For the present, we must not pass by too rapidly the conflict between the pope and Elizabeth--to the principles involved in which enough consideration is not generally given--in order that we may comprehend fully what it meant, and how, in the end, it turned the nations upon their progressive courses, and brought them where they now are. In all history there are few more instructive lessons. In carrying on the war against Elizabeth, the Jesuits did not forget the work of educating young Englishmen so as to make them believe that treason was one of the highest virtues when dictated by what they chose to consider the interests of religion; that is, of the papacy or of their society, just as we have seen they did in Germany. Among other seminaries of learning, they had one at Rheims, in France, established by the Cardinal of Lorraine, one of the most vindictive persecutors of the Huguenots. They had another at Douay, also in France. From these, colonies of Jesuits were sent to England every year, instructed and trained to subvert the English Government, and particularly to vilify and calumniate Elizabeth by accusing her of leading a "licentious and voluptuous private life." It is not easy to understand what force was intended to be given to this accusation, as an argument against her right to the crown, in view of the fact that a life tenfold more licentious and voluptuous than that falsely charged against Elizabeth did not invalidate the right of Pope Alexander VI to the papal crown and the headship of the Church at Rome. Nevertheless, the Jesuits availed themselves of it, without regard either to its truthfulness or their own consistency. They were educated to this peculiar kind of work, and it was considered their duty to educate others in the same way, leaving the consequences to take care of themselves. Hume gives this account of these Jesuit emissaries to England: "They infused into all their votaries an extreme hatred against the queen, whom they treated as a usurper, a schismatic, a heretic, a persecutor of the orthodox, and one solemnly and publicly anathematized by the holy father. Sedition, rebellion, sometimes _assassination_, were the expedients by which they intended to effect their purposes against her,"[79] pretending to find in the existing state of things in England justification for all this, even for the assassination of the queen.