//' {>

'

A GLIMPSE

OF THE

GREAT SECRET SOCIETY,

: CERTE NON APERTI, NON SIMPLICES, NON INGENUI .... VERSUTI POTIUS, ASTUTI, FALLACES, MALITIOSI, CALLIDI, VETEEATORES, VAFRI."

Cicero.

" BY WHOSE AID ASPIRING

TO SET HIMSELF IN GLORY 'BOVE HIS PEERS, HE TRUSTED TO HAVE EQUALLED THE MOST HIGH."

MILTON, PcvraMse Lost, I. 38 — 40.

THIRD EDITION, WITH ADDITIONS AND NOTES.

LONDON:

WILLIAM MACINTOSH,

24, PATERNOSTER Row.

1872.

TABLE OF CONTENTS,

WITH A

LIST OF AUTHORITIES

FOB THE

STATEMENTS MADE IN THE INTRODUCTION.

PAGE

Preface to the Third Edition

Jesuit Influence and the Franco-German War ; the Dogma . xiii

Quirinus ; Father Beckx ; the power behind the Papal Throne . xiv

The Empress Eugenie — " Ma guerre." Confessors . . xv

The Article in the Monde. Results of the War xv

The Oiieanists. Louis Philippe. The Church and the Parisians xvii

An undying hatred. Spain and Amadeus . . . xviii

German distrust of the Papal party. Education . . . xix

Prussia curbs Ultramontanism. The Cultus xx

Dollinger, the champion of religious freedom in South Germany . xxi

Romanism in the United States. New York. Scripture teaching

paralyzed ... .... xxii

New York Roman Catholic Schools. Religious equality. Riband- men. Fruits ....... xxiii

Manning's remarks relative to the Roman Catholic conquest of

England. His justification of Anselm, a Becket, Jesuit

morality, of the Gunpowder Plot, and of treason, etc.

Popish designs upon England .... xxiv

Jesuitism and Papal Infallibility. The Curia. Antonelli . xxvii

Despotic nature of the Jesuit and Papal systems. Archbishop

Darboy's speech hostile to the Dogma . . xxviii

Fate of the three last Archbishops of Paris, (note) . . xxix

Infallibility and Canon Law. Bishop Strossmeyer. Montalem-

bert's letter. Archbishop Sibour on the double idolatry . xxx Rome, the Church and the People. The Four Articles of the

Gallican Church ...... xxxiii

Dr. Dollinger's celebrated Letter upon the incompatibility of the

Dogma with freedom . , . . xxxiv

The Order and the Papacy, Infallible, not immortal. " Janus."

Forgeries — the Isidorian Decretals. Canon of Sardica.

Donations . . . xxxvi

IV

PAGE.

Father Oratry. Pope Honorius a heretic. Gratry's letter to Archbishop of Malins. Frauds. Duplicity. Father Reguon on the Forgeries • • XXXV111

Dominus ac Redemptor, or Brief of Clement XIV. for the effec- tual Suppression of the Jesuit Order, 17?;3. Premature death of Scxtus V. ... ^

Restoration of the Order, under Gregory XIV. xli

Internal scandals. Expulsion of the Jesuits from France, Spain,

and from other coiuitries. Suspicious death of Clement XIII. xliii Grounds for the suppression of the Jesuits. Property confiscated,

offices annulled. The extinction of the Order xliv

Clerics to join other Orders. The Brief to be strictly enforced ; to

all eternity valid . .

Jesuit statistics. Condemnation of the Order by the Dogma xlvi

Pope Ganganelli calumniated, Real character of Clement XIV. xlvii

Infallibility exemplified, or the Bulls of 1773 and 1814. Pius VH.

and Ids "exper ienced rowers" .... xlviii

His Holiness' salutary fear of the Jesuits. Voltaire. Sudden

death . ... xlix

Cardinal Bellarmine. Sudden death of Clement XIII. The

death warrant . . . 1

Pope Gaugauelli poisoned: the post-mortem. The nuns' Acqua

Tofana ..... . li

To whom the poisoning of Clement XIV. is due. Motives

of Pius VII. . . lii

Brief of Pius IX. for the restoration of the Order. Reciprocal aid liii

" Quirinus." Excitement in the camp. The Redemptionists . Iv

The Gesu. Relation of the Jesuits to the other Orders . Ivi

The Urini and Thummini. Mutual exaltation. Immunity . Ivii

Under the cloak of infallibility. An awakening . . . Iviii

Training of O'Farrell, the assassin. Henry IV. of France. Attempted murder of the French and Russian Emperors. H.R.H. the Duke of Edinburgh lix

The Secret Society and Fenianism. Hatred of England. Joly, the Jesuit historian. College at Stony hurst. Fathers Callaghan and Betah . . . Ix

College training of Irish students. Clongowes . . Ixii

Carlow Magazine. Incitements to crime . . Ixiii

Irish abuse of British statesmen. The Society's teaching. Mass and blessing for O'Farrell, the dupe of the Jesuits Ixiv

Connection of the present with the past Ixvii

Charles Sauvestre upon the Jesuit policy. Vitality and hatred. When to strike. Progress. Suppression, 1792. Rapid de- velopment, 1872. Leibnitz, or influence acquired by the guides of education. Questions to guardians . • . Ixviii

M. de Chalotais' speech and Report to the Parliament of Bretagne upon the Constitution, etc., of the Society of Jesus referred to. C. Habeneck upon the modus operandi. M. Gamier Pages. Doctrines of the "Community." Moral code. Intention. Unchangeableness. " Sint ut sunt aut non sint." Influence over the parochial clergy . . . Ixx

" Secret Instructions " . . . Ixxiii

Political intrigue in Poland, Switzerland, France, and S. America Ixxiv

Revival of the Society, how effected, in 1814. The Propaganda.

Gaeta ... ... Ixxv

Father Chauvel and Ambrose Guys, 1701 : the sick man and the

good Fathers ....... Ixxvi

Berenger's petition to the Judges, 1715. His assassination threat- ened. Chauvel's confession. The king's judgment. Consti- tution of the eleven Parliaments of France. Burial of the dead refused. The Archbishop of Paris banished . . Ixxvii

The Jesuits and trading. Father Lavalette, Procureur of the Jesuit establishment at St. Pierre, in Martinique. Privateers fitted out. Sacy. Masses and Money. The Prime Minister of Louis XV. Five days too late. Condemnation of the Jesuits. Appeal and special pleading. Pros and cons. Revelation of their Constitutions. The Abbe Chauvelin. Extinction of the Order in France .... Ixxix

Extracts from the " Secret Constitutions." Moral Code. A judge ; a monk ; servants and thieving ; adultery ; assassination ; murder ; luxury. Expulsion of the enemy from France . Ixxxii

The Jesuit system extending among us. The Oratorians at Brompton. Their system supported by the Dogma of Supremacy ....... Ixxxiii

The great means of effective opposition publicity, and a Scriptural

liturgy ........ Ixxxiv

Tyranny of the Papal system, as evidenced in the Pope's letter to

the Archbishop of Paris in 1865 .... Ixxxiv

Turning-points in the histories of France and England . . Ixxxv

Jesuit attacks. Henry IV. Charles I. Elizabeth. Her life

attempted. Safety. Detractors .... Ixxxvi

Date of England's rising greatness. Perilous position of France. Misgivings as to Ireland and England. The greatest caution needful. England's only safety .... Ixxxviii

Report on the Constitution of the Jesuits, delivered by M. Louis Rene de Caraduc de la Chalotais, Procureur- General of the

VI

PAGE.

King, to the Parliament of Bretagne, on the 1st, 3rd, 4th, and 5th of December, 1701 ; translated from the 1st Edition of 1762, printed at liennes

Decree of the Parliament of Bretagne on the 23rd December, 1761 107

Persecution of M. de la Chalotais by the Jesuit party . 124

APPENDIX.

Cardinal Wiseman on the Abbe de la Mennais . 128

The Abbe de la Mennais on the Order of Jesuits . 130

Galilean opinions . . 134

Frederick the Great of Prussia and the Jesuits . 137

How the Jesuit leaven works in the United States . 142

How the Jesuits crept into England and Ireland. Mr. O'Connell's

connection with them ...... 145

Several historical facts connected with the Order of Jesuits, and

comments thereon ...... 147

An Ecclesiastical History by J. L. Moslieim . . 159

A translation of the Letter from the Pope to the Archbishop of

Paris, 1865 . 163

Relations between Russia and Rome. Gortchakoff . 179

Annex to the above ... . 181

Letter of the late Count Montalembert on Ultramontanism and

Papal Infallibility . 207

Dr. Dollinger and Papal Infallibility . . . 211

The Tablet on Montalembert' s Letter of Feb. 28, 1870 221

The Encyclical and Syllabus, of 1864 . 224

Remarkable letter from Pere la Chaise to Father Peters . 226

Translation of the Encyclical Letter of December 8, 1864 . 233

Syllabus . 243

Spain . . . 252

Interdiction of the Jesuits in Switzerland . 252

Cardinal Cullen on the Council 253

LIST OF AUTHORITIES QUOTED.

" Letters from Rome on the Council," by " Quirinus " London :

Rivington. 1870. ... . xiv

Dr. Manning's Sermons. Paternoster Row : Duffy. . xxiv

" The Papal Garrison." London : Hunt & Co. 1872. . . xxvii

" The Knee of the Church." London : Macintosh. 1869. . xxxiii

"Letter from the Bavarian Minister of Public Worship to the

Archbishop of Munich. 27th August, 1871" . . xxxviii

Vll

PAOE.

•' The Pope and the Council," b'y "Janus." London : Rivington.

1869. . . xxxvii

" Etudes Religieuses," by " P. Gratry." November, 18G6. Paris. xl

" History of the Popes," by " Ranke." xlvii

"Vita BeUarminis," by " Cardinal a Monte." Antwerp. 1631.. xlix " Scipio de Ricci," by " Roscoe," . lii

" Iniago Societatis Jesu," by '' Bolland." Ivii

" The Poor Gentlemen of Liege," London : Shaw & Co. . . Ixii

" Introductions aux Instructions Secretes des Jesuites," par

"Charles Sauvestre." Paris. Chez Dentu, Palais Royal. 1863. Ixvii "Les Congregations Religieuses." Enquete par Ch. Sauvestre.

Achille Fatire a Paris, Rue Dauphine 18, 1807. . Ixviii

" Les Jesuites en 1861." Par Chas. Habeneck. Chez Dentu a Paris Ixix " Moral Works." R. P. Sauchez. . . Ixx

" Les bons Messieurs de St. Vincent de Paul." J. M. Cayla.

Dentu, Paris. 1863. . . . Ixxii

" Essay on Pubh'c Theology," By Father Tabema. 1736 . Ixxx

" Praxis ex Soc. Jes. Schola." Ixxx

" Somme de P. Bauny." . Ixxx

" Treatise on Penitence," by Father Kaleze Reginald. . Ixxx

" Moral Theology." P. Henri quez. . Ixxx

" Moral Theology." P. A. Escobar. . . . Ixxxi

" Rome's Tactics." By the Dean of Ripon. Hatchards, London.

1867. . . , . . Ixxxiv

" Historical Sketch of the Reformation in Poland," by Count

Valerian Krasinski. Murray and Ridgway. London. 1838. Ixxxv Vie de Louis Quinze, in 4 vols. — vol. iv., p. 38 ; a Londres, J. P. Lyon, 1781. Translation of the same, by J. O. Justamond, F.R.S., printed by Charles Dilly in the Poultry, 1781 — vol. iv., p. 43 ; also by R. Marchbank, Dublin, 17H1 — vol. iv., p. 43. See also Foreign Articles in the Annual Register, then written by Edmund Burke, — May 1761, vol. iv., pp. 107, 113; September 1761, p. 157 ; December 1761 ; also an article in the Annual Register for 1759, a memorial from the Lieutenants of Martinique to the Governor of the French Islands, p. 208; also vol. xiii., pp. 47 and 53 ; and vol. xiv., pp. 89 and 93. The Comte de Beauliarnais, the husband of the Empress Josepliine, was that Governor, anno 1759. See Vie Privee, vol. 3, p. 164; translation by Justamond, vol. 3, p. 207.

For general confirmation of statements contained in this work, vide " The Jesuits, an Historical Sketch," by E. W. Grinfield, M.A., Seeleys, London. " History of the Jesuits," by G. B. Nicolim, Bohn, London, 1«54. A compilation of authorities, entitled, " Indications of the Action of the Jesuits," Macintosh, London.

Vlll

PREFACE TO THE THIRD EDITION.

CIRCUMSTANCES have somewhat hurried the production of this Edition ; otherwise the policy of the Ultramontane Roman Catholics — which is, in fact, the policy of the Jesuits — with respect to education, might have been illustrated hy some brief notices ; while the development of the lay affiliations of the Order, including persons of both sexes — married and unmarried — the more remote constituents of the Great Secret Society might have been further traced for the guidance of the many, who are unfor- tunately ignorant of the symptoms — for so they may justly be described — of this potent clement of disorder. Our reason for avoiding further delay is, that some of the scattered indications of the tendency of Ultramontane action, now added to our former record, would lose freshness in elucidating things, as they are, if long withheld.

The Ultramontanes are wont to assure all those, who are attached to Constitutional Government in this country, and to the cause of law and order elsewhere, that they can have no such firm allies, as the adherents of the Papacy, the devoted sons of the great central authority of the Roman Catholic Church. But in giving these assurances the Ultramontanes either ignore, or are themselves not aware of the fact, that this central autho- rity, to which they are blindly obedient, claims more or less the right to supersede, and is therefore sure, in matters, more or less important, to become antagonistic to any authority that is not absolutely its own, or practically obedient to its behests.

IX

Nothing is more astonishing to the uninitiated than the rapidity, with which the Ultramontanes transfer their alle- giance from one extreme of political opinion to the other.

The form of national government, the Jesuits prefer, is un- doubtedly despotic, so long as this, the most centralized of all forms of government, is really under their command ; as were the late dynasties of Naples and of Spain. Yet notwithstanding the wonderful and unscrupulous skill of Jesuit direction, such is the intensity of the tyranny, they invariably promote or exercise, that whenever and wherever it has been felt long enough to be understood, their instruments break in their hands. The progress of civilisation and increased rapidity of communication have tended to shorten the periods of their success in the main- tenance of avowed despotisms. Still, being perfectly indifferent to the amount of human and national suffering they occasion, in their warfare against freedom, a brief enjoyment of the control over the depositories of absolute power has attractions for them, which they either cannot or will not resist.

An absolutism, the product and exponent of intense national feeling and pride, such as the autocracy of Russia, may defeat the Great Secret Society and the Papacy ; but it can only do so by constant watchfulness, and measures of retaliation, almost as severe, although not necessarily as treacherous, as the attacks, to which, it is exposed. Of this the circular of Prince Gortchakoff (which will be found in the Appendix) affords, when read toge- ther with the accounts of the Polish insurrection, conclusive evidence.

Perhaps the most curious aspect of Ultramontane action is pre- sented when Ultramontanes, with a versatility of conduct, which none others with satisfaction to their own consciences can prac- tise, declare their devotion to the extreme doctrines of universal liberty, and the most advanced notions of social and political equality. This phase of Jesuit action may at first sight appear the most incongruous of all. A little reflection will, however, convince the intelligent reader, that there is a powerful element in the organization of the Jesuit Order, which is akin to the most advanced, as they are called, but, in truth, the most barbarously retrograde, doctrines of equality. The government of the Jesuit

order is monarchical, under their General even to the full extent of constituting an Ultra Despotism ; and in this the constitution of Jesuits differs from the primitive organization of several of the older Monastic Orders of the Church of Home, which were rather ecclesiastical in their character than military. The General of the Jesuits is an autocrat, until he is deposed, or dies ; and the more despotically an autocrat, hecause he reigns over that, which a French writer aptly describes as "a Communism of Celihates." Celibacy is necessary to the complete and absolute abnegation of personal rights, which is equally the characteristic of Communism and of the Jesuit Order. Since marriage and its consequence — the Family — generate patriarchal government, which is alien to genuine Communism. The Com- munism of the Jesuit Order would be complete, but for the absolutism of their General. It is not difficult, therefore, to understand the facility, with which they adapt their action either to the support of Despotism in National Government, or to the propagation of Ultra Democracy.

From motives of prudence the Jesuits disguise their dislike of Constitutional Government. The Gunpowder Plot was a failure fraught with to them disastrous consequences. But their dislike of Constitutional freedom is scarcely less than their hatred of the liberties of the Gallican Church, or their detestation of Christian Protestantism. — Protestantism, that is not Christian, they often flatter, but always despise, knowing that inasmuch as it lacks a genuine appeal to the higher motives of mankind, they can mould it to their purpose, or dispose of it at their discretion.

All Europe has respected the character of the late talented Count Montalembert. And in the Appendix to this work will be found the last letter, written by him shortly before his death, in which he touched upon political subjects ; his last views upon which contrast strangely enough with his previous adhesion to the doctrines of Ultramontanism. Yet no one doubted Monta- lembert' sr sincerity ; he rived to see the Ultramontanes conspire to overthrow the constitutional government of Louis Philippe, in favour of the democratic Republic of 1848, with the purpose, as we believe, of subverting the Republic through exaggeration of its democratic tendencies, and thus supplanting it by the Third

XI

French Empire. The Count Montalembert lived long enough to discover, that, although Ultramontanism is always consistent with itself— that is, with implicit obedience to the power, which reigns supreme in the person of the Pontiff, — it is incapable of genuine amalgamation with anything else. "We leave it to theologians to decide whether its religion, if fanaticism may be called religion, consists in anything dogmatically permanent beyond the last de- cree of the reigning Pontiff, provided always, that such decree be agreeable to the interests of the Society.

However little such mental subjugation may consist with the sense of duty, which inspires those, who hold a different faith, no mistake can be greater than to suppose, that this blind obedience in the least incapacitates the individuals, subject to it, from the most effective action. On the contrary, the intensity of their com- bination, and the secresy, with which it is enforced, enables the Great Secret Society to grapple with the most powerful Governments of the world. It was at first amicably allied with the Third Empire of France. Then came a period of coldness between the allies, approaching to hostility. At last, the Great Secret Society triumphed over the failing energies of the Emperor, and forced him to a final effort in the interests of the Papacy, which ended in his downfall. Scarcely eighteen months have elapsed, before we find the Government of the Empire, which overthrew that of Napoleon, entering upon a struggle with the agents of the Papacy upon the matter of education in Germany.

Is, then, the conclusion at which we invite our readers to arrive, that the Great Secret Society, the director and right hand of the Papacy, a power, with which, as invincible, it is useless to contend ? Such a conclusion is condemned by the history of this country, whose freedom, whose prosperity and whose greatness have advanced exactly in proportion to the triumph of her true religion — that of the Bible — over the corruptions of the Christian faith, of which the Papacy and its Great Secret Society are the expon- ents. While the periods of her comparative weakness have al- ways ensued upon the periodical departures of her Government from the Christian principles, which found their exposition, first in the Church, and then in the Common Law of England.

This world is a world of conflict ; and although the variations

Xll

in the prosperity of nations are not sudden as the intermittent phases of a fever-patient's illness, still the changes, from growing strength to weakness are patent to the perception of even the irregular student, and his studies must be limited, if he arrive at any conclusion other than that the periods of national growth and national vigour, whether original or renewed, have always been those at which the nation adhered most closely to the dictates of the morality, which is perfectly developed only by means of an open Bible, — the antagonist which even the Great Secret Society has never yet been able finally to overcome.

rm

THE INFLUENCE OF THE GREAT SECRET SOCIETY

IN PRODUCING THE

FRANCO - GERMAN WAR.

THERE was a remarkable coincidence in the time of the " Declaration " of Papal Infallibility with the commencement of the late war which has resulted in such disaster to France. On the 18th of July, 1870, amidst a scene that was designed by the Papal Curia to be one of peculiar and significant splen- dour, but which Heaven turned into unwonted and ominous gloom, the prophecy of St. Paul (2 Thess. ii. 4) was literally fulfilled by the Pope, seated on his throne in the Church of St. Peter's. " He as God sitteth in the temple of. God, showing The Dogma & himself that he is God." On that very same day, the war, which the War- had been declared three days before by France against Prussia, was commenced by the march of the French forces. "Was this an accidental coincidence, or was it design ? There is every reason to believe, that the war, which began on the very day of the Papal consummation, had been planned for the purpose of using the sword of France in a new crusade, whereby Ultramontane influence should obtain an enormous expansion, forcing nations to receive the favoured heresy of Papal infallibility now being pressed upon the recreant Bishops by an ultimatum from the Vatican, with all its inseparable tyranny.

This war, wbich has ended in the unprecedented and deserved overthrow of those who appealed to the sword, was expected to achieve far different results. The date of its commencement was chosen so as to excite the idea that Providence had inter- posed in favour of the new dogma. Jesuits intended, in this way,

c

xiv Jesuit Influence in the late War.

to answer and silence their opponents, to distract the minds of men from a critical consideration of their proceedings, and to

Quirinus. overpower the noble freedom of German thought. " Quirinus " wrote from Rome, in December, 1869, in these remarkable words,* which pointed out accurately the programme of those constant plotters, the members of the Society of Jesus : —

" Their Order is now really, and in the fullest sense, the Urini and Thummim and breastplate of the high-priest — the Pope — who can only then issue an oracular utterance when he has con- sulted his breastplate, the Jesuit Order. Only one thing was still wanting for the salvation of a world redeemed and regene- rated once again : the Jesuits must again become the confessors of monarchs restored to absolute power.

" It is one of the notes of an age so rich in contradictious, that

Beckx. the present General of the Order, Father Beckx, is not in harmony with the proceedings of his spiritual militia. Here, in Rome, he is reported to have said, 'In order to recover two fractions of the States of the Church, they are pricking on to a war against the world : but they "will lose all.' But for that reason, as is known, he possesses only the outward semblance of government, while it is really in the hands of a Conference."

The sword of France was the instrument which was to open the way to absolutism in Church and in State throughout the world. Jesuits were thus to " become the confessors of monarchs, restored to absolute power," holding the same relation to them that Father La Chaise did to Louis XIY. in his dotage.f The present head of the Romish Church is content to be the puppet of this power— crafty, secret, active, persistent,— a power behind the Papal throne overawing its possessor. Intoxicated with their success, ignoring the former reverses of their Order, and entirely

* See " Letters from Rome on the Council," by "Quirinus." London: Rivingtons, 1870. Page 79.

t If the reader would gain an insight into what dreadful lengths of crime such " confessors of absolute monarchs " will go in order to achieve their evil purposes, let him read the most important and characteristic letter from Father La Chaise, the confessor of Louis XIV., to Father Peters, confessor of James II., written in 1688, which will be found at page 221 of the present work.

Jesuit Influence in the late War. xv

callous to the demands urged for their expulsion in July and September last from Rome, and also virtually from Germany, by the adoption of the sixth resolution in the programme of the Old Catholic Congress, held at Munich in October, they are following in the steps of the most ambitious and unscrupulous of their former chiefs. To arrive at the summit, not merely of spiritual power, but of political and worldly authority, through spiritual pretensions, — this is, and ever has been, the object kept in view. To attain this end, they bend all their energies and use every means that promises to secure any degree of success and additional influence to their Society.

They acted upon the Emperor of the French through his Empress, Jesuits & the who was devoted to them and obedient to their suggestions, and Eugenie! proved herself their partisan at every risk, by the well-known exclamation : " Better the Prussians at Paris than the Italians at Rome." And, indeed, we find on referring to an entry made by Professor Friedrich in his diary, dated May 2nd, 1870, and kept by him whilst at the (Ecumenical Council, that he speaks of a distinct understanding having been arrived at, between the Jesuit party and the Tuilleries, in view of a Franco-Prussian war. The Professor observes, that it was well known in Berlin that such an understanding existed. He adds : " It was no secret, but a notorious fact, that the Empress Eugenie was entirely under the influence of the Jesuits, and in constant communication with Rome, and that she was eager in urging on the war, which she repeatedly spoke of as ' ma guerre,' because she regarded it as a sort of crusade. The Empress and her clerical advisers represented the party, then dominant at the Vatican. And the Jesuits hoped to promote, by war, the policy they had inaugurated by the (Ecumenical Council and the Syllabus which had preceded it. The agent employed to conduct the negotiations between the Confessors. Empress (who, after the departure of the Emperor to the army, assumed the supreme power as Regent) and the directors of the Papal policy, was her Majesty's confessor. The participation of other Court confessors, such as those at Vienna and elsewhere, in this affair, was also reckoned upon. Evenltaly would, it was thought, be thus brought over to the cause ; and if the victories of Wissem- burg, Woerth, and Spicheren had not so rapidly succeeded each

c 2

XVI

Jesuit Influence in the late War.

The Monde.

Results

Failure.

other, perhaps, the calculations made at theVatican and the Tuilleries for bringing about a coalition of the Catholic Powers against Germany would not have proved fallacious." The Jesuit power is founded on the Papal. All objection to Papal tyranny must be stifled; all claim to spiritual freedom on the part of Roman Catho- lics must be put down as infidelity, which was equal in their eyes to the enormity of Protestantism itself. In tlaeMonde* two days after the breaking out of the Franco-German war, there appeared an article in which the writer declared, that " the war is not only destined to decide the preponderance of one of the two Powers, but will have a most important influence upon the prospects of Catholicism. The triumph of France is necessary, in order to stay the progress of Protestantism and infidel German philosophy represented by Prussia." The disfavour in which everything German was regarded at Rome is well put in a sentence of the eighteenth letter of " Quirinus :" " German, and, of ill repute for orthodoxy, are synonymous terms here" — i.e., in Rome. Upon the German nation, therefore, was to be enforced a submission to everything Papal, renunciation of all manliness of soul and free- dom of mind, by the power of the sword. The Emperor of the French, the quondam eldest son of the Church — now no longer looked on as legitimate, since his power to serve the Papacy had failed — was then supposed to be in possession of force sufficient to achieve this desired object. But even the most astute are some- times deceived ; and fortunate is it for the human race, that these subtle plans against freedom have been turned to the discomfiture of their originators. The recent onset against Germany has resulted not only in the prostration of the aggressor, but also in the downfall of the Papacy itself, as a temporal power.

The Jesuits, with characteristic selfishness, look with apathy on the misfortunes of their instruments, who have committed the unpardonable crime of failure in attaining their leading object — the supremacy of the Order. Constitutional forms of government are everywhere more or less opposed by the Jesuits. Democracy as the parent of despotism, and despotism itself, alone receive their constant fealty.

The Monde, July 20, 1870.

Despotic tendency of their views. xvii

The Weekly Register* tells us : —

"Of the Orleanists it is enough to say that they are a mere TheOrleanists faction in France. They have neither the Church, nor the army, nor the people on their side. The clergy do not love them, and have no reason to like them. During Louis Philippe's reign the Church in France was in absolute bondage. The Bishops were constantly snubbed ; the cathedrals and churches were suffered to go to decay ; and the utmost indulgence was given, and the warmest friendship was shown to the violent literary revilers of the Church and enemies of religion" [i.e., to Gallican Catholics, and such Protestants as M. Guizot]. " One of the earliest acts of the barricade monarchy was to invade the Pontifical States, and seize Ancona, because the Austrian s crossed the frontier at the Pope's desire, to aid in the suppression of a Carbonaro

insurrection The shopkeepers in Paris and in the

large towns were attached to the citizen King, and it is probable that their sympathies still flow in a great measure towards Orleanism ; but they constitute only a fraction of the nation, and at best but a poor prop for an illegitimate Bourbon throne."

This was an attempt to throw dust in the eyes of observers, and to hide Ultramontane discomfiture beneath the show of bravery. The sufferings of Paris, in their most striking phases, especially during the Commune, were openly attributed in France to Ultramontane schemes ; and it is a fact worthy of notice, that, of the murderers of Generals Clement Thomas and Lecomte, eight Generals were sentenced to death, whilst in the case of those charged at Thomas and

O T i

Versailles, with the murder of the Gallican Archbishop and others, but one was condemned to capital punishment. \Yhether Jesuit interests may or may not have demanded this sacrifice, must for the present be left somewhat to conjecture, but will be noticed hereafter. To the Great Secret Society, the downfall of France and the desolate homes of millions are as nothing. Men and governments, in its estimation, are merely the counters with which it plays. Sorrows, tears and blood, it cares for, ouly as far as these favour or thwart its own schemes.

At the present time, throughout Continental Europe, the more

* Jr.ne 17th, 1871.

XV111

Defeat and its consequences.

Spain and Amadeus.

Italy and France.

audacious and overt of these schemes have apparently collapsed. As their General, Beckx, foretold the Jesuits would be the case, they have overreached themselves ; but have already recommenced their subtle labours. Unchanged in temper and aim, they are looking forward to a terrible revenge for their recent defeats. An undying hatred against those who have checkmated them, in Spain, in Italy and elsewhere, is expressed in the following extract from one of their organs.*

" The Olive of Spain is about to bud forth anew. The sub- alpine plant, Amadeus, cannot be induced to take root in the land of Ferdinand and Columbus, Ximenes and Balmez. The Catholic breeze, which comes from the Pyrenees, bears on its wings a tale of a coming crusade, which must effectually destroy the prospects of the son of Victor Emmanuel. Another King — the son of the injured Queen of Spain — is about to take his place. Montpensier — unnatural, treacherous Prince though he be — is beginning to repent of the work of his hands, and blushes at his own dastard conduct in co-operating with the wretched Prim for the overthrow of the virtuous Isabella, and in the establish- ment of a withered branch of the tottering House of Savoy." . . . . "But, Spain is about to become resurgent. True, she may — and no doubt she shall — suffer for the Amadean crime. But her sufferings shall be like those of France, purifying, salutary, rehabilitating. Her punishment — like that of Italy and France — will be a blessing, which shall result in the assertion of those Catholic Eternal Principles of Right, which are deposited in the hearts of the masses, and which no en- croachment of heresy — no glittering tinsel of false philosophy — could ever tarnish. The Savoyard must go home, and we wish it were in peace. But there is no peace for the wicked Victor Emmanuel nor for his wretched son. He may go — he shall go — but the dark cloud of his evil genius may long obscure the bright- ness of sunny Spain, and leave behind him in the land of the olive and the vine a long train of miseries, which all right-minded men would prefer to see him carry with him."

The continual distrust now fostered between Amadeus and hissup-

* Daily Examiner^ Belfast, of June 21, 1871.

German distrust of Uttrqmontdnism.

xix

porters, and the perpetual disturbance under 'the premiership of Sagasta and subsequent ministers afford convincing evidence of the development of this spirit of vengeance.

The German Governments have had abundant cause to Germany, estimate, at their true value, the professions and the practices of the Ultramontane combination. Now that the effort to sub- jugate Germany by force has so signally failed, her answer is given in no undecided terms.

We are indebted to the Standard* for a valuable and accurate summary (confirmed in substance by the Tablet) of the measures taken by the Government of the German Empire, showing their distrust of the Ultramontane party. These measures are of greater significance than the other important characteristics of internal policy, that have distinguished Germany since the conclusion of peace. In Prussia, though the Royal family are Protestant, the Roman Catholic Church received recognition as an organisation, responsible to the State with regard to the religion of a certain portion of the people. There was a ministerial department for matters connected with that Church. This department controlled the extensive powers, which the national system of education in Prussia accorded to Roman Prussian ecclesiastics. The Prussian Government has had reason to Education, complain, for many years past, that the position accorded to the Roman Church was used to cover many abuses of power in the Ultramontane interest. Some years since, an eminent scientific professor in the University of Bonn was removed by order of the Government, because the Archbishop of Cologne dis- approved of the nature of his scientific teaching. The Prussian Government then seemed anxious to conciliate the Roman authorities in the hope of receiving their support. The internal policy of Prussia was apparently more Ultramontane than that of the more thoroughly Catholic portions of Germany. This party, although utterly crushed in Wurtemburg, and in a minority in Bavaria, yet exercised a stronger influence in Bavaria, the Rhenish Provinces of Prussia than in any other part of the German Empire. The Catholics of these Provinces

* Standard of July 28th, 1871.

XX

Prussia curbs Ultramontanism.

seemed to vie witH their co-religionists throughout Belgium and Ireland in their devotion to the Roman See. The relations between the State and the Roman Catholics of these provinces, until recent years, were regulated by Concordat, as in Austria, and the ecclesiastics there held extensive power and patronage, whilst, in the other portions of Prussia, the appointments of bishops and even of parish priests were controlled by the Crown. Whatever were the political objects which at that time induced the Prussian Court to favour this growth of the Ultramontane power, the chief authority of the State has shown that a most effective blow might be struck whenever it thought fit. By an Order in Council, the separate department for Roman Catholic affairs has

Muhler. been abolished, and the machinery, with its director, v. Muhler (rather the delegate of the Pope than of the King in the Rhenish Provinces), has been removed. The Concordat is not yet abro- gated, but the special Government department charged to carry it out is abolished. These measures have been followed by others of a still more decisive character. One of the priests recently excommunicated for refusing to accept the new doctrine of

fuiminski. Infallibility, Herr Kuminski, has been authorised by the Government to continue to celebrate mass ; and the Ministry have ordered special reports to be made to them of the intrigues throughout the kingdom, which the Infallibilists are now carrying on. These and others, are only measures of defence following upon the abolition of the official department, which was only a

The Cultus. portion of the Ministry, lately controlled by Herr v. Muhler, under the German title of Cultus, regulating all matters relating to education and religion. The Augsburg Gazette points out, that this "department has existed for thirty years, and no one ever thought of regarding it as of a temporary nature, or looked forward to its approaching abolition. The subsequent acts of the Minister, however, clear up all doubt upon the subject. The attitude of the Imperial Government has completely changed towards this party, who unhappily are still a power in Europe and in the world. Events in Southern Germany have cast a great deal of light upon the subject. . When the Bel- linger movement first commenced, the Berlin press expressed the most supercilious indifference to it, just as our Liberal party

Dollinger, and the " Old Catholic " Movement. xxi

here affected to believe that Ultramontanism had no terrors for them. They opposed it, in common with all others who professed a respect for freedom and constitutional right, but pretended that such was the superiority of their weapons, and the fulness of their light, that they had nothing to fear from its machinations. The Berlin press represented the struggle in Bavaria, as some- Bavaria, thing belonging to an earlier period of humanity than that in which it was their privilege to live. This movement has become too important to be thus treated. The Catholics of South Germany have pronounced for it emphatically, and the Imperial Government hastens to assume the leadership of the movement. All the astute diplomatising, which the Court of Rome has employed since the commencement of the war, has failed. The Pope's letter to the Emperor, the correspondence carried on through the Archbishop of Posen at Versailles, the parade of the relations between Cardinal Antonelli and Baron Yon Arnim, the German envoy at Rome — the bright hopes founded on intrigue are gone. The new German Empire feels the necessity of casting off its alliance with the Papacy — a feeling which has been for some time reflected by the Roman Catholic Government of Austria. In Bavaria, a Roman Catholic country, where certain prerogatives are granted to the Church of Rome, a difficulty presents itself that does not exist in Prussia, where the knot has been cut by abolishing the quasi recognition of the Prussia cuts independance of the Church by the State. This proves the tlie knot- strength of the Dolliuger movement in Germany, the genuine- ness and power of feeling, as distinct from Obscurantism, with which the anti-papal name of the great theologian was once associated. Yet it would be a great mistake to think that all this will render Ultramontanism harmless. All these calamities will effect little else than to define more distinctly the sphere of this party. It no longer controls the State in Italy. It is more ostracised in Prussia than in Belgium, or in Ireland ; but it would be a mistake to suppose it im- potent for evil. Its power over the uneducated masses will always be great, and all the greater because its chief appeal will now be to them alone. The State, in Germany and elsewhere, has failed to come to a settlement with Ultramon- tanism ; but the State cannot simply ignore it.

XX11

Romanism in the United States.

Papists in New York.

New York.

Scripture teaching paralysed.

In this country, and in the United States, the design of Jesuitism is, in the main, the same as in Germany, though attempted hy somewhat different means. An instance of the consequences which result when a democratic government courts this treacherous power, is shewn in the following extract :* — " We have been for some time reliably informed, that the inhabitants and municipal government of the city of New York had petted the Papal Church into a position of such superiority over other sects, that the civil authorities began to feel an uncomfortable pressure from the favoured denomination. Under date, October 30th, 1869, the New York correspondent of the Morning Post wrote : — 'The politicians of New York have long paid court to the prelates of the Catholic Church, and the latter have not scrupled to use them. . . . The great bulk of the Catholics are Irishmen, and all the Irish are democrats, not because they are Catholics, but because they are Irish. The democratic politicians have perhaps imagined that by liberal endowments and donations for Catholic purposes they might induce the priesthood to use their influence in behalf of the democratic ticket. . . . New York has long been ruled by Irish politicians ; they are not very good Catholics, but they at least were sufficiently well inclined towards their traditional faith to make for its benefit the most liberal donations." And then follows a catalogue of endowments and donations given by the municipality to Roman Catholic churches, conventual and monastic institutions, hospitals, schools, &c., which testifies to the dexterity of the late Archbishop Plughes, and might well gladden the heart of Sir George Bowyer. Reliable information, received in December last (1871), confirms a previous statement, that Rome, to some extent, has succeeded in paralysing Scriptural teaching throughout most of the common schools in the United States, f Her educational institutions in New York alone, enjoy public endowments amounting to 412,062 dollars per annum ; while 116,677 dollars, or less than one-third, is the sum-total

* TJie Press and St. James's Chronicle, July 15th, 1871.

^ t May not the same subtle cause have produced a parallel effect in England, under the specious pretence of sectarian teaching ?

Romanism in the United States.

xxin

paid towards the support of all the other schools, of whatever NewYorkE.C. denomination. The disproportion of these benefactions thus given to the Papal Church, when compared with the aggregate allow- ance made to other denominations, affords indeed a curious com- mentary upon the notion of religious equality for which the nonconformists in this country clamour, and with which Mr. Bright and his pupils have so carefully imbued the present government and the majority of the House of Commons.

The occasion of the revival of the cry for religious equality Keligious in England — one which, as subjects of a foreign power, Romanists e(luality- have no right to raise, but which has been marked by such eminent success in Papal aggression of late years — ought well to be re- membered. It originated sixteen years ago with the late Count de Montalembert, who then published his " Political Future of England," and in that remarkable book recommended the Eoman Catholics to adopt this cry as a lever, by the dexterous use of which they might effect almost anything in this country. Just before his death, two years ago, the Count de Montalembert avowed, that when he published his "Political Future of England," he was under Ultramontane influence*

Quirinus informs us in his fifth letter, f that the Roman Catholic Bishops from the United States were very uneasy at the temper manifested by his Holiness the Pope, at the prospect of The Pope, having to conform to the decrees of the Council, on their return to their trans-Atlantic dioceses. One of them exclaimed, "Nobody should be elected Pope who has not lived three years in the United States, and thus learnt to comprehend what is possible at this day in a freely-governed commonwealth."

The Times New York correspondent informs usj — "In New York the Orangemen recently determined to celebrate to-day, the 12th of July, by a procession. The Ribandmen deter- Kibandmen. mined by force to prevent them from carrying out their purpose. Both sides armed, fears of a disturbance were excited. The authorities hesitated, but ultimately decided to

* Substance of an extract from The Press and St. James's Chronicle, Feb, 24, 1872, t Dated— Rome, Dec, 23, 1869 ; p. 108. t Under date, July 12, 1871.

XXIV

The Power and Will of England.

The Fruits.

Manning's Sermon.

Pandering to protect the Orange procession, since the Roman Catholics Popery. ^ Oftetlj undisturbed, marched in procession through the city. The Ribandmen, however, were not to be deterred from violence, even by the presence of three regiments. They fired upon both the procession and the military, encouraged, perhaps, by their recollections of the more than exemplary forbearance of English troops under similar provocation. They were, however, mistaken in expecting forbearance from the American army. The 84th regiment, which was in advance of the procession, fired without orders. The result reported is that thirty- one persons were killed and seventy-five were wounded. Among the killed are two policemen and three soldiers. One hundred and sixty-five rioters have been committed for trial." Such is the result of American political pandering to Popery and Ribandism.

The power of England is coveted especially by the Society. Dr. Manning, their patron and apologist, has declared this in no indistinct terms. The Tablet states,* that in a sermon preached to a Roman Catholic synod, under Cardinal Wise- man's presidency, by the present Archbishop Manning, then Prothonotary, he made the following remarks : —

" If ever there was a land in which work was to be done, and perhaps much to suffer, it is here. I shall not say too much if I say, that we have to subjugate and subdue, to conquer and rule, an imperial race. We have to do with a will, which reigns throughout the world, as the will of old Rome reigned once. We have to bend or to break that will, which nations and kingdoms have found invincible and inflexible." .,.''•" Were If conquered ? it (heresy) conquered in England it would be conquered through- out the world. All its lines meet here ; and therefore, in England, the Church of God must be gathered in all its strength."

These expressions, slightly varied, though the same in purport, are found in a volume of sermons on ecclesiastical subjects, by Dr. Manning. f It is a significant fact, that the next sermon in this book, is one devoted to the praise of Ignatius Loyola and the

* Of August 6, 1859. t Published by Duffy, Paternoster Row. Page Ififi.

Rebellion and attempted murder justified. xxv

Jesuit Order. At page 179 he thus justifies the rebellion of Thomas a Becket : —

" Will it be said, as mere men of the world say, drawing their pens fine to write the history of saints, Anselm was an arrogant Anselm. and stubborn prelate — Becket proud and ambitious ? It was not Becket. for Christ's sake they suffered, but for their own evil passions ; for turbulence, obstinacy, and rebellion ; for their own faults they were justly punished. Well, are saints faultless ? Yes, when crowned ; not when in warfare. . . . Be it so. Saints are men, and men are frail. . . . Let us not be told, then, that they who stand for the name of Jesus suffer for their own sins. No doubt they had them, but they suffered not for these. There is a deeper and a diviner reason — a reason unchangeably true. They had the Divine presence with them ; and they were visibly stamped with the name they bore. They crossed the will of the world in its pride of place and set a bound to its pretensions. They were the shadow of a superior, and the ministers of a higher, law. This was their true offence."

Is not this preaching a crusade ? No doubt can remain of Dr. Manning's approval and commendation of Anselm's obstinacy and Becket's rebellion. Again, at page 188, Dr. Manning writes : — " St. Augustine, St. Bonaventure, and St. Thomas (Becket), will forgive me if I say that Ignatius well repaid to them the price of his nurture, when he gave to the Church, Bellarmine and Petavius, Jesuit doctors Vasquez, Suarez, and De Lugo, besides newer but memorable names." So Dr. Manning approves of the morality of the Jesuit doctors, and exalts the founder of their order almost, if not quite, to an equality with his admired Becket. And then, at page 187, he writes of the Jesuit Order, that it embodies the character of its founder, " the same energy, perseverance and endurance. It is his own presence still prolonged, the same perpetuated order, even in the spirit and manner of its working, fixed, uniform, and changeless." We may agree with those his- Changeiesa- torians, who assert that the Order of Jesuits bears the stamp rather of Laynez, the successor of Ignatius, than of himself ; but that the purpose, spirit, and working of the Order are unchanged, we fully admit.

At page 191 Dr. Manning writes, that the Jesuits, who were

xxvi Forewarned, is to be Forearmed.

Manning on executed, like Garnet, for his participation in the Gunpowder

d&Pi t -Pl°^» an(^ *or °^Der scarcely minor offences, by what he sneeringly calls " the execution of justice," are in Heaven, enrolled as martyrs. "On earth," he writes, "they wore the garb of felons ; in Heaven they stand arrayed in white, and crowned. Here they were arraigned in the dock, as malefactors : there they sit by the throne of the Son of God." *

Justification. Little doubt can remain that Dr. Manning has deliberately justified, in these sermons, rebellion, treason, and attempted wholesale murder, as means for effecting the subjugation of England. And how does Dr. Manning appear to justify the course he has thus adopted ? In these sermons, he shews that the prosperity of England is no proof of the Divine favour ; and at page 140, because England is Protestant and free, with a loathsome affectation of charity, he writes : — "And all this is true of our own land, dear to us by so many charities ; for England now, like Rome, pagan of old, has become Sentina gentium — the pool into which the evils of all the earth find a way."

It cannot be said, that Dr. Manning has abandoned these opinions, or his purpose, for they reappear in his more recently published works ; and especially in a volume of essays, of which he is the editor.

Romish de- We are not left in ignorance, then, of the opinions, the principles, and the designs of the Romish Church, and of the Jesuits in particular, with regard to our own country. As we have said, the lessons which late events have produced, and those which are actually uttered by the emissaries of this spiritual tyranny, should not be lost on Englishmen. Wars, stratagems, and proclamations of future onsets, all bespeak the necessity for caution and vigorous self-defence in every people that will be free.

* After this quasi canonization, might it not be asked, how far the nation is indebted to Jesuit influence, for the discontinuation of the service for the 5th of November attached to the Book of Common Prayer ?

XXV11

JESUITISM IN KELATION TO PAPAL INFALLIBILITY.

The increase of Jesuit influence runs like an electric shock through the whole Romish communion. Perhaps it would he more accurate to say that it is the very life of Romanism. Jesuitism is the genius of Popery skilfully reduced to a system. As Popery is the masterpiece of priestcraft, so Jesuitism is itself the very masterpiece of Popery. It is priestcraft so artfully regulated as to hide its work ; caring for nothing but success.

Though its aim is alien to the spirit of true Christianity, yet it contains nothing essentially foreign to the spirit of the Papacy. The true character of this phase has been ably portrayed by the learned authors of " The Pope and the Council," who write under the name of " Janus." It is there clearly shown, that the ruling influence has been for ages exerted, not by the Pope, as a Bishop, but by the Curia, the really governing body at Rome.

It may be well to mention that the modern Roman Curia The Curia, forms the Pope's privy council, and is composed of an assembly of cardinals, prelates, and clerical State ministers, nominally the servants, in reality the masters of the Pope.

How skilfully and unscrupulously Jacobo Antonelli, as Cardinal Secretary, (the son and grandson of a brigand,)* has wielded the power of the Curia, temporal and spiritual, under the direction of the Jesuits, is well known. Now that the latter have acquired the supreme influence in the Roman Curia itself, the two may be considered for all practical purposes as one, since Ultramon- tanism is but another name for Jesuitism.

It is curious to look back on Papal transactions in bygone years,

* We quote the following from tlie recent very interesting work, " The Papal Garrison" (London : Hunt & Co. 1872), dedicated to the Marquis of Salisbury ; p. iii. Speaking of Antonelli, "himself (as no one in Italy ventured to deny) the son and grandson of a brigand, he had, as Governor of Viterbo, enlisted Papal confidence by one of the most perfidious acts in the records of executive infamy, by which parents — men of high birth and character — were inveigled into the unsuspected betrayal of their own sons ; who were, one and all, con- signed, at the dead of night, to the fort of Civita Castellana."

xx vm

Absolutism apparently consummated.

Laynez.

Despotism.

Archbishop Darboy.

and observe how welcome and powerful in the Komish Commu- nion, even long before the days of Loyola, was the spirit which his successor, Laynez, methodised. The design of the Curia and the Jesuits in the late pseudo- (Ecumenical Council, assembled at Rome to proclaim the personal infallibility of the Pope, was but the logical consummation of their efforts continued through centuries. Bitterly hostile to all freedom, the Papacy regards with peculiar hatred all unfettered, true Church Councils, re- sembling those political assemblies by which the temporal freedom of nations is guaranteed and strengthened. So a Council still more deficient than that of Trent, in elements really (ecumenical, has been convened, and induced to give its authority to the coveted dogma ; and Jesuits hope that Councils will become things of the past. Large as the authority of the Pope was, yet, according to former ideas, even in the Romish Church there was a limit to it. So long as the authority of an assembly of the universal Church, consisting not merely of the representatives of the clerical portion, but of the whole Church, was recognised as a tribunal to which appeal could be made from Papal decisions, the Pope's monarchy though supreme, was limited ; and for his rule he was responsible, theoretically at all events, to the parliament of the Church. But absolute power appears to have worked so well for Jesuitism, that hence- forth it is to be the rule of the entire Romish Church.

These remarks are borne out by high Roman Catholic authority, no less than that of Monseigneur Darboy, Archbishop of Paris. In his speech on the Constitutio Dogmatica de Eccksid* the following words occur : —

" Not only will the independent infallibility of the Pope not destroy these prejudices and objections which draw away so many from the faith, but it will increase and intensify them. There are many who in heart are not alienated from the Catholic Church, but who yet think of what they term a separation of Church and State. It is certain that several of the leaders of public opinion are on this side, and will take occasion from the proposed definition to effect their object. The example of France

fc Vide, " Letters from Rome on the Council, by Quirinus," (published by Rivingtons, 1870,) Appendix I., pp. 831, 832.

Speech of Archbishop Darboy.

xxix

will soon be copied more or less all over Europe, and to the greatest injury of the clergy and the Church herself.

" The compilers of the Schema, whether they desire it or not, The Schema, are introducing a new era of mischief, if the suhject-matter of Papal infallibility is not accurately denned, or if it can be supposed that under the head of morals the Pope will give decisions on the civil and political acts of sovereigns and nations, laws and rights, to which a public authority will be attributed.*

" Every one of any political cultivation knows what seeds of discord are contained in our Schema, and to what perils it exposes Perils, even the temporal power of the Holy See."t

' This is emphatically asserted in a sermon preached last year it Kensington by Archbishop Manning, where he says, speaking in the Pope's name, ' I claim to be the supreme judge and director of the jonsciences of men ; of the peasant that tills the field and the prince that jits on the throne ; of the household that lives in the shade of privacy and l,he legislature that makes laws for kingdoms — I am the sole last supreme udge of what is right and wrong.' " (Note appended, from " Quirinus.")

f Yet in spite of the fact that Dr. Manning heard this speech and actually •eplied to it in the Council, he has lately had the hardihood to write to the Tliiies to deny that Monseigneur Darboy held the very opinions which he sourageously advanced before the assembled Council at the Vatican and vhich Dr. Manning then impugned ! Monseigneur Darboy has since been •emoved from the scene of his labours. It is a remarkable fact that three iiccessive Archbishops of Paris have been murdered ; they were all lallicans in religious opinion, and opposed to the Jesuits. Monseigneur Murders of sibour was murdered by a fanatical priest. Monseigneur Affre was shot MM. Sibour, ipon one of the barricades of the Parisian Revolution of 1848 ; he had been, ^"re> ,s M. Cayla relates, induced to go to the barricade on a mission of peace >y Frederick Ozanan and his allies, all Ultramontanes of the Society of 5t. Vincent de Paul, who accompanied him. M. Louis Blanc affirms, and xlduces evidence to prove, that Monseigneur Affre was then and there shot hrough the back. The circumstances of the murder of Archbishop Darboy 7e need not detail ; but the fact, that the name Cluseret was merely an lias, adopted by the Fenian McAuliff, is significant.

With regard to the late Archbishop, it can never be forgotten that in a 3tter to him, which will be found at the end of this volume, the Pope iolently upbraided him, and actually threatened him with punishment, for imply doing his duty as a Gallican Bishop, and for carrying out in ractice the principles which he afterwards so forcibly enunciated before he Council.

d

xxx Infallibility and the Canon Lair.

Opinions of The opinions of Bishop Strossmeyer, as given in the same book , Strosi!" are to the like effect. His conclusions are ably summed up in the

following extract from a recently published letter : —

"The canon law, however objectionable, arbitrary, and even revolutionary some of its provisions may be, was a laic, and a law binding upon the Pope, to a certain extent, which could not be fundamentally altered, except by a Council called (Ecumenical. National, local, episcopal, and certain other official and personal rights, exemptions, privileges, and other properties, were recog- nised by, or had grown up, whether by custom or otherwise, under the canon law which protected them. Since the declaration of the Infallibility it appears to me that the canon law itself, and the rights and properties thereon dependent, can be, all or any of them, annulled or altered by a dictum of the Pope, when such dictum is pronounced ex cathedra, and that to such pronounce- ment no Council such as that of last year is henceforth to be necessary, but that such pronouncement of its Infallibility as conferring universal authority upon such dictum is to be uttered by some conclave of persons immediately attached to, or resident in, the immediate vicinity of the Pope. It follows that the Roman Catholic bishops must henceforth be the mere organs and agents of the Pope for the enforcement, pro posse, of such dicta."

Montaiembert ^e following extracts from a letter* of the late Count Monta- lembert are also strongly confirmatory of the opinions which we have expressed.

" Never, thank Heaven, have I thought, said, or written any- thing favourable to the personal and separate infallibility of the Pope, such as it is sought to impose upon us ; nor to the theo- cracy, the dictatorship of the Church, which I did my best to reprobate in that history of the ' Monks of the West ' of which you are pleased to appreciate the laborious fabric ; nor to that 'Absolutism of Rome ' of which the speech, that you quote, disputed the existence, even in the middle ages, but which to-day forms the symbol and the programme of the faction dominant among us. At the same time I willingly admit, that, if I have nothing to cancel, I should have a great deal to add. I sinned

* Dated, Paris, Feb. 28th, 1870. Vide page 208 of the present work.

Letter of Count Montalembert. xxxi

by omission, or rather by want of foresight. I said, ' Gallicanism is dead, because it made itself the servant of the State ; you have now only to inter it.' I think I then spoke the truth. It was Gallicanism dead, and completely dead. How, then, has it risen again ? I do not hesitate to reply, that it is in consequence of the lavish encouragement given, under the Pontificate of Pius IX., to ex- aggerated doctrines, outraging the good sense, as well as the honour of the human race — doctrines, of which not even the coming shadow was perceptible under the Parliamentary monarchy. There are wanting, then, to that speech, as to the one I made in the National Assembly on the Roman expedition, essential reser- vations against spiritual despotism, and against absolute monarchy, which I have detested in the State, and which does not inspire me with less repugnance in the Church. But, in 1847, what could give rise to a suspicion that the liberal Pontificate of Pius IX., acclaimed by all the Liberals of the two worlds, would become the Pontificate represented and personified by the Univers and the Ciwlta ? In the midst of the unanimous cries then uttered by the clergy in favour of liberty as in Belgium, of liberty in everything and for all, how could we foresee, as possible, the incredible wheelabout of almost all that same clergy in 1852 — the enthusiasm of most of the Ultramontane doctors for the revival of Caesarisrn ? The harangues of Monseigneur Parisis, MM- Parisia the charges of Monseigneur de Salinis, and especially the permanent triumph of those lay theologians of absolutism, who began by squandering all our liberties, all our principles, all our former ideas, before Napoleon III., and afterwards immolated justice and truth, reason and history, in one great holocaust to the idol they raised up for themselves at the Vatican ? If that word, idol, seems to you too strong, please to lay the blame on what Mouseigneur Sibour, Archbishop of Paris, wrote to me on the 10th of September, 1853 : — •' The new Ultramontane Sibour on school leads us to a double idolatry — the idolatry of the temporal power, and of the spiritual power. When you formerly, like ourselves, M. le Comte, made loud professions of Ultramon- tanism, you did not understand things thus. We defended the independence of the spiritual power against the pretensions and encroachments of the temporal power, but we respected the con-

d 2

XXX11

Count Montalemberfs Letter continued.

Power and Power.

Bishop of Orleans.

stitution of the State, and the constitution of the Church. "We did not do away with all intermediate power, all hierarchy, all reasonable discussion, all legitimate resistance, all individuality, all spontaneity. The Pope and the Emperor >vere not, one the whole Church, and the other the whole State. Doubtless there are times when the Pope may set himself above all the rules which are only for ordinary times, and when his power is as extensive as the necessities of the Church. The old Ultramontanes kept this in mind, but they did not make a rule of the exception. The new Ultramontanes have pushed everything to extremes, and have abounded in hostile arguments against all liberties — those of the State as well as those of the Church — against the serious religious interests at the present time, and especially at a future day. One might be content with despising them, but when one has a presentiment of the evils, they are preparing for us, it is difficult to be silent and resigned. You have therefore done well, M. le Comte, to stigmatise them.' Thus, sir, did the pastor of the largest diocese in Christendom express himself seventeen years ago, congratulating me upon one of my first protests against the spirit, which, since then, I have never ceased to combat. For it is not to-day, but in 1852, that I began to struggle against the detestable political and religious aberrations which make up con- temporary Ultrarnontanism. Here, then, traced by the pen of an Archbishop of Paris, is the explanation of the mystery that preoccupies you, and of the contrast you point out between my Ultramontanism of 1847 and my Gallicauism of 1870. There- fore, without having either the will or the power to discuss the question, now debated in the Council, I hail with the most grateful admiration, first, the great and generous Bishop of Orleans, then the eloquent and intrepid priests, who have had the courage to stem the torrent of adulation, imposture, and servility, by which we run the risk of being swallowed up. Thanks to them, Catholic France will not have remained too much below Germany, Hungary, and America."

In a note* below will be seen what the French Church has held

* For the sake of those who do not know what Gallicauism means, we give the following text of the celebrated declaration of the Clergy of 1682, which asserts the freedom of the Galliran Church, and is known as " The Four Articles" :—

Rome, the Church, and the People, xxxiii

as to the limits of Papal authority. Henceforth of course these Grallicau opinions are utterly untenable, since the Pope has been declared sole, infallible, judge of his own rights. But the result proves that even the limited freedom claimed by the French National Church is an impossibility, so long as the Pope's authority is acknowledged in any degree whatever. There is no medium between absolute slavery to the spiritual despot and total renunciation of his authority. Union with Eome is abso- lutely incompatible with the freedom of a Church and People. Incompatible Of this fact there is no question, even in the mind of the Minister of a Roman Catholic country like Bavaria. In his letter to the Archbishop of Munich, the Minister states, that the Dogma mainly claims to draw, and has drawn, within the jurisdiction of the Pope, such matters as belong to the sphere of the State, so that all citizens would for the future have to take laws from the hand of the Pope, which might possibly be in antagonism to the ruling principles of modern States.* But it is not only that the freedom, the very existence of a Church, as such, is ipso facto impossible, so long as one decree of her infallible Pope can at any moment change or annul her canons, her acts, and her constitu-

" Article 1. St. Peter and Ms successors, and the Church itself, received from Gallican Almighty God power over spiritual things only, not over political matters, Christ Articles, having said : ' My kingdom is not of this world.' Consequently kings and princes cannot be deposed either directly or indirectly, nor can subjects be liberated from their oaths of allegiance, by the authority of the heads of the Church. And this doctrine must be inviolably received as conformable to the word of God, to the traditions of the Fathers, and to the example of the saints.

"Article 2. The full power of the Apostolic See and of the successors of Peter is such that the decrees of the Holy (Ecumenical Council of Constance, approved of by the Apostolic See, (and which declared that general councils were superior to the Pope in matters of faith,) subsist in all their force and virtue.

"Article 3. Thence it results that the action of Apostolic power must be regulated according to the canons ; that the rules, the manners, and the constitutions, received in this kingdom and by the Gallican Church must ever remain hi vigour, and the limits appointed by our fathers must remain unchanged.

1 ' Article 4. The Sovereign Pontiff has the principal power in questions of faith, and his decree extends over all Churches ; his decision, however, is not irrevocable until the consent of the Church has confirmed it." — See " On the Knee of the Church," 2nd Edition. London : Macintosh, 1869. Chapter IV., pp. 73, 74.

* Letter from the Bavarian Minister of Public Worship to the Archbishop of Munich, Aug. 27, 1871.

xxxiv Celebrated Letter of Dr. Dollinyer.

Freedom im- tion, and even the articles of her faith. Roman Catholics, in all countries, are now beginning to find that Papal supremacy, how- ever long kept in bounds, really means in the eyes of the usurper, the possession of uncontrolled dominion.

This absolute power is now assumed, in spite of the natural resistance of mankind, and has carried the absurd pretensions, by which the Popes have obtained their present usurped authority, one step further. Popes have succeeded in inducing nations " to believe a lie," and to submit to their rule as spiritual chiefs, by clever devices and a continuous succession of ingenious forgeries, dating from the middle of the ninth century ; so now the last advance of all is made, and the Roman Pontiff is proclaimed, absolutely and without appeal, Lord over all. In order to fulfil this, he must be supposed infallible ; for his claim is spiritual, and he must be endowed with highest spiritual attributes. The celebrated letter of Dr. Dollinger, which is given in full at the end of the present volume,* puts the subject in a remarkably strong light ; more especially in the following forcible sentences, with which it concludes : —

" He who wishes to measure the immense range of these reso- lutions [of the Council] may be urgently recommended to com- pare thoroughly the third chapter of the decrees in Council with the fourth ; and to realise for himself what a system of universal

Plenary power, g0yernment and spiritual dictation stands here before us. It is lity.rejected. the plenary power over the whole Church, as over each separate member, such as the Popes have claimed for themselves since Gregory VII., such as is pronounced in the numerous Bulls since the Bull Unam Sanctum, which is henceforth to be believed and acknowledged in his life by every Catholic. This power is boundless, incalculable ; it can, as Innocent III. said, ' strike at sin everywhere ' ; can punish every man, allows of no

Supremacy, appeal, is sovereign and arbitrary, for, according to Bonafacius VIII., ' the Pope carries all rights in the shrine of his bosom.' " That is, the Pope is made supreme over all Canon law and univer- sally absolute. " As he has now become infallible, he can in one moment, with the one little word orU, (that is, that he addresses

I ""A-1,

Celebrated Letter of Dr. Dollinger. xxxv

himself to the whole Church) make every thesis, every doctrine, Infallibility every demand an unerring and irrefragable article of faith. Against him there can be maintained no right, no personal or corporate freedom ; or, as the Canonists say, the tribunal of God and that of the Pope are one and the same. This system bears its Hoinish origin on its forehead, and will never be able to penetrate in Germanic countries. As a Christian, as a Theologian, as a His- torian, as a Citizen, I cannot accept this doctrine. Not as a A Christian, for it is irreconcilable with the spirit of the Gospel, Christian, and with the plain words of Christ and the Apostles ; it purposes just that establishment of the kingdom of this world, which Christ rejected ; it claims that rule over all communions which Peter forbids to all and to himself. Not as a theologian, for the As a theolo- whole true tradition of the Church is in irreconcilable opposition gian' to it. Not as a historian can I accept it, for as such I know that As a historian, the persistent endeavour to realise the theory of a kingdom of the world has cost Europe rivers of blood, has confounded and de- graded whole countries, has shaken the beautiful organic archi- tecture of the elder Church, and has begotten, fed, and sustained the worst abuses in the Church. Finally, as a citizen, I must As a citizen, reject this dogma, because by its claims on the submission of states and monarchs, and of the whole political order, under the Papal power, and by the exceptional position which it claims for the clergy, it lays the foundation of endless, ruinous disputes between State and Church, between clergy and laity ; for I cannot conceal from myself, that this doctrine, the results of which were the ruin of the old German kingdom, would, if governing the Catholic part of the German nation, at once lay the seed of incurable decay in the new kingdom which has just been built up."

Jesuits obey their General because they have voluntarily Jesuits bound sworn to do so. But the Homish Church is to be subjected to the Pope's absolute sway in spite of itself, by the advance of his pretensions to godlike qualifications. The Pope being now above criticism and beyond control, the office of General of the Jesuits might become merged in the Popedom ; and thus Jesuitism reign supreme. Or if the two offices be kept distinct, still a Pope can be managed more easily than an assembly : because if restive,

XXXVI

The Pope and the Order.

he may learn that, though infallible, he is not immortal.

Clement xiv. Ganganclli found out to his cost, when as Clement XIV., he boldly suppressed the Jesuit Order.

Had not the wonderful organisation, discipline, and unscrupu- lous skill in deception, so perfectly developed in the Jesuit Order, been united to the Papal system, the Order could never have so successfully wielded its baneful influence in enslaving the human mind. Happily there is some hope of an awakening. The claims of the Papacy have become so exaggerated, that, even among the most submissive disciples of the Romish Church, a spirit of enquiry has been gradually developed ; and most zealous and learned and honest endeavours have been made to arrive at an understanding of the foundation on which the Pope's authority rests. The more this has been enquired into, the more impressed have ingenuous minds become, with the evidences of unfairness and craftiness that have met them in the progress of their researches.

Janus. Nothing can be more interesting or valuable in this direc-

tion than the work to which we have already referred, " The Pope and the Council.'' The earlier chapters treating of the influence of Jesuitism, the Roman Syllabus, and the new dogma of the Immaculate Conception of Mary, are well worthy of notice. Nor are the succeeding remarks, on the position of the Bishops of Rome in the ancient Church, and the teaching of the Fathers on the Primacy, in any way less remarkable and valuable. But, what

Forgeries. is most striking is the record of the various forgeries, by which the Popes have arrived at their assumed position of spiritual lords over the whole of mankind.

Space will not allow of more than a few extracts on this point. The reader is earnestly advised to study this remarkable work in its entirety, and he will derive abundant profit from the

Isidorisn De- perusal. Speaking of the forgeries known as the " Isidorian Decretals," which were concocted about A.D. 845, for the purpose of giving some show of authority for the papal usurpation, the writer observes : —

" It would be difficult to find in all history a second instance of so successful and yet so clumsy a forgery. For three centuries past it has been exposed, yet the principles which it introduced

cretals.

"Janus," or "The Pope ami the Council." xxxvii

and brought into practice have taken such deep root in the soil Forgeries. 'of the Church, and have so grown into her life, that the exposure of the fraud has produced no result in shaking the dominant system.

"About a hundred pretended decrees of the earliest Popes, together with certain spurious writings of other churcb digni- Decrees, taries and acts of Synods, were then fabricated in the west of Gaul and eagerly seized upon by Pope Nicholas I. at Rome, to be used as genuine documents in support of the new claims put forward by himself and his successors."*

Pope Nicholas I., by carrying out this same system of forgery and deceit, extended his tyranny over a great extent of territory. Nicholas I. Foisting on the ignorant nations spurious documents, and altering true ones, he tried to impose his yoke universally. " By a bold but non-natural torturing of a single word against the sense of a whole code of laws, he managed to give a twist to a canon of a general council which actually excluded all appeals to Rome, so as to make it appear to give to the whole clergy, in the East and "West, a right of appeal to Rome, and he made the Pope the supreme judge of all bishops and clergy of the whole world. He wrote this to the Eastern Emperor, to Charles, King of the Franks, and to all the Frankish Bishops. And he referred the Orientals, and so sharp-sighted a man as Photius, to those fabrications fathered on Popes Silvester and Sixtus, which were thenceforth used for ° centuries, and gained the Roman Church the oft-repeated reproach from the Greeks of .being the native home of inventions and falsi- fications of documents." f

Truly were the Easterns right in their reproach, Jesuitism is but the outcome of the essence and spirit of the papacy. This spirit of deceit and fraud was further manifested by other forgeries subsequent to those of the pseudo-Isidore, which will be found noticed and exposed in "Janus."* The authors show how plentifully such work was done in the Hildebrandine Era, and how, when the Pope wished to steal his neighbours' land, spurious deeds of gift, called the Donations of Constantino, of Donations. Pepin, and of Charlemagne, were fabricated, as they were wanted.

* The Pope and the Council ; by " Janus." London : Rivingtons, 1869 ; p. 95.

t Ibid., p. 98.

x. \xviii Protest against Papal Pretensions and Fraud*.

Canon of Sardica.

Prance.

Gratiy.

Honorius.

" If we look at the whole papal system of universal monarchy as it has been gradually built up during seven centuries, and is- now being energetically pushed on to its final completion, we can clearly distinguish the separate stones the building is composed of. For a long time all that was done was to interpret the canon of Sardica," (in a sense exactly opposite to its plain meaning) " so as to extend the appellant jurisdiction of the Pupe to what- ever could be brought under the general and elastic term of 'greater causes.' But from the end of the fifth century the papal pretensions had advanced to a point beyond this, in conse- quence of the attitude assumed by Leo and Gelasius ; and from that time began a course of systematic fabrications, sometimes manufactured in Ptome, sometimes originating elsewhere, but adopted and utilized there."*

The same spirit of protest against such iniquitous proceedings is also gaining ground and manifesting itself in other Roman Catholic countries besides Germany, and notably in France. The eloquent and convincing letters of " Father " Gratiy were evidence of this, and the very extensive sale which those letters have had, is an additional proof of the great sympathy of the French people with the sentiments contained in them. Father Gratry is no more.f The Ultramontane journals assert that he recanted be- fore his death ; but add, that before he died, he was for some days speechless. Remembering, as we do, the precipitate haste with which these same authorities proclaimed that the murdered Arch- bishop of Paris, M. Darboy, had, at the last, been likewise faithless to his convictions against the dogmas of the Council, including that of the Infallibility ; and that now the Abbe Michaud, the Cure of the Madelene, has refuted this pretence, we a're not disposed to place any reliance upon the reports of Father Gratry's recantation. But whether, in the last struggle of nature, he may or may not have uttered some incoherent words, or have made some sign, which the Ultramontanes use for their own purposes, still, the facts which he deliberately recorded in his first letter, such as the condemnation of Pope Honorius, by the sixth (Ecumenical CDuncil, as a heretic, the statement of this fact in all the ancient Roman Breviaries for the 28th day of June, together with the disappearance in late

* The Pope and the Council, p. 122. t He died, after a short illness, at the age of 67, in Switzerland, early last Feb.

Father Gratry's Letter to Archbishop of Malms. xxxix

editions of this record of a Pope's condemnation for heresy ; these A Pope a facts remain, and can be proved by other evidence. Thus P. Gratry remarks, " F. Gamier in the preface to his edition of the Liber Din mm (1680) with simple irony says that this has been done for the sake of brevity : 'mine aliter ista, bremusque leguntur.' ''

" Thus the ancient breviary, from which I have just quoted, enumerates the names of the heretics condemned in the sixth Council, and it defines the heresy for which they were condemned. Honorius is one of the number. The correcting hand, which has edited the breviary (since the edition of 1520) suppresses, for the Suppression. sake of brevity, this ' little " incident of the condemnation of a Pope by an (Ecumenical Council. Are such falsifications to be tolerated ?

" Here, Monseigneur, is one of the frauds by which you have Frauds. been deceived. I will point out others of the same sort, all of them perpetrated in the same sense and in order to arrive at the same end, UNIVERSAL AND IRRESPONSIBLE SOVEREIGNTY.

" Yes, you have been deceived by a complete and plausible collection of false assertions, the result of great ignorance and want of regard for truth, which, for a long time, have prevailed about this subject. It is a method of treatment, apologetic in character and breathing a polemical spirit, which doubtless is not of recent birth, and which the sacred Scriptures of old condemned in those divine and terrible words, very necessary to be meditated upon — ' Doth God require your lies ; that you should utter Lies, deceits to promote His glory ? Numquid indiget Deus mendacio vestro, lit pro eo loquamini dolos ?'

" This sharp reproof is addressed by Job to his friends, who set themselves to vindicate Providence by false reasoning. Are these friends of Job such wretches, then; so false; such shameless liars? No ; they belong to a class of men, including nearly the whole of those who, all of them, or nearly all, when they believe that they are defending a good cause, uphold it by all means, accumulate false reasons, of which they themselves perceive the worthless- ness, conceal the facts that cause them embarrassment, and bring forward uncertain facts, respecting which they are in doubt, even while they state them. Now it is this duplicity of the Duplicity, highest degree, which the Holy Spirit disapproves of, or, to speak more correctly, denounces by the reproach, ' Doth God require your frauds and your lies ?'

xl Infallibility; Suppression Brief oj Clem. XIV.

Treating further on (p. 70) in the same letter, of the forgeries contained in the Isidorian Decretals, so ably exposed by Janus in Germany, Father Gratry protests against them and against the arguments alleged by unscrupulous advocates in their favour. He adopts, as the expression of his own conviction, the declaration of another French Roman Catholic priest respecting these frauds. "I prefer," says he, "the noble judgment of Father de Regnon.

Father Keg- M. (Je Regnon makes the following plain statement : ' Never, it foTgerie?6 must be acknowledged, never was there seen a forgery so auda- cious, so extensive, so solemn, so persevering.' And, let us add, never was there a forgery which has been for ages so successful. Yes ; the forger has atttained his end. He has changed the regulation of ecclesiastical affairs according to his desire ; but he has not arrested the general decay. The ' false Decretals ' have produced nothing but evil."*

Evil fruit. If Father Regnon declares the product evil, the tree, root and

branch, must also be evil; and a corrupt tree cannot "bring forth good fruit." f The applicability of this remark to the Dogma, as the product of a massive body of false decretals, forgeries, and untruth, time will shew.

But Papal Infallibility embraces all time— the past, as well as the present and the future ; therefore the Pope having always been infallible, according to his own declarations, in how sad a plight are the Jesuits ! For this infallible authority has proclaimed the Society of Jesus to be infamous. From the " Brief for the Effec- Re tual Suppression of the Order of the Jesuits" % drawn up and Tmptor. 6" signed by Clement XIV., in 1773, the following extracts will prove in what a light the Pope regarded the "Company." After declaring the purpose for which it was instituted and the various privileges granted by Paul III. and subsequent Popes, the Brief of Suppression goes on to say :—

Brief of Sup- „ Notwithstanding so many and so great favours, it appears

pression,1773. . .,

from the Apostolical Constitutions that almost at the very moment

* Etudes Religeuses, Novembre, 1866. (Voir, egalement, Novembre, 1804.)

i Matt. vii. 18.

t This Brief begins with, and is known by, the words Dominus fir Redemptnr.

Brief for Suppression of the Jesuits, 1773. xli

of its institution there arose in the bosom of this Society divers

seeds of discord and dissension, not only among the companions internal dis-

themselves, but with other regular orders, the secular clergy, cord-

the academies, the universities, the public schools, and lastly even

with the princes of the states in which the Society was received.

" These dissensions and disputes arose sometimes concerning the nature of their vows, the time of admission to them, the power of expulsion, the right of admission to holy orders without a title, and without having taken the solemn vows, contrary to the tenor of the decrees of the Council of Trent and of Pius V. our predecessor : sometimes concerning the absolute authority assumed by the General of the said Order, and about matters relating to the good government and discipline of the Order; sometimes concerning different points of doctrine, concerning their schools, or concerning such of their exemptions and privi- leges as the ordinaries and other ecclesiastical or civil officers declared to be contrary to their rights and jurisdiction. In short, accusations of the gravest nature and very detrimental to Protests the peace and tranquillity of the Christian commonwealth, have a»amst them- been continually brought against the said Order. Hence arose that infinity of appeals and protests against this Society, which so many sovereigns have laid at the foot of the throne of our predecessors, Paul IV., Pius V., and Sixtus V."

The Brief goes on to state, that in consequence of these and a further appeal, Sixtus V., convinced that tbe complaints against the excessive privileges of the Society, and their form of govern- ment, and the various accusations laid against the Order, "were just and well-founded, did, without hesitation, comply therewith." He appointed a visitor and a congregation of cardinals to investigate.

"But this Pontiff having been carried off by a premature death, Sixtus V. dies, this wise undertaking remained without effect." The succeeding Pope, Gregory XI Y., not liking the idea, as we may well suppose, of being " carried off by a premature death " if he could help it, " approved of the institution of the Society in its utmost extent." Restoration He confirmed all their privileges. "He ordained, and that*1 xiv!§ under pain of excommunication, that all proceedings against the Society should be quashed, and that no person whatever should presume directly or indirectly to attack the institution, constitu-

xlii Clem. XIV.'s Brief to Suppress the Jesuits, 1773.

t lay ^

for

tions or decrees of the said Society, or attempt in any way what- ever to make changes therein." He gave leave, however, to any one of the Jesuits to appeal to himself.

The Brief of Suppression goes on to say that these fresh evidences of papal goodwill were in vain ; disorders and dissen- sions continued ; accusations were multiplied ; the Society was continually convicted of " insatiable avidity of temporal posses-

Under Paul v. sions," although avowing poverty, as its rule. The result was, £ un(jer pau} v. the Society were compelled, by the force of circumstances, to humble themselves and sue for papal favour, by reason of their misdeeds and consequent difficulties.

The Brief declares further, that evils continued to multiply. The names of eleven popes are given who tried in vain to find a remedy, or in any degree to mitigate the evils. " Certain idolatrous ceremonies were adopted in certain places in contempt of the Catholic Church ; " and complaint was made of " the use and explanation of various maxims which the Holy See has with reason proscribed as scandalous, and plainly contrary to good morals;" as also of "the revolts and intestine troubles in some

Restrictions. Of the Catholic States," caused by Jesuits. Restrictions were put on the Society by Innocent XI. and XIII., by Benedict XIV. ; and they were restricted to their present members, and forbidden to admit new ones.

The Brief continues in the following words : — "The late apostolic letter of Clement XIII., of blessed memory, our immediate predecessor, by which the institute of the Society of Jesus was again approved and recommended, was far from bringing any comfort to the Holy See, or any advantage to the Christian Commonwealth. Indeed, this letter was rather extorted than granted, to use the expression of Gregory X. in the General Council of Lyons.

"After so many storms, troubles and divisions, every good man looked forward with impatience to the happy day which was to restore peace and tranquillity. But under the reign of this same Clement XIII., the times became more full of difficulty and storm; complaints and quarrels were multiplied on every side ; in some places dangerous seditions arose, tumults, discords,

Scandal. scandals, which, weakening or entirely breaking the bonds of

Clement's Brief of Suppression, 1773 — continued. xliii

Christian charity, excited the faithful to all the rage of party hatred and enmities. Desolation and danger grew to such a height, that Expelled from the very sovereigns whose piety and liberality towards the Society Franc^Spam, were so well known, as to be looked upon as hereditary in their families — we mean our dearly beloved sons in Christ, the Kings of France, Spain, Portugal and Sicily— found themselves reduced to the necessity of expelling and driving from their states, kingdoms, and provinces, these very companions of Jesus; persuaded that there remained no other remedy to so great evils ; and that this step was necessary in order to prevent Christians from rising one against another, and from massacring each other in the very bosom of our common mother the Holy Church. The said our dear sons in Jesus Christ having since considered, that even this remedy was not sufficient for recon- ciling the whole Christian world, unless the said Society was absolutely abolished and suppressed, made known their demands and wishes in this matter to our said predecessor Clement XIII. They united their common prayers and authority to obtain that this last method might be put in practice, as the only one capable of assuring the constant repose of their subjects and the good of

Susuicious

the Catholic Church in general. But the unexpected death of the Death Of aforesaid pontiff rendered this project abortive. Clement XIIL

" As soon as by the Divine mercy and providence we were raised to the chair of St. Peter, the same prayers, demands, and wishes, were laid before us, and strengthened by the pressing solicitations of many bishops, and other persons of distinguished rank, learning and piety. But, that we might choose the wisest course in a matter of so much moment, we determined not to be precipitate, but to take due time ; not only to examine attentively, weigh carefully and take counsel wisely, but also by unceasing prayers to ask of the Father of lights, His particular assistance under these circumstances ; exhorting the faithful to co-operate with us by their prayers and good works in obtaining this needful succour."

After remarking on what the Council of Trent had decided with respect to the clergy who were members of this Society, the Brief proceeds : —

" Actuated by so many and important considerations, and, as

xliv Clement's Brief of Suppression, 1773 — continued.

Grounds for wo hope, aided by the presence and inspiration of the Holy suppression. gpirit . compelled also by the necessity of our office, which strictly obliges us to conciliate, maintain and confirm the peace and tranquillity of the Christian Commonwealth, and remove every obstacle which may tend to trouble it ; having further considered that the said Society of Jesus can no longer produce those abundant fruits, and those great advantages, with a view to which it was instituted, approved by so many of our predecessors, and endowed with so many and extensive privileges : that, on the contrary, it was difficult, not to say impossible, that the Church could recover a firm and lasting peace so long as the said Society subsisted : in consequence hereof, and determined by the particular reasons we have alleged, and forced by other motives which prudence and the good government of the Church have dictated, the knowledge of which we keep to ourselves, con- forming ourselves to the example of our predecessors, and particularly to that of Gregory X., in the General Council of Lyons ; the rather as in the present case we are determining upon the fate of a Society classed among the mendicant orders, both by its constitution and privileges ; after a mature deliberation, we do, out of our certain knowledge and the fulness of our apostoli- cal power, SUPPRESS AND ABOLISH THE SAID SOCIETY : we deprive Their pro- it of all power of action whatever, of its houses, schools, colleges, Sited confis" hospitals, lands, and in short, every other place whatever, in whatever kingdom or province they may be situated ; we abrogate and annul its statutes, rules, customs, decrees and con- stitutions, even though confirmed by oath and approved by the Holy See, or otherwise ; in like manner we annul all and every its privileges, favours general or particular, the tenor whereof is, and is taken to be as fully and as amply expressed in this present Brief, as if the same were inserted, word for word, in whatever clauses, form, or decree, or under whatever sanction, their privileges may have been conceived. We declare every authority of all kinds, the General, the Provincials, the Visitors Offices and other Superiors of the said Society, to be for ever annulled annulled. an(j extinguished, of what nature soever the said authority may be, whether relating to things spiritual or temporal."*

* For proof of a direct conflict of authority between two Popes, see the letter to the Archbishop of Paris by the present Pope, at the end of this work.

Clement's Brief of Suppression, 1773 — continued. xlv

The Brief goes on to transfer all the authority to the Ordi- Clerics to join naries ; and orders, that all Jesuits who had not as yet received ' holy orders, might dispose of themselves as they pleased; all clerics were to join other regular orders, or become secular priests. If any Jesuits were allowed to become teachers of youth "in any college or school, care " was to " be taken that they should have no part in the government or direction of the same."

After other directions the Brief proceeds : — " We likewise abrogate all the prerogatives which had been granted to them, by their General and other Superiors, in virtue of the privileges obtained from sovereign Pontiffs, and by which they were per- mitted to read heretical and impious books, proscribed by the Holy See ; likewise the power which they enjoyed, of not observing the stated fasts, and of eating flesh on fast-days ; likewise the faculty of reciting the prayers called the canonical hours, and all other like privileges ; our firm intention being that they do conform themselves in all things to the manner of living of the secular priests, and to the general rules of the Church.

" Further, we do ordain that after the publication of this our Brief to letter, no person do presume to suspend the execution thereof, forc under colour, title, or pretence of any action, appeal, relief, explanation of doubts which may arise, or any other pretext whatever, foreseen or not foreseen. Our will and meaning is, that the suppression and destruction of the said Society, and of all its parts, shall have an immediate and instantaneous effect in the manner here above set forth : and that under pain of the greater excommunication, to be immediately incurred by whosoever shall presume to create the least impediment, or obstacle, or delay in the execution of this our will : the said excommunication not to be taken off but by ourselves, or our successors, the Roman Pontiffs."

The Brief was not to be a temporary measure ; the express words of the latter part being: — "Our will and pleasure is that these our letters shall be for ever and to all eternity valid, Valid for ever. permanent, and efficacious, have and obtain their full force and •effect ; and be inviolably observed by all and every person whom they may concern, now or hereafter, in any manner whatever."

xlvi Clement's Brief of Suppression, 1773 — concluded.

"Lastly, our will and pleasure is, that to all copies of the present Brief, signed by a notary-public, and sealed by some dignitary of the Church, the same force and credit shall be given as to this original.

" Given at Rome, at St. Mary the Greater, under the Seal of the Fisherman, the 21st day of July, 1773, in the fifth year of our Pontificate."

Jesuit statis- It is worthy of remark, that at the time of the suppression of the Order, now nearly a century ago, the Society numbered 39 houses of professed members, 669 colleges, 61 noviciates, 196 seminaries, 335 residences, 223 missions, and 22,782 members, dispersed everywhere. Among its members were 24 cardinals, 6 electors of the empire, 19 princes ; and, though the consti- tutions forbid Jesuits to be bishops, there were 21 Jesuit arch- bishops, and 121 bishops. And according to the accounts of their historians they may be reckoned as possessing property in various kingdoms worth forty millions sterling, though they vowed poverty !

Jesuits con- Never was a more scathing denunciation of any society penned / ^an ig ^is crushing exposure of the evils of Jesuitism ; and if ever a Pope spoke "ex cathedra," Pope Clement XIV. did, when he thus powerfully and judicially condemned the constitution and malignant tendency of the Great Secret Society. It is a marvel, to those who peruse this document and look on the present progress of papal affairs from the outside, to see with what fiery and unscrupulous zeal, the very Society, thus denounced and crushed, has been seeking to establish the infallibility of the same authority that condemned it, and covered it with everlasting ignominy. If the Pope be infallible, then nothing can be more certain than that the Society .of Jesus is a curse upon the Christian religion and the human race. It would be vain to try to blacken the Order more completely, or to give it more crushing censure, than does the infallible head of the Romish communion, in his singularly calm and well- reasoned Brief of Suppression. To ordinary observers, there seems no way of escape from the dilemma. It is impossible for Protest- ants to add, or even to wish to add, to its completeness and force.

Cardinal Lorenzo Ganyamlli. xlvii

To give undue weight to the personal character of any Pope Calumny. in defence or support of any of his acts, is neither consistent with our ideas of what is due to the subject matter of this work, nor with a just appreciation of the facts upon which such Pope may have acted judicially, but inasmuch as it has been the policy of the Ultramontanes to vilify the memory of Clement the XIV., we quote the description of his character and disposition given in Ranke's History of the Popes.*

" Of all the Cardinals, Lorenzo Ganganelli was without Character of question the mildest and most moderate. In his youth his tutor said to him, ' that it was no wonder he loved music, for that all was harmony within him.' He grew up in innocent intercourse with a small circle of friends, combined with retirement from the world and solitary study, which led him deeper and deeper into the sublime mysteries of true theology. In lie manner as he turned from Aristotle to Plato, in whom he found more full satisfaction of soul, so he quitted the Schoolmen for the Fathers, and them again for the Holy Scriptures, which he studied with all the devout fervour of a mind convinced of the revelation of the Word. From this well-spring he drank in that pure and calm enthusiasm which sees God in everything, and devotes itself to the service of man. His religion was not zeal, persecution, lust of dominion, polemical vehemence ; but peace, charity, lowliness of mind and inward harmony. The incessant bickerings of the Holy See with the Catholic States, which shook the foundations of the Church, were utterly odious to him. His moderation was not weakness or a mere bending to necessity, but spontaneous bene- volence and native graciousness of temper."

The advocates of the Society may urge that what one Pope destroyed another re-established : but this does not mend the matter. This double-dealing on the part of the Roman Double deal. Pontiffs may indeed suggest the thought that it is a very odd in£- sort of infallibility that the Roman bishop is possessed of; which says one thing at one time and another thing at another ; which makes one Pope unsay what another has most solemnly recorded as being the decision of the Holy Spirit. It is not for us to

* Raiike's " History of the Popes," vol. iii., pp. 212—214.

xlviii

, or the Bulk of 1773 8f 1814.

1814. Pius VII.

The Jesuits restored.

reconcile this shuffling with the candour and openness which should characterize the minister of truth. In fact there is herein Janus. furnished another of those proofs, of which " Janus "* brings forward so many, to show that this pretention to infallibility is an utter fallacy and absurdity, revolting to common sense, and in- sulting to the Most High.

Yet we cannot ignore the fact, nor can Jesuits themselves deny, that, to a certain extent, Pius VII. , in his Bull re-establishing the Society of Jesus in 1814, by his silence on the very points which led Clement XIV. to suppress the same order, allowed and endorsed the truth and validity of the accusations adduced by Clement. The " infallible " king of human souls, Pius VII., when, for political purposes, he promulgated his Bull giving a new life to the Company, does not utter a word that implies condemnation of the Brief of his predecessor. The terrible accusations brought against them are allowed to pass as terrible truths. The Brief of Suppression is spoken of as an act that was perfectly in order and necessary. And though he annuls that part which suppresses the order, he in fact gives fresh force to all the other parts, which hold up to the world the infamy of the institution. But Pius VII., monkish in all his ideas, was inclined to try all means, worthy or questionable, to hurl back the tide of liberal ideas; and though he was convinced of the fact that he was about to employ spiritual pirates, yet he said that he should consider himself as wanting in his duty if, while the bark of Peter was tossed to and fro amidst dangerous rocks, he should disdain the help of those "vigorous and experienced rowers"

The question still remains, why Jesuits should be so eager to establish the infallibility of the power which they have felt in time past to press so disastrously on their Order. The answer seems Dominion. to be, that the only thing they crave after is dominion for them- selves; and they see their way to it more easily through an absolute spiritual sovereignty than through a limited one ; they can manage one man more easily than a multitude of indepen- dent and troublesome prelates. Nero wished that all the iuhabi-

" The Pope and the Council " ; by " Janus." Rivingtons, 1870.

The Pope's salutary fear of the Jesuits. xlix

tants of Rome had but one head and one neck that he might end

them all at one blow. The Jesuits have a similar aspiration with The Jesuits

regard to the Church, over which they want to lord it without

control ; and they are blest with more than Nero's fortune, being

endowed with more than his cunning. They think they can

manage to get their own way by acting on the Pope's weakness

and fears. They have a remarkably efficacious and disagreeable

method of getting rid of those who stand in their way ; and they

know that the Popes are aware of their peculiar skill in this

respect. They flatter themselves that the lesson which they gave

to the infallible Pontiffs in times gone by — proving that they

were liable to die, though they were not liable to err, — will not

be lost on those with whom they may have to deal in time to

come. The future attribute of the Popes is to be INFALLIBILITY,

but it must be infallibility with a leaning to the interests of

Jesuitism, for fear of consequences. "What Voltaire said of the Voltaire.

government of Russia — that it was " absolutism tempered by

regicide " — will hold good in future of the supreme rule in the

Romish Church. The Pope is to be possessed of INFALLIBILITY,

TEMPERED BY FEAR OF SUDDEN DEATH. Sudden death.

Nor is it to be wondered at if the Pope should take a lesson from the past, and notice how every one who has been obnoxious to these men has been stricken down. Roman Catholic writers have remarked over and over again on the remorse! essuess of the Jesuit faction in their treatment of their opposers. Even the probability of opposition on the part of anyone has been enough to cause his removal out of the way. A remarkable instance of this is given in the death of Pope Clement VIII. when about to Death of Pope give his decision in the quarrel between the Jesuits and Domini- Clement VIII. cans. It was strongly suspected that the decision would be against the former, but the Pope was never permitted to give it. The Cardinal a Monte has informed us in his life of Bellannine,* that the Jesuit Cardinal said, while Clement was in robust health, that he would die before giving his decision. The exact words of

* See Vita Bellar minis, auctore Francisco Maria Cardinal! a Monte, Antwerp, 1031, p. 507.

1 Beilarmine's suspicious prediction.

the author, in Latin, are in a note below.* " Cardinal Bellarmme said, ' The Pontiff never will give that definition.' ' The Pontiff can and will give it,' answered his companion. Bellarmine rejoined, ' I don't deny that the Pope has the power and the will to do so ; yet I say, that he will never give this definition ; for indeed, if he will hasten this on, his life will first fail him.' " The author who heard this reply and was astonished at it, adds " Ita est pro veritate." Certain it is that Beilarmine's predic- tion was fulfilled.

cfementxm Clement XIII., from whom as the Brief of Suppression states, a letter of commendation " was extorted " by the Company of Jesus, when he was afterwards about to make an inquiry into the terrible accusations brought against the Order, passed away suddenly before any decision could be arrived at.

The remembrance of the fate of those of their own pre- decessors who have felt the force of Jesuit hate and cunning, will leave a deep impression on the minds of Roman Pontiffs, Especially will the Popes, in time of doubt and fear of their masters and tormentors, call to mind the unfortunate Ganganelli. Indeed that Pope was himself so well aware of the men with whom he was dealing, that when he signed the celebrated Brief — Dominus ac Redcmptor — which was to put an end to the Jesuit Society for ever, he told those around him that he knew he was signing his own death-warrant — "Sotto- scriviamo la nostra morte," Caraccioli says the words of the Pope were "This suppression will cause my death."f But,

Death War. ^0^ this was his conviction, Clement XIV., with all the

rant of * . . .

Clem. XIV. gravity of his position before him,, signed the Brief on July 23, 1773. All writers at that time represent him as possessing robust health. The Jesuit Georgel even says, " Ganganelli's strong constitution seemed to promise him a long career." Bernis wrote on the 3rd November of the same year, " His health is

* " Cardinalis Bellarmiiius inquit ; Pontifex nunquam hoc definiet. Posse et velle, excepit alter. Bellarminus rursus ; Pontificem posse et velle, non inficior ; aio tamen nunquam futurum, ut hoc definiet : iino id moliri si voluerit, vita prius eum deficiet."

t " Questa suppressione mi dara la morte."

The Justice of Clement's Bull vindicated, li

perfect and his gaiety more remarkable than usual." In the Pope Gangan.

month of April of the following year he was observed to grow liP°isoiied

rapidly ill and visibly to decline, without any apparent cause. His

physicians could not make out his complaint, and no medicine

could reach the seat of it, or control it. He lingered in great

torture for months, and died September 22, 1774. Every

symptom of poisoning was present when his body was opened.

The following dreadful description of his state is from the pen

of Caraccioli. " Several days before his death his bones were

exfoliated and withered, like a tree which, attacked at its root,

withers away and throws off its bark. The scientific men who

were called in to embalm his body, found the features livid, the

lips black, the abdomen inflated, the limbs emaciated, and covered

with violet spots. The size of the heart was diminished ; and Post-morter.i.

all the muscles were shrunk up, and the spine was decomposed.

They filled the body with perfumed and aromatic substances :

but nothing would dispel the rnephitic effluvia. The entrails

burst the vessels in which they were deposited ; and when his

pontifical robes were taken from his body, a great portion of the

skin adhered to them. All the hair of his head remained on the

velvet pillows upon which it rested, and on the slightest friction

his nails fell off." In fact the dead body retained no trace of

the living form, and every one was confirmed in the belief that he

had met foul play. The state of the poor disfigured, shattered

frame that Ganganelli left behind him, was convincing proof of

the unutterable tortures to which he had been subjected by the

Holy Society of Jesus : and induced the belief that those tortures

had been caused by the administration of the acqiia tofana of The Nun's

Perugia. We are told that some persons there, and the nuns in ^qua T°fana

particular, were notorious for the manufacture of this water,

which when drunk produced certain decay and death, though life

was more or less prolonged according to the strength of the poison

and the doses in which it was given. If every other of the

thousand proofs of Jesuit iniquity were wanting, this fearful

vengeance wreaked on Ganganelli and his dreadful end afford

ample vindication of the justice of the great act of his

life.

Grinfield, in his history of the Jesuits,* has the follow- G l's "History of the Jesuits.' ]>. -U\ri.

Hi To ic/iom the poisoning of Clement XIV. is due.

ing apt observations relating to this event. Speaking of the poisoning of Clement XIV. by those whom he had put down, and of the Pope's belief in this during his long agony, he says : — " Of this (their being his murderers) he felt the fullest conviction. Nor is it to be wondered at that he should have felt such gloomy forebodings. The approach of his death had been predicted by some peasants belonging to the ex- Jesuits. Insulting images and hideous pictures announced the impending catastrophe. Bicci, Evidence. the ex-General, encouraged these daring insults. His own rela- tive has minutely recorded them.f There cannot be stronger circumstantial evidence that Ganganelli fell a victim to the rage and detestation of the Order he had suppressed. The farce of subjection to Papal authority, which had been violated by so many acts of insubordination to Papal bishops, could not be more strikingly signalized and consummated, than by the tragedy of poisoning the Head of the Romish Church, and by their indecent triumph and inhuman satires after his decease."

Triumph. We have already referred to the motives which induced

Infallibility pius yjj to rest0re the Jesuit Order. He thought the Papacy

ortnesociety •>

dissolved and greatly in need 01 those rigorous and experienced rowers, as he described them in the brief of restoration ; but doubtless the leading motive which urged him was his knowledge of the sinister power of the Order, of which, with reckless ambition, he deter- mined to possess himself. This was believed to have been his primary motive, but it may have been quickened by apprehen- sions for his own personal safety. The long possession of the Papal chair by the present Pope, and his exemption from many of the misfortunes peculiar to those of his predecessors who had ventured to interfere with the operations or the safety of the Jesuits, thus seem to justify, in a Papal sense, the policy upon which Pius VII. acted in the restoration of the Order. But the tyranny over the Roman Catholic section of the Church, which the Jesuits have induced the Pope solemnly to inaugurate, is such, as to have cost him already the local temporalities of the Holy See in and about Rome, with the almost certain secession of the most intelligent portion of the Roman Catholic

t Roscoe's Memoirs of Scipio tleRicci, vol. i.. chap. 1. London. IH^H.

Brief of Pius IX. in favour of the Jesuits. liii

Church from communion with the Holy See, and a consequent diminution of the temporal power of the Papacy throughout the world. However, let the motives, and even the results, be what they may, the two opposing decisions'of Clement XIY. and Pius IX. still remain the same stubborn facts; and effectually to reconcile them, so as to save the appearance of Papal Infallibi- lity, will puzzle even Jesuit ingenuity.

The part of the Brief of Pius IX., that restores the Order which Clement had suppressed for ever, runs as follows : —

" To Our Venerable Brother Constantine Patrizi, Cardinal of the grief for the Holy Roman Church, Bishop of Ostia and Vdletri, Deacon Jesuits.Mar. of the Sacred College of Cardinals, and Our Vicar-General in spiritual matters of Rome and of the district.

"Venerable Brother, — Health and Apostolic Benediction. The Church of God, like a queen clothed in varied apparel, since she has been adorned as with noble ornaments with different Regular Orders, has always sedulously availed herself of them to propa- gate the glory of the Divine Name, to expedite the business of the Christian Kingdom, and to introduce and spread among nations, by means of sound doctrine and charity, the polish of civilised life. The enemies of the Church, therefore, have per- secuted these religious Orders most of all, and from among them have singled out the Society of Jesus as the object of their special hatred, inasmuch as it is the most difficult to deal with, and, therefore, the most dangerous enemy of their designs. To Our grief we see that this is again taking place, while the in- vaders of Our temporal dominions, eager for their prey (which is always death-fraught to those who seize upon it) seem to long Death.fraushfc to begin the suppression of all Religious Societies, along with that of the Company of Jesus. To pave the way for this crime they strive to raise against it the ill-will of the people, and accuse its members of opposing the present Government, whilst, what is most to be noticed, they pretend that the power and the favour which they enjoy with Us, renders Us more hostile to the said Government, and exercises such an influence over Us that We do nothing without their advice. Now this foolish calumny,

liv Brief of Pius IX. favouring the Jesuits — concluded.

implying as it does the greatest contempt of Us, as being weak

and unfit to do anything of Ourselves, is plainly proved to be

absurd, since all know that the Roman Pontiff, when he has

implored divine light and aid, acts and orders as he judges right

and useful for the Church, but that in graver matters he has

been accustomed to employ the services of those, whatever be

their rank or condition, or whatever the Regular Order to which

they belong, whom he deems the most versed in the matter in

hand, and the most able to enunciate a wise and prudent opinion.

Of a truth We do often make use of the Fathers of the Society

of Jesus, and trust many things to their supervision, and more

especially matters concerning the Sacred Ministry. They on

their part, in performing these duties, show Us more and more

that affection and zeal, for which they have earned frequent and

high praises from Our predecessors. But this Our most just love

and esteem for the Society, which has always deserved well of

the Church of Christ, of this Holy See, and of Christendom, is a

very different thing from that slavish obsequiousness which Our

Calumny re- detractors lay to Our charge, and We indignantly repudiate this

pudiatec caiumny as regards Ourselves and the humble devotion of the

Fathers. We have thought that these things ought to be made

known to you, Venerable Brother, that the snares laid for the

Society might be made manifest, and that our sentiments, which

have been so shamefully and foolishly distorted and misrepresented,

might be put in a clear light, and thus prove a fresh testimony of

Our good will towards that noble Society.

******

" Given in Rome at St. Peter's on the 2nd day of March, in the year 1871, the 25th year of Our Pontificate."

The Jesuits, since their re-establishment, have showed them- selves worthy successors of those whose evil deeds brought on them the well-merited condemnation of the infallible head of the Reciprocal aid Roman communion. Like the ancient Praetorian guards, to whose office they have in fact succeeded, they are willing to raise their nominal Ruler to the highest dignity, in order to raise them- selves. They mean to rule the world by tyrannizing over the tyrant.

Excitement in the Jesuit Camp. Iv

In confirmation of this, the testimony of "Quirinus"* is of " Quirinus." remarkable importance.

" We may readily conceive the excitement in the Jesuit camp. After the patient, indefatigable toil of years of seed-time, the harvest-time seems to them to come at last. Up to 1773, their Order, from its numbers, the cultivation of its members, the influence of its schools and educational establishments, and its compact organisation, was unquestionably the most powerful Jesuits above religious corporation, but at the same time was limited and held Orders in check by the influence and powerful position of the other Orders. Augustinians, Carmelites, Minorites, and, above all, Dominicans, were likewise strong, and, moreover, leagued to- gether for harmonius action through their common hatred of the Jesuits, or through the natural desire to escape being mastered by them. Dominicans and Augustinians possessed by long pre- scription the most influential offices in Rome, so much so indeed that the two congregations of the Index and the Holy Oifice were entirely in the hands of the Order of Preachers, to the exclusion of the Jesuits. Since the restoration of the Jesuits this is completely changed, and entirely in their interest. All the ancient Orders are now in decline, above all, in theological importance and influence ; they do but vegetate now. More- over, the Dominicans have been saddled with a General thoroughly devoted to the Jesuits, Jandel, a Frenchman, who is exerting himself to root out in his Order the Thomist doctrines, so unpalatable to the Jesuits. The youngest of the great Orders, the Redemptionists or Signorians, act — sometimes willingly, some- Redempti times unwillingly — as the serving brothers, road-makers, and labourers for the Jesuits. And hence, now that they enjoy the special favour of the Pope, they have come to acquire a power in Rome which may be called quite unexampled. They have, in fact, become already the legislators and trusted counsellors of the Pope, who sees with their eyes and hears with their ears. To those familiar with the state of things at Rome, it is enough to name Piccirillo. For years past they have implanted and fos-

* "Letters from Rome on the Council." By Quirinus. Rivingtons, London. 1*71; pp. 76—79.

turn-

Guidi.

Ivi "Letter* from Rome on the Council." By Quirinus.

tered in the mind of Pius IX. the views he now wants to have consecrated into dogmas; and have managed to set aside, and at last reduce to impotence, the influence of wise men, who take a sober view of the condition of the times. When the Dominican Cardinal Guidi, who was then the most distinguished theologian in Rome, freely expressed to the Pope his views about the pro- jected Council and the measures to be brought before it, from that hour he was not only allowed no audience of Pius IX., but was excluded from all share in the preparatory labours of the Council, so that he remained in entire ignorance of the matters to be laid before it. But the Jesuits are also the oracles of many Cardinals, whose votes and opinions are very often ready-made The Gesu. for them in the Gesu. The congregation of the Index, which they used formerly so often to attack, blame, and accuse of partiality, when their own works were censured by it, is now becoming more and more their own domain, though the chief places are still in the hands of the Dominicans ; and this may gradually take place with most of the congregations in whose hands is centralised the guidance and administration of church affairs in all countries.

"And thus, if Papal Infallibility becomes a dogma, what inevitably awaits us is, that this Infallibility will not merely be worked in certain cases by the counsel and direction of the Jesuits ; much more than that. The Jesuits will for the future be the regular stewards of this treasure, and architects of the new dogmas we have to expect. They will stamp the dogmatic coinage and put it into circulation. It is enough to know the earlier history of the Society to know what this means, and what an immense capital of power and influence it will place at their Jesuits over command. ' Rulers and subjects ' — that will henceforth be the otherOrders. relation between the Jesuits and the theologians of other Orders. Worst of all will be the position of theologians and teachers who belong to no Order. At the mercy of the most contradictory judgments, as is already, e.g., the case in France, constantly exposed to the displeasure of the Jesuits, of the Curia, and of their Bishop or his adviser, and daily threatened in their very existence, how are they to get spirit, perseverance, or zeal for earnest studies, deep researches, and literary activity ? Everv

* »• * ,7

"Letters from Rome on the Council." By Quirinus. Ivii

Jesuit, looking down from the impregnable height of his privi- leged position, will be able to cry out to the theologians of the secular clergy, ' Tu longe sequere et vestigia prorsus adora ; ' for now is that fulfilled which the Belgian Jesuits demanded 230 years ago in their Imago Societatis Jesu. Their Order" is now really, and in the fullest sense, the Urim and Thummim and The Urim and breastplate of the High Priest — the Pope — who can only then issue an oracular utterance when he has consulted his breastplate, the Jesuit Order."*

Accurately measuring the weakness of human nature, they feel that their nominal Lord and Master will not readily forget their consummate skill, especially in the art of concocting poisons, and also of organizing conspiracies against the safety of states or of individuals. They are quite aware that his Holiness doubts neither their power nor their ability in applying these peculiar talents, when necessary. Therefore, with perfect safety to them- selves, did they force the exaltation of the Pope in every direc- tion. And is not the influence of the Jesuits continually met Safety- with ? Are they not ever assiduously insinuating themselves into high positions, and insidiously securing funds, as the sinews of power ? Do Jesuits not fill every civil office at the disposal of the Pope, and almost every Romish Bishopric ? Hence, nothing can be more evident, than the fact, that thus connected, they will rise in proportion as the office and attributes ot the Pope are exalted, but nothing is also more certain, than the sequel, that with the papacy they must fall, and the head corner-stone, crush- ing both, will be the infallibility of the Word of God.

But, in addition to the power of carrying out their schemes ; the Jesuits have attained, through the Dogma, another important result, viz., immunity from evil consequences. Papal Infallibility immunity, will be used to cloak every crime however flagrant. The Pope must bear the blame, but they will reap the advantage; or rather, the Pope being infallible, villainy will escape censure, provided that certain profit accrue to the Company. In vain need men cry out against whatever bears the stamp of Infallibility ; yet the Great Infallible may be a poor old man at the Vatican.

* " Obligatam hserentemque sanction Pontifici velut in pectore Socie- tatem." Bolland, Imayo, p. 622.

Iviii Under the cloak of Papal Infallibility.

Alas for the credulity of the dupes of this nefarious scheme ! What profound blindness must obscure the perception of all those abettors, who are thus willingly affording fresh licence to the deadliest foes of their own freedom, and of human progress ! Why not cast oif such slavery, and manfully resist claims alike blasphemous and usurping, which are purposely framed, so as the more securely to rivet the spiritual fetters, with which they are bound ?

But an awakening must come before long ; and, in the mean time, it is satisfactory for us to know, that, by endeavouring to Eockingof the screen themselves behind the Pope, the Jesuits are preparing in' a stupendous downfall for the whole Papal system. Were Roman Catholics to reflect, that Infallibility is now attributed to an old man, perhaps infirm, and trembling beneath the weight of years, who although Pope, yet is a mere puppet in the hands of men avowedly unscrupulous and designing, whom he feels to be the arbiters of his own life or death, —were this calmly considered, the sin and folly of submitting to a system so degrading, would be insupportable ; a system which destroys all spiritual life, and strives for worldly advantage, by ministering to a credulity, at once despicable, ridiculous, and debasing.

lix

THE TRAINING OF O'FARRELL, THE ASSASSIN.

Reference has been made to attempts at assassination, Assassination attributed to the Jesuits, as well as to those historically known to have been perpetrated by them. None seem too elevated for the malevolent designs of these conspirators. Henry IV. of France had attacks made on him by Jesuits again and Henry IV. again ; and at last perished by the hands of the Jesuit Ravaillac. Elizabeth of England shared in these attacks, but escaped the malice of these deadly foes. On the third of September 1758, an attempt was made at Lisbon to assassinate the King of Portugal, which he fortunately escaped, though not without being wounded. Several Jesuits were proved at the trial to have been active conspirators against the king's life. In later days, the same kind of attempts appear to have proceeded from the same source. The attempted assassination of the Emperors of Russia and France The Emperors in Paris, a few years ago, was perpetrated by one, who appeared to have received his inspiration from reading the writings of the Jesuit, Mariana. Similar suspicions attach to the education of O'Farrell, who attempted the murder of H.R.H. the Duke of Edinburgh in Australia, on March 12th, 1868.

It appears from the Papers laid before the Australian Parlia- ment, that O'Farrell had been educated with the intention of his entering the Roman Catholic Priesthood ; and by the Papal Brief directed to Cardinal Zurla in October, 1836, the direction of the education of that Priesthood was committed to the Jesuits.

The information supplied in the Australian Parliamentary Papers, especially the portion directly furnished by Mr. Parkes, who was then Colonial Secretary at Sydney, and by Mr. McLerie, the Inspector General of the Sydney Police, leave no reasonable doubt, that O'Farrell was connected with the Fenian conspiracy, which was at that time very mischievously active.

We have not . direct evidence of the connection of the Great Secret Society with the Fenian conspiracy, but there is presump-

Ix The Secret Society and Fenianism.

tive evidence of co-operation between the two organizations ; and to the indications of this we shall refer.

Hatred of the No. one can read the Ultramontane organs in Ireland without discovering how bitterly and skilfully the antipathy of the Irish is directed against everything English and Pro- testant. The article in the Dublin Review on " The case of Ireland before Parliament," indicates the intense sympathy of the Great Secret Society, whose sentiments it utters, with the objects which the Fenians had in view, while professedly finding fault with that organization. The subject is so cleverly dealt with, that, though no part can be detached from the rest as proof

Feuianism. of approval of Fenianism, yet every sentence adds fresh convic- tion to the mind of the reader, that the writer heartily wishes well to what he professes to discourage. Other periodicals, notably those emanating from Jesuit Colleges, breathed the same spirit of burning hate to everything, that Englishmen most value.

Joly the- His- Cretineau Joly, the Jesuit historian, informs us, that even during the time when the Order was suppressed by the Pope, the members, keeping up their organization in England, settled at Stonyhurst to " await more favourable times." With respect to the Jesuit Colleges in Ireland he writes : —

" The Jesuits have only been able to realise in that country good without renown ; good, without any of those social advan- tages with which the world believe them to be so much occupied; nevertheless they have never given up a country where all seems

Dominus ac condemned to despair. The Brief Dominus ac Redemptor having Redemptor. annihilated the Company of Jesus, the children of Loyola would not be discouraged like a flock of sheep because their shepherd had abandoned them. Rome had disbanded her best soldiers, on the very eve of the day when the Holy See was to be attacked on all sides at once. The Jesuits, while obeying the Pontifical Brief, did not believe it to be their duty to desert the post com- mitted to their charge. They, like the Irish, were poor ; but this destitution, which had its source in charity, did not disquiet them. They united themselves in indigence, and laboured together for the harvest which God had reserved f >r their zeal. They waited for happier days. Father Richard Callaghan, an old missionary from the Philippines, whose hand and tongue bore

Deaths of Callayhan and Betah. Ixi

traces of the martyrdom he had endured for the faith, directed

the secularized Jesuits. They could not found an Establishment

in Ireland to receive the young men, whom they hoped soon to

gather into their Order, whenever it should again arise from its

ruins. The College of Stonyhurst opened its bosom to receive stonyhurst.

some of them ; others went to Palermo, where they completed

their studies. In 1807, Richard Callaghan died, burdened with

years and good works. In 1811, the death of Thomas Betah

broke the last link which in Ireland attached the new scholars to

the ancient company. Betah, whose name is still popular in

Dublin and in Ireland, found in his heart that species of eloquence

which excites the natural instincts of this people in so lively a

manner. Father Kenny succeeded him in the month of

November. With a patience which nothing could overcome, the

Jesuits set themselves to work exactly as if the Sovereign Pontiff

had restored them to life.

" They felt the great disadvantages of that sort of cosmopolite education which, by displacing children from their country in their youth, gives them less of patriotic feeling. Ireland, accord- ing to them, had a right to see her children reared upon her own proscribed soil, in order that, nourished in her misfortunes, they might on some future day claim her emancipation with more energy. It was this thought that inspired Father Kenny* with the Prof. Kenny, project of forming a national college, and he did create one at

Clongowes, not far from Dublin It was necessary to ciongowea

raise the Irish from the state of moral debasement in which it College, was the policy of England to keep them. To this people the great voice of Daniel O'Connell, a pupil of the Jesuits, first taught the meaning of liberty." f

By teaching the young to look back on the rebels of past ages, as on men worthy of all praise and imitation, an attempt is made, and only too successfully, to keep alive an undying antagonism

* Father Kenny was one of the earliest professors after the foundation of Maynooth.

f " Poor Gentlemen of Liege :" being the History of the Jesuits in England and Ireland for the last sixty years, translated from their own historian, Cretineau Joly. London, J. F. Shaw & Co., 43, Paternoster Row, pp. 91—93.

Ixii College Training of Irish Student*.

between the different portions of the United Kingdom. This is done, that the cause, which the Jesuits have in view may always find instruments, and an opportunity for achieving their ends. Little do they care if these instruments, which they provide for the furtherance of their own plans, sometimes work useless mis- chief to the commonwealth in which they may happen to live, hut of which they really form no part. Take for an example of student the training constantly applied to the excitable Irish student, Training. ^^ language as that used respecting Irish rebels :*-

"Nothing in the natural order tends so much to exalt the CariowCollege young of a nation, or more effectually helps to lift them above Magazine. pursuits either simply ' of the earth earthy/ or else vile and degrading, and to preserve them on the road to true and honour- able independence of spirit, as the examples of the heroes of history, — 'above all, of the good and brave of Fatherland. As the young heir of a noble house, while he scans with beaming eye the records of ancestral fame, is stimulated to a rivalry in worthy deeds, so the young men of a Nation, while perusing the sacred pages that are blurred by the sorrows, and illumined by the glory of their countrymen, are wooed by their charms ; and incited to go and do like those whose names are treasured up in the story and the songs of their Native Land.

Incitements " Now to what page of Irish history can the writer refer his to crime. C0untrymen for brighter examples of every virtue that goes to form the true patriot and the pure Christian hero, than to that which chronicles the events that have made Wexford a household word in a million homes, not only in Ireland, but on so many foreign shores ?

" Entranced by the native grace and dignity of the heroic characters which stand out on that page, enveloped in glory's sheeniest light ; and struck by the unfavourable circumstances which preceded and accompanied their unexpected development, we do not fear ' to speak of '98 ;' and, without a blush at the mention of her name, we would ask our readers to turn their tearful eyes on conquered Wexford with the executioner's hand tightly grasping her throat."

* Vide " Carlow College Magazine" for December, 1862 ; p. 37f>.

Irish abuse of British Statesmen. Ixiii

Again, at page 379, we read : —

" He must therefore be a bold, if not an unscrupulous, writer, Abuse, who can dare in periodical, or daily literature, to lecture, or censure, Irishmen for recalling to mind the perfidy and cruelty of British statesmen — the Pitts and Castlereaghs of infamous memory — or for giving thankful expression to the feelings necessarily evoked by such recollections ; for declaring that the injustice of the past must be repaired, and the traces of a bygone savagery be wiped out ; that the last chains, in which the heartless exterminators of the Celtic race, bound our manhood, must be broken in pieces, and this holy island be inhabited once again — free from social, political, and religious outrage — free from the immoral, absolute dominion of eight thousand feudal lordlings — a dominion obtained by crime or purchase, under the sanction of British law, and maintained by more than forty thousand British bayonets."

Praise is awarded by this organ of education to every writer who recalls the worthy deeds of former rebels and assassins, per- formed out of love to their "Faith," and " Country," and "People." "In so doing," we are informed, " he but portrays the valorous deeds of Irish martyrs ; and casts, in much gratitude, a lover's wreath on the tomb, wherein worth and honour lie sleeping, whilst he tries by such endearments to improve and to elevate the young Irishmen, who have succeeded as well to the heritage of their woes as of their fame."

While the youth of the Irish people are thus trained by the Irish moral active and skilful agents of the Great Secret Society, is it any wonder that Ireland has been what she is : that her sons neglect useful labour, or, to use the high-sounding language, we have just quoted, " are effectually lifted above pursuits either simply ' of the earth earthy,' or else vile and degrading" ? Thus are men's minds warped from their youth. The Jesuits have laboured to destroy in their too apt scholars all moral sense, and to inculcate blind obedience to the wishes of those, who may for the time assume the mastery over them.

The real criminals, who are responsible in the sight of God and man for such crimes as that of O'Farrell, are those secret underminecs of true morality, who train men for their own

Ixiv The Society's teaching.

purposes, and send them forth ready instruments for any desperate deed.

The attempt Though direct evidence of Jesuit participation in the attempt to assassin- f.0 assassinate the Duke of Edinburgh be wanting, yet that they

ate Duke of ° o> J ^ J

Edinburgh, were in some way connected with the dastardly deed is suggested by the following letter, which was intercepted by the Australian police, and read in the Legislative Assembly of New South Wales, April 18th, 1868. The writer is Father Shiel, Spiritual Director to the appointed assassin :—

"FRANCISCAN CONVENT,

" WEXFORD, IRELAND.

" July 31, 1867.

" MY DEAR HENRY, — It was only yesterday I received yours, April 26. Go at once to Adelaide and present yourself to the Vicar- General, to whom I have written ; your best place will be with the Jesuits, who will treat you with every kindness and attention suitable to your position. I am delighted to find that you have yielded to the promptings of Divine Grace. May Mass & bless- God grant you perseverance. I will offer the Holy Sacrifice for err f01'u y°u' ^^ y°urse^ under the protection of the B. Virgin, who will obtain for you a renewal of the spirit of your vocation. I presume that you are in a position to pay something for your maintenance ; in any case go at once to Adelaide. May God bless you, my dear Henry, and believe me yours very sincerely in Christ, " L. B. SHIEL.

" Show this letter to the Vicar-General of Adelaide. " H. J. O'FARRELL, Emerald Hill."

The assassin Taking this letter in connexion with the assertion of O'Farrell, the dupe of faat he was personally an unwilling actor in the wretched tragedy, which has rendered his memory infamous — we refer to O'FarrelPs repeated assertion, that he was a member of a conspiracy (we are aware that a document appeared after O'Farrell's execution, with his signature, as a sort of dying confession, to a contrary

The Jesuits as instigators to crime. Ixv

effect ; but this document we disbelieve, as did the cbief of the Sydney Police), — taking, then, this assertion of O'Farrell's in connection with Father Shell's aspiration for his perseverance, and the fact that O'Farrell was directed by him to " be with the Jesuits" in Australia; we cannot avoid the conclusion, that there was some connection between this notorious Fenian criminal and the Jesuits.

Ixvii

CONNECTION

OF THE

PRESENT WITH THE PAST.

The French have a saying, " Commengons par le commence- ment," and such is undoubtedly the natural course for the student of history, but ordinary readers and politicians have not in these hurried days time to trace the history of the Jesuits, scattered as their agency and operations have been throughout the world, down from the formal institution of the Order 300 years ago. Our object is merely to furnish our readers with a " Glimpse " of the Great Secret Society, as at present in operation. In order to explain the manifestations of this conspiracy and its policy, we are compelled to reverse the ordinary course of study, and to trace its history chronologically backwards. The part of this Work which follows was published in 1868. We have seen no reason to believe, that the glimpse that it affords of the operations of the Great Secret Society, up to that period, conveys anything incon- sistent with an accurate perception of the subject ; and in this belief we are confirmed by the prudent abstinence from all comment upon this work, which the Ultramontane journals and periodicals of this country have observed.

Ixviii

A GLIMPSE OF THE GREAT SECRET SOCIETY

UP TO 1868.

Charles Sauvestre.

policy.

IN a recent work by M. Charles Sauvestre, an eminent French the attention of the world has been called to the action of the Great Secret Society, at the present time. He introduces the subject in the following forcible language : —

" Imagine an association, whose members have snapped all the ties of family and country that bound them to their fellow-men ; and whose united efforts have been directed to the one only and formidable object — that of developing its own power, and estab- lishing its domination by every possible means over all the nations of the world.

Real Jesuit "Imagine further that this immense conspiracy had ended by substituting its rules and its policy in the place of even the pre- cepts of religion ; that it had thus succeeded in obtaining the mastery over the princes of the Church, and in holding them in real, though not avowed, slavery — in such a way that those who bear official titles, and incur responsibility, are only docile instruments of a power which is concealed and silent.

" Such are the Jesuits.

" Banished unceasingly, they unceasingly find their way back : and little by little, secretly, they establish themselves, strongly root- ing themselves in darkness. Their property may be confiscated ; before long their losses are repaired. They attend, at the same time, to the wheedling of the people out of their inheritances, and to a widely extended system of commerce. Confessors, merchants, usurers, traffickers in pious toys, they invent new devotions in order to create for themselves new sources of revenue. Mean- while they mix themselves up with politics, disturb kingdoms, and make princes tremble on their thrones. Hatred. " For their hate is terrible. Woe to him who becomes their

Vitality.

Religions Associations suppressed in France, in 1792. Ixix

enemy ! By a strange coincidence, which they impiously call the

favour of heaven, specially shown on their hehalf, whoever

has placed obstacles in their way, though he has been at the

very height of greatness, has fallen suddenly as though struck

down. Henry IV., ' the only king whose memory the people Henry IV.

have revered,' meets with three assassins, one after the other, and

dies by the knife of a fanatic, at the very moment when he when to

is going to attack Austria, the government favoured by the stnke-

Jesuits. Clement XIV., a Pope! suppresses the Jesuits and dies

soon after in agony.

" At this moment the Jesuits are again established among us in spite of edicts and laws. As of old, they have re-opened their colleges, and endeavour to fashion our youth after their own mind.

" Their Society grows in riches and in influence by all sorts of methods ; and nothing is able to stay its progress ; for everywhere it finds men disposed to serve it in order to obtain by its means some advantage of place or rank." *

"Religious associations and communities were suppressed in Suppression, France absolutely by a decree of the Assemblee Nationale, passed on the 13th February, 1790 ; confirmed by another decree of 18th August, 1792. The property which had been given to them was restored at that time to the nation, and was sold. The monks and nuns returned to ordinary life ; a great number were married, and embraced civil professions. Indeed, monasteries and convents disappeared completely from the face of the country.

" Now, according to the last statistical report, these congregations are more numerous at the present day, than before the Revolution, and it was only in 1808 that their reconstitution was begun to be authorised. They have, therefore, in the space of sixty years, reconquered the lost ground, and more than that.

" These communities form at this moment in France a force of one hundred and eight thousand persons.

"Public opinion is excited by so rapid a development. There is Kapid deve- in this a great fact, of which it behoves us to seek the causes and foresee the consequences. The monasteries and convents, not

* " Introduction aux Instructions Secretes des Jesuites," Par Charles Sauvestre. E. Dentu, Palais Royal, Paris, 1803.

Ixx Influence of the Jesuits on Education,

only draw into them the youth of the country, they lay hold also of the inheritance ; and the property which enters these houses never leaves them any more.

" Moreover, we cannot pass over in silence the usurpation of education by these religious corporations. It is enough to recall Leibnitz, the profound assertion of Leibnitz : ' He who is master of the education is able to change the face of the world.' *

" The least clear-sighted will perceive, that we treat here of a matter of public interest of the highest importance.

"The 'Ancien Regime/ though it was entirely devoted to reli- gion, did not think fit to leave the monks without some check. Taught by experience, the monarchy had established severe laws to restrain and direct the rising tide of monkery. Important " Is modern society defenceless ? Has it no laws which can

questions to protec£ ft against this communism of celibates ? Or, shall we say guardians. r

that every law of that kind is to be rejected as a restraint on individual liberty ?

" These are questions well worthy of examination. There is no need for us to remark here, that our only purpose is to address ourselves to those who are the supreme judges, the public ; we have no title to make laws or regulations. . . . We address ourselves particularly to those, who have any guardianship or authority ; to fathers of families ; to the magistrates, who administer the laws ; to the lawgivers who make them, and who represent the living reason of the country." f

^ 1761. The following pages contain the Speech and Report, made in the

year 1761, to the Parliament of Bretagne, by the Attorney- General, M. de la Chalotais, who had been ordered to investigate the constitution of the Society of Jesus, and report the result of his investigations. Some persons may think it unnecessary to re- produce these documents at the present day, and to publish them in the English language ; but if any one is of opinion, that the

* The description of the education, received and imparted by the Jesuits, given from page vi to xii of the supplemental commentary, which, forms part of the work, entitled " The Poor Gentlemen of Liege," to which wo elsewhere refer, is well worth attention. — " The Poor Gentlemen of Liege." John Shaw & Co., London. 1863.

t Preface to " Les Congregations Religieuses." Enquete par Charles Sauvestre. Achille Faure, 18, Rue Dauphine, Paris. 1867.

Their influence on Justice, fyc. Ixxi

great conspiracy against truth and human freedom, laid bare to the eyes of mankind in this able work, is a thing of the past, we cannot undeceive him more effectually than by referring him to the words, which we have just quoted ; and begging also his calm consideration of the force and meaning of the following extract, from a " brochure " of M. Charles Habeneck :—

" This party is everywhere to be found, not indeed with official Habeneck's power, but with a power that assumes an appearance of kindness." the°mocZ«s

" It does not strike ; it shows its smooth side.

"It does not assassinate; it stifles, it causes those who stand in its way to disappear mysteriously ; it never pardons its enemies, but it keeps following them with its implacable hate.

" These congregations have found their way into all departments, whether public or private ; they are everywhere, at your very side, and they entwine themselves around you without your knowing it.

" They do not occupy the places of highest importance, but they purchase the greatest part of the inferior offices, and in a bureaucracy like France, it is the holder of the inferior offices who hinders, or expedites matters, and ties the hands of superiors, who are often accomplices.

"One can understand, therefore, that this association, using for one purpose, magistrates and officials, is the origin at least of acts of partiality and injustice, and may hinder the action of the tribunals of justice.

" This Society is, besides, a political engine. Since 1859, all the electoral difficulties have arisen from this organisation, little felt in Paris, terrible in the Provinces. Only ask the prefects." *

Are the Jesuits, then, friends to freedom ? Let M. Gamier Pages M. Gamier answer : — " In every Italian town, as in every European nation, there was, during 1848, a general rising against the Company of Jesus ; whose interference in the domain of politics has never ceased to be of the most active kind. In the eyes of the people they exist whenever despotism exists, and disappear whenever liberty appears. , Auxiliaries of absolute kings, they are the adversaries of all pro- y gress. They maintain ignorance and oppose light. Devoted to

* Charles Habeneck, (Les Jesuites en 1861, brochure.) Chez Dentu a Paris.

Ixxii

Doctrines of t lit; "Community."

the past, they are the enemies of the future ; so much so, that were it possible, they would even prevent time from advancing. They know but one law, one faith, and one morality. That law, faith, and morality, they call authority. To a superior they sub- mit life and conscience. To their order they sacrifice individuality. They are neither Frenchmen, Italians, Germans, nor Spaniards.

Jesuits only. They are not citizens of any country. They are Jesuits only. They have but one family, one fortune, and one end ; and all these are included in the word Community."*

The friends of the Secret Society, depicted in the following pages, will no doubt assert that the report made to the Parliament of Bretagne and to the king of France is inapplicable at the present time. But this denial will not serve their purpose. M. Charles Sauvestre, in the work already quoted, ably observes : —

Moral Code. " Every bad case may be denied, as these good fathers say. But can we in truth put any trust in the words of men, who teach that lying is permitted, provided it be useful ?

Intention. " A person may swear that he has not done a thing, although

he has done it really, if he means inwardly, that he did not do it on a certain day ; or before he was born ; or if he partly means some other like circumstance, without the words, which he uses, having any sense, that might be able to make it known. And this is very convenient under many circumstances, and is always very right, when it is necessary or useful for health, or honour, or well-being, "f

Unchangeable. We know, that the Jesuits are unchangeable in their doc- trines as in their system of existence. " Sint ut sunt aut non sint," was the reply of their General in answer to a proposal sent by the Great Council of France, in the year 1761, that the " Society of Jesus " might be modified in that kingdom. This proposal was made in a friendly spirit, at the recommendation of twelve French prelates, who had been commissioned to consider the Jesuit doctrines, after the Parliament of Paris had decreed the dissolution of the Order, in consequence of the disclosures during the trial of Lavalette's bankruptcy, which we shall presently notice.

* Quoted by the Morniny Star, April 19, 1861. f "Moral Works" of R. P. Sanchez, p. 2, b. iii., c. 6, No. 13.

Influence over the Parochial Clergy. Ixxiii

The king thought the Parliament too severe. A proposal 1761. was, therefore, made to the Pope and the General, that the Society should be modified, in order that it might not be dissolved. The haughty reply was, " They must remain as they are, or cease to Immutability, exist." This persevering adherence to their original Constitutions, since they were remodelled by Laynez, who succeeded Loyola, as Laynez. General of the Order, is the great peculiarity of the Jesuits. In this sense a Congregation of the Order, held on the 18th of October, 1820, at Rome, by its sixth decree confirmed in all essentials the ancient Constitutions, rules, and formularies of the Society. We derive this information from a most valuable commentary upon the sixth volume of Cretineau Joly's " History of the Jesuits," entitled " The Poor Gentlemen of Liege."*

To give any weight to the assertion, that Jesuitism is not what it was, or what it is here represented to be, it should be shown by their acts, that the Jesuits are changed. So far from there being any such change, however, Sauvestre points out their influence in France at the present time, in these words: "It is remarkable, that in proportion as their influence is extended over the parochial clergy, the manners of these clergymen have been seen to exhibit Jesuitism. The proofs of this are too numerous and too public for us to have any need to insist upon the fact ; we refer our readers to the law reports of recent date."

" It is sufficient to read their ' Secret Instructions/ in order to gecret In recognise the Jesuit spirit which has dictated them. Run through structions. the chapters : ' How to deal with widows and dispose of the pro- perty they possess.' 'How to provide that the children shall enter the convent or the cloister.' 'What ought to be recommended to the preachers and confessors of the great.' ' Of the method of making a pretence of despising riches.' Glance through them all — for they are all of importance — and then say, whether these rules are a dead letter ; whether they have ceased to look after old women; to lay their hands on inheritances; to rob children of their rights and freedom ; to intrigue with the great ; to cast their intrigue, weight into the political scale ; to labour, in short, for one only object, which is not the triumph of religion, but the triumph of

* "The Poor Gentlemen of Liege," page 60. John Shaw and Co., 48, Paternoster Row, London, 1863.

Ixxiv

Operations at home and abroad.

Political movements.

Poland.

La Suisse.

the Company of Jesus, and the establishment of its mastery over the world. ": The intrigues of the Jesuits and their attacks upon the form of government, which has existed in Great Britain since the Revolution of 1688, have been continuous. Ireland has always, according to their own historian, M. Cretineau Joly, been, the chief base of their operations against England.

The whole history of their operations, for the destruction of the constitutional form of government in Poland, before that unhappy country was partitioned, manifests the same irrecon- cilable hatred of national independence and freedom. Their attack upon the Republic of Switzerland, in 1847-8, is related in the diplomatic documents laid before the British parliament, and was attested by the declarations of Lord Palmerston in the House of Commons, and by the despatches of Lord Clarendon.

M. Cayla, in his able sketch of the most important of the lay affiliations of the order, the Society of St. Vincent de Paul,f shews, that the Jesuits availed themselves of the French revolution in 1848, in order to break up the constitutional monarchy, of Louis Philippe ; and that after manipulating the Republic, they were engaged in preparations for the coup d'etat of 1852; whereby they promoted the establishment of a despotic form of government, —the form of government, which, if it be Roman Catholic, they always favour, as most amenable to their intrigues. How they assail an autocratic government, if not submissive to their dicta- tion, is illustrated in the case of Russia, by Prince Gortchakoff's remarkable Circular Despatch.^

In every country, and under every form of government, the

efforts of the Jesuits, however varied in their phase, have been,

and are, the same in their tendency. Wherever the influence or

Eevoiution. power of their order is not supreme, the Jesuits are revolutionists.

They work against the State through the disorganisation of

France.

Kussia.

* " Instructions Secretes des Jesuites." Par Charles Sauvestre. Paris, 1863.

f "Les Bons Messieurs de St. Vincent de Paul." J. M. Cayla. Dentu, Paris, 18G3.

I This remarkable document was laid before the House of Commons, and printed in the Session of 1867.

Revival of Jesuitism. Ixxv

society. The effect of their supremacy, wherever established, has Eesuits of always been the same ; the establishment of a retrograde and suPrema(T- debasing tyranny ; and then, as the result, frequent attempts at revolution on the part of the oppressed peoples. This is abund- antly attested by the former condition of Italy; by the remarkable series of events that have taken place in Spain and France ; to say nothing of the convulsions and crimes against Grod and man, of which they were the instigators, in South America. S. America.

No person, who has taken the trouble to inform himself on this subject can, with truth, assert, that in affording our readers this " Glimpse of the operations of the great Secret Society" we are inviting them to accompany us, while we rummage among the dusty records of a danger that is past.

It may naturally be asked " How has this revival of Jesuitism The Keviva] : occurred? The public know little or nothing about it." The how effected, answer to this question is very simple. In 1814, just before his 1814. restoration to the sovereignty of the Pontifical States and of Rome, in effecting which Protestant England bore so large a part, the Pope re-established the Order of Jesuits ; an act, from which the Papacy had abstained, since the suppression of the order by Pope Clement XIV., in 1773. In October, 1836, the late Pope, as M. Cretineau Joly the Jesuit historian tells us, held a Function at the Gresu in Rome, and by a Papal brief, bearing that date, placed the whole of the missions of all the regular Orders of the Church of Rome under the direction of the Jesuits. This memorable act was little known, and attracted little attention at the time, but its consequences have been of the widest and deepest importance. The Pope, as the head of the Church of Rome, then virtually resigned himself and his Church to the domination of

fTM

this Praetorian order. The Propaganda, the central office of the Propaganda, regular missions of the Church of Rome, became merely a depart- ment of the Order of Jesuits ; and it is remarkable, that by the Brief of 1850, justly described as the act of Papal aggression i850. upon England, the whole authority of the Papacy, as regards the Church of Rome and her adherents in this country, was permanently delegated to the Propaganda. The present Pope was on his accession inclined to be liberal, but the events, which led to his early flight from Rome to Gaeta, terrified

Ixxvi Plotting for possession of property.

him into subjection to the Jesuits ; he appears to have returned from Gaeta quite changed. His subsequent arrogant and aggres- sive conduct plainly shows that he had then become identified

Ultramon- with what is commonly called the " Ultramontane, " but that which really is the Jesuit faction or sect, in the Church of Rome. They have thus for more than twenty years been dominant over the Papacy and the Church of Rome, and have reproduced in France, and other countries, a state of things in politics, morals, and religion, analogous to that described by M. de la Chalotais, as having been the result of their influence during the last century.

The speech or report of M. de la Chalotais, to the Parlia- ment of Bretagne, in 1761, was the consequence of u great stir in the minds of the French people, caused by the out- rageous conduct of the Jesuits. Anger was justly excited against this anti-social association by such acts as the following, the account of which is extracted from "Histoire Abregee des Jesuites,"*

Father Chau- Tome II., page 26 : "A certain Ambrose Guys, originally from Ambros ^P^' disembarked at Brest in 1701, with a considerable fortune,

Gays. which he brought from Brazil. His packages contained one mil- 1701

lion nine hundred thousand livres in gold, a considerable sum in

silver, a great quantity of precious stones, and other objects of value. Being ill, he was taken, with all his effects, to the house of one named Guimar, an inkeeper on the quay 'De la Recouvrance.' Feeling uneasy in his mind, he sent for a Jesuit confessor, and committed to his care some letters, with which he had been entrusted by the Jesuits of the country, from which he had come. Judging by these letters of the importance of the chance that this man afforded them, these gentlemen (the Jesuits) committed the execution of their plan to Father Chauvel, the proctor of their establishment. He engaged Guys to leave that inn, where he was badly entertained, and to come into the house of the Society, where he would be taken the greatest care of. The sick man. The sick man consented to this ; but he expressed his desire first to make his will. The Father Chauvel approved of this proposal, and

* Quoted by M. Charles Sauvestre in the Introduction to his work on the " Constitution of the Jesuits."

Judgment delivered by the King. Ixxvii

the same evening the unhappy Guys signed his will before a notary, assisted by four witnesses. Now this pretended notary was in fact simply the gardener of the Jesuits ; and the four witnesses were certain Fathers of the Society of Jesus, disguised as citizens. The sick man was carried to the house of the good Fathers, where he The g°ocl died three days after.

" Frances Jourdan, niece of the deceased, and wife of a man named Esprit Beranger, of Marseilles, having learnt by public report, what had happened to her uncle, presented on the llth April 1715, a petition to the Judges of Brest to be allowed full 1715. information on the subject. The Jesuits, foreseeing the rising Pej^°gneg°tlie storm, caused Beranger to be threatened with assassination, if he Assassination did not give up the proceedings he was instituting. Tbat poor fellow,'frightened and ruined by two years of litigation in Bretagne, found himself obliged to listen to these threats. The Chancellor, M. d'Aguesseau, informed of this affair, instructed the Attorney- General of the Parliament of Bretagne to continue the prosecution. The lawsuit, at every turn hindered by means of the money of the Jesuits, dragged on till the year 1736 (21 years). At that period, Father Chauvel, the actual principal in the robbery, having become old and infirm, felt smitten with remorse. He wrote from Chauvel's La Fleche, where he was gone to end his days, all that had passed confession. at Brest, and sent this declaration to Marshal d'Estrees. The King having thus acquired certain knowledge of the robbery, delivered a judgment proprio motu, which condemned the Jesuits to restore to the heirs of Guys eight millions. The Fathers were sufficiently cunning and sufficiently powerful to hinder the execu- tion of the judgment. The money was never paid."

Such deeds as these led the King and the Parliaments of France* to be watchful and anxious observers of a conspiracy, which in its

* There were eleven Parliaments in France, besides the Parliament of Paris. These provincial Courts assembled at the various provincial capitals of Languedoc, Guienne, Burgundy, Normandy, Provence, Bretagne, and of five other provinces. Their power was very extensive, and generally used on the side of liberty and justice. They were not so much legislatures as courts of justice. The Parliament of Paris seems to have had more exten- sive authority than the others. We find from the wording of its decrees that it was composed of princes, nobles, and eminent judges and others. The Decree of 1st December, 17(34 (respecting the Jesuits), begins: " This

9

Ixxviii

The Jesuits and Trading.

burial refused.

Paris banished.

recklessness and confidence had scorned all the dictates of true religion and morality.

About the year 1753, all France was in a tumult, because the

;Unigenitus" Ultramontane clergy, under the influence of the Jesuits, refused to bury those persons whose friends could not produce certificates from their confessor, that they had died acknowledging their belief in the dogmas proclaimed by the Bull " Unigenitus." The matter had been brought before the Parliament ; and the members of Parliament, who complained of this tyranny and bigotry, were accused, and imprisoned, or banished. The struggle continued

Archbishop of with varied success, till the Parliament sent the Archbishop of Paris into banishment at his brother's estate in Perigord. There was, then, a lull in the storm.

All these wrongs remained unredressed till the frauds of the Jesuits stirred up the mercantile community. Men often bear with a deal of tyranny and robbery ; but their endurance will not stretch beyond a certain point. This point was reached in France, when her commerce received a heavy blow through the frauds committed by the Society in connexion with the bankruptcy of Lavalette, a member of the Company of Jesus.

Father Lavalette, Procureur of the Jesuit establishment at St. Pierre, in Martinique, traded very extensively and in a very speculative manner; and it is remarkable, that both M. Sauvestre and M. Cayla shew in the works, from which we have quoted, that the Jesuits in Paris are still largely, though secretly, connected with trading operations. By his daring and ingenious speculations, Lavalette had increased his trade to such a decree as to excite the jealousy of the merchants and inhabitants of the colony ; who saw an ecclesiastic accumulating merchandise and produce, and pouring into his treasury gold and coin of all kinds ; intercepting

day, the Court in full assembly, the princes and peers sitting here, and all the Chambers," etc. These words point out in some measure the con- stitution of the Parliament. There were also in France " assemblies " called " States-General," which comprised clergy, nobles, and the " tiers etat," or bourgeois. The "nobles" comprised ail who were of noble extraction, " whether of robe or sword," that is, whether lawyers or knights ; provided they were not magistrates elected by the people. The "tiers etat" were deputies of the people. Those who held high legal offices assisted at the meeting of the States as commissioners of the king, and were distinguished above the ordinary nobility.

Lavalette 1756.

con-

The Jesuits and Trading. Ixxix

the circulation of money, in order to make himself the exclusive dispenser of it in the island. Complaints of his proceedings were sent to the French Government, and it was thought necessary to recall him to Paris.

Lavalette was not long in France, before the Jesuit Society, who thought him worthy of reward instead of censure, sent him back with the title of General Superior of the Windward Islands. Title The credit and influence of the Society calmed the alarm of ferred- the Government ; the royal authorities consented to his return, and, moreover, invested him with the rank of Visitor-General and Apostolic Prefect of the missions in that part of the world. He renewed his speculations. Establishments were formed in all the neighbouring islands. He organised offices in St. Domingo, Granada, St. Lucia, St. Yincent, etc., and drew bills of exchange on Paris, London, Bordeaux, Nantes, Lyons, Cadiz, Leghorn, and Amsterdam. His vessels, loaded with riches, crossed the sea continually. The Jesuits traded on their credit, Jesuit trading, pretending that the property of their whole body was answerable as security. They disregarded treaties which other merchants obeyed. Neutrality laws were nothing to them. They hired ships which transported merchandise ; which were used as privateers privateers. when it suited them, and sailed under any flag that was convenient. The Government of France took no notice of all this, till at last, the English Admirals, Hawke, Boscawen, Howe, and Anson, settled the matter by taking these privateers. The credit of these Jesuit traders was injured, and the French Provincial refused to pay their creditors on pretence that the Society was not liable as a whole, though they had acted together.

The Brothers Lioncy and Gouffre, very extensive merchants of Marseilles, were the agents and correspondents of Father Lavalette. They had accepted bills to the extent of a million and a half of livres ; to cover these, two vessels had been despatched from Martinique with merchandise to the value of two millions. These vessels were captured at sea by the English.

The house of Lioncy and Gouffre, pressed by want of money, asked the Superior of the Jesuits at Marseilles, for four hundred thousand livres, out of their million and a half, in order to avoid bankruptcy. A Jesuit Superior, named Sacy, who had, till then, Sacy.

Ixxx

Dtath of the General, and results.

Masses and Money.

Louis XV.

Lioncy and Gouffre.

1760.

Cause

been the direct and recognised agent of Lavalette, declared that the Society was not answerable as a whole ; but that they offered the aid of their prayers to the Brothers Lioncy and Gouffre, and were about to say masses for them. The masses and prayers of the Jesuits did not fill the chests of the merchants which their commercial speculations had served to empty. Messieurs Lioncy wrere obliged to lay a statement of their case before the tribunals, and appeal to Parliament for a decree that their debt might be paid.

The Jesuits wished to stifle the matter. But the Duke de Choiseul, Prime Minister of that period, persuaded the king, Louis XV., to allow the appeal, and the Jesuits were condemned to honour the bills drawn by their agent. The house of Lioncy was the most distinguished in the great city of Marseilles. Their yearly returns were thirty millions of livres. They saw themselves sud- denly reduced from opulence to danger of bankruptcy by Jesuit dishonesty, and they had the additional sorrow of enveloping in their misfortune their connexions in all parts of France.

Fortunately for mankind, unfortunately for the Great Secret Society, their General died at this critical period. Delay was inevitable, and this was fatal to the Jesuits. The new General saw the necessity of keeping the matter as quiet as he could, and gave orders to send all the funds that could be raised to Messieurs Lioncy and Gouffre. The courier reached them on the 22nd Feb., 1756, five days too late. The bankruptcy had taken place on the 17th.

From that day the proceedings of the Jesuits were reckless. Finding that publicity was inevitable, they withdrew their help from those whom they had ruined. They had the impru- dence to allege that they were protected from the claims of their creditors by their Constitutions. This plea was a most disastrous one for them. They were condemned by the Parlia- ment of Paris.

Yet so late as on the 17th August, 1760, they had influence enough to obtain letters patent, to carry their cause to the Great Chamber, on appeal from the Parliament of Paris. This was their last effort at that time. A decree was passed that the cause should be publicly heard.

Extinction of the Order in France, 1762. Ixxxi

At first they only pleaded that the creditors of Lavalette had Special no claim, except on the house of business at Martinique. They Pleadm£- then had recourse to a singular subterfuge. They said that Jesuits were forbidden to trade, by their Constitutions ; that having trading transactions was a dereliction of duty on the part of Lavalette ; and the fault of an individual could not be visited on the Order. The crime was personal, they said, and the Society had given no guarantee. They wished the payment of a just claim to be considered in the light of a punishment ; thus endeavouring so to confound two distinct matters, as to escape from their dilemma.

The judges were too acute to be led away from the straight course. Their creditors urged, that as their government was Pros. & cons, despotic, their General could dispose of their whole property as he thought best ; that no individual could do anything but as the agent of this chief; that it was contrary to reason for the Order to profit by the good luck of their agent, and escape all participation, in his misfortune.

The Jesuits replied to this, that their Society had no common property ; but that each house was a separate corporation. They referred, in proof of their plea of exemption, to the Constitutions Constitutions of their Order.

The Parliament naturally demanded the production of these Revelations documents. They were produced on the 16th April, 1761 ; and 1^61- this disclosure not only lost the Jesuits their cause, but brought upon them a greater condemnation than they at all looked for. Till then their Constitutions had remained secret. The publication of them shewed the alarming pretensions, the organi- sation, and the power for evil, of an order bound together for the sole purpose of their own aggrandisement. The Abbe The Abbe Chauvelin, Counsel to the Great Chamber, denounced these Chauvelin. rules before the Parliament, and the Constitutions became one of the principal foundations of the accusation, which ended in the decrees for the extinction of the Order in France, in 1762.

The Parliament of Paris appended numerous extracts from these Constitutions to their decree, in justification of their rigorous action against the Order. These extracts, verified and collated by the Commissioners of the Parliament, in compliance with a requi-

Ixxxii The Parliament of Paris, and Jesuitical teaching.

A Judge.

A Mouk.

Servants.

Theft.

Theft.

Adultery.

sition dated the 31st August, 1761, fill not less than four volumes. These authentic documents exist in the public libraries, and in Extracts from many private ones. From these extracts we present one or two examples of the Jesuit teaching, which, so alarmed and disgusted the Parliaments and people of France.

"In his 'Essay on Public Theology,' published in 1736, Father Taberna maintains that :*

"If a judge has received money to give an unjust judgment, it is probable that he ought to keep the money ; for this is the judgment of fifty-eight Jesuit doctors.''

In answer to the question,

" On what occasions may a monk leave off his monk's dress without incurring excommunication?"

The reply is,

" He may leave it off if it is for a purpose that would cause shame, as that he may go on a swindling excursion : or in order to go incognito into places of debauchery. Si habitum dimittat ut furetur occutte vel fornicetur."-\-

Another question :

" May servants who complain of their wages, increase them by laying hands on something that belongs to their masters, so as to make them amount to what they think they deserve?"

Is thus answered :

"They may in certain circumstances: as when they are so poor when applying for the place, that they are obliged to accept the offer made to them, and provided other servants of their sort are receiving more elsewhere. "J

According to the " Treatise on Penitence " of Father Kaleze Reginald,

" Domestic servants may take secretly the goods of their masters by way of compensation, under the plea that their wages are too small ; and they are not to be compelled to restore them."

Father Henriquez thus expresses himself : §

" If an adulterer, even though he be an ecclesiastic thoroughly aware of the danger, goes to the house of an adulteress, and if

* Father Taberna's " Essay on Public Theology." 1736.

t " Praxis ex Soc. Jes. Schola," Fr. 7, ex 6, nolo 3.

I " Soinrne de P. Bauny," p. 213, 6th edit,

$ " Moral Theology." P. Henriquez. vol. i., bk. iv., ch. 10, No. 3. p.

The Jesuit system still extending among us. Ixxxiii

being surprised by the husband, he kills him, in defending his life or limbs, the fault does not seem to be on his side."

According to the Moral Theology of Father Anthony Escobar,* " It is allowable to kill by treachery one who is proscribed." " It is equally allowable to put to death those who injure us Assassination in the estimation of princes, and persons of distinction."! Murder.

The doctrines of the Jesuits on the subject of luxury and loose living, as contained in these " extracts," are too vile to place before decent people. Luxury.

It was no wonder, therefore, that the Parliament of Paris drove the enemy from the country, as far as they had the power. Nor is it wonderful that the example was followed by the other Parlia- Expulsion, ments of France. But before passing on to the consideration of this Report, we wish to direct the reader's attention to the curious fact that the Oratorians, the Order of St. Philip Neri, who took the place of the Jesuits when they were expelled, urged the same plea of a non-community of goods among the members of their order, as the Jesuits did in the case of Father Lavalette. And it is remarkable, that this plea of a non-community of goods was advanced only five years ago, by the Oratorians before the Par- liament and Courts of Italy, who decided that it was an evasion, and suppressed the Order. The same plea has been still more Oratorians recently advanced by the Oratorians of Brompton and of Syden- ham before the Courts and Parliament of England. This fact, with many others, proves that the system of the Jesuits has been, up to the present time, and still is, extending its ramifications

among us.

Nothing can be more instructive, than the account given by M. de la Chalotais of the operations of the Jesuits upon the Gallican Church. It shows an exact analogy with the less developed operations of the Ritualists upon the Church of England. The Jesuits first led the bishops to disregard the Canon and the Common Law, and then, by audacity and intrigue, reduced the bishops into subjection to themselves.

By the providence of God and by the sound Protestantism of English Sovereigns, Parliaments, and people, we have been

* " Moral Theology." P. A. Escobar. Vol. iv., p. 278. f I hi ft., p. ^NI.

Ixxxiv

Jesuitism supported by Papal Supremacy.

opposition.

Attempts to shake off Jesuitism.

long spared the outward manifestation, in this country, of the power and evil influence of this conspiracy against all that men value ; yet the perusal of this Report will, we trust, awaken our fellow-countrymen to be zealous in the guardianship of their rights and freedom, against the secret machinations of foes, who are "effective ' working in our midst. The Jesuits are too able, too earnest, to be ios^ sight of, or despised. The great means of opposition to their evil influence is publicity. " They love darkness rather than light." Many noble efforts have been made by the French people to shake off the grasp of the Jesuitism, which holds them so tena- ciously. Even now they bear this incubus uneasily. The question naturally arises, Why have they never succeeded in getting rid of what they have felt to be so galling and so disastrous ? Why have all their efforts been in vain ? Why have their partial successes against their baleful secret foe always been turned into defeats? The answer is, that they have never nationally attacked their enemy by the only means that can be fatal to his power. They have never shaken off the yoke of the See of Rome ; have never had in their own language a scriptural liturgy for their churches. They have aimed only at relieving violent symptoms of the disease, by which they are infected ; whereas they ought to have attacked the root of the disease; and had they been successful in this, the symptoms would have disappeared. Papal supremacy is the strength of Jesuitism. Because France has always acknowledged the one, she has been, and is, the prey of the other.

An evidence of the tyranny of the Papal system, and its Papal system, arrogant repression of the freedom of action of national Churches, is famished by the Pope's letter to the Archbishop of Paris in 1865. This document is given in full at the end of this work. The following extracts from it will exemplify the truth of what we have been stating.

" Thus, for example, by asserting that the power of the Roman Pontiff over each diocese in particular is not ordinary but extraordinary, you enunciate a proposition entirely contrary to the definition of the 4th Council of Lateran, in which we read these very clear and decisive words, ' The Church of Rome, by the will of God, has over all others the supremacy of ordinary

Remedies.

Tyranny of

Leterfrom Pius IX. to the Archbishop of Paris. Ixxxv

power, and that as the mother and mistress of all the faithful,' 1865. that is to say, over all who belong to the flock of Christ." "tochbish

****** of Paris.

" We are afflicted, Venerable Brother, that you should have fallen into any ambiguities concerning the affairs of the Regulars. But in the first place we would wish you to consider, with your usual sagacity, that we are now treating of the Episcopal visit, made, whether to the Society of Jesus, or to the Franciscans of the Order of Capuchins, who have resided in the City of Paris under several bishops, your predecessors, enjoying the peaceable possession of their exemption ; and, in consequence, the Holy Apostolic See itself was in the enjoyment of its peculiar and separate right of jurisdiction over these same Regulars. Thus it became a question of spoliation, accomplished by an act destructive of the privileges of the Holy See and the Regulars. Such is the real state of the question ; whence you will easily perceive that the Apostolic See would act with justice, even if it was pleased to convert into a judgment or a sentence, the terms in which we have thought proper to make it known to you."

There was hope of escape from the secret enemy, while Henry IY. remained in some measure a Protestant. Before M. de la Chalotais made his speech or report to the Parliament at Rennes, this turning point in the history of Frdnce had been reached and passed. Yet the French nation still had a form of government France, which was constitutional, according to the times in which it existed. It contained many of the elements of that freedom, which the British nation has since established. In this respect, France still had a great element of success in her struggle against Jesuitism, The records of this and similar national struggles, illustrate cardinal principles, which, as they are strongly or weakly upheld, decide the course and fortunes of nations. The critical period is often reached and passed, before men are alive to the importance of the epoch.

The turning point of English history occurred at about the same England, period as that of the French: but, in England, right principles pre- vailed, while in France there was hesitation and relapse into error. Henry IY. of France possessed the many high and noble qualities which M. de la Chalotais justly ascribes to him. As a Protestant

Ixxxvi

Death of Henry IV- of France.

Death of Charles I.

Henry iv. he was a great national leader, and contended successfully against the Ultramontane spirit of despotism, and against the anarchi- cal aggressions of the Jesuits. Yet, the life of this great Sovereign was marked by that laxity of morals, which evil counsellors palliate in Princes ; and in his day and country, such self-indulgence was considered almost an attribute of royalty. But this laxity of morals undermines the real greatness, invali- dates the sterling power of the man, corrupts those about him, and weakens the respect of the nation for their Sovereign. Henry IV., great and beloved as he was, hesitated in renewing the contest, in which his early success had raised him in the estimation of the nation which he governed ; he, ostensibly at all events, changed his religion, and was reconciled to Home. This compliance did not save him ; he died by the hand of a Jesuit assassin, so soon as his plans again interfered with the schemes of the Society. The hesitation of Henry IV., and his death, have a parallel in the hesitation and death of Charles I. of England, whose fall and whose death were compassed by the same conspiracy. This is shown by the late Dean Goode in his able work entitled " Rome's Tactics."*

In comparing the conduct of Henry IV. of France with that of his contemporary, Elizabeth, it must be admitted, that the difficulties of Henry IV. were in some respects greater than those of the Queen of England ; for the religion and Church of France, though Gallican, and therefore national in their organisation, as M. de la Chalotais describes them, were only Augustinian in their spirit and doctrine (Jan- senist, as they were called at the time), not Protestant in the sense of the reformed religion and Church of England. They always acknowledged the spiritual primacy of the Pope. Neither the religion of the majority of the French people, nor their Church, ever possessed the fundamental element of national independence which an uninterrupted dependence upon God and His revealed will, as written, can alone establish.

The religion and Church of England had been gradually but effectually reformed by the nation during the reigns of the father,

Elizabeth.

* " Kome's Tactics." By the Dean of Eipon. Hatchards, London, 1867.

Attempts on the Life of the Queen. Ixxxvii

of the brother, and even of the sister, who preceded Elizabeth on Elizabeth. the throne of England. This circumstance, in addition to her own matured and abiding conviction of religious truth, gave Elizabeth an enormous advantage as compared with Henry IV. of France ; and fundamentally affected the respective positions of the two nations. It is, however, difficult to over-estimate the value to the English nation of the firmness of Elizabeth, aided by her enlightened Protestant counsellors. In other nations, Poland, for instance,* the reformation of religion and of the National Church has been hopefully inaugurated, and patronised by sovereigns ; but its fruits have been lost or destroyed by the same agency, to whose attacks, Henry IV. and Elizabeth were exposed. Elizabeth was the firm friend and ally of Henry IV. so long as he was a Protestant by profession. Her letter to him, on his change of religion, breathes a spirit of kindly, though of hopeless friendship, and of compassionate regret.

The life of Elizabeth was repeatedly attempted by the Jesuits ; Her life she was beset by the same agency as was Henry IV. up to the attemPted- last and too successful attack of Ravaillac. The murder of both these sovereigns was continually and craftily planned. Such was the treatment, that sovereigns, who in those days not only reigned but ruled, always received at the hands of the Jesuits, when opposed to their ambition. Nor is their spirit and purpose changed — as the attempt upon the lives of the Emperors of France and Russia in Paris, by a miscreant, who had been studying the works of the Jesuit Mariana, has recently proved.

The Protestant spirit of the majority of the English nation, of men of all grades in society, contributed largely to the safety of Safety. Elizabeth. They not only guarded her life, but they would have avenged her death effectually, had she been murdered : and this was known. Such was the result of an unbroken religious confi- dence between the nation and their sovereign.

The memory of Elizabeth has, of course, many detractors Detractors, among the Ultramontanes and their allies — as the late Mr. Turnbull, whom Lord Palmerston turned out of the State Paper

* " Historical Sketch of the Reformation in Poland." By Count Valerian Krasinski. Murray and Ridgway, London. 1838.

Ixxxviii The Reformation in France and England.

Office ; but her life was incomparably more pure than that of Henry IV.

England's There can be no doubt, that the rising greatness of England

dates from the turning point of her history in the reign of Elizabeth. England has suffered in her subsequent contests with the great conspiracy ; she has needed and has had to submit to the inter- vention of Cromwell, and was compelled to effect for herself the Revolution of 1688, owing to the weakness, the hesitation, the vices, the bigotry, and the tyranny of the half-hearted Stuarts. But the English nation has not suffered in vain ; by the power of the Reformation they have hitherto been victorious in their pro- tracted and still continuing contest. While the French nation, among whom the Reformation never was complete or successful, have suffered much more from persecution, through revolutions and by war, than the English ; and without attaining the pros- perity, either moral or material, which Providence has allotted to England.

Perilous posi- The national character, the objects, the tastes of the French 6 people may be, and are, different from those of the English. But, when we remember the convulsive history of modern France — when we see her now, notwithstanding a certain degree of com- mercial activity, made the willing tool of ambitious and design- ing men, weighed down by heavy taxation, with a dwindling population, and her Church ruled by an Ultramontane and therefore anti-national Hierarchy — we turn to the able summary of the incidents, in her previous history, which, as condensed by M. de la Chalotais, is given in the following pages ; and then, not without serious misgivings, we turn to what is occurring among ourselves in Ireland, and in England.

England's ^e vas* major% uf the British nation are, we believe, as yet,

truth and true at heart ; and so long as they are true, and actively true, to their religion and to themselves, there is no case for despond- ency. In times past they have not spared any sacrifice to preserve their religion and their freedom ; they have not, for centuries, allowed any, even the highest, to stand between them and the light of truth, which conies from heaven. Hence they have hitherto made themselves and kept themselves free ; they have defied and defeated the secret foes, who have made such

Danger and Means of Safety. Ixxxix

repeated wrecks of the freedom of the French people. Our Caution, fellow-countrymen must, nevertheless, beware ; for they are heset by the intrigues of Jesuits, who are now making this kingdom their headquarters. Yet though there is abundant reason to be watchful, there is none whatever to despair, so long as we are on the watch. Danger will come, if we are careless ; if either from ignorance, or from a mistaken feeling of charity, or from cowardice, we indulge in a false con- fidence. "While England continues faithfully to protest against Romish error, the power that has preserved her hitherto will be hers still. While her people have an open Bible they have a shield against all Jesuitism. The way of safety for our nation, and for the Church of the nation, is to have no desire for any connexion with that apostate system, that needs and leans upon the Society, the aim and organisation of which are here unfolded Only safety. to the reader. We are safe and sure of eventual success, so long as we hold Christ to be the only head of His Church, and value His written Word, as the rule of our faith and of our life.

Report

ON THE CONSTITUTIONS

JESUITS,

TlFTJVKUEn BY

M. LOUIS RENE DE CARADUC DE LA CHALOTAIS,

PROCVRErR-GENERAI. OF THE KING TO THE PARLIAMENT OF BRETAONE,

On the 1st, 3/-rf, \th, and Hth of Dfffitibfi; 1761, IN OBEDIENCE TO THF. OUDFR OF THE COVKT or THE I'TH or AVOUST PUPCETHNO.

TRANSLATED FROM THE FRENCH EDITION OF 1762.

TO THE PARLIAMENT OF BBETAGNE.

MESSIEURS,

You have commissioned me to make a report to you on the constitutions of the Jesuits. I will endeavour to carry out your designs, as Henry IV. directed all his Parliaments to prosecute a similar enquiry in 1-394 : — " impartially, without animosity or favour towards any person whatever," said he, " so that in the conscientious discharge of my duty, God may be praised and honoured by my good and holy intentions ; and in the faithful execution of your functions, He may be honoured by your acts and just decisions."

In making the intentions of so great a king the rule of my proceedings, I shall doubtless fulfil the desires of the successor to his throne and to his virtues, and act in conformity with your wishes. He who executes a public function is bound by what the laws direct : arid while he has a regard for the rights of pri- vate individuals, his chief concern is for the public good.

My impression has been that you did not simply require me to give the rules of a monastic order — which, if it were confined to a cloister, would attract little attention from the public — but that you wanted to know the regulations which are binding on a cele- brated order, spread throughout the world, and filling many offices of importance equally to Church and State. I have sup- posed that you wished to be informed of the relation in which members of this society stand with regard to both ; of the spirit in which its rules have been constructed, and the principles on which they rest ; and to know what effect they may have on civil and religious society, and on the education of the young.

In order to examine the constitutions of the Jesuits in these points of view, it is necessary for us to begin by laying down principles and establishing facts.

First, a religious order, whatever it may be, ought not to in- troduce anything into a country in contravention of its laws. This would be contrary to the spirit of Christianity, which enjoins the principle of peaceable submission to the ruling powers of the State.

But this is not enough ; that which may be bearable only because it is not mischievous, is not good in the eyes of the law, and consequently ought not to be introduced. All associations, more especially those claiming to be religious establishments, ought to have as their object the good of mankind, and the pro- motion of religion. Any association seeking only its own aggrandisement, its own glory and interests, is essentially hurtful and vicious.

In this way we ought to look at the constitution, statutes, and laws of religious orders, associations, or congregations of any deno- mination. First, consider them in relation to the principles of natural law (the real model of all positive laws, civil or religious), and to the particular laws of France. Everything injurious to those laws should be proscribed. Nothing should be even per- mitted which, though it may not be expressly prohibited by those laws, is yet at variance with their spirit.

Many religious orders had established themselves throughout Christendom before the Jesuits. Had they been actuated by the noblest views of public utility ? On that subject politicians will not easily agree ; but policy almost always yields before the torrent of reigning opinions, whenever an appearance of piety furnishes a pretext either to seduce or to attack it.

People, almost without exception, allow themselves to be attracted by outward appearances. Few men are struck with the simple virtue which fulfils its duties in the shade, and is content to do good without ostentation ; they admire and esteem singu- larity of conduct, and brilliant outward show of mortifications — practices often undertaken through pride, and subject to illusion, even in the minds of those who perform them. These perfor- mances are quite independent of true religion and virtue, since we see them, in certain countries, surpassed by idolaters.

Appearances of this kind, whether true or false, have always imposed on great, as well as on small, communities. To shew this, let us pause for a moment to consider how those new estab- lishments were formed in France.

It seems strange to prove their birth by the pains and penalties which were imposed to prevent their formation. " But it is a fact, that in 1215, the Lateran Council published an order against inventing new religions/' by which was meant, new orders or congregations ; " lest," said the canon, " their too great diversity should create confusion in the Church." Accordingly this council ordered, that whoever wished to profess a religious life should enter into one of the orders already authorised. This prohibition was wise, and accordant with the spirit of the purest antiquity." We are quoting the words of the judicious Abbe do Fleury.

" It is also a fact," he observes further, " that this decree was so ill observed, that many more were established after its pro- mulgation than before that time."

Bishops and priests are established by God to instruct the people, and preach religion both to believers and infidels. There have been times indeed in the history of the Church when unfor- tunately priests and clergy were themselves almost in want of instruction. Great ignorance prevailed, and means of obtaining knowledge were found with difficulty.

As a reason for the institution of most religious orders, of those at least which were authorised to perform the offices of the Church, it has been supposed that the ordinary pastors neglected their duties, and that the masses were left without instruction, and buried in ignorance ; and it must be allowed that this supposition is not without foundation.

In 1216, that is to say, one year after the prohibition issued by the Council of Lateran, Saint Dominic, a Spaniard, instituted an order, whose object was to preach to the people, and to defend the faith against heretics.

Saint Francis D'Assise, in Umbria, had lately instituted another, whose object was rather to edify, than to instruct. Nevertheless, he also preached, although he was only a deacon ; and his dis- ciples preached also.

0

About the end of the fifteenth century, Saint Gactano, a Venetian, founded the order of tile Theatins, to reform the clergy, and defend the faith against heretics.

Matthew Bushy, an Italian, in the commencement of the sixteenth century, reformed the Brothers Minor, and devoted himself to preaching the Wprd of God with his companions, who were called Capuchins.

The Eecolets, another branch of the disciples of Saint Francis, were established in 1531.

The establishment of the Barnabites was nearly coeval with that of the Theatins, and professed the same object.

Lastly, Saint Ignatius proposed to catechise children, to con- vert unbelievers, and to defend the faith against heretics ; his institution was approved by Paul III. in 1540.

I shall not speak of the order of St. Benedict, who proposed, according to the true principles of monastic life, to live in solitude, simply as good Christians, who wish to work out their own salvation. Some centuries afterwards they were found to be living in a manner far different from exact obedience to rule. Cluny and Citeaux were reformers, who soon in their turn also needed reformation.

Neither shall I speak of an infinite number of religious orders which had other objects — nor of various communities of men and of women, instituted at different times.

But I cannot refrain from observing that the object of the institution of the Jesuits, and that of most of the orders, of which I have spoken, is exactly the same, namely, the conversion of sinners, and in general, the instruction of the faithful, of infidels, and heretics.

AVith respect to the education of youth, there were universities, which had been founded in very ancient times ; above all that of Paris, which was celebrated in the tenth century. In those iiniversities, all sciences were taught, according to the enlighten- ment of the age.

I say, then, that those orders, having been established under the supposition that pastors, not being learned, did not give as much instruction to the faithful as was necessary ; it would have been more natural and more conformable to the spirit of the

Church, to begin by reforming and instructing the clergy, in order to enable them to teach the people ; than to go and seek foreign monies, in Spain and Italy, who, themselves, very soon needed reforming. The founders of those orders and their first disciples were virtuous persons. But sensible men have observed, that the first fervour soon evaporates, that it seldom outlives a century in any order, after which it becomes necessary to recall them to their first principles.

Instead of protecting and assisting the ordinary pastors, who are the proper ministers of the Church, they placed over them a body of monks, who have oppressed them ; thus trusting to a mercenary and auxiliary host, and neglecting the national forces. The new Orders were crowned with favours and privileges. Their exemptions were multiplied to the detriment of the jurisdiction of the bishops, who, with too little foresight, abandoned the interests of their clergy. While the court of Rome restricted their powers, to increase its own, the bishops sought the alliance of Rome ; and .now, though the clergy have learnt to see the evil of this policy more clearly, yet many of them persist in adhering to it with less pardonable want of consideration.

The professorial chairs in schools, and churches, seminaries, and missions, were confided to the monks ; aud the parochial clergy have become accustomed to consider these monks as their masters and instructors. The parochial clergy are left in poverty and dependence, and consequently without the means of learning ; and if learning had not been encouraged in the universities of the Sorbonne, respect for these clergymen would have been entirely lost.

So, on the pretence that the ecclesiastics did not preach, the Mendicant Friars were employed ; and their preaching not being in accordance with the preaching of the Pastors, or these Mendi- cants choosing to preach without their leave (for in 1516 it had been found necessary to forbid the preaching of the Mendicants without the leave of the ordinary), the Theatins were ordered to perform those functions. The Barnabites were afterwards sub- stituted for the Theatins. Next followed the Jesuits, professing the same objects, endowed with the same exemptions, and with far more extensive pretensions.

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The Brothers of Christian Doctrine were afterwards substituted for the Jesuits, who no longer catechised, excepting in their own classes ; whereas Saint Ignatius catechised everywhere, — in houses, and even in the streets. There have since arisen monks of various sorts and under various denominations.

The Fathers of Christian Doctrine, were instituted to remedy the want of learning of the other religious persons. Seminaries for foreign missions were established to supplement the Jesuit missions ; but instead of combining for the same objects, these various orders of missionaries differed, to the scandal both of believers and infidels. Congregations of Endists, Lazarists, and Fathers of the Oratory, were formed to remedy the negligence or the incapacity of others, whether in colleges or in the direction of seminaries.

From these establishments numbers of monks have issued, of communities and orders distinguished by their dress, divided by interest, principles, and party.

The government has been overwhelmed by beggars, by idle men, forgetful of the purposes of their institutions ; a multiplicity of small colleges has attracted scholars without end, and has pro- duced indifferent or faulty instruction ; and every order of monks has usually produced an order of nuns of the same rule.

Ever good work, that was to be done, every abuse, that re- quired reformation, has produced a new order in the Church. Acts of devotion have caused the establishment of new houses ; and by the superabundance of pious establishments the State is impoverished and depopulated.

States benefit less than individuals by finding out their mistakes.

V (— '

The experiences of past ages is utterly lost on the succeeding age ; and whenever zeal proposes any apparently desirable object, pious persons, inexperienced and uninstructed, and therefore without the means of foresight and consideration, are found, Avho seize on what they imagine to be new ideas, and eagerly favour new establishments.

I am far from denying that much temporary good was effected by the founders, and by some monks of the various orders. But we cannot conceal from ourselves the great practical and permanent evil which results from them, in preventing incumbents and

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curates, who endure the labour and the heat of the day, from the attainment of learning, and a sufficient means of livelihood ; an evil which now seems irremediable, and which the Church formerly considered, and endeavoured to prevent, by forbidding the multi- plication of religious orders.

I only speak according to the decisions of councils, and am repeating the opinions of the most learned and pious bishops, who have ever enlightened the Church. It has been said that the multiplication of orders produced a healthy emulation. I appeal to experience. It has produced wars and theological hatreds, with which the State has sometimes been so kind as to embarrass itself, as if these were affairs of State ; instead of despising or silencing them. It has created cabals, parties, and factions ; and when one of these becomes dominant, it crushes the others. The competition of individuals may create healthy emulation, but that of Orders engenders furious, widely spread, and lasting jealousies.

Evils, which arise in states are not immediately perceptible. Wise men foresee them, because they consider principles; but most men have no principles. Zeal inflames vacant imaginations on the subject of some projected establishment ; enthusiasm seizes upon it ; the ambition is found, which is allied to the glory of governing, adds to it the zeal which seems to justify all. If serious persons oppose themselves to these projectors, from superior views of preserving order, their attachment to religion is suspected ; and that is an injustice of the gravest kind, and a doubt most easily raised.

Persons who are indifferent, and they are the majority, look on in silence. Wise men grow weary of constant resistance ; they give way to importunity or to authority, and the mischief is per- petrated under pretence of peace.

Finally, gentlemen, since the Government commands me through you to deliver my opinion on religious constitutions, I think that, if needful, the parochial clergy should have been reformed, and instructed, and endowed ; and that the orders of monks professing to have the same objects in view should have been incorporated and regulated by law. At all events, those who need reform, should be reformed, before new orders are created.

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That is, I think, what religion demands, and the State should desire. Without this, religious establishments must increase ad in fin it if n> throughout all Christendom; "since the pretext of instructing the ignorant, and converting heretics and infidels will never he wanting ; there will always be good works to effect and abuses to reform.

I now return to the order of the Jesuits. Their founder, although brought up to the professions of arms, and full of the ideas of chivalry, then prevalent in his country, was struck with the ignorance of the people, and with the very small amount of instruction they received. He became inflamed with an ardent desire for the conversion of souls.* He devoted himself to the service of our Lord Jesus Christ and of the holy Virgin, as their knight, and after having practised frightful austeries and morti- fications, he began to preach penitence and good works. Soon after, he founded congregations, colleges, etc., and dedicated himself to the education of youth.

Pope Paul III. at first refused to authorize this new order. A congregation of cardinals decided, that it was not necessary to introduce it into the Church. The Cardinal Cajetano pressed Saint Ignatius to enter into the order of the Theatins ; but the wish to be a founder, and the desire to obey no one but the Pope in all things, and in all places, for the salvation of souls and the propagation of the faith, prevailed. The desire which all Popes have always had, to establish in all Christian states a standing army under their orders, and subjects submitting to no authority but theirs, caused this order to be authorised in 1540, by Pope- Paul III.

The Bull of confirmation runs : — " Ignatius De Loyola, with nine priests, his companions, having vowed their services to Jesus Christ and to the Pope, has requested our approbation of