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bishops and Bishops, and to all persons in authority, who are ex'horted and conjured not only to suffer them to remain unmolested, <but to see that they are treated with all kindness and charity.' The Bull is then directed to be inviolably observed in all future • time, and that it shall never be submitted to the judgment or revision of any judge, with whatever power he may be clothed, ‹ declaring null and void any encroachment on those regulations ⚫ either knowingly or from ignorance.' The Bull of Pope Clement XIV. who abolished the Order, is then expressly abrogatedand it is lastly stated that if any one shall attempt, by an audaci'ous temerity, to infringe or oppose any part of that ordinance, he ' will thereby incur the indignation of Almighty God and of the • Holy Apostles.'

The publication of this bull was followed by an Act ordaining the restitution of the funds which were the patrimony of the Jesuits, and making compensations for their confiscated property.


It was sought to render the above measure palatable to the British Public by a labored vindication of the Order which appeared (together with a copy of the bull) in one of our newspapers which has the most extensive circulation. In this apology the measure is stated to promise more for the future good of Europe than any • event of the last twenty years.' Europe is represented as 'owing • infinitely more than half its civilization to the Popes.' Clement XIV. is called a weak and imbecile prelate who was partly flattered and partly menaced into an act of self-destruction in the abolition of HIS BEST BULWARK THE SOCIETY OF THE JESUITS. It is then affirmed that the Romish Church has had ample rea• son to repent this unfortunate concession, for HAD THE SOCIETY OF


'EXCESSES WOULD NEVER HAVE OCCURRED.' (A negative, by the way, which perhaps the friends of the Society would have some trouble to prove.) The Order is then described as a body of men, 'set apart for the propagation and defence of their religion, who (whilst other monastics confine themselves to solitary devotion, and ascetic exercises) inform their minds with learning, and being thus fit for the business of life, go forth adapted to every condition to which they may be called.' It is added that a man who thus


unites religion and learning, should be able to confer the greatest · blessings upon a kingdom, and that ALTHOUGH SUCH TALENTS

'HAVE BEEN ABUSED TO THE WORST PURPOSES, AND HAVE THUS • BEEN ONLY THE INCREASED MEANS OF MISCHIEF,' (no mean admission I apprehend) yet that it is a very vulgar error to ar، gue against the use from the abuse.' There then follows a panegyric on the protection afforded to learned men and their writings 'by the convents,' although it is not clear how this can redound to the honor of those who were not monastics. It is further stated


as natural to expect, that even the clergy themselves should par⚫ take of the errors and ignorance of the dark ages, and very unfair G to object to the priesthood of the present day what was the charac ter of the priesthood formerly; the vices and follies in question < having been those of the age and not of their order.' This defence is closed by a declaration that the Order has been most · heavily slandered by those who were inferior to them in every good ⚫ talent;' and the following question is put in conclusion, are not the enemies of the Jesuits, enemies of OUR religion in every form?" an enquiry which leaves no doubt of the apologist having been of the same religion as the Jesuits themselves.


The object of the following pages is to examine the propriety of extending papal patronage and protestant protection to this order of men, who are now establishing themselves in our own empire, and who find advocates in our own press. It may perhaps appear from the enquiry that the crimes of the Order are fundamental, and not accidental-that those crimes are not to be charged on the age' in which they florished, but are inseparably connected with their own corrupt principles, and that the same crimes must therefore again be necessarily developed, by the same principles being again brought into action.


&c. &c.

THE revival of the Order of Jesuits by the present Pope, after it had been totally abolished by a predecessor of his (Clement XIV.), on the earnest entreaties, be it remembered, not of Protestant, but even of Catholic Sovereigns, as utterly incompatible with the existence of civil society, appears to be an event of no ordinary importance, and I cannot but feel considerable surprise at the apathy and indifference which are manifested on the subject by the States of Europe in general, and by this country in particular. At a period when we are informed that greater light and liberality prevail in the world than were once found in it,—when we are assured that although the creed of Catholicism is unchanged and unchangeable, yet that her practice is entirely altered, and that we have nothing to fear from the conduct of her professors either in or out of power,-at this precise period it is that we find an order with whose nefarious practices all Europe rung, and against whose continued existence all Europe protested, re-established by the present Head of the Romish Church, and entering with all its characteristic spirit upon the discharge of its various functions. The object which I propose to myself, is to show that among the important subjects for which this country has a right to

look for protection to its Parliament, as the natural guardian of its religious and political liberties, there is perhaps none which stands out more prominently, which is pregnant with greater danger to this nation, or calls for more prompt remedies on the part of its Legislature, than the revival of the Order of Jesuits. I intend to give a summary of the history of this Order, to furnish some historical evidences in support of its correctness, and to make a few observations upon the whole.

The original plan which the founder of the Order (Ignatius) Loyola) formed of its constitution and laws, was suggested, as he gave out, and as his followers still teach, by the immediate inspiration of Heaven. But notwithstanding this high pretension, his design met at first with violent opposition. Pope Paul III., ta whom Loyola applied for the sanction of his authority to confirm. the institution, referred his petition to a committee of Cardinals. They represented the establishment to be unnecessary, as well as dangerous, and Paul refused to grant his approbation of it. At last Loyola removed all his scruples by an offer which it was impossible for any Pope to resist. He proposed that, besides the three vows of poverty, of chastity, and monastic obedience, which are common to all the orders of regulars, the members of his society should take a fourth vow of unconditional obedience to the Pope, binding themselves to go whithersoever he should command for the service of religion, and without requiring any thing from the Holy See for their support. At a time when the papal authority had received such a shock by the revolt of so many nations from the Romish Church; at a time when every part of the popish system was attacked with so much violence and success, the acquisition of a body of men, thus peculiarly devoted to the See of Rome, and whom it might set in opposition to all its enemies, was an object of the highest consequence. Paul instantly perceiving this, confirmed the institution of the Jesuits by his bull in 1540,-granted the most ample privileges to the Members of the Society, and appointed Loyola to be the first General of the Order. The event fully justified his discernment, in expecting such beneficial consequences to the See of Rome from this

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institution. In less than half a century, the Society obtained es tablishments in every country that adhered to the Roman Catholic Church; its power and wealth increased amazingly; the number of its members became great; their character as well as accomplishments were still greater; and the Jesuits were celebrated by the friends and dreaded by the enemies of the Romish faith, as the most able and enterprising order in the church.

The constitution and laws of the society were perfected by Lainez and Aquaviva, the two Generals who succeeded Loyola; men far superior to their master in abilities and in the science of government. They framed that system of profound and artful policy which distinguishes the order, while the large infusion of religious ardor and enthusiasm, which are mingled with its regulation, should be imputed to Loyola, its founder, To Lainez, in particular, are ascribed the Secreta Monita, or secret instructions of the order, which were not made public till about the close of the 17th century, and an edition of which in the original Latin, with an English translation in the opposite page, was dedicated to Sir Robert Walpole in 1722. These secret instructions are now difficult to procure, and are therefore by no means sufficiently known.

Many circumstances concurred in giving a peculiarity of character to the order of the Jesuits, and in forming the members, not only to take greater part in the affairs of the world than any other body of monks, but to acquire superior influence in the conduct of them.

The primary object of almost all the monastic orders is to separate men from the world, and from any concern in its affairs. In the solitude and silence of the cloister, the monk is called to work. out his own salvation by extraordinary acts of mortification and piety. He is dead to the world, and ought not to mingle in its transactions. He can be of no benefit to mankind, but by his example and prayers. On the contrary, the Jesuits are taught to consider themselves as formed for action, They are chosen soldiers, bound to exert themselves continually in the sight of God, and of the Pope, his vicar on earth. Whatever tends to instruct the ignorant, whatever can be of use to reclaim or oppose the enemies of the holy see, is their proper object. That they may have full lei


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