whole taken together, especially when considered in connexion with the authorities which are produced, in support of it, will afford a satisfactory answer to the various assertions on the subject of Missions, which are abundantly scattered throughout the work of MR. DALLAS, but which appear in a somewhat less desultory form, from p. 173' to p. 193, of his Book.

Should the readers of this Reply to MR. DALLAS be disposed to believe the counter-statement, which it presents in opposition to his view of the advantages resulting from Jesuitical Missions, they may, while they apply to those Missions the query quoted by MR. DALLAS, from Virgil,

"6 Quæ regio in terris nostri non plena laboris ?"

be also inclined to apply to them another query from Juvenal, rather more illustrative of the character of those Missions,

"Quando uberior vitiorum copia ?”

In proceeding with his view of the advantages of the Institute, MR. DALLAS comes (in p. 193) to consider the question of EDUCATION, which he calls "one of the prominent "features of the Jesuits' Institute." "Their founder" (he says) saw that the disorders of the world, which he wished "to correct, spring chiefly from neglect of Education. He "perceived that the fruits of the other Spiritual functions of "his Society would be only temporary, unless he could perpe"tuate them through every rising generation, as it came for"ward in succession. Every professed Jesuit was bound by "a special vow to attend to the instruction of youth; and this "duty was the peculiar function, the first important Mission, " of the younger members who were preparing themselves for "profession."-Again: "The object of Ignatius, in charging "his Society with the management of boys and youths, as it ❝is announced in various parts of the Institute, was to form "and perfect their will, their conscience, their morals, their "manners, their memory, imagination, and reason."-Again:

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Religion is the most engaging and most powerful restraint "upon rising and growing passions; and to imprint it deeply

in the heart, was the main business of the Jesuits' Schools: "the principles of religion were there instilled, while the ele❝ments of learning were unfolded." With much more of assertion to the same purpose.-See pp. 193 to 210, and from 240 to 257.

The whole of MR. DALLAS's observations upon THE EDUCATION OF THE JESUITS resolve themselves into two great questions, which require distinct consideration; 1st, The nature of the Education inculcated by the Jesuits, so far as science and literature were concerned, and how far the cultivation of the human mind was advanced by that particular system of Education; and 2dly, What kind of Religion was taught by the Jesuits, and whether mankind at large were the better for such a Religion as they obtained through the instrumentality of the Jesuits.

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With regard to the first of these points; the Education afforded by the Jesuits was undoubtedly of a contracted and limited kind, calculated only to promote their own advancement in the world, but not to form scholars of their pupils upon an extended scale; not to instruct men in the superior parts of knowledge, nor to give them those large and exalted views which eminently distinguish the greatest and wisest of our species, from those metaphysicians and theologians, who, while they may have dazzled the ignorant with a parade of scholastic learning, were themselves untaught in all the higher and nobler departments of science. Mathematical and physical learning, philology, criticism, and rhetoric, were among the chief pursuits and attainments of the Jesuits; while all that related to the moral sciences, the faculties, the duties, and the privileges of man, all that regarded his peculiar relations with Society, or affected the general interests of his nature, was studiously kept out of sight by the Jesuits, as hostile to an exclusive system, and injurious to the interests of its professors. The nature of the EDUCATION of the Jesuits is, however, so ably described by VILLERS, in his celebrated TREA

TISE ON THE REFORMATION, that it cannot be too much admired:

"The Jesuits were put in possession of the principal di"rection of public instruction in all Catholic countries. Eu"rope had tasted of the tree of knowledge; light was diffused "on all sides, and had made rapid progress. It had become "impossible to oppose it directly. The most salutary expe"dient now was, no longer to attack science, but to manage "it in such a manner as to prevent its becoming hurtful. As "the torrent could no longer be excluded, it was necessary to "dig for it a channel in which it might fertilize, instead of desolating, the territory of the Church. To well-informed "adversaries, therefore, the Court of Rome resolved to oppose "defenders equally well-informed. To satisfy the universal "desire for knowledge manifested by the age, they destined "the artful companions of Ignatius. In this province it was "that the inconceivable talents of the new Instructors of the "human species were displayed. Their directing principle was, "to cultivate, and carry to the highest possible degree of per❝fection, all those kinds of knowledge from which no immediate ❝danger could result to the system of the hierarchical power; "and to acquire, by this means, the character and renown of "the most able and learned personages in the Christian world,

By means of this command of the opinions of men, it be"came easy for them either to prevent the growth of those "branches of knowledge which might bear fruit dangerous to "the Papal power, or to bend, direct, and graft upon them "at their pleasure. Thus, by inspiring a taste for classical "learning, profane history, and mathematics, they contrived "dexterously to extinguish the taste for inquiry into matters "of religion and state, the spirit of philosophy and inves "tigation. The philosophy taught in their schools was calcu"lated to excite aversion and disgust. It was no other than "the scholastic system, revived and corrected by them, ap 66 plied to present circumstances, and to the controversy with "the Reformers; whose arguments, it may well be supposed,

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26 were always there presented in a manner to fall before "the artillery of the Schools. With regard to the study of Religion, it was confined to the books of theology composed "for that purpose by the members of the Society, to the Ca

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suists, and the Jesuitical moralists. The study of the ori"ginal Charters of Religion was prevented; or if the Gos"pels and other pieces appeared sometimes in the books of de"votion (and this it was impossible to avoid, when the trans"lations given by the Protestants were public), they were accompanied with interpretations, and even alterations, suit"able to the main views of the Society. Their great watch“word was, the utility of the sciences, and the beauty of the "belles lettres. All that relates to the moral improvement, "to the ennobling of human nature; all that relates to the "philosophical and theological sciences, the Jesuits endeavour"ed, and in reality were enabled, to retain in oblivion; to "render theology as well as philosophy a barbarous system "of subtleties, and even ridiculous to men of the world. "How can it be determined to what a degree this Jesuitical "mode of instruction, which became the prevailing mode "in Catholic countries, and differs so prodigiously from the "mode of instruction among Protestants, modified the "species of culture, and the particular turn of mind in Ca"tholic countries, so different in general from what is dis"covered in the Protestant? From all this, however, it fol"lows (and this consideration appears to me the key to the

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very contradictory judgments passed on the plans of the "Jesuits in the cultivation of the sciences) that this Society performed immense services to certain parts of litera"ture, which it improved; but that, on the other hand, it "retained, designedly, certain other important parts in the “dark, or so obstructed the avenues to them with thorns, "that nobody was tempted to enter. Thus, considered gene "rally, the instruction given in their schools, very brilliant in ' one respect, continued very dark in another, was a system "partial, incomplete, and which set the mind in a wrong di

لا

❝rection. But as, on the one side, all was clearness and illu"mination, and on the other all mystery and obscurity, the 66 eyes of men were naturally directed to the illuminated side, "and disdained to dwell upon the other, which they acquired the habit of considering as altogether insignificant.

"To model Science according to the interests of the Pon"tifical power, and render even Science ignorant in all things in which it was requisite that she should be ignorant; to "produce some things in the clearest light, and to retain ❝ others in the thickest darkness; to fertilize the kingdoms of "the memory and the imagination, by rendering that of

thought and reason barren; to form minds submissive, with"out being ignorant of any thing but what could affect their “submission; like those highly valued slaves of the great "men of antiquity, who were grammarians, rhetoricians, "poets, fine dancers, and musicians, and knew every thing 66 except how to become free; I cannot fear that I shall be "contradicted by any impartial man, in stating, that such "was the system of instruction adopted by the Jesuits. It "was ingenious, and inimitably adapted to the end they had "in view. It was calculated to form illustrious and elegant "authors, learned men, orators, good Roman Catholics, Je"suits, if you please, but not Men, in the full acceptation of "that term. He who became a man under their manage“ment, became so independently of that management, and in "spite of it."-See VILLERS'S Essay on the Spirit and Influence of the Reformation of Luther, translated by MILL, p. 379.

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After this, will MR. DALLAS ask "what branch of human science was banished from their Schools?" (see p. 241 of the Defence of the Jesuits;) or assert that "the whole circle "of sciences was more or less cultivated among them ?”—See p. 243 of his work."

In confirmation of the above views, it may be observed, that the University of Paris, on many occasions, and particularly in the Remonstrance to the King in 1724, has demon