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cularly the following passage: "It is certain that some persons "who do not appear to be prejudiced, maintain that many "things have rendered the Society deservedly odious, and con"tend that such an extensive influence could never have been "acquired, or so long maintained, without the aid of a very "profound worldly policy." Again, "Have they not an Ency、 clopedia of corrupted morals on the subject of Spiritual ❝ sins? It is the Jesuits who have contended the most stre"nuously for the consequences of many doctrines which were "maintained before them, but pushed farthest by them; doc"trines which expose Sovereigns to continual Revolutions, "Protestants to carnage, and Christian morals to the most "deplorable relaxation that can be imagined."-See Bayle's Dictionary, Art. LOYOLA; and the Notes (R) and (S) ibid.

MR. DALLAS proceeds, in p. 71, to copy the Speech which has been attributed by the Jesuits to HENRY IV. at the time when his Parliament, with HARLAY, their First President, at their head, remonstrated against the reception of the Jesuits: of this Speech, however, that Monarch was perfectly guiltless. It was, in fact, written by the Jesuits themselves, and is a forgery of the most impudent character! Its internal evidence, indeed, is sufficient for its conviction. Is it conceivable that any French gentleman, much more any Sovereign of France, could have made use of the following language? “I am ac"quainted with things past, better than any person what"ever."—" You set up for mighty statesmen, and understand "state affairs no more than I do the drawing the report of a "cause. Why not say, that your Daughters are as much religious as the Nuns called here the Daughters of God, and that

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you are as much of my Order of the Holy Ghost, as my "Knights and myself?"" If the Sorbonne has condemned "them, it was quite like you, without knowing them.”—“ It is "objected, they get footing in cities and towns by all means they

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can: so do others: I myself got into my kingdom as well as I "could," &c. &c. Again-that part of the pretended Speech which makes Henry say of the two first assassins who at

tempted his life (BARRIERE and CHATEL), "BARRIERE was "not encouraged by any Jesuit, CHATEL never accused them, "nor could any torments extort any charge against VARADE "or any other Jesuit," is so directly at variance with the important statements of DE THOU and SULLY, as well as so completely opposed to all the other accounts of those attempts on the life of HENRY IV. that it is impossible for any one who believes the concurrent testimony of the most faithful Historians to admit the genuineness of this Speech. With respect to BARRIERE and his instigator (the Jesuit Varade), De THOU and SULLY both agree that BARRIERE received his first instructions from the Jesuits of Lyons, who trained others as well as BARRIERE; and that without the Jesuit VARADE (who was Rector of the Jesuits' College at Paris), he would not have had the resolution to proceed with his scheme. It was VARADE who, in conjunction with a Paris Divine (not a Jesuit), encouraged BARRIERE, assuring him that HENRY'S conversion to Popery was only pretended, and that the attempt on his life would be a deed which would merit salvation. VARADE, adding impiety to regicide, confessed BARRIERE, gave him absolution, and sent him to one of his brethren, to administer the Sacrament to him. The statement given by DE THOU is more circumstantial than that of SULLY. The former will be found in DE THOU's History, Lib. 107, n. 13; the latter, in SULLY'S Memoirs, Vol. i. chap. 41, Edit. 1768. With regard to the attempt of CHATEL on the life of Henry IV. it may be remembered that SULLY was actually present at the time of that attempt; and his account of it has been already given in this Answer (p. 83). So much for the internal evidence supplied by this Speech, which tends to prove it a forgery; but, fortunately, we are not reduced to reason from its internal evidence alone; since DE THOU has satisfactorily shewn that the whole Harangue was no other than an invention of the Jesuits, and was never actually spoken. He produces the clearest proofs, that this Speech which was imputed to HENRY IV. first appeared in the Italian language at Tournon, but not

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until a year after the interview between HENRY and his Parliament. "The King is made in it" (says DE THOU)" to

cast many injurious reflections on the Parliament, no one "of which he ever uttered, and to employ many puerile ex❝pressions in answer to things of which HARLAY had never "thought."-See De Thou's History, book cxxxii. n. 4.

The Jesuits republished this supposed reply in the Mercure François, Vol. ii. p. 170, and elsewhere: after which, the Jesuit MATTHIEU printed it in his History; the Jesuit DANIEL inserted it in his History of France; and POSSEVIN the Jesuit gave it a place in his Bibliothèque. The Jesuits also translated it into Latin and German.

A reference to that part of DE THOU's History which has been already referred to, will shew with how much indignation, as well as with what complete success, that honest Historian refutes this fictitious answer. He assures us, that he was himself present when the King replied to HARLAY, and that he will pledge himself to the fidelity and accuracy of the statement he records, which is as follows: "The King replied" (says he)" to this Remonstrance with much mildness, and "thanked his Parliament in terms full of affection for the "zeal they had displayed for the safety of his person and the "interests of his Kingdom. With regard to the danger of "re-establishing the Jesuits, he appeared to feel little concern

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upon that head, and answered dispassionately what had been "advanced on the subject. He said, that he had maturely "considered the matter, and had at length determined to "recal the Society which had been banished from the king"dom; that he hoped, in proportion as they had been consi"dered criminal before, in the same degree they would strive "to evince their allegiance on their return; that, as to the "danger which was apprehended, he would be responsible for "it; that he had already surmounted greater by the grace of “God, and that he was desirous that every one should be at

ease on this head; that he watched over the safety of all his "subjects, and consulted their common interests; that a life of

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such trials as his own, had given him experience enough to "communicate instruction to the most skilful in his kingdom; so that they might rely on him, with respect to his person and his empire; and that it was only for the welfare of "others that he desired to preserve himself. He ended as he "had begun, by once more thanking his Parliament for their zeal and their affection." Such is the account which is given by DE THOU of the reply of HENRY IV. which he himself heard delivered by that Monarch. How different to the verbose and declamatory collection of vulgarisms invented by Italian Jesuits, republished by French Jesuits, and finally recopied by MR. DALLAS, after it had been repeatedly exposed as a clumsy and contemptible forgery! and how much more worthy of HENRY IV. is the Speech which is transmitted to us by that faithful Historian DE THOU; in addition to whose testimony as to the gross and palpable forgery of the Speech attributed by the Jesuits to HENRY IV. the following works establish the same fact, viz. Recueil des Pièces sur l'Histoire du Père Jouvency, p. 112; and La Morale pratique des Jesuites, Vol. iii. ch. 12.

It is the less necessary here to consider the motives which influenced HENRY to pursue so disastrous a policy as the recal of these enemies of his crown, his nation, and his life, since they are adverted to in the subsequent History: but, so far as the originality and authenticity of this particular document were concerned, it appeared essential to the interests of truth that MR. DALLAS should not be left in undisputed possession of such a weapon; since many persons might be disposed to attach importance to the Speech in connexion with the name of HENRY IV. to which it can lay no claim from any intrinsic merit which it possesses, there being no one solid argument in it in favor of the Jesuits, nor any effectual refutation of the arguments against them.

MR. DALLAS next attacks SIR JOHN Cox HIPPISLEY, (p. 81); and, after some observations which are evidently intended to be humorous, complains of SIR JOHN, for having

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maintained that the acknowledgment by Jesuits of a foreign General, is an instance of dependence upon foreign jurisdiction; a position, as it should seem, sufficiently incontrovertible, and such an one as perhaps might puzzle persons of greater ingenuity than even MR. DALLAS to disprove. That gentleman, however, in terms not the most civil or respectful towards a Member of the British Parliament, thinks proper to push this position to a consequence which he is pleased to term "absurd ;" and having thus summarily disposed of it, he observes, that "the despotism of the General, and the blind "obedience of the companions of the Order, are calumnies to "which no man would be a dupe, who had ever cast his eye "over the pages of the religious and moral Statutes of "the Institute;" leaving it thus to be inferred (without stating it in so many words), that SIR JOHN knows nothing of those Statutes, and therefore is duped to believe the General despotic, and the Knights' Companions only so many

slaves.

Perhaps MR. DALLAS may be disposed to consider SULLY as great a dupe as SIR JOHN HIPPISLEY. It is thus that SULLY had read the Statutes: "The first of their Statutes" (says he)" subjects them so blindly to their General, or " rather to the Pope, that although they might personally en"tertain, on this point, the most correct and peaceful inten❝tions, they can take no step without the concurrence of those "two Superiors; of whom one, namely the Pope, can do us "much injury, and the other, their General, is always a Spa"niard by birth, or a creature of Spain: it is therefore impos"sible to suppose that the Pope and this General of the Je"suits can ever see the Protestant Religion flourish in "France, under its own banners, with a favourable eye, The "consequence must be, that the Jesuits, imbued with foreign “maxims, adroit and intelligent as they are, and struggling "for victory for their own party, will occasion a perpetual "schism among the people by their confessions, their sermons, "their books, and their conferences; from whence an injurious

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