The History of England, from the Accession of James II - Volume 2

Talbot, raised by James to the earldom of Tyrconnel, had commanded the troops in Ireland during the nine months which elapsed between the death of Charles and the commencement of the viceroyalty of Clarendon. When the new Lord Lieutenant was about to leave London for Dublin, the General was summoned from Dublin to London. Dick Talbot had long been well known on the road which he had now to travel. Between Chester and the capital there was not an inn where he had not been in a brawl. Wherever he came he pressed horses in defiance of law, swore at the cooks and postilions, and almost raised mobs by his insolent rodomontades. The Reformation, he told the people, had ruined everything. But fine times were coming. The Catholics would soon be uppermost. The heretics should pay for all. Raving and blaspheming incessantly, like a demoniac, he came to the court. 52 As soon as he was there, he allied himself closely with Castelmaine, Dover, and Albeville. These men called with one voice for war on the constitution of the Church and the State. They told their master that he owed it to his religion and to the dignity of his crown to stand firm against the outcry of heretical demagogues, and to let the Parliament see from the first that he would be master in spite of opposition, and that the only effect of opposition would be to make him a hard master.

Each of the two parties into which the court was divided had zealous foreign allies. The ministers of Spain, of the Empire, and of the States General were now as anxious to support Rochester as they had formerly been to support Halifax. All the influence of Barillon was employed on the other side; and Barillon was assisted by another French agent, inferior to him in station, but far superior in abilities, Bonrepaux. Barillon was not without parts, and possessed in large measure the graces and accomplishments which then distinguished the French gentry. But his capacity was scarcely equal to what his great place required. He had become sluggish and self indulgent, liked the pleasures of society and of the table better than business, and on great emergencies generally waited for admonitions and even for reprimands from Versailles before he showed much activity. 53 Bonrepaux had raised himself from obscurity by the intelligence and industry which he had exhibited as a clerk in the department of the marine, and was esteemed an adept in the mystery of mercantile politics. At the close of the year 1685, he was sent to London, charged with several special commissions of high importance. He was to lay the ground for a treaty of commerce; he was to ascertain and report the state of the English fleets and dockyards; and he was to make some overtures to the Huguenot refugees, who, it was supposed, had been so effectually tamed by penury and exile, that they would thankfully accept almost any terms of reconciliation. The new Envoy's origin was plebeian, his stature was dwarfish, his countenance was ludicrously ugly, and his accent was that of his native Gascony: but his strong sense, his keen penetration, and his lively wit eminently qualified him for his post. In spite of every disadvantage of birth and figure he was soon known as a most pleasing companion and as a most skilful diplomatist. He contrived, while flirting with the Duchess of Mazarin, discussing literary questions with Waller and Saint Evremond, and corresponding with La Fontaine, to acquire a considerable knowledge of English politics. His skill in maritime affairs recommended him to James, who had, during many years, paid close attention to the business of the Admiralty, and understood that business as well as he was capable of understanding anything. They conversed every day long and freely about the state of the shipping and the dock-yards. The result of this intimacy was, as might have been expected, that the keen and vigilant Frenchman conceived a great contempt for the King's abilities and character. The world, he said, had much overrated His Britannic Majesty, who had less capacity than Charles, and not more virtues. 54

The two envoys of Lewis, though pursuing one object, very judiciously took different paths. They made a partition of the court. Bonrepaux lived chiefly with Rochester and Rochester's adherents. Barillon's connections were chiefly with the opposite faction. The consequence was that they sometimes saw the same event in different points of view. The best account now extant of the contest which at this time agitated Whitehall is to be found in their despatches.

As each of the two parties at the Court of James had the support of foreign princes, so each had also the support of an ecclesiastical authority to which the King paid great deference. The Supreme Pontiff was for legal and moderate courses; and his sentiments were expressed by the Nuncio and by the Vicar Apostolic. 55 On the other side was a body of which the weight balanced even the weight of the Papacy, the mighty Order of Jesus.

That at this conjuncture these two great spiritual powers, once, as it seemed, inseparably allied, should have been opposed to each other, is a most important and remarkable circumstance. During a period of little less than a thousand years the regular clergy had been the chief support of the Holy See. By that See they had been protected from episcopal interference; and the protection which they had received had been amply repaid. But for their exertions it is probable that the Bishop of Rome would have been merely the honorary president of a vast aristocracy of prelates. It was by the aid of the Benedictines that Gregory the Seventh was enabled to contend at once against the Franconian Caesars and against the secular priesthood. It was by the aid of the Dominicans and Franciscans that Innocent the Third crushed the Albigensian sectaries. In the sixteenth century the Pontificate exposed to new dangers more formidable than had ever before threatened it, was saved by a new religious order, which was animated by intense enthusiasm and organized with exquisite skill. When the Jesuits came to the rescue of the Papacy, they found it in extreme peril: but from that moment the tide of battle turned. Protestantism, which had, during a whole generation, carried all before it, was stopped in its progress, and rapidly beaten back from the foot of the Alps to the shores of the Baltic. Before the Order had existed a hundred years, it had filled the whole world with memorials of great things done and suffered for the faith. No religious community could produce a list of men so variously distinguished:—none had extended its operations over so vast a space; yet in none had there ever been such perfect unity of feeling and action. There was no region of the globe, no walk of speculative or of active life, in which Jesuits were not to be found. They guided the counsels of Kings. They deciphered Latin inscriptions. They observed the motions of Jupiter's satellites. They published whole libraries, controversy, casuistry, history, treatises on optics, Alcaic odes, editions of the fathers, madrigals, catechisms, and lampoons. The liberal education of youth passed almost entirely into their hands, and was conducted by them with conspicuous ability. They appear to have discovered the precise point to which intellectual culture can be carried without risk of intellectual emancipation. Enmity itself was compelled to own that, in the art of managing and forming the tender mind, they had no equals. Meanwhile they assiduously and successfully cultivated the eloquence of the pulpit. With still greater assiduity and still greater success they applied themselves to the ministry of the confessional. Throughout Catholic Europe the secrets of every government and of almost every family of note were in their keeping. They glided from one Protestant country to another under innumerable disguises, as gay Cavaliers, as simple rustics, as Puritan preachers. They wandered to countries which neither mercantile avidity nor liberal curiosity had ever impelled any stranger to explore. They were to be found in the garb of Mandarins, superintending the observatory at Pekin. They were to be found, spade in hand, teaching the rudiments of agriculture to the savages of Paraguay. Yet, whatever might be their residence, whatever might be their employment, their spirit was the same, entire devotion to the common cause, implicit obedience to the central authority. None of them had chosen his dwelling place or his vocation for himself. Whether the Jesuit should live under the arctic circle or under the equator, whether he should pass his life in arranging gems and collating manuscripts at the Vatican or in persuading naked barbarians in the southern hemisphere not to eat each other, were matters which he left with profound submission to the decision of others. If he was wanted at Lima, he was on the Atlantic in the next fleet. If he was wanted at Bagdad, he was toiling through the desert with the next caravan. If his ministry was needed in some country where his life was more insecure than that of a wolf, where it was a crime to harbour him, where the heads and quarters of his brethren, fixed in the public places, showed him what he had to expect, he went without remonstrance or hesitation to his doom. Nor is this heroic spirit yet extinct. When, in our own time, a new and terrible pestilence passed round the globe, when, in some great cities, fear had dissolved all the ties which hold society together, when the secular clergy had deserted their flocks, when medical succour was not to be purchased by gold, when the strongest natural affections had yielded to the love of life, even then the Jesuit was found by the pallet which bishop and curate, physician and nurse, father and mother, had deserted, bending over infected lips to catch the faint accents of confession, and holding up to the last, before the expiring penitent, the image of the expiring Redeemer.

But with the admirable energy, disinterestedness, and self-devotion which were characteristic of the Society, great vices were mingled. It was alleged, and not without foundation, that the ardent public spirit which made the Jesuit regardless of his ease, of his liberty, and of his life, made him also regardless of truth and of mercy; that no means which could promote the interest of his religion seemed to him unlawful, and that by the interest of his religion he too often meant the interest of his Society. It was alleged that, in the most atrocious plots recorded in history, his agency could be distinctly traced; that, constant only in attachment to the fraternity to which he belonged, he was in some countries the most dangerous enemy of freedom, and in others the most dangerous enemy of order. The mighty victories which he boasted that he had achieved in the cause of the Church were, in the judgment of many illustrious members of that Church, rather apparent than real. He had indeed laboured with a wonderful show of success to reduce the world under her laws; but he had done so by relaxing her laws to suit the temper of the world. Instead of toiling to elevate human nature to the noble standard fixed by divine precept and example, he had lowered the standard till it was beneath the average level of human nature. He gloried in multitudes of converts who had been baptized in the remote regions of the East: but it was reported that from some of those converts the facts on which the whole theology of the Gospel depends had been cunningly concealed, and that others were permitted to avoid persecution by bowing down before the images of false gods, while internally repeating Paters and Ayes. Nor was it only in heathen countries that such arts were said to be practised. It was not strange that people of alt ranks, and especially of the highest ranks, crowded to the confessionals in the Jesuit temples; for from those confessionals none went discontented away. There the priest was all things to all men. He showed just so much rigour as might not drive those who knelt at his spiritual tribunal to the Dominican or the Franciscan church. If he had to deal with a mind truly devout, he spoke in the saintly tones of the primitive fathers, but with that very large part of mankind who have religion enough to make them uneasy when they do wrong, and not religion enough to keep them from doing wrong, he followed a very different system. Since he could not reclaim them from guilt, it was his business to save them from remorse. He had at his command an immense dispensary of anodynes for wounded consciences. In the books of casuistry which had been written by his brethren, and printed with the approbation of his superiors, were to be found doctrines consolatory to transgressors of every class. There the bankrupt was taught how he might, without sin, secrete his goods from his creditors. The servant was taught how he might, without sin, run off with his master's plate. The pandar was assured that a Christian man might innocently earn his living by carrying letters and messages between married women and their gallants. The high spirited and punctilious gentlemen of France were gratified by a decision in favour of duelling. The Italians, accustomed to darker and baser modes of vengeance, were glad to learn that they might, without any crime, shoot at their enemies from behind hedges. To deceit was given a license sufficient to destroy the whole value of human contracts and of human testimony. In truth, if society continued to hold together, if life and property enjoyed any security, it was because common sense and common humanity restrained men from doing what the Society of Jesus assured them that they might with a safe conscience do.

So strangely were good and evil intermixed in the character of these celebrated brethren; and the intermixture was the secret of their gigantic power. That power could never have belonged to mere hypocrites. It could never have belonged to rigid moralists. It was to be attained only by men sincerely enthusiastic in the pursuit of a great end, and at the same time unscrupulous as to the choice of means.

From the first the Jesuits had been bound by a peculiar allegiance to the Pope. Their mission had been not less to quell all mutiny within the Church than to repel the hostility of her avowed enemies. Their doctrine was in the highest degree what has been called on our side of the Alps Ultramontane, and differed almost as much from the doctrine of Bossuet as from that of Luther. They condemned the Gallican liberties, the claim of oecumenical councils to control the Holy See, and the claim of Bishops to an independent commission from heaven. Lainez, in the name of the whole fraternity, proclaimed at Trent, amidst the applause of the creatures of Pius the Fourth, and the murmurs of French and Spanish prelates, that the government of the faithful had been committed by Christ to the Pope alone, that in the Pope alone all sacerdotal authority was concentrated, and that through the Pope alone priests and bishops derived whatever divine authority they possessed. 56 During many years the union between the Supreme Pontiffs and the Order had continued unbroken. Had that union been still unbroken when James the Second ascended the English throne, had the influence of the Jesuits as well as the influence of the Pope been exerted in favour of a moderate and constitutional policy, it is probable that the great revolution which in a short time changed the whole state of European affairs would never have taken place. But, even before the middle of the seventeenth century, the Society, proud of its services and confident in its strength, had become impatient of the yoke. A generation of Jesuits sprang up, who looked for protection and guidance rather to the court of France than to the court of Rome; and this disposition was not a little strengthened when Innocent the Eleventh was raised to the papal throne.

The Jesuits were, at that time, engaged in a war to the death against an enemy whom they had at first disdained, but whom they had at length been forced to regard with respect and fear. Just when their prosperity was at the height, they were braved by a handful of opponents, who had indeed no influence with the rulers of this world, but who were strong in religious faith and intellectual energy. Then followed a long, a strange, a glorious conflict of genius against power. The Jesuit called cabinets, tribunals, universities to his aid; and they responded to the call. Port Royal appealed, not in vain, to the hearts and to the understandings of millions. The dictators of Christendom found themselves, on a sudden, in the position of culprits. They were arraigned on the charge of having systematically debased the standard of evangelical morality, for the purpose of increasing their own influence; and the charge was enforced in a manner which at once arrested the attention of the whole world: for the chief accuser was Blaise Pascal. His intellectual powers were such as have rarely been bestowed on any of the children of men; and the vehemence of the zeal which animated him was but too well proved by the cruel penances and vigils under which his macerated frame sank into an early grave. His spirit was the spirit of Saint Bernard: but the delicacy of his wit, the purity, the energy, the simplicity of his rhetoric, had never been equalled, except by the great masters of Attic eloquence. All Europe read and admired, laughed and wept. The Jesuits attempted to reply: but their feeble answers were received by the public with shouts of mockery. They wanted, it is true, no talent or accomplishment into which men can be drilled by elaborate discipline; but such discipline, though it may bring out the powers of ordinary minds, has a tendency to suffocate, rather than to develop, original genius. It was universally acknowledged that, in the literary contest, the Jansenists were completely victorious. To the Jesuits nothing was left but to oppress the sect which they could not confute. Lewis the Fourteenth was now their chief support. His conscience had, from boyhood, been in their keeping; and he had learned from them to abhor Jansenism quite as much as he abhorred Protestantism, and very much more than he abhorred Atheism. Innocent the Eleventh, on the other hand, leaned to the Jansenist opinions. The consequence was, that the Society found itself in a situation never contemplated by its founder. The Jesuits were estranged from the Supreme Pontiff; and they were closely allied with a prince who proclaimed himself the champion of the Gallican liberties and the enemy of Ultramontane pretensions. Thus the Order became in England an instrument of the designs of Lewis, and laboured, with a success which the Roman Catholics afterwards long and bitterly deplored, to widen the breach between the King and the Parliament, to thwart the Nuncio, to undermine the power of the Lord Treasurer, and to support the most desperate schemes of Tyrconnel.

Thus on one side were the Hydes and the whole body of Tory churchmen, Powis and all the most respectable noblemen and gentlemen of the King's own faith, the States General, the House of Austria, and the Pope. On the other side were a few Roman Catholic adventurers, of broken fortune and tainted reputation, backed by France and by the Jesuits.

The chief representative of the Jesuits at Whitehall was an English brother of the Order, who had, during some time, acted as Viceprovincial, who had been long regarded by James with peculiar favour, and who had lately been made Clerk of the Closet. This man, named Edward Petre, was descended from an honourable family. His manners were courtly: his speech was flowing and plausible; but he was weak and vain, covetous and ambitious. Of all the evil counsellors who had access to the royal ear, he bore, perhaps, the largest part in the ruin of the House of Stuart.

The obstinate and imperious nature of the King gave great advantages to those who advised him to be firm, to yield nothing, and to make himself feared. One state maxim had taken possession of his small understanding, and was not to be dislodged by reason. To reason, indeed, he was not in the habit of attending. His mode of arguing, if it is to be so called, was one not uncommon among dull and stubborn persons, who are accustomed to be surrounded by their inferiors. He asserted a proposition; and, as often as wiser people ventured respectfully to show that it was erroneous, he asserted it again, in exactly the same words, and conceived that, by doing so, he at once disposed of all objections. 57 "I will make no concession," he often repeated; "my father made concessions, and he was beheaded." 58 If it were true that concession had been fatal to Charles the First, a man of sense would have known that a single experiment is not sufficient to establish a general rule even in sciences much less complicated than the science of government; that, since the beginning of the world, no two political experiments were ever made of which all the conditions were exactly alike; and that the only way to learn civil prudence from history is to examine and compare an immense number of cases. But, if the single instance on which the King relied proved anything, it proved that he was in the wrong. There can be little doubt that, if Charles had frankly made to the Short Parliament, which met in the spring of 1640, but one half of the concessions which he made, a few months later, to the Long Parliament, he would have lived and died a powerful King. On the other hand, there can be no doubt whatever that, if he had refused to make any concession to the Long Parliament, and had resorted to arms in defence of the ship money and of the Star Chamber, he would have seen, in the hostile ranks, Hyde and Falkland side by side with Hollis and Hampden. But, in truth, he would not have been able to resort to arms; for nor twenty Cavaliers would have joined his standard. It was to his large concessions alone that he owed the support of that great body of noblemen and gentlemen who fought so long and so gallantly in his cause. But it would have been useless to represent these things to James.

Another fatal delusion had taken possession of his mind, and was never dispelled till it had ruined him. He firmly believed that, do what he might, the members of the Church of England would act up to their principles. It had, he knew, been proclaimed from ten thousand pulpits, it had been solemnly declared by the University of Oxford, that even tyranny as frightful as that of the most depraved of the Caesars did not justify subjects in resisting the royal authority; and hence he was weak enough to conclude that the whole body of Tory gentlemen and clergymen would let him plunder, oppress, and insult them without lifting an arm against him. It seems strange that any man should have passed his fiftieth year without discovering that people sometimes do what they think wrong: and James had only to look into his own heart for abundant proof that even a strong sense of religious duty will not always prevent frail human beings from indulging their passions in defiance of divine laws, and at the risk of awful penalties. He must have been conscious that, though he thought adultery sinful, he was an adulterer: but nothing could convince him that any man who professed to think rebellion sinful would ever, in any extremity, be a rebel. The Church of England was, in his view, a passive victim, which he might, without danger, outrage and torture at his pleasure; nor did he ever see his error till the Universities were preparing to coin their plate for the purpose of supplying the military chest of his enemies, and till a Bishop, long renowned for loyalty, had thrown aside his cassock, girt on a sword, and taken the command of a regiment of insurgents.

In these fatal follies the King was artfully encouraged by a minister who had been an Exclusionist, and who still called himself a Protestant, the Earl of Sunderland. The motives and conduct of this unprincipled politician have often been misrepresented. He was, in his own lifetime, accused by the Jacobites of having, even before the beginning of the reign of James, determined to bring about a revolution in favour of the Prince of Orange, and of having, with that view, recommended a succession of outrages on the civil and ecclesiastical constitution of the realm. This idle story has been repeated down to our own days by ignorant writers. But no well informed historian, whatever might be his prejudices, has condescended to adopt it: for it rests on no evidence whatever; and scarcely any evidence would convince reasonable men that Sunderland deliberately incurred guilt and infamy in order to bring about a change by which it was clear that he could not possibly be a gainer, and by which, in fact, he lost immense wealth and influence. Nor is there the smallest reason for resorting to so strange a hypothesis. For the truth lies on the surface. Crooked as this man's course was, the law which determined it was simple. His conduct is to be ascribed to the alternate influence of cupidity and fear on a mind highly susceptible of both those passions, and quicksighted rather than farsighted. He wanted more power and more money. More power he could obtain only at Rochester's expense; and the obvious way to obtain power at Rochester's expense was to encourage the dislike which the King felt for Rochester's moderate counsels. Money could be most easily and most largely obtained from the court of Versailles; and Sunderland was eager to sell himself to that court. He had no jovial generous vices. He cared little for wine or for beauty: but he desired riches with an ungovernable and insatiable desire. The passion for play raged in him without measure, and had not been tamed by ruinous losses. His hereditary fortune was ample. He had long filled lucrative posts, and had neglected no art which could make them more lucrative: but his ill luck at the hazard table was such that his estates were daily becoming more and more encumbered. In the hope of extricating himself from his embarrassments, he betrayed to Barillon all the schemes adverse to France which had been meditated in the English cabinet, and hinted that a Secretary of State could in such times render services for which it might be wise in Lewis to pay largely. The Ambassador told his master that six thousand guineas was the smallest gratification that could be offered to so important a minister. Lewis consented to go as high as twenty-five thousand crowns, equivalent to about five thousand six hundred pounds sterling. It was agreed that Sunderland should receive this sum yearly, and that he should, in return, exert all his influence to prevent the reassembling of the Parliament. 59 He joined himself therefore to the Jesuitical cabal, and made so dexterous an use of the influence of that cabal that he was appointed to succeed Halifax in the high dignity of Lord President without being required to resign the far more active and lucrative post of Secretary. 60 He felt, however, that he could never hope to obtain paramount influence in the court while he was supposed to belong to the Established Church. All religions were the same to him. In private circles, indeed, he was in the habit of talking with profane contempt of the most sacred things. He therefore determined to let the King have the delight and glory of effecting a conversion. Some management, however, was necessary. No man is utterly without regard for the opinion of his fellow creatures; and even Sunderland, though not very sensible to shame, flinched from the infamy of public apostasy. He played his part with rare adroitness. To the world he showed himself as a Protestant. In the royal closet he assumed the character of an earnest inquirer after truth, who was almost persuaded to declare himself a Roman Catholic, and who, while waiting for fuller illumination, was disposed to render every service in his power to the professors of the old faith. James, who was never very discerning, and who in religious matters was absolutely blind, suffered himself, notwithstanding all that he had seen of human knavery, of the knavery of courtiers as a class, and of the knavery of Sunderland in particular, to be duped into the belief that divine grace had touched the most false and callous of human hearts. During many months the wily minister continued to be regarded at court as a promising catechumen, without exhibiting himself to the public in the character of a renegade. 61