A Modern History, From the Time of Luther to the Fall of Napoleon. John Lord
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The Increase of Gold and Silver. the sudden increase of gold and silver led to luxury, idleness, and degeneracy. Money being abundant, in consequence of the gold and silver mines of America, the people neglected the cultivation of those things which money could procure. Then followed a great rise in the prices of all kinds of provision and clothing. Houses, lands, and manufactures also soon rose in value. Hence money was delusive, since, with ten times the increase of specie, there was a corresponding decrease in those necessaries of life which gold and silver would purchase. Silver and gold are only the medium of trade, not the basis of wealth. The real prosperity of a country depends upon the amount of productive industry. If diamonds were as numerous as crystals, they would be worth no more than crystals. The sudden influx of the precious metals into Spain doubtless gave a temporary wealth to the kingdom; but when habits of industry were lost, and the culture of the soil was neglected, the gold and silver of the Spaniards were exchanged for the productive industry of other nations. The Dutch and the English, whose manufactures and commerce were in a healthy state, became enriched at their expense. With the loss of substantial wealth, that is, industry and economy, the Spaniards lost elevation of sentiment, became cold and proud, followed frivolous pleasures and amusements, and acquired habits which were ruinous. Plays, pantomimes, and bull-fights now amused the lazy and pleasure-seeking nation, while the profligacy of the court had no parallel in Europe, with the exception of that of France. The country became exhausted by war. The finances were deranged, and province after province rebelled. Every where were military reverses, and a decrease of population. Taxes, in the mean while, increased, and a burdened people lamented in vain their misfortune and decline. Decline of the Spanish Monarchy. The reign of Philip IV. was the most disastrous in the annals of the country. The Catalan insurrection, the loss of Jamaica, the Low Countries, and Portugal, were the results of his misrule and imbecility. So rapidly did Spain degenerate, that, upon the close of the Austrian dynasty, with all the natural advantages of the country, the best harbors and sea-coast in Europe, the richest soil, and the finest climate, and with the possession of the Indies also, the people were the poorest, the most ignorant, and the most helpless in Europe. The death of Charles II., a miserable, afflicted, superstitious, priest-ridden monarch, left Spain without a king, and the vacant throne became the prize of any monarch in Europe who could raise and send across the Pyrenees the largest army. It fell into the power of Louis XIV., and the Bourbon princes have ever since in vain attempted the restoration of the broken monarchy to its former glory. But, alas, Spain has, since the spoliation of the Mexicans and Peruvians, only a melancholy history—a history of crime, bigotry, anarchy, and poverty. The Spaniards committed awful crimes in their lust for gold and silver. "They had their request," but God, in his retributive justice, "sent leanness into their souls."
For the history of Spain during the Austrian princes, see a history in Lardner's Encyclopedia; Watson's Life of Philip II.; James's Foreign Statesmen; Schiller's Revolt of the Netherlands; Russell's Modern Europe; Prescott's Conquest of Mexico and Peru.(Back to Contents)
CHAPTER IX.
THE JESUITS, AND THE PAPAL POWER IN THE SEVENTEENTH CENTURY.
During the period we have just been considering, the most marked peculiarity was, the struggle between Protestantism and Romanism. It is true that objects of personal ambition also occupied the minds of princes, and many great events occurred, which were not connected with the struggles for religious liberty and light. But the great feature of the age was the insurrection of human intelligence. There was a spirit of innovation, which nothing could suppress, and this was directed, in the main, to matters of religion. The conflict was not between church and state, but between two great factions in each. "No man asked whether another belonged to the same country as himself, but whether he belonged to the same sect." Luther, Calvin, Zwingle, Knox, Cranmer, and Bacon were the great pioneers in this march of innovation. They wished to explode the ideas of the middle ages, in philosophy and in religion. They made war upon the Roman Catholic Church, as the great supporter and defender of old ideas. They renounced her authority. The Roman Power in the Seventeenth Century. She summoned her friends and vassals, rallied all her forces, and, with desperate energy, resolved to put down the spirit of reform. The struggles of the Protestants in England, Germany, France, and the Netherlands, alike manifested the same spirit, were produced by the same causes, and brought forth the same results. The insurrection was not suppressed.
The hostile movements of Rome, for a while, were carried on by armies, massacres, assassinations, and inquisitions. The duke of Alva's cruelties in the Netherlands, St. Bartholomew's massacre in France, inquisitorial tortures in Spain, and Smithfield burnings in England, illustrate this assertion. But more subtle and artful agents were required, especially since violence had failed. Men of simple lives, of undoubted piety, of earnest zeal, and singular disinterestedness to their cause, arose, and did what the sword and the stake could not do—revived Catholicism, and caused a reaction to Protestantism itself. Rise of the Jesuits. These men were Jesuits, the most faithful, intrepid, and successful soldiers that ever enlisted under the banners of Rome. The rise and fortunes of this order of monks form one of the most important and interesting chapters in the history of the human race. Their victories, and the spirit which achieved them, are well worth our notice. In considering them, it must be borne in mind, that the Jesuits have exhibited traits so dissimilar and contradictory, that it is difficult to form a just judgment. While they were achieving their victories, they appeared in a totally different light from what distinguished them when they reposed on their laurels. In short, the earlier and the latter Jesuits were entirely different in their moral and social aspects, although they had the same external organization. The principles of their system were always the same. The men who defended them, at first, were marked by great virtues, but afterwards were deformed by equally as great vices. It was in the early days of Jesuitism that the events we have recorded took place. Hence our notice, at present, will be confined to the Jesuits when they were worthy of respect, and, in some things, even of admiration. Their courage, fidelity, zeal, learning, and intrepidity for half a century, have not been exaggerated.
The founder of the order was Ignatius Loyola, a Spanish gentleman of noble birth, who first appeared as a soldier at the siege of Pampeluna, where he was wounded, about the time that Luther was writing his theses, and disputing about indulgences. He amused himself, on his sick bed, by reading the lives of the saints. His enthusiastic mind was affected, and he resolved to pass from worldly to spiritual knighthood. He became a saint, after the notions of the age; that is, he fasted, wore sackcloth, lived on roots and herbs, practised austerities, retired to lonely places, and spent his time in contemplation and prayer. The people were attracted by his sanctity, and followed him in crowds. His heart burned to convert heretics; and, to prepare himself for his mission, he went to the universities, and devoted himself to study. There he made some distinguished converts, all of whom afterwards became famous. In his narrow cell, at Paris, he induced Francis Xavier, Faber, Laynez Bobadilla, and Rodriguez to embrace his views, and to form themselves into an association, for the conversion of the world. On the summit of Montmartre, these six young men, on one star-lit night, took the usual monastic vows of poverty, chastity, and obedience, and solemnly devoted themselves to their new mission.
They then went to Rome, to induce the pope to constitute them a new missionary order. But they were ridiculed as fanatics. Moreover, for several centuries, there had been great opposition in Rome against the institution of new monastic orders. It was thought that there were orders enough; that the old should be reformed, not new ones created. Even St. Dominic and St. Francis had great difficulty in getting their orders instituted. But Loyola and his companions made extraordinary offers. They professed their willingness to go wherever the pope should send them, among Turks, heathens, or heretics, instantly, without condition, or reward.
How could the pope refuse to license them? His empire was in danger; Luther was in the midst of his victories; the power of ideas and truth was shaking to its centre the pontifical throne; all the old orders had become degenerate and inefficient, and the pope did not know where to look for efficient support. The venerable Benedictines were revelling in the wealth of their splendid abbeys, while the Dominicans and the Franciscans had become