas of the Dark Ages； they became
the most unpopular； they became so odious that the Pope was
obliged； by the pressure of public opinion and of the Bourbon
courts of Europe； to suppress the