Two Jesuit leaders--Campion and Parson--were sent from Rome to give direction to the movements of the conspirators already there. In order more effectually to encourage treason and sedition, they "_pretended to be Protestants_," not being ashamed of this false profession, because the obligation to practice deception when necessary was instilled into their minds by Jesuit training, and, on that account, created no compunctions of conscience. When Parson reached Dover, the better to practice his disguise, he wore the uniform of an English army officer, and pretended to be such. In this way he deceived the inspecting officer, and arranged with him for the safe passage of Campion, whom he represented as a fellow officer, who would follow in a few days. It may thus be seen how easy it is to be "all things to all men," when those who desire to become so have quieted their consciences with the belief that falsehood and deception may be rightfully employed in promoting "the greater glory of God." Howsoever incomprehensible may be the casuistry by which the mind can be brought to this belief, it is perfectly plain to a Jesuit, and is doubtless explained in their schools. It is exceedingly difficult to separate the true from the false in the history of the times here referred to. The passions of the rival parties became so intense as seemingly to render agreement between them impossible, either with regard to facts or conclusions. It may not even be safe to assume that the truth lies midway between the extremes. But there is always, in the influences and effects produced by any given period of time, that which explains the motives and purposes of the chief actors. By careful investigation of these, we acquire a knowledge of the philosophy of history. Conducting our investigations in this spirit, we can not fail to conclude that the interference with the domestic and internal affairs of England by an alien and foreign power, was a flagrant act of usurpation, unless the spiritual authority of the pope gave him rightful jurisdiction over temporal and political questions in that country. And if he did rightfully possess this jurisdiction in 1570, when Pius V fulminated his pontifical bull against Elizabeth, and derived it from the divine law, we, of the present age, and especially in the United States, can not refrain from inquiring whether, from the Jesuit standpoint, Leo XIII does not possess the same jurisdiction derived from the same law? Without pressing this inquiry here, however, it is deemed more essential to ascertain still more minutely how far the Jesuits were responsible for sowing the seeds of discord and civil war in England, when otherwise Protestants and Roman Catholics might, at the Elizabethan period, have lived and associated harmoniously together, as they did in Germany before the Jesuits appeared there. Many intelligent readers of history fail to give due consideration to the events of this important period.