the jesuits, as educators and confessors, it was able to do this. It supplied an elaborate mechanism through which the individual might work out his own justification in disregard of recognised outward duties. The protestant idea of an inward light, to whatever extravagances it might be open, stimulated the sense of a universal law which the inward light revealed. Hence it has issued, as among the quakers, in a far-reaching zeal of cosmopolitan philanthropy. Jesuitry, on the other hand, is the ruin of all public spirit. It satisfies the individual soul and reconciles it to the church by casuistical devices which give the guise of reason to the interested suggestions of personal passion. In saving the soul it ruins nations, not because it proposes a higher law than that of which the kingdoms of this world are capable, but because it makes salvation a process of self-seeking no other than the satisfaction of the hunger of sense. In southern Europe jesuitry had its way. Sometimes it might justify the tyrant, sometimes (as in France under the League) the tyrannicide; but it was equally antagonistic to rational freedom. Acting on the ruler, it derationalised the state, which came to be, not the passionless expression of general right, but the engine of individual caprice under alternating fits of appetite and fear. Acting on the subject, again, it gave him over to private interests in the way either of vicious self-indulgence or of the religious zeal which compounds for such indulgence. The creature of the jesuits is no longer spontaneously loyal to the institutions under which he is born, nor yet has he, like the puritan, a new law written on his conscience which he is to enact in society, but he has a transaction of his own to negotiate with a power wielding spiritual terrors. He may be either rake or devotee, but never a citizen, as the Spain and southern Germany of the seventeenth century too plainly testified. [1] [Amended from “area”. Tr.]