teachers of the young, the confessors of the nation. It was that court which paved the way for their mis sionary exertions in several quarters of the globe, and thus laid the foundation for the throne of universal empire they were labouring to erect. In vain did the concurrent cry of the deluded and oppressed, from all corners of their commercial empire, reach the government. Where Jesuits were the judges, complaints against Jesuitism were not likely to be heard. At length, when "Joseph of Portugal could no longer shut his eyes to facts, with which every quarter of the world rang, he ordered their expulsion; and the consequence was, that two conspiracies of the Jesuits against himself and his whole family followed. Long before this they had supplanted Anthony, king of Portugal, and transferred his crown to the king of Spain, compelling him to take refuge in Terceras, one of the Azores, where they excited a revolt against him, and beheaded 80 Frenchmen, and hung 500 Friars for maintaining his rights. -The cruelties of Xavier, who was sent from Portugal to the East Indies, are too well known to require notice; while, in the West Indies, the slavery in which they held the Indians of Paraguay and Uraguay, and the atrocities they exercised there are equally well established."

In France, the society is well known to have been the prime agent in producing that "league" which was the scourge of France for so long a period. Their college in Paris was long recognised as the focus of sedition-as the armoury whence were shot the arrows of civil war, of sedition, or of hostile attack. Auger, a Jesuit, was the confessor of Henry III. and used to boast that he had not "felt the pulse of that monarch in vain." To the society also may be mainly ascribed, that resistance to Henry IV. which is said to have cost the French nation 100,000 souls.

"If we turn to Germany and the neighbouring principalities, we shall find the Jesuits abhorred wherever they were known. Lamorman, the Jesuit, was the confessor of the Emperor Ferdinand II. whose confi dence he abused. The Bishop of Augsburgh was divested by the Jesuits of his right of visiting the University of Dillingen. They appropriated to the society the richest benefices in Germany, particularly those of the monasteries of St. Benedict and St. Bernard. Catherine of Austria reposed ber confidence in them, and was supplanted by them. Complaints the most affecting is sued from Vienna; and scarcely less strik Archduke of Austria, by the states of ing complaints were presented to the Styria, Carinthia, and Carniola. Bavaria uttered the loudest groans; and Liege was not a silent sufferer."

P. 18.

In Japan, whence they were banished, in 1587, they were accused by the Emperor, that "under pretence of teaching the way of salvation, they had united his subjects against himself, and taught them treason instead of religion:" and Collado says, that "the consequence of their conduct, in Japan, was that Christianity itself was banished there, as well as an Order which gave such a distorted view of it."-They were expelled from Malta, in the 17th century, because, among other abuses, they obtained the monopoly of corn, and starved the island; and from Cochin, because they sought to engross the pearl fishery.-In China they possessed such an influence over the mind of the Emperor Cham, as to enjoy the power of life and death under him, the disposal of civil offices, and of the crown itself; and it was in his reign they murdered the cardinal de Tournon, who was sent out."

It is not less important to state the too-often successful attempts of Jesuits, upon the lives of those sovereigns who were not propitious to their interests and designs.-The reign of Queen Elizabeth displays a rapid succession of plots against her life, either designed or executed by Jesuits, and from which nothing but the peculiar protection of Providence could have delivered the Queen and the country. In 1585, the Parliament passed an act, forbidding all persons to harbour Jesuits.

"Elizabeth wrote with her own hand to Henry III. of France, after the conspiracy against her life, informing him, that the Jesuits had contrived it, who,' says she, hold it meritorious to kill a sovereign whom the pope has deposed;' and she then warns him against them; and he would have done well if he had observed her caution. In 1591, the Queen published a declaration against the society, in which, after describing at length the designs of Spain and Rome, she says, that she has the most undoubted information, that the Jesuits form the nests and lurking places of those who are in rebellion against her person and government; that their Gene rat had himself been to Spain, and armed its king against her; that Parsons, who taught among them, and was the General of the English seminary at Rome, had done the same, and that the Jesuits, as a society, had been the life and soul of the armies which had been raised against England." p. 22.

"Lucius enumerates five conspiracies of the Jesuits against James I. before he had reigned a year ;" and the king, in his own proclamation, does the same. In the state trials sufficient proof is adduced to fix the atrocious gun-powder plot," upon this Order. Indeed the doctrine of dethroning hostile monarchs was inculcated by the Jesuits at all periods of their existence-and was deemed so essential a part of the institution, as to be called "the original sin of the society." In the Parliament of

Brittany in 1717, it was stated, that "this doctrine had been invariably maintained by the Jesuits, and that nothing could induce them to change it."

"Henry III. of France, was assassinated by Clement a Jesuit. His crime, in the eyes of the Jesuits, had been their expul sion from Bordeaux, which he had only determined on with the advice of his parlia ment. The Jesuits not only provoked this act, but praised it highly both in their public assemblies and writings. When Henry IV. was proclaimed, who was then a Here. tic (or Protestant), and who had previously had a narrow escape from the Jesuits and the Inquisition, (see de Thou), the Jesuits excited the general rebellion against him, which has already been noticed; nor was Paris itself in a situation to acknowledge its greatest and best of kings for five years. The Jesuit Matthieu induced the council of sixteen in this interval, to sign an absolute cession of the kingdom of France to Philip II. of Spain.” p. 28.

"In this pestilent school," says the University of Paris, "the three assassins who attempted the life of Henry IV.; viz. Barriere, Chastel, and Ravaillac, were trained, all of whom had been previously instructed by the Jesuits, Varade, Gueret, Guignard, and d'Aubigny?"-Such is the brief summary which the author has ena. bled us to lay before our readers, of the crimes of the Jesuits, and of the principles in which they originated. Scanty as it is, it will enable us to make, in conclusion, a few general observations upon the subject.

The first observation that we would offer is this, that the sentence upon Jesuitism has been passed, not merely by individuals, either inimical or neutral to Popery-not even by Protestant nations and writers, or by nations hesitating between Popery and Protestantism-but by the senates, and monarchs, and statesmen, and divines of all religions, and of almost every civilized coun try in the world. It is not too

much to say, that as there are few countries whose histories are not stained with the crimes of the Jesuits, so there are few upon whose archives are not to be found solemn protests against the society; protests not forced out by the mere violence of popular feelings, but springing from the bosoms of grave assemblies, from disinterested statesmen, from bishops, and legislators, who loved Popery, but feared the atrocities and ambition of these her too-long-accredited agents. Now surely even Papists themselves should listen to such counsellors should not appeal from such a sentence-should remember that it is not only the living pope, who is infallible, that the infallibility of Clement XIV. who condemned it, is just as unquestionable as that of his successor, and that he condemned it in the face of its most powerful advocates, and after a full and solemn hearing. What reason, we would ask, for its maintenance, can the present pope discern, which did not then exist? From what unsearched den of Jesuitism, has he been able to dig up some musty record of the unknown virtues of the Order? In what quarter of the globe has a witness started up to shew grounds for the resuscitation of that extinct monster, whose obsequies all Europe had sung with such heartfelt satisfaction and harmony?

And this brings us to a second observation, viz. that no adequate cause has been shewn for the restoration of the society. The only cause assigned by the court of Rome, has been already stated in this paper, viz. that the pope feeling himself called to pilot"the bark of St. Peter, at a time when it is tossed by continual storms, would deem himself guilty of a crime if he should refuse to employ the vigorous and experienced rowers, who have now once more volunteered their services.". "Vigorous and experienced rowers," they certainly are, if the bark of St. Peter is to be conducted through a sea

of blood, if the pope really designs to follow the track of a Gregory, or a Hildebrand," and wade through slaughter to the throne" of bigotry and mental despotism. But, setting aside the interests and happiness of Protestant Europe, of the millions to whom the present pope in part owes his tiara, can he believe that the cause of Popery, that is, of such a Popery as either God or man may be expected to endure, can be promoted by the Jesuits? Will they, for instance, promote its temporal interests, who, on a variety of occasions, resisted the papal and episcopal authority? Can that alliance accredit Popery in the eyes of surrounding nations, which hitherto has been its foulest disgrace? And, finally, has not the spirit of Jesuitism, a tendency to dissolve any religious body into which it is infused? Will it not, like a noxious weed, insinuate itself among the loose stones of that decayed edifice, and bring it to the ground? Can the pope and his adherents have learned so little from the history of past ages, as to be still ignorant that a religious institution is strong or weak according to the measure of its holiness and virtue, and that these qualities rarely fail to retreat and disappear as Jesuitism advances? It appears to us, therefore, we will avow, little short of infatuation to expect any real benefit even to Popery, from the revival of this Order. What is its first principle? That Jesuitism is to be maintained at the expense of society at large. And what its second? That the end sanctifies the means. Now does the pope really think that such principles will aid Popery, that they are likely to conciliate and convert Protestants? The Jesuits upon their revival may indeed, and from the constitution of their order, probably will, continue to plot, intrigue, and assassinate. They will aid the cause of morals by a new digest hammered out on the anvil of their ancient casuists.. They may possibly construct a new

lusty Protestant squires will, now and then, suddenly miss their eldest sons, or unexpectedly find a few combus tibles in their cellars. Perhaps the old crazy houses of Parliament, very much to the benefit of the nation, and very much to the joy of certain liberal, open-hearted, independent electors and representatives of the popular boroughs, will soar, the next fifth of November, upon gun-powder wings, to the regions of the moon. It may be, also, that a cowl will, now and then, make its appearance in the quadrangles of the Universities-a little saint steal from a professor's pocket, or a crucifix lurk in the silken folds of his gown.-Dr. Marsh, "horresco referens," may very possibly be beheaded, and Dr. Gandolphy occupy his seat. These, and such like divertissements, the history of Jesuitism certainly entitles us to expect; but, as for any other advantages, either to Protestantism or to Popery, it is for the pope, or any other infallible reasoner to shew us what we cannot possibly discover without their assistance. Till some such superior being shall stoop down to instruct us upon this point, and to establish a fact which the Jesuits themselves, for two centuries, and by a whole regiment of folios, endeavoured to establish in vain, we must venture to conclude with our forefathers, with the kings and queens, and parliaments, and judges, and churches of Europe, and with the infallible Pope Clement XIV., that Je suitism is a public nuisance; and that he who endeavours to let it loose upon society, is chargeable with high treason against the common interests and happiness of his species.

But there is another view to be taken of the society of Jesuits, which, in our own judgment, is not less decisive of the question between the pope and ourselves. It is a curious

or less occupied with plans union of the various chur Christ: whereas, now, all confederation appear to be the world seems calmly to h tled down to the conclusion t mony and alliance are imprac that the seamless coat of Chri ing been once rent, is to be ever; that the religion of lov be a religion of permanent Now we will freely own, that our eye is jaded by the almost less contemplation of the dis cies and jealousies of this pug world, we are apt not seldom aside and to refresh ourselve the contemplation of that h state of things to which we tr are advancing. We seem t cover, in the pages of proph the improving liberality of the in the gigantic operations o Bible Society, in the universal bution of the oracles of truth spirit at work by which the uni alliance of the churches of Ch to be accomplished. The key appears to us to be struck, and expect sweet notes of universal cord to follow. The foundationseems to us to be laid, and we e to see the temple of union arise this state of things, we are ex ingly jealous of any institution w lags very far behind the spi the age; which preserves, as a of relic, the temper and big of older days; which threa to retard the march of mind, to drag us back into those reg of prejudice and intolerance which we imagined ourselves have escaped. And such an i tution, in our humble opinion Jesuitism. If an instrument wanted which may at once que the flame of charity-throw us b in the career of ages--sow seeds of everlasting division

a train which is to explode in the citadel of Truth, and overturn her sacred towers--we venture confidently to affirm, that Jesuitism is that instrument.

But to conclude it has some. times occurred to us, in the course of noting down these observations, that an enemy of the only institution, I viz. the Bible Society, that has the slightest pretensions to rival the order of Jesuits, in the extent of its income and the numbers of its adherents, might be tempted to ask, Why, if there is so much to be apprehended from the one society, is there nothing to be apprehended from the other? Why, if one com. bination has deluged Europe with calamities, may no evil be anticipated from the operations of the other?" We answer, that no one objection to Jesuitism applies to the case of the Bible Society. This Society has no "universal head," except, indeed, its noble president, who certainly neither is a pope nor wishes to be one; who, though he has evinced his power to sway with dignity and honour the sceptre of a mighty empire, is in his new empire but the shadow of a king-a king without a sceptre, who wishes, and is permitted, to reign no where but in the hearts of his subjects. The Bible Society, moreover, has no mysterious objects, nor, indeed, any object but one the diffusion of the word of God. It affords no secular ad. vantage to its members. It is not the conspiracy of parts of the body politic against the interests of the whole, but a combination of one half the world to instruct and to save the other. It has no hidden meetings; no reserved articles; no "Secreta Monita;" but so provokes attention, and so courts publicity, as to incur, in the mouths of some of its assailants, the charge of ostentation. And, finally, it has this guarantee for its character and consequences, that it presents to the world, instead of Christ. Observ. No. 159.

those corrupt volumes of Jesuitism, which were designed to justify bad conduct by worse principles-a single volume, in which are treasured up the loud and deep curses of God on him who does "evil that good may come." In fact, Jesuitism has always presented to us a striking instance of the fatal results often attendant upon the exertion of societies whose objects are not defined, specific, and unchangeable. Loyola, we doubt not, designed his society for the benefit of the world: and, perhaps, could he have foreseen its fatal influence on the world, would have burnt the hand which framed its resolutions. It is the peculiarity of the Bible Society, on the contrary, that it defies the possible apostacy or profligacy of its agents; and that, should the next president be the great Mogul, whom, however, we have no very anxious desire to see in the chair, the Society must still be as true as ever to its fundamental principle-must continue to distri bute the Bible-all the Bible-and nothing but the Bible.

A Charge, delivered to the Clergy of the Diocese of Chester, at the Primary Visitation of that Diocese, in July, August, and September, 1814. By GEORGE HENRY LAW, D. D. F. R. S. Lord Bishop of Chester. Chester. 1814. pp. 35.

NOTHING can be more august and interesting in theory, than the triennial visitations of the Episcopacy of a Christian Church. Every man of common judgment, sitting down to construct an Episcopal Establishment, would consider it as of primary importance, that the Bishop should often meet his Clergy. He would desire, that on the one hand, he should profit from the communications which they, mingling more with the mass of society and the

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