They did not meet at first with like success in all Catholic countries. In Spain, Charles V. treated them with suspicion as the sworn men of the Papacy; and the Dominican order, so powerful through its hold upon the Inquisition, regarded them justly as rivals. Though working for the same end, the means employed by Jesuits and Dominicans were too diverse for these champions of orthodoxy to work harmoniously together. The Jesuits belonged to the future, to the party of accommodation and control by subterfuge. The Dominicans were rooted in the past; their dogmatism admitted of no compromise; they strove to rule by force. There was therefore, at the outset, war between the kennels of the elder and the younger dogs of God in Spain. Yet Jesuitism gained ground. It had the advantage of being a native, and a recent product. It was powerful by its appeals to the sensuous imagination and carnal superstitions of that Iberian-Latin people. It was seductive by its mitigation of oppressive orthodoxy and inflexible prescriptive law. Where the Dominican was steel, the Jesuit was reed; where the Dominican breathed fire and fagots, the Jesuit suggested casuistical distinctions; where the Dominican raised difficulties, the Jesuit solved scruples; where the Dominican presented theological abstractions, the Jesuit offered stimulative or agreeable images; where the Dominican preached dogma, the Jesuit retailed romance. It only needed one illustrious convert to plant the Jesuits in Spain. Him they found in Francis Borgia, Duke of Gandia, Viceroy of Catalonia, and subsequently the third General of the Order and a saint. This man placed the university, which he had founded, in their hands; and about the same time they gained a footing in the university of Salamanca. Still they continued to retain their strongest hold upon the people, who regarded them as saviours from the tyranny and ennui of the established Dominican hierarchy. Portugal was won at a blow. Xavier and Rodriguez planted the Company there under the affectionate protection of King John III. When Xavier started on his mission to the Indies in 1541, Rodriguez took the affairs of the realm into his hands, controlled the cabinet, and formed the heir-apparent to their will. With France they had more trouble. Both the University and the Parliament of Paris opposed their settlement. The Sorbonne even declared them 'dangerous in matters of the faith, fit to disturb the peace of the Church, and to reverse the order of monastic life; more adapted to destroy than to build.' The Gallican Church scented danger in these bondsmen of the Papacy; and it was only when they helped to organize the League that the influence of the Guises gave them a foothold in the kingdom. Even then their seminaries at Reims, Douai, and S. Omer must be rather regarded as outposts _epiteichismoi_ against England and Flanders, than, as nationally French establishments. In France they long remained a seditious and belligerent faction.[162]