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ants

Their Apologists and their Enemies.



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Their Apologists and their Enemies.

A LE6THRE

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Buqdky i^veqir^,	34tl\, 1889.

REV. M. J. WHELANTHE JESUITS.

What Religious Orders Are.

Religious orders, or associations of men or women in the Catholic
Church, were first established in the early part of the third century. The
common bond of union among all the religious orders, and which distin-
guishes them from other associations, is abandonment of purely secular
pursuits, celibacy, and their organization by means of religious vows into
-communities of an entirely ecclesiastical character.

They are divided into two classes—the contemplative and the active.
The contemplative orders, few in number in modern times, spend their
whole lives in praying and fasting, in vigils and meditations, and con-
tinued efforts to attain to the highest Christian perfection. The active
orders, which are far more numerous with a larger membership, are
engaged in teaching and preaching, in nursing the sick, in taking care of
the poor and infirm, or in spreading the Gospel in heathen lands. Yet
jfchey devote a considerable portion of the time to retirement, recollection,
meditation, prayer and ascetic discipline, without which they would soon
lose their robust virtue, neglect or slight their active duties, and be
distinguishable only by the habit they wear from people of the world.
They are strengthened for their corporal works of mercy only by prayer
and meditation. Let these duties be neglected, and discipline will be
relaxed, the spirit of a religious order will depart, its usefulness cease, the
manners of its members become dissolute, and grave scandals ensue. St.
Augustine's words are both pointed and truthful.—"I have not," says he,,
found anywhere better men then good monks and neither have I
found worse than bad monks."

Protestant Tributes.

Although the real worth and services rendered to religion and civili-
zation by the monastic orders have not always been fairly or fully appre-2

ciated, they have elicited eloquent tributes of admiration from many dis-
tinguished Protestant historians and essayists.

" I confess," says Yon Leibnitz,* " that I have ardently admired th®*
4< religious orders, and the pious associations, and the other similar admir-
" able institutions; -for they are a sort of celestial soldiery upon earth,
u provided they are governed according to the institutes of their founders;,
u and regulated by the Supreme Pontiff for the use of the Universal
u Church. For what can be more glorious than to carry the light of'
4i truth to distant nations, through seas and fires, and swords—to traffic
u in the salvation of souls alone—to forego the allurements of pleasure,
" and even the enjoyment of conversation and of social intercourse, i»
" order to pursue, undisturbed, the contemplation of abstruse truths and
u divine meditation—to dedicate oneself to the education of youth in
u science and in virtue—to assist and console the wretched, the despair-
c< ing, the lost, the captive, the condemned, the sick,—in squalor, in chains,
" in distant lands—undeterred even by the fear of pestilence from the
" lavish exercise of these heavenly offices of charity. The man who knowaf'
u not, or despises these things, has but a vulgar and plebeian conception off
u virtue; he foolishly measui es the obligations of men toward their Goes.
14 by the perfunctory discharge of ordinary duties, and by that frozen habi|
4t of life, devoid of zeal, which prevails commonly among men."

Maitland in his " Dark Ages," tells us that—" It is quite impossible
u to touch the subject of Monasticism without rubbing off some of the
u dirt which has been heaped upon it. It is impossible to get even a
" superficial knowledge of the mediaeval history of Europe without
<€ seeing how greatly the world of that period was indebted to the
" monastic orders; as a quiet and religious refuge for helpless infancy
" and old age, a shelter of respectful sympathy for the orphan maiden and
" the desolate widow—as central points whence agriculture was spread
" over bleak hills, and barren downs, and marshy plains, and dealt its
u bread to millions perishing with hunger and its pestilential train—as
" repositories of the learning which then was, and the well springs for the

*Systema Theologicum.3

4t learning which was yet to be—as nurseries of art and science, giving
" the stimulus, the means, and the reward to invention, and aggregating
tc around them every head that could devise, and every hand that could
" execute—as the nucleus of the city which in after days of pride should
iC crown its palaces and bulwarks with the towering cross of its cathedral.
" This, I think, no man can deny. I believe it is true, and I love to
think of it. I hope that I see the good hand of God in it, and the
" visible trace of His mercy that is over all His works. But if it is only a
il dream, however grateful, I shall be glad to be awakened from it; not
" indeed by the yelling of illiterate agitators, but by a quiet and sober
" proof that I have misunderstood the matter."

About the Jesuits Specially.

And now, as an introductory to the particular religious order which
is to engage our attention this evening, I should like to quote some words
showing Sir James Macintosh's appreciation of the Jesuits. They are
to be found in his ' 'Review of the Causes of the Revolution," (1688) and
are as follows:—

u Having arisen in the age of the Reformation, they naturally bo-
u came the champions of the Church against her enemies. They cultivated
" polite literature with splendid success; they were the earliest and perhaps
u the most extensive reformers of European education, which in their
" schools made a larger stride than it has done at any succeeding moment;
" and by the just reputation of their learning, as well as by the weapons
" with which it armed them, they were enabled to carry on a vigorous
u contest against the most learned impugners ot the authority of the
" Church * * * In India they suffered martyrdom with heroic constancy.
" They penetrated through the barriers which Chinese policy opposed to
" the entrance of strangers, cultivating the most difficult of languages with
" such success as to compose hundreds of volumes in ifc; and, by the public
" utility of their scientific acquirements, obtained toleration, patronage and
tc personal honors from that jealous government. The natives of America, who
" generally felt the comparative superiority of the European race only in
" a more rapid or a more gradual destruction, and to whom even the4

" Quakers dealt out little more than penurious justice, were, under the
" fraternal rule of the Jesuits, reclaimed from savage manners, and
" instructed in the arts and duties of civilized life. * * * No other associa-
" tion ever sent forth so many disciples who reached such eminence in
" departments so various and unlike. * * * The most famous constitution-
" alists, the most skilful casuits, the ablest school-masters, the most cele-
" brated professors, the best teachers of the humblest mechanical arts,,
" the missionaries who could most bravely encounter martyrdom, or who
" with the most patient skill could infuse the rudiments of religion into
" the minds of ignorant tribes or prejudiced nations, were the growth of
" their fertile schools."

Their Institution.

Catholic Church historians agree that the religious orders, whose
members were more numerous than the secular clergy, showed them-
selves utterly unequal to the task of grappling with the dangers
that menaced the Church in the sixteenth century. A committee
app@inted by Pope Paul III, in 1537, to examine and report upon the
condition of the monks, gave it as their opinion, that the communi-
ties of those religious houses, in which discipline had become relaxed
and manners dissolute, should be allowed to die out, when others more zeal-
ous and honest might take their place. There arose at once, providentially,
a new order, which apparently growing out of the circumstances of the agey
was for this very reason peculiarly fitted to minister to its needs. Specially
designed to repel the advances of Protestantism, this order has at all
times filled the Protestant mind with vague and undefined terrors. From
their origin the Jesuits have had numerous enemies; never have they been
free from them, either in their prosperity and greatness, or in their fall, or
even after it. Since their re-appearance they have been the constant object of
bitter animosity, odious calumny, and virulent abuse.* This is the best
demonstration that can be given of the eminent merit of the Jesuits. It
must be the same with classes and corporations as with individuals,—very
extraordinary merit necessarily excites numerous enemies, for the simple
reason that such merit is always envied, and very often dreaded.

See Balmes' " European Civilization."5

The Fourth Vow and its Significance.

To the three ordinary religious vows of poverty, obedience, and
chastity—which are a protest against the three prominent and most
dangerous vices of every age and country—the Jesuits added a fourth,
that of strict obedience to the orders of the Holy Father. In the early
ages of the Church, and especially in what are called the middle ages, there
was no call for a vow of special obedience to the Pope. There was always,
it is true, in those days enough of disobedience to the Holy Father on the
part of professedly Christian sovereigns, princes, nobles, and even bishops,
but there was at the same time the recognition in principle of the Papal
Supremacy. The Reformation, on the other hand, was the attempt of the
disobedient to erect their disobedience into a principle. As Brownson*
clearly puts it, the Reformers had no intention of warring against the
Church ; educated under feudalism in the State, they imagined they could
throw off the suzerainty of the Pope without injury, nay with* positive
benefit to the Church, as a feudatory of the monarch might in some cases
throw off the suzerainty of the Emperor or King, with positive
advantages to their estates. The event has proved, what should have been
foreseen and understood, that in casting off the Papacy, the Reformers cast
off the Church herself, because the Pope is not merely suzerain, but under
God the Sovereign of the Church. Our Lord built the Church on Peter, and
Peter, the Rock, removed, it had no foundation. There was a divine
inspiration, then, in the thought of Sfc Ignatius, and a special propriety in
enjoining on the members of the Company he organized this fourth vow,
or vow of special obedience to the Pope. It was a solemn protest against
the very principle of the Reformation, and made the Society of Jesus a
standing assertion of the Papacy, and a living monument of devotion to the
Holy See. The Council of Trent condemned the particular or special
heresies of the Reformation, but it did not explicitly condemn its
principle, for its principle was not then fully disengaged, and
rendered apparent to the whole world. It is only latterly that even
Protestants themselves have understood it, and were able to formulate

*■" Religious Orders."6

ii Nobody saw from the first, that Protestantism was wholly concentrated
in the rejection of the Papal Constitution of the Church ; hardly did any-
body see it before the present century. Protestants have shown them-
selves willing to fraternize with the eastern churches separated from Rome?
and which differ from the Catholic Church in no important points but in
rejecting the Supremacy or Primacy of jurisdiction of the Pope, without
asking any change of doctrine or worship on the part of those churches.
We have seen, and we see now, multitudes of Protestants, like the Puseyites
and Ritualists, who accept and defend all Catholic doctrine, except the Papal
Supremacy and Infallibility, and nearly the whole Protestant world would
cease to oppose the Church, if she would only give up the Pope. They
would accept willingly the play of Hamlet with the part of the Prince of
Denmark left out. The fourth vow of the Jesuits pledged them to a direct
and necessary warfare on the essential principle of the Reformation, and
for the essential principle of the Constitution of the Church,

St. Ignatius and his Companions.

On the dawn of the day, in the year 1534, on which the Church
celebrated the Assumption of our Blessed Lady, the 15th August, a little
band of men, clad with the clerical habit, ascended the hill called Mont-
martre, in Paris, and entered the crypt of the chapel of St. Denys, which
then marked the spot where the Apostle of France had won the crown of
martyrdom. Their leader was Ignatius of Loyola, who, descended from a
noble Spanish family, had in his youth beeen a courtier and a soldier, and was
wounded at the siege of Pampeluna in 1521, where he distinguished him-
self by his gallantry. Beside him, in the sanctuary, knelt Francis Xavier^
by birth a grandee of Spain, James Laynez, Alphonsus Salmerori and
Nicholas Bobadilla, also Spaniards, and Alphonsus Rodriguez, a Portu-
guese. At the altar ministered Peter Faber or Lefevre, once a shepherd
in the mountains of Savoy, but now a priest in holy orders. By his hands—
for he was the only priest as yet among them—the bread of life was distri-
buted to his associates, and then were lifted up their united voices, uttering:
their vow, to renounce the world, and to labor for the conversion of souls m
the Holy Land; or, if unable to execute this project, to offer themselves to7

the Pope, to be disposed of by Him for the greater glory of God. Subsequently
Ignatius found it necessary to visit his native county; so, having given his
disciples a rule of life and special instructions regarding their practices of
devotion, he left them in Paris under the care of Peter Faber, and
directed that they should meet him in Venice, on the 25th January, 1537,
nearly two years later. Meanwhile their mission to the Holy Land was ren.
dered impossible by war, and so, on his return, Ignatius despatched them
to preach in different towns of Italy. Before dispersing, he bade them,
when they were questioned as to what congregation they belonged, to reply
that they were of " The Society of Jesus." In 1539 Ignatius, accompanied
by Faber and Laynez, repaired to Rome, and submitted the Eule of the
proposed new order to Pope Paul III. Three Cardinals were ap-
pointed to report upon it; and, although at first they were opposed,
their opinions changed suddenly and remarkably, and he approved
" The Society of Jesus" in a Bull, which bears that title, dated
27th September, 1540. Ignatius entered upon hi3 duties as General on
Easter Sunday, 1541. The number of " professed " members to be admitted
was at first limited to sixty; but, learning the beneficial results of their
early labors, Paul III. removed the restriction, March 14, 1543, and hm
successors granted them many important privileges.

Constitutions and Government.

Ignatius of Loyola was a great legislator, and we find a proof of
this fact in his Constitutions or Rules for the Society. The sanctification of
the souls of his spiritual children, by the union of a contemplative and
active life, is in the first instance laid down as absolutely necessary; then
comes laboring for the salvation and perfection of our neighbor, by
catechising the ignorant, instructing youth in piety and learning, upon
which the reformation of the world really depends. The direction of
consciences, missions, and the general work of an evangelist form the third
great division of labor. No otherhabit than that generally used by the
clergy was to be worn. Before anyone was to be admitted to the Order
he was to employ an entire jnonth in spiritual exercises and making a
general confession. Then comes two years of novitiate, followed by simple8

tows of poverty, chastity and obedience—the Order reserving to itself the
right of dismissing the subject at any time. Subsequently, usually after
all studies had been completed, second or solemn vows were made, binding
both sides, so that a professed Jesuit cannot be discharged by the Order
from the obligations incurred by him to it. On this occasion the fourth
vow is pronounced, of undertaking any mission enjoined by the Pope. A
class of Jesuits who do not take this vow are styled spiritual co adjutors and
temporal co-adjutors. Several conditions are requisite for those who aspire
io enter the Society; one is that they should not have belonged, even for
a day, to any other religious order. The Rule also excludes apostates,
public sinners, great criminals, and men of weak intellect or subject to
insanity. " Weak intellect or subject to insanity"—Alas ! I fear some
journalists and preachers that we wot of are hopelessly excluded.

The General is the head of the Society; but, while investing him with
clearly defined and supreme authority, Ignatius multiplies precautions to
prevent this power from degenerating into despotism. The Society is
divided into provinces, each comprising a certain number of houses, and
governed by a Provincial, who is assisted by Oonsultors and by an
Admonitar, named by the General; and each house is governed by a
Superior or Rector, who also has his Oonsultors and an Admonitor. On the
-election of a new General, the professed Fathers and the Rectors in each
province assemble, and select two of their number, who accompany the
Provincial to the general congregation, by which the head of the Society is
chosen. Several Assistants, belonging to different nationalities, and, like
himself appointed by election, are assigned to the Father General; and
these he consults on matters regarding the administration of the Order.
An Admonifcor is likewise elected ; and his duty is to be a prudent coun-
sellor, ever at hand, to advise on all that concerns the General's private
conduct. In an extreme case, which has never occurred, the provinces of
the Society might elect deputies to depose the head of the Order. The
uMonita Secreta" or " Secret Instructions" which, it is said, were meant to
be reserved solely for the professed Fathers, and with whose odious and mon-
strous principles the Society has been so persistently and so unjustly
accused, are calumnious and apochryphal productions, published against9

the Jesuits by their enemies. Another calumny is the interpretation
which some have put upon a certain passage in the Constitutions, which, it
is claimed, gives a Superior the power to oblige the members to do evil
under certain circumstances. No one acquainted with the Latin language
can attach such a meaning to the passage in question without intentionally
misapprehending its true sense. Obedience is required and promised in
all things, where there ia no sin, and this condition is repeated over and
over again.

First Missions.

Ignatius frequently and strenuously endeavored to resign the dignity of
Oeneral, until the Pope forbade him to do so. As soon as he was appoint-
ed he went into the kitchen and served in a menial office under the orders
of the cook. He continued to teach the catechism to poor children, while
he preached with such wonderful unction and fervor as to bring back the
time of the first Apostles, when multitudes were converted by hearing the
word of God. Novices multiplied, and Ignatius himself watched over
them, strengthening their virtue, and subjecting them to severe tests, so as
to train up worthy warriors for the truth. Portugal, Spain, Italy, Ger-
many and the Low Countries began to ask for the assistance of the mem-
bers of the Society. Francis Xavier was despatched to India, there to
gain nations to Christ. John Nunez and Louis Gonzalez were sent to the
North of Africa, to comfort, teach, and assist Christian slaves among the
Moors. Four other missionaries were sent to Congo on the torrid coast of
Western Africa. In 1555 Abyssinia was supplied with thirteen Jesuit
missionaries, one of whom was appointed by Pope Julius III. to be Patriarch
of Ethiopia. About the same time, South America received the first of
that devoted band who succeeded in converting nations, and in bringing
tens of thousands of souls to the knowledge of the truth. As a mark of
favor and appreciation, the Yicar of Christ appointed Fathers James
Laynez, Alphonsus Salmeron, and Claude Le Jay, to assist, as his theolo-
gians, at the Council of Trent, where the three fathers proved that, by
their erudition, eloquence and prudence, they were fully equal to their
important mission. Ireland was one of the first countries to which Jesuits
were sent. That island, in which the greatest danger and the greatest10

affliction existed, was specially the land for the sons of St. Ignatius.
Robert, Archbishop of Armagh, felt compelled to lay before the Holy
Father, an account of the cruel and inhuman persecutions suffered by
Catholics under the rule of Henry VIII. His Holiness, deeply affected,
requested that Fathers of the Society should be sent, and Ignatius lost no
time in despatching them. These zealous men, Salmeron and Brouet, set
out in 1542, and traversed the whole island. Wherever they passed hearts
were strengthened, consciences set at rest, doubts solved, fears dispelled,
and fainting spirits fortified to bear the Cross. But their presence was
made a pretext for fresh persecution, and 'they were consequently com-
pelled to retire. It was not until 1580 that the Jesuits " invaded"
England.

Two Pictures.

" Before the Order had existed a hundred years/' says Macaulay ia
" his ^History of England," " it had filled the whole world with memorial*
" of the great things done and suffered for the faith. No religious com-
" munity could produce a list of men so variously distinguished; none
" had extended its operations over so vast a space; yet in none had
u there been such perfect unity of feeling and action. There was no
" region of the globe, no walk of speculative or active life, in which
" Jesuits were not to be found. They guided the councils of
" kings. They deciphered Latin inscriptions. They observed the motions
" of Jupiter's satellites. They published whole libraries, controversy,
" casuistry, history, treatises on optics, alcaic odes, editions of the fathers,
M madrigals, catechisms and lampoons. The liberal education of youth
" passed almost entirely into their hands, and was conducted by them with
" conspicuous ability. They appear to have discovered the precise point to
" which intellectual culture can be carried without the risk of intellectual
" emancipation. Enmity itself was compelled to own that, in the art of
" managing and forming the tender mind, they had no equals. Mean-
" while they assiduously and successfully cultivated the eloquence of the
" pulpit. With still greater assiduity and still greater success they applied
" themselves to the ministry of the confessional. ,* * * They wandered11

(t to countries which neither mercantile avidity nor liberal curiosity
u had ever impelled any stranger to explore. They were to be found in the
" garb of mandarins, superintending the observatory at Pekin. They were
" to be found, spade in hand, teaching the rudiments of agriculture to the
" savages of Paraguay. Yet, whatever might be their residence, what
u ever might be their employment, their spirit was the same, entire devo-
" tion to the common cause, unreasoning obedience to the central authority*
" None of them had chosen his dwelling place or his vocation for him-
" self. Whether the Jesuit should live under the arctic circle or under
" the equator, whether he should pass his life in arranging gems and col-
" lating manuscripts at the Vatican, or in persuading naked barbarians
" under the Southern Cross not to eat each other, were matters which he
" left with profound submission to the decision of others. If he was
u wanted at Lima, he was on the Atlantic in the next fleet. If he was wanted
" at Bagdad, he was toiling through the desert with the next caravan.
u If his ministry was needed in some country where his life was more in-
" secure than that of a wolf, where it was a crime to harbor him, where
" the heads and quarters of his brethren, fixed in the public places, showed
" him what he had to expect, he went without remonstrance or hesita-
" tion to his doom. Nor is this heroic spirit yet extinct."

A critical reader will, perhaps, find this picture too highly colored,
and some of its subjects over-drawn, for one of Macaulay's faults, as a a
historian, is exaggeration.* With still greater reason, objection may be
taken to the following from the same pen :—

" With the admirable energy, disinterestedness, and self-devotion which
"were characteristic of the Society, great vices were mingled. It was
" alleged, and not without foundation, that the ardent public spirit which
" made the Jesuit regardless of his ease, of his liberty, and of his life, made
" him also regardless of truth and of mercy; that no means which could
u promote the interest of his religion seemed to him unlawful, and that by
4t the interest of his religion he too often meant the interest of his

* Very much to the point, in this bon-mot in "Editor's Drawer" of Harper's Magazine
lor March"A critic who was asked if imagination were essential to literary success is
said to have replied: In history and biography, yes. In fiction we can dispense with it.'*

u. OF ILL ua12

4t Society. It was alleged that, in tlie most atrocious plots recorded
"in history, his agency could be distinctly traced; that constant
'4i only in attachment to the fraternity to which he belonged, he was in some
countries the most dangerous enemy of freedom, and in others the most
" dangerous enemy of order. * * * So strangely were good and evil mixed
" in the character of these celebrated brethren; and the intermixture vag
41 the secret of their gigantic power. That power could never have belong-
" ed to mere hypocrites. It was to be attained only by men sincerely en-
" thusiastic in the pursuit of a great end, and at the same time unscrupulous
" as to the choice of means."

In short, according to Macaulay, the Society of Jesus is a sort of
*" Dr. Jekyll and Mr. Hyde " combination. So it is—in fiction !

46 Worthy of hearty admiration and respect,"

The Reviewer in the Encyclopaedia Britannica* of the Jesuits—-
their Organization, History and Teaching, is the well-known Dr. Littledale.
Let us hear what he has to say :—

" So constituted, with a skilful combination of strictness and laxity,
" of complex organization with the minimum of friction in working, the
" Society was admirably devised for its purpose of introducing a new power
" into the Church and the world, and for carrying out effectively every part
" of its vast programme. Thus equipped, its services to Roman Catholic-
4i ism have been incalculable. The Jesuits alone rolled back the tide of
" Protestant advance, when that half of Europe which had not already
" shaken off its allegiance to the Papacy was threatening to do so, and the
" whole honours of the counter-Reformation are theirs singly. They had
" the sagacity to see, and to admit in their correspondence with their
u superiors, that the Reformation, as a popular movement, was fully justi-
" fied by the gross ignorance, negligence and open vice of the Catholic
" clergy, whether secular or monastic; and they were shrewd enough to
u discern the only possible remedies. At a time when primary and even.
" secondary education had in most places become a mere effete and
" pedantic adherence to obsolete methods, they were bold enough to innovate

*9th edition, 1881, vol. xiii.13

44 less in system than in materials, and, putting fresh spirit and devotion into
44 the work, not merely taught and catechized in a new, fresh and attractive
14 manner, besides establishing free schools of good quality, but provided new
44 manuals and school books for their pupils, which were an enormous ad-
44 vance on those they found in use, so that for nearly three centuries the
44 Jesuits were accounted the best school-masters in Europe, as they werey
44 till their forcible suppression the other day, confessedly the best in
14 France,—besides haviDg always conciliated the good will of their pupils
44 by mingled firmness and gentleness as teachers. And, although their
44 own methods have in time given way to further improvements, yet they
44 revolutionized instruction as completely as Frederick the Great did
44 modern warfare, and have thus acted, whether they meant it or not, aa
44 pioneers of human progress. Again, when the regular clergy had sunk
44 into the moral and intellectual slough which is pictured for us in the
44 writings of Erasmus and in the powerful satire, Epistolce Obscurorum
44 Virorum, while there was little of a better kind visible in the lives of the
44 parochial priesthood, the Jesuits won back respect for the clerical calling
14 by their personal culture and the unimpeachable purity of their lives*
44 These are qualities which they have all along carefully maintained, and
44 probably no body of men in the world has been so free from the reproach
44 of discreditable members, or has kept up an equally high average level of
44 intelligence and conduct. As preachers, too, they delivered the pulpit
44 from the bondage of an effete scholasticism, and reached at once a clear-
44 ness and simplicity of treatment such as the English pulpit scarcely
44 begins to exhibit till after the days of Tillotson ; while in literature and
44 theology they count a far larger number of respectable writers than any
44 other religious society can boast. It is in the mission field, however, thai
44 their achievements have been most remarkable, which might fully justify
u their taking as their motto: —

" Quae regio in terris nostri non plena laboris ?"

44 Whether toiling amongst the teeming millions of Hindustan and
44 China, labouring amongst the Hurons and Iroquois of North America,
44 governing and civilizing the natives of Brazil and Paraguay, in the
44 missions and 'reductions,' or ministering, at the hourly risk of his life, to14

4t his co-religionists in England under Elizabeth and James I., the Jesuit
appears alike devoted, indefatigable, cheerful, and worthy of hearty
4t admiration and respect."

Accused of Conspiracies and Assassinations,

" Nevertheless, two most startling and indisputable facts meet the
" student who pursues the history of this unique Society. The first is the
" universal suspicion and hostility it has incurred,—not, as might reason-
u ably be expected, merely from those Protestants whose avowed and most
" successful foe it has been, nor yet from the enemies of all clericalism and
" religious dogma, to whom it is naturally the embodiment of all they most
" detest, but from every Roman Catholic state and nation in the world,
" with perhaps the insignificant exception of Belgium. Next is the
u brand of ultimate failure which has invariably been stamped on all
" its most promising schemes and efforts. * * * These two phenomena
u demand some inquiry and analysis. As regards the former of them ;
u the hostility which the Jesuits have encountered has been twofold, poli-
u tical, and moral or religious. There has been from a very early date in
" their annals, a strong conviction prevalent that the famous motto of the
4i Society, 'A, M. D. G,' (Ad Majorem Dei Gloriam—To the Greater Glory
« of God), did not adequately represent its policy and motives, that its
4t first and last aim was its own aggrandizement in power and wealth, and
4t that it spared no effort to compass this end, even to the extent of
" embroiling cabinets, concocting conspiracies, kindling wars, and procur-
" ing assassinations. In several of these cases, notably as regards the charges
" which led to their first expulsion from France and Portugal, inclusive
u in the latter instance of their exile from Paraguay, the Jesuits are able
" to make one very telling reply, pleading that motives of state-craft alone
" of an unworthy kicd, and the evidence of untrustworthy and disrepu-
" table agents of their enemies, were suffered to decide the matter. In
" other cases, as for example the assassination of Henry IV. by Bavaillac,
" they deny all complicity, and no sufficient proof has ever been adduced
<( against them. But, when full allowance has been made for such rejoin-
" ders, there remain several counts of the indictment which are but too15

" clearly made out : as, for instance, their large share, as preachers, in
41 fanning the flames of polemical hatred against the']Huguenots, * * *
u their complicity in the plots against the life of Queen Elizabeth,
n * * * their responsibility for the Thirty Years' War. And
" in regard to a large number of other cases where the evidence against
" them is defective, it is at least an unfortunate coincidence that there is
" always direct proof of some Jesuit having been in communication yith
" the actual agents engaged. So it was with the massacre of St. Barthol-
" omew, almost immediately preceded by a visit of the Jesuit General,
" Francis Borgia, to the French Court, though there is no other evidence
4t to connect him therewith ; so with Chatel and Havaillac, the unsuccess-
ful and successful assassins of Henry IV.; so with Jaureguay and
" Balthasar Gerard, who held the like relation to William the Silent,
ts Prince of Orange ; so with the accomplices in the Gun powder Plot.
" In all these and several other instances, the precautions which would
" naturally, and even inevitably be taken by skilled and wary diplomatists
" for their own protection are sufficient to account for the lack of direct
" proof against them, but it is not easy to explain the invariable presence of
" a Jesuit in the back-ground on any hypothesis which will secure the com-
u plete acquittal of the Society from charges of the sort. It is sufficient to
" say here in illustration that the English Koman Catholics under Eliza-
" beth, addressing the Pope with regard to the severe penal laws which
oppressed them, laid the whole blame of the Government's action on the
" Jesuits, as having provoked it by their conspiracies; while the secular
" priests in England issued in 1601 by the pen of one of their number,
" William Watson (afterwards executed in 1603), a pamphlet known as
" Important Considerations, to the same effect."

What ,are the charges against the Jesuits 1

u Concocting conspiracies, kindling wars, and procuring assassinations."

And the proofs !

There are no "sufficient" proofs ; "but it is not easy to explain the invari-
able presence of a Jesuit in the back-ground, on any hypothesis which will
secure the complete acquittal of the Society from charges of the sort. It is16

sufficient to say here, in illustration, that the English Roman
Catholics under Elizabeth, addressing the Pope with regard to the severe
penal laws which oppressed them, laid the whole blame of the Govern-
ment's action on the Jesnits, as having provoked it by their conspiracies;
while the secular priests in England issued, in 1601, by the pen of one of
their number, William Watson, a pamphlet, known as Important Consider-
tions, to the same effect."

The investigation is, therefore, limited to English history.

flio Jesuits to provoke Elizabeth's penal laws.

I have not at hand the address of " The Roman Catholics of Eng-
land " referred to. Very likely its originators and signers had as much
right to speak for The Roman Catholics of England, as the famous tailors
of Tooley street had, on another occasion, to call themselves "The People
of England." But how very childish, not to say ridiculous, their conduct
appears in the light that history has shed upon the events of that blood-
stained era. They blamed the Jesuits for having provoked the penal laws
by their conspiracies ! Why, the Jesuits did not come into the country
until 1580. This was the 22nd year of Elizabeth's reign, .and she had already
acquired a reputation as a Coercionist that would put even Mr. Balfour to
shame. She ascended the thrOne with a policy in her own mind clearly
marked—to crush out the old Faith; and forthwith she began to carry it
into effect. What do we read ? " The funeral of Mary (her predecessor)
14 was celebrated according to the Catholic Ritual. White, the Bishop of
" Winchester, who preached on the occasion, uttered something which
" gave offence to Elizabeth. There seems, however, to have been nothing
" in the sermon disrespectful towards her; and if the law, on such an
" occasion, were at all applicable, there was nothing against the law. No
"matter; it had offended Elizabeth, and, therefore, both the personal
u liberty of the subject and the episcopal character must be despised ; the
"Bishop was ordered to remain shut up in his own house; and, after a
4i month's confinement, was summoned before the Council, to receive a
" stern reprimand."*

* Flanagan's " History of the Church in England."—Vol. II.17

In the following year, 1559, there was a statute passed, called a
" Bill of Supremacy," which enacted that those who by writing or preaching
defended "the power or jurisdiction, spiritual or ecclesiastical," of what i®
termed " any foreign prince, prelate, person, state or potentate," were
doomed to forfeiture of all their property and benefices, if they had any ;
and if not worth twenty pounds were to suffer a year's imprisonment. For
a second offence all such persons were to suffer the penalties of a
praemunire ; and a third offence was declared to be high treason.

Next there was a 44 Bill of Uniformity/' which enacted that
" The Book of Common Prayer and Administration of Sacraments,,
and other Bites and Ceremonials," authorized in the fifth and
sixth of Edward YI., was to be "in full force and effect, with,
very few alterations," and to be everywhere used. Ministers refusing;
to use it were, for the first offence, to forfeit one year's income, and to be
imprisoned for six months ; for a second, were to be deprived, and to be
imprisoned for twelve months; and for a third, were doomed to perpetual
imprisonment, as well as a new deprivation. To use any words in dero-
gation of the same book, was made liable, for a first offence, to the penalty
of a hundred marks; for a second, to one of four hundred ; and for a third,,
to forfeiture and perpetual imprisonment. As if these violent measures
were not enough; people were to be forced to attend the services thu&
schismatically changed, by spiritual censures, and by a fine of one shilling
for every case of absence on Sundays and holy-days. On Whitsunday^
May 8, began the new service in English, and the removal of the images
of the saints. This was followed by the public burning, in many parts of
London, of "all the roods and other images of the churches." After
the image of Christ and the reminiscenses of Calvary were thus given
to the flames, it is but a trifle that "vestments, altar-cloths, books, banners,
sepulchres and rood-lofts were burned." The exaction of the Oath of
Supremacy was meantime proceeding in all parts of the country. It»
effect upon the universities was briefly but effectively told by Jewell, the
Protestant Bishop : "There is a dismal solitude in our universities ; the
young men are flying about in all directions, rather than come to an agree-
ment in matters of religion."*

*Ibid.18

In 1563, there was another Act, which required all members of parlia-
ment, all persons taking degrees in the universities, all sheriffs, barristers,
attorneys, school-masters, private tutors, and officers in any court whatever,
and every other person at the Lord Chancellor's discretion, to take the
Oath of Supremacy, under the penalty of a praemunire for every offender,
and of one hundred pounds for every conniving or negligent Justice.
A second offence was to be punished with "the same pains, forfeiture, judg-
ment and execution, as is used in cases of high treason."

In April, 1571, it was by Act of Parliament made high treason, even
for a first offence, to declare in any work that the Queen was a heretic or
schismatic, no less than to declare her a tyrant and usurper. It was
made treason to "bring from the City of Rome to England," or to
use any writing or instrument from the Pope, whatever "might
l)e its contents/' It was no less treason to give or receive absol-
ution, in virtue of any written jurisdiction from the Holy See,
^although it was the general practice of the Church to give such power only
in writing. Even the mere fact of possessing an Agnus Dei, or beads, or
crosses, or pictures blessed by the Pope, or by the missionaries sent by
him, was now subjected to the heavy punishment of a praemunire. Those
CJatholics who had fled their country were not altogether out of the reach
of these tyrannical enactments; unless they returned within six months
after proclamation to that effect, even if they had procured a formal leave
of absence, they forfeited to, the Crown for life, their goods and chattels,
.and their landed revenues.

Needless to say, that these and other penal laws, which were placed in
the Statute-book long before the Jesuit "invasion" of the country, were
rigorously enforced, the punishment for high-treason being death.

Pioneer Jesuits in England.

As I have already said, it was in 1580 that the Jesuits first entered
England as missioners. Ignatius had long since gone to his reward, and
Father Everard Mercurian, the fourth General of the Society, was
in command. The Fathers selected for this arduous and dangerous mis-19

sion were Robert Persons and Edmund Campion, both Englishmen and
graduates of Oxford University. Green relates in his 4 4 History of the
English People," that, " For the moment their success was amazing. The
" eagerness shown to hear Campion was so great, that, in spite of the de-
a nunciations of the Government, he was able to preach with hardly a
" show of concealment to a vast audience in Smithfield. From London
4e the missionaries wandered in the disguise of captains or serving men, or
u sometimes in the cassock of the English clergy, through many of the
*'' counties; and wherever they went the zeal of the Catholic gentry re-
4i vived. The list of nobles reconciled to the old Faith by the wandering
" apostles, was headed by the name of Lord Oxford, Burleigh's own son-
" in-law, and the proudest among English peers. The success of the
4i Jesuits in undoing Elizabeth's work of compromise was shown in a more
" public way by the unanimity with which the Catholics withdrew from
■" attendance at the national worship. As in the case of the Seminary
u Priests, however, the panic of the Protestants and of the Parliament far
41 outran the greatness of the danger. The little group of missionaries was
4i magnified by popular fancy into a host of disguised Jesuits ; and the ima-
" ginary invasion was met by statutes which prohibited the saying of Mass
46 even in private houses, increased the fine on recusants to twenty pounds
4< a month, and enacted that, * all persons pretending to any power of ab-
" solving subjects from their allegiance, or practising to withdraw them
4i to the Romish religion, with all persons after the present session will-
" ingly so absolved or reconciled to the See of Rome, shall be guilty of
4i high treason.' "

Everywhere arrests and confiscations followed. Campion, after
many narrow escapes, was captured in July, 1581, or less than thirteen
months after his arrival, and lodged in the Tower, where he was mercilessly
tortured during four months. He was then put on trial at the Queen's
Bench, in company with fourteen others, of whom twelve were priests,
charged with high treason. Their trial was a mockery of justice. At the
foot of the gibbet, Campion, addressing the people, said: " I am a Catholic
and a priest: in that faith have I lived, and in that faith I intend to die;20

and if you esteem my religion treason, then am I guilty. As for any other
treason, I never committed, God is my judge."

Disobedience Not Treason,

Dr. Littledale, who cites, as evidence against the Jesuits, an alleged
address of 44 The English Roman Catholics" to the Pope, blaming the
Jesuits for having provoked, by their conspiracies, the penal enactments of
Elizabeth's reign—a senseless charge as I have shown—quietly ignores the
elaborate " Apology or Defence of the Jesuits and Seminarists," published
by Dr., afterwards, Cardinal Allen, some months subsequent to Campion's
execution. William Allen was born of a respectable family in Lanca-
shire. Educated at Oriel College, Oxford, he became Proctor of the
University in 1556, and was made Canon of the, Cathedral of York.
After refuting several odious and groundless accusations, the Apology
continues :—"Another, and the most odious of all, is brought, not only
"against us, but even against the Supreme Pontiff; the Priests and
" Jesuits have, it is said, been sent to England to treat, not only of
" Religion and the Conscience, but to draw the minds of men from the
" obedience due to the Sovereign, and to plot against the State. That this
" charge is utterly groundless, the writer of this Apology can prove, by
iS producing, if necessary, authentic documents, which he has in his posses-
" sion. We protest, therefore, that neither the Reverend Fathers of the
"Society of the Most Holy Name of Jesus (usually termed Jesuits), nor
" the Priests or Students of the Seminaries, have any instructions or insinu-
" ations from the Pope, or other Superiors, to do or move any matter
" against the existing temporal rule, or have any other directions, but to
"preach, catechize, administer the sacraments, and perform such other
" offices as are necessary for the souls of the faithful. The Jesuits, more-
" over, have a clause inserted in their instructions, expressly forbidding
" them ' to interfere in the business of the republic.' This being the caser
,c where is there any ground for the charge of treason 1 Or is the adminis-
tration of the sacraments treason] As it would be ridiculous and
" impossible to make by Act of Parliament the recitation of the Divine
" Office, according to the rite of the Catholic Church, to be simony, usury,.21

u theft, or adultery, so indeed, is it impossible to make those things which
" merely concern Religion become the crimes of treason, or of contumacy
" against the Sovereign and State."*

" A Jesuit in the Back ground."

As for William Watson and his pamphlet " Important Considerations,"
also cited in the Encyclopaedia Britannica as a witness against the J esuits,
the .value of his testimony will appear from the following relation of facts,
and his own confession on the scaffold :—

In 1603 $ome disappointed courtiers and Puritans—Grey, Raleigh,
Cobham, and others—had formed a plot t® seize James I. To strengthen
their party by the accession of the Catholics, they made overtures to
Watson. The latter seems to have thought that if by a counter-plot, he
could then rescue the King, the royal gratitude would thenceforth befriend
the Catholics. He drew into his schemes another priest of the
name of Clarke. Whilst he was contriving his notable scheme, it was
discovered by several parties, and amongst the rest by Father Gerard
and some other Jesuits. The latter informed Garnet, their Superior, as
well as Blackwell, the Arch-priest, who commanded them, as it was evident
treason, to inform the Government. Accordingly, Gage, a Catholic gentle-
man, and Francis Barnaby, a secular priest, informed Bancroft, of London,
whilst Father Gerard sent word to James by a Scotch Catholic, one of the
King's servants, who, finding that it had become known the day before,
made no communication. Being well versed in the arts of his father and
of Walsingham, Cecil allowed the conspiracy to ripen ; but finding it
abandoned, seized its promoters. One of these declared on his trial, that
it was suggested by James himself, as a means of testing the loyalty of the
young nobles. The chief agents were imprisoned ; but George Brookes
and the two priests, Watson and Clarke, suffered the death of traitors.
Watson, when arrived at the scaffold, was so much more concerned for his
sin than for the cruel death before him, that he expressed his wish that he
had a life to forfeit for every one 4'whom he had by his treachery drawn
into this treason.

^Flanagan's *' History of the Church in England," vol. ii.

tlbid.22

Penal laws not their own Apology.

But what of those other penal laws, too numerous to mention^
enacted under Elizabeth's successors ? Why not blame the Jesuits
for the whole series 1 Dr. Littledale knows full well, that
the mere fact of a Coercion Bill being placed among the Statutes
is not in itself sufficient proof of its necessity. This has been
brought home time and again of late, with telling effect, to the minds of
the English people, but never, perhaps, more clearly, more pointedly, and
more authoritatively, than it was in open Court, during the trial of Lord
George Gordon, on Feb. 5, 1781. The then Attorney-General, who wa&
Prosecutor in the case, said in his opening speech :—

"In the latter end of the year 1778, an Act of Parliament passed to
" repeal certain provisions affecting the Roman Catholics in this country,
" contained in an Act of Parliament made in the eleventh and twelfth years
" of the reign of King William III. The particular provisions which it
" was the object of this Act to repeal were these : By the Statute of King
" William, every Popish priest, exercising any part of his function in this
" Kingdom, was liable to perpetual imprisonment; every person of the
" Popish religion, keeping a school or taking upon himself the educa-
a tion, government or boarding of youth, was liable to the same
" punishment. And by another part of this Act, Eoman Catholics
" were rendered incapable of inheriting or taking by devise or
" limitation any estates from their parents or others, unless they should
" take oaths and subscribe a declaration, which by their religion they
" could not conscientiously do, and their estates were to go immediately
"over to their next of kin being Protestants, and them and their families
" left to starve. There was another provision too which made them
"incapable of taking an estate by purchase.

" This Act, containing such severe penalties, could only be justified by
" the necessity of the case, for the salvation of the State and our religion.
^ It is the height of severity to punish men for serving God in their own
" way, or in employing themselves in one of the most important duties to
" society, the education of youth ; that men shall for these reasons alone23

li be doomed to a loathsome prison for their lives, and to the perpetual
" society of the most profligate and wretched of mankind, is cruel and
" horrid. The other part of this Act was extremely severe in depriving a
" man of his birthright and inheritance.

" The history of the times, indeed, does not furnish any proof of the
i( necessity, nor afford an apology for the hardship of these provisions. An
i 1 account of the commencement and progress of the Act is given by a
" very learned divine, who was at that time a member of the House of
" Peers, Bishop Burnet. It originated in party faction, in opposition to the
" Court at that time. The Bill was brought into the House of Commons
u that the Court party might reject it, and draw upon themselves the odium
" of a measure in favour of the Catholics, for those that brought in the
" Bill did not mean it should pass ; they were disappointed in their view,.
" for the Court party made no opposition to it. They then wished to drop
u it, but they could not, upon which Bishop Burnet Hays, they added very
" severe and unreasonable clauses to the Bill and sent it up to the House of
" Lords, in hopes that that House would reject it; in this they were dis-
" appointed too, for the House of Lords did not reject the Bill, but suffered
" it to pass with the severe penalties and punishments I have stated. It m
" too much, in my opinion, (adds the Attorney-General) for any party or
" faction to stake upon their game the liberty and fortunes of others."

Voltaire jrarsiis Pascal Co.

Having finished with what Dr. Littledale is pleased to call the
" political hostility " to the Jesuits, let us take up some of the most pro-
minent charges against them on moral and doctrinal grounds. The assault
made on their moral theology in the famous " Provincial Letters" of Blaise
Pascal, issued from Jan., 1656, to March, 1657, is the poisoned source from,
which the anti-Jesuit literature of the day is drawn. Of Pascal's produc-
tions, Yoltaire, assuredly no friend of the Jesuits, wrote thus :—

"In good faith, is it by the ingenious satire of the Lettres
" Provinciates that the morality of the Jesuits must be judged, and not
" rather by the teaching of Pere Bourdaloue, of Pere Cheminais, and other
" preachers, and by their missionaries ? Let any one draw a parallel be-24:

u tween the Lettres Provinciates and tlie sermons of Pere Bourdaloue, In
" the first may be learnt the science of raillery, the skill of presenting
" things indifferent in themselves under a criminal aspect, and the art of
u insulting with eloquence. From Pkre Bourdaloue a man will learn to
" be severe to himself, indulgent towards others. I ask, then : On which
" side is true morality, and which book is most useful 1 I venture to say
" that nothing can be more iniquitous, more contradictory, more disgrace-
u ful to humanity, than to accuse of lax morality men who in Europe lead
the most austere lives, and who seek death in the distant regions of Asia
" and America."*

Of the " Monita Seer eta" to which reference has already been made,
professing to be the authoritative €< Secret Instructions" drawn up by
Aquaviva, 5th General of the Society, and given by the Superiors of the
Company to its various officers and members, the most favorable thing that
Dr. Littledale can say is :—" The truth seems to be that, although both
caricature and libel, it was drafted by a shrewd and keen observer, who
seeing what the Fathers did, travelled analytically backwards to find how
they did it, and on what methodical system, conjecturally re-constructing
-the process, and probably coming very near the mark in not a few de-
tails. * * * It had a wide success and popularity, passing through several
editions, and though declared a jorgery, by a Congregation of cardinals
specially appointed to examine it, has not ceased to be reprinted and
credited down to the present time."

What a striking similarity there is betweeen the work of Pascal & Co.
and the Times7 " Parnellism and Crime " forgeries ! Like the " Provincial
letters" and the " Secret Instructions," is the so called "Jesuit's Oath/'
—caricature, libel, and forgery.

Some "Jesuit Maxims,"

Br. Littledale claims that Pascal's censures have been in the main
justified by the subsequent teaching of the Society, for " the lax casuis-
try, which he held up to ridicule has been formally reproduced in the most
modern text book on the subject, that of Father Gury. In this and in

Correspondance, 7 Fer. 1746.25

kindred works," he says, " it will be found that the principles of 4 justifica-
tion of means by ends/ and of 4 mental reservation ' are recognized maxims
of the Jesuits." The worthy Dr. pretends to speak whereof he knows.
But he does not know in every case. For instance, he has written quite
lately a letter to the London Times, in which he refers to the doctrine of
Transubstantiation, and says, with an assurance that is truly admirable,
that " although the word (transubstantiation) is retained in Roman
Catholic theology, the idea is virtually abandoned by the most Roman of
theologians, so that the controversy is obsolete." I quote this latest
authoritative pronouncement of his, not necessarily as an evidence of his
good faith, but merely to show how much he sometimes knows about
Catholic theology.

Now, let us examine the Jesuit theologian, Gury, accused of lax
casuistry in holding and inculcating the principle of " justification of means
by ends," to wit, that when the end is lawful the means to that end are
also lawful. Gury's work is accessible to all. After discussing the nature
of morality, and some of the conditions that it presupposes in respect of
human acts, he proceeds to treat of the sources of morality, or those prin-
ciples which assign their specific moral character to human acts or modify
them. These sources are three-fold : 1—The object of the act; 2—The
circumstances of the act; 3—The end of the act. Having established the
existence of each of these principles, Father Gury lays down the following
conclusions as resulting from them :

" 1—The election of evil means is always evil, but on the contrary it
does not follow that the election of good means is always good. Thus, no
one is held to be worthy of praise because he abstains from drink out of
avarice; and he is to be held culpable who steals money in order to give
alms.

2.—Whosoever chooses an honest means to an honest end, performs an
act of double honesty, if the honesty of the act in both cases falls within
his intention. In like manner, he is guilty of double malice who elects an
evil means to an evil end, as for instance, if any one stole money in order
to get drunk with it.26

3—Whosoever employs an evil means for a good end contracts onlj
the malice arising from the choice of such means, as for instance, if any
one told a lie to free his neighbor from danger. So, on the other hand,
he who makes use of honest means for a bad end, contracts only the malice
arising from such end.

4.—Whosoever makes use of a means indifferent in itself, that is, not
having any specific character of good or evil, in order to a good or a bad
end, contracts only the goodness or malice arising from the end proposed.,y

I could give many passages from Gurv's text-book in confirmation of
the conclusions just read, to show that this attack upon the moral teaching
of the Church is based upon misapprehension and misrepresentation.
Although by no manner of means a wealthy man, 1 can afford to make a
fairly liberal offer in the interests of truth. It is this : A reward of five
hundred dollars will be given by me to any one, who shall produce a bona fide
passage that will convict the Jesuits, or any Jesuit, or any approved Catholic
theologian, of teaching the doctrine that "the end justifies the means" as
that maxim is vulgarly understood. This offer will stand until the 12th
day of July next, being the first anniversary of the Jesuits' Estates Bill of
Quebec.*

Time will not permit to-night an examination of Gury on the ques-
tion of "mental reservation," suffice it to say, that, here again, caricature
and libel miserably fail to smirch his character as a casuist. Those rigid
moralists who affect to be scandalized at the Jesuit principle of "mental
reservation," must be filled with holy indignation at the lady who is not
"at home" to the caller she does not desire to receive, or the prisoner in
the dock who pleads "not guilty" rather than criminate himself for mere
truth's sake. Why do they not point the finger of their righteous
scorn at such " lax moralists," as Jeremy Taylor, who says: 4'to tell
a lie for charity, to save a man's life, the life of a friend, of a husband, of
a prince, of a useful and a public person, hath not only been done at all
times, but commended by great and wise and good men Milton, who asks :
"By which of the commandments is a lie forbidden 1 You will say, by the

*See Appendix27

ninth. If then my lie does not injure my neighbor, certainly it is not for-
bidden by this commandment Paley, who says, "there are falsehoods
which are not lies, that is, which are not criminal," and Johnson, wha
states, "the general rule is that truth should never be violated ; there must,,
however, be some exceptions. If, for instance, a murderer should ask you
which way a man is gone."

Suppression of the Society.

We shall now revert to the history of the Jesuits.

In the second half of the 18th century, the infidel powers behind the
Bourbon Courts—the most corrupt in Christendom—governing so-called
Catholic countries, conspired to destroy the Society. In France, in Spainy
in Portugal, and finally in Austria, their machinations were followed by
barbarous cruelty towards its members. Imprisonment, confiscation, death
and exile had to be suffered. The reigning Pontiff. Clement XIII.,
watched with sorrowful alarm the development of this crusade against the
Jesuits. He stood alone to defend them; but no human power could hush
his courageous voice, which continued to the end to uphold the cause of
right. But Clement was already an old man, and on the 2nd February,
1769, in his seventy-eighth year, he died. Now was the hour of the enemy.
The Jesuits were defenceless—maligned, threatened and insulted—in the
midst of their foes. Defenceless, but brave, resolute and defiant.
Instances of human frailty and; individual weakness they had indeed
furnished—as what society has not 1—here at one period, there at another ;
but, as a body, the Company of Jesus stood before the world as pure and
as fervent at the end of two hundred years as in the first glorious days
of its institution.

The Conclave for the election of a successor to the deceased Pope
opened on the 15th February, and straightway the most infamous intrigues
were brought to bear upon its members. Among the cardinals, De Bernis
was the chief offender in this respect. His correspondence reveals, day
by day, the dark schemes by which the desires of the Bourbon sovereigns
were only too faithfully carried out. No species of bribery, threat, or
persuasion was spared to secure the election of a Pope inimical to the28

Jesuits. All the cardinals, however, were not men on whom these villain-
ous tactics could produce the desired effect, and the history of the Conclave
of 1769 is redeemed by instances of dignity on the part of prelates (too
few in number;, who would not sell their conscience, and who courageously
defended the Society. Cardinal Ganganelli, a Franciscan monk, was the
choice of the Conclave, having first given to the agent of the Spanish
Court a written declaration, in which he stated that "The Sovereign
Pontiff possessed the right to suppress the Society of Jesus according to
the Canon Law, and that it was to be hoped that the future Pope would
make every effort to comply with the desire of the Courts." On May
19th he ascended the political throne as Clement XIY. The election over,
most of the cardinals seemed to repent of having suffered themselves to
be intimidated, for the new Pope, on consulting them, found a majority
completely in favour of the Jesuits. Bat the infidel ministers of those
Catholic Courts would brook no delay in the fulfilment of the q.uasi prom-
ise they had extracted from him, aud began to bluster and threaten in order
to gain the end in view. It was only then that Clement awoke to a sense
of his duty as Head of the Church. With this rude awakening there came
a deep feeling of his responsibility, and of the obligations incumbent upon
him as Christ's Yicar, and he made strenuous efforts to extricate himself
from the false position on which he had so rashly entered. To the demands
of Choiseul, the French representative, Clement replied :—

" As for the Jesuits, I can neither blame nor destroy an Institute
" which nineteen of my predecessors have praised, especially as the Institute
" has been confirmed by the holy Council of Trent ; and, according to
u your French maxims, a General Council is above the Pope. If it be
" desired, I will assemble a General Council, where all things for and
"against the Jesuits may be fairly discussed, and where they themselves
u shall be heard in their own defence ; for I owe to them, as to every
4t religious order, justice and protection. Moreover, the Polish nation, the
41 Kings of Sardinia and Prussia have written to me in their favour. I
" should, therefore, by destroying them only content some princes by dis-
u pleasing others."29

It was too late ! He stood alone against the crowned heads of Europe,
who, pointing to the bond, mercilessly exacted their pound of flesh.
Broken in health and in spirits, and utterly weary of resistance, at last
he abandoned the Jesuits to their enemies. The Brief of Suppression was
dated July 11, 1773. At 8 o'clock, in the evening of that day, it was
made known to the 18th General of the Society, Father Ricci, by the Com-
mission of prelates named for that purpose.

The Brief « Dominus ac Redemptor Jioster."

I shall now read from a reliable hand-book,* lately published, on this
subject :

"The Brief of Suppression is a valuable document in the history of the
Society of Jesus, and it is especially remarkable because, as is observed by
Protestant Historian Schoell, 4 it condemns neither the doctrine, nor the
morals, nor the discipline of the Jesuits. The complaints of the Courts
against the Order are the only motives alleged for its suppression.' "

" The Pope begins by alluding to the example of his predecessors in
the suppression of various congregations, omitting, however, to state that
the forms of justice observed in the case of these congregations were wanting
in the case of the Jesuits. Thus, in 1310, the Templars were suppressed
by Pope Clement V.; but before the sentence was pronounced the Bishops
of Christendom were assembled, the accusations 'and the defence were care-
fully examined, and the Templars were individually summoned before pro-
vincial councils to be judged. The Jesuits, four centuries later, were sup-
pressed without being informed of the charges against them, and much
less allowed to defend themselves."

" It would be too long to give the entire text of the famous Brief. After
referring to the religious orders which at different times the Holy See had
thought it necessary to abolish, the Pope proceeds to mention, on the one
hand, the approbation bestowed upon the Society by many of his predeces-
sors, and, on the other, the dissensions which at various periods had broken
out between the Jesuits and the secular clergy. He then enumerates the

*" The Jesuits :	Foundation and History."30

accusations brought forward against the Order, without, however,
either confirming or denying them ; and lastly, he lays great stress
upon the disturbance caused by the existence of the Society, and upon the
supplications addressed to him for its suppression. In this last paragraph
lies the key note to the Brief. It was a sacrifice to peace, but, as events
subsequently proved, a sacrifice made in vain. The Pope concludes by
pronouncing the suppression of the Order throughout Christendom, and
regulates the details of the execution of the sentence. * * * In
Home, although unfortunately some of the cardinals and prelates only too
faithfully served the interests of the Bourbon Courts against the Society,
the testimony of Cardinal Antonelli, one of the most eminent members of
the Sacred College, gives ample evidence that this feeling was not universal,
and in a report addressed to Pius VI., only two years after the suppres-
sion, he thus expresses himself:—" The impartial world recognizes the
injustice of the act, and those who do not recognize it must be either blind
or else bear a mortal hatred to the Jesuits. What rule was observed in
the judgment rendered against them ? Were they listened to? Were
they allowed to bring forward their defence 1 Such a mode of proceeding
proves that there existed the fear of finding them innocent. As for me, I
affirm, without fear of error, that the Brief is null, invalid and iniquitous,
and consequently that the Society of Jesus is not destroyed. My assertion is
founded on a number of proofs, of which I shall be satisfied with bringing
forward a few." The Cardinal then enumerates the reasons which, in his
opinion, invalidated the Brief. 1.—When the Pope promised to suppress
the Society he was only a private individual, unable to estimate the full con-
sequences of his act. 2.—The Brief was extorted from a man, fettered by
his previous engagement, by those whose only object was to ruin the
Ohurch. 3.—In this infamous transaction, false promises, criminal threats
and open violence were made use of towards the Head of the Church ; 4.—
The Brief was destitute of the canonical forms requisite in a solemn sentence
of this description. It is believed, adds the Cardinal, ;th at Clement XIV
purposely neglected these formalities, in order to render the Brief less
binding. 5.—In the execution of the sentence, the ecclesiastical and civil
laws of justice were equally violated. 6.—The sentence rests upon un-81

proved accusations, and upon calumnies which it is easy to refute. 7.—The
Brief contradicts itself, asserting in one part what it denies in the other.
'8.—It contains confused and ambiguous expressions, and in the part re-
lating to the simple and solemn vows the Pope attributes to himself powers
that no Pontiff ever claimed. 9.—The motives alleged for the suppression
of the Society might, under the same pretext, be applied to every religious
order, and the Brief is therefore an instrument prepared for the general
destruction of religious orders. 10.—It annuls, as far as it can, a number
of Briefs and Bulls, issued by the Holy See and accepted by the Church,
without giving the reasons of this sweeping condemnation. 11.—It was a
cause of scandal to the Church, and a subject of joy only to infidels, here-
tics and bad Catholics. " These reasons," continues Antonelli, " sufficiently
prove the Brief to be null and invalid, and in consequence the so-called
suppression of the Society of Jesus is unjust and irregular."

The Bourbon Constitutions have forever passed away. The mon-
archs who opposed a Society which was one of the pillars of social order,
hastened a revolution which their own corruptions and crimes had long
invited. Frederick II. of Russia, possessed a mind of a superior calibre.
Writing to his agent in Rome, 13th September, 1773, he says, that he had
never found better priests in every respect than the Jesuits, and "I am
resolved to retain them in my States." Catherine II. of Russia, did not
merely approve of the Society, but gave the strictest orders that they
were to remain in her Dominions.

How Clement Died.

As might be expected, the Jesuits, against whom accusations of regi-
cide have been constantly brought forward, were charged with having
poisoned Clement XIV. To so contemptible an accusation silence is per-
haps the best answer. At the same time it may be mentioned, that even
Protestant historians, and the enemies of the Jesuits deny it. Thus, in
the letters of Gavazzi and Malvezzi, both men who had taken an active
part in the suppression, the charge is contradicted ; and Frederick of
Prussia, writing to D'Alembert, on November 15th, 1774, says : "nothing
can be more false than the rumors of the Pope having died of poison.32

* * * He often reproached himself for the weakness with which he
had sacrificed an order like the Jesuits to the caprice of his rebellious
children. - * * * During the latter part of his life his temper became
gloomy and morose, and this contributed to shorten his days." Moreover,
the Pope's physicians, Salicetti and Adinolfi, in an official declaration,
asserted that the Pope's death proceeded solely from natural causes ; and
their testimony was confirmed on oath by Father Marzoni, General of the
Franciscans, and the intimate friend of Clement XIV., whom he attended
during his last illness.*

Restoration.

After darkness—dawn. After death—resurrection. On the 7th
August, 1814, at the bidding of Pius VII., the Society of Jesus arose
triumphant from the tomb. The terms of the Bull of Restoration are a
complete vindication of the suppressed Order. "The Catholic world," it
declares, " unanimously demands the restoration of the Society of Jesus.
" We daily receive the most earnest petitions to this effect from our vener-
" able brethren the Archbishops and Bishops, and from other earnest
"persons. * * * We should deem ourselves guilty of great negligence
" before God, if, in presence of the perils that threaten Christendom, we
•" neglected the assistance given to us by God's special providence ; and if,
" placed at the helm of the bark of Peter, tossed by continual tempests,
" we refused to employ vigorous and experienced seamen to master the
" waves that threaten every instant to cause destruction and death," The
Pope then goes on to re-establish the Society of Jesus throughout the
Christian World, and to recommend its members to the protection of tem-
poral princes, as well as to the Archbishops and Bishops of the Church. J

The Sons of St. Ignatius in Canada.

The early Franciscan or He collect missioners in Canada, finding that
the field was too vast for their powers, applied for the assistance of the
French Jesuits, who, strong in resources as in energy, would not be com-
pelled to rest on the reluctant support of the civil authorities. Three of

*Ibid. ilbid33

their Society, Charles Lallemant, Edmond Masse, and Jean de Breboeuf^,
accordingly embarked, and early in the summer of 1625, Canada beheld
for the first time those whose names stand so prominent on her annals,
the faithful followers of Loyola.

In his " Popular History of Canada," the Rev. H. Withrow, a clergy-
man of the Methodist church, relates how the Society which had belted
the world with its missions, gained some of its grandest triumphs and
exhibited its most heroic spirit in the wilderness of Canada.—" Nowhere,"
he declares, " did the Jesuit missionaries exhibit grander moral heroism
" or sublimer self-sacrifice ; nowhere did they encounter greater sufferings,
" with more pious fortitude, or meet with a more tragical fate than
" in the wilderness missions of New France. They were the pioneers of
" civilization, the pa,th-finders of empire on this continent. With breviary
" and crucifix, at the command of the Superior of the Order at Quebec,
" they wandered all over the vast country stretching from the rocky shores
" of Nova Scotia to the distant prairies of the Far West; from the regions
" around Hudson's Bay to the mouth of the Mississippi River. Paddling
" all day in their bark canoes ; sleeping at night on the naked rock ; toiling
" over rugged portages, or through pathless forests ; pinched by hunger,
"gnawed to the bone by cold, often dependent for subsistence on acorns,
" the bark of trees, or the bitter moss to which they have given their name;
" lodging in Indian wigwams, whose acrid smoke blinded their eyes, and
u whose obscene riot was unutterably loathsome to every sense; braving peril
" and persecution, and death itself, they persevered in their path of self-
" sacrifice, for the glory of God, the salvation of souls, the advancement of
" their Order, and the extension of New France. ' Not a cape was turned,
" not a river was entered,' says Bancroft,' but a Jesuit led the way.'"

Parkman, in one of his works,* graphically describes life at Quebec
after the arrival of the Jesuits. "A stranger," he says, "visiting Quebec,
" would have been astonished at its air of conventual decorum. Black
" Jesuits and scarfed officers mingled at Champlain's table. There was
" little conversation, but in its place histories and the Lives of the Saints

*" The Pioneers of France in the New World."u

41 were read aloud, as in a monastic refectory. Prayers, masses and confer
" sions followed each other with an edifying regularity, and the bell of the
" adjacent chapel, built by Cham plain, rang morning, noon and nights
"Godless soldiers caught the infection, and whipped themselves in penance
" for their sins. Debauched artisans outbid each other in the fury of their
" contrition. Quebec was become a Mission. Indians gathered thither as
" of old, not from the baneful lure of brandy, for the traffic in it was no
" longer tolerated,* but from the less pernicious attractions of gifts, kind
" words, and politic blandishments."

A Simple Case of Restitution.

There remains to be said but a few words about the Jesuits' Estates
Act of Quebec. The Jesuits' estates were acquired by grants from the
Kings of France, by gifts from individuals, and by purchases made by the
Jesuits themselves. These estates were confiscated by the Imperial authori-
ties under the reign of George III, in 1800, and were afterwards transferred
to the authorities of the former Province of Canada. A large portion of
them was, at the time of, and since Confederation, ceded to the Province
of Quebec. In all the official documents bearing on the subject, it is
asserted that the Government of King George took possession, not by
right of inheritance, nor of confiscation, but by right of conquest. Let us
briefly examine this aspect of the case, and see if there be any grounds on
which to justify the act of the Imperial Government.

In 1760, France lost her Dominion in the New World to the English,
who captured Quebec. By the Articles of Capitulation,it was expressly stipu-
lated that the inhabitants a should be left in possession of their houses,
lands, effects and privileges." Canada being a colony by cession, its new
masters had a right to impose such laws on it as they chose, subject to any
treaty that might be had between the contending parties. In February, 1763,
the Treaty of Paris was signed, and by it the people of Canada were con-
firmed in their enjoyment of those rights and privileges granted by the
Articles of Capitulation.

This establishes the important fact that the terms of the Treaty of

*A point for the Dominion Alliance.85

Paris and of the Capitulation did not give to the English Government any
right of proprietorship over the property of the Jesuits. The title of con-
quest then, as now, conferred, the right of government, or superior dominion,
but not of proprietorship.

The opinions and theories here advanced are substantiated by those
who had personal and practical know ledge of the question. The Legislative
Council of 100 years ago, whose members were appointed by the Grown,
declared that the Crown could not confiscate these estates without abolish-
ing the Order. It is true, that in 1773 the Pope suppressed the Order of the
Jesuits, but this suppression did not confer any rights on the British
Government, because the Order had not been officially suppressed in
Canada. The illegality of taking possession is therefore clearly established.
As was said by an eminent Quebec Jurist, "The act of confiscation was
an act of spoliation."

That the right of possession is not based on the right of conquest, is
demonstrable in another way. If it had been proposed to confiscate the
property of each inhabitant, by virtue of such right, there would have been
a mighty cry of grief and protest from one end of the Province to the
other. That cry would have been heard in Europe; and though miserable
her condition at the time, France would not have permitted this wholesale
robbery. Nay, more : the people themselves would not have submitted to
it. They would have denounced the attempt ; they would have held pub-
lic meetings to condemn it; and if their peaceful protests proved unavail-
ing they would have armed themselves to resist it. The thing would have
been impossible. Why then should that which was impossible in the case
of a whole population, have been attempted in the case of a few Religious
who had not the same means of opposition and resistance 1 No satisfac-
tory answer can be given. Indeed, only one answer is possible ; and it is
of such a factious character that not even a Toronto School Inspector
would be stupid enough to make use of it. Therefore, when the Imperial
Government declared in 1800, that they took these estates by right of
conquest, they invoked a right which did not exist. They violated the
terms of Capitulation ^nd of the Treaty of Paris, and infringed the rights
of man.36

Justice, long-delayed, is about to be done by the Jesuits' Estates Act,
The main provisions of this Act, at least those which have chiefly evoked
public discussion, are: 1st—That the Quebec Government will pay $400,000
in compensation for the confiscated estates, which sum is to be distributed
within the Province as the Pope may suggest; 2nd.—That the agreement
shall be binding only when ratified by the Pope.

As regards the amount to be paid, great diversity of opinion
exists. Some claim that it is too large; others that it is too small.
Neither objection can very well be sustained. One approximate value of
the Jesuits'estates places them at $1,200,000; another at $2,000,000.
In the face of such estimates, $400,000 cannot be regarded as excessive.
It is but one-half of the actual value of only one of the properties which
the Jesuits bought with their own money. Then there are those who say
the sum is too small. While this may be true in point of fact, it loses its
force when taken in connection with previous negotiations. In 1884, when
Cardinal Taschereau was authorized to treat with the Government of the
Province of Quebec, $400,000 was the sum agreed on between his Emin-
ence and the Leader of the Government, This being so, a larger sum could
not well be demanded now.

But it is asked why should the distribution of this amount be left in the
hands of the Pope 1 To this the Quebec Government replies : " Because
we do not wish to distribute it ourselves. Besides the Jesuits there are
other institutions claiming to be entitled to a portion of this sum according
to ecclesiastical law. With the merits of such claims we cannot be expected
to deal. Then there are controversies between the Jesuits and Laval
University into which it would not become us to enter. To attempt such
a thing would be to irritate the uneasiness we seek to allay. We have
chosen what appears to us the wiser and safer course. In leaving the dis-
tribution of the money in the hands of the Pope, all possibility of conflict
between the Civil and Religious authorities will thus be avoided. He will
distribute this sum like a kind father, anxious only to secure the peace
and happiness of his children by rendering justice to each. He wilLgive
jt to whom he wishes. But on one condition—that the ampwt fixed as37

compensation shall be expended exclusively in the Province." However,
what has been so far discussed are but minor objections. The proposal
" that the agreement shall be binding only when ratified by the Pope," has
called forth the most vehement denunciation, and excited many bitter
controversies. The discussion has assumed a two-fold aspect. It is asserted
that the Legislature should not consent to have one of its Acts sanctioned
by a foreign power ; that this is a degrading and humiliating position fco
occupy. The statement is not a fair one. It is misleading. In all important
treaties negotiated by an agent or attorney, ratification by the principal is
necessary. The agreement under discussion is a case in point. Father Turgeon,
who conducted negotiations with the Government, is only the agent or repre-
sentative of the Holy See. Bearing this in mind, all the Quebec Govern-
ment propose is, that after the Act has passed the Legislature, the Pope,
as one of the two principals, will be asked to ratify it so as to prevent
further discussion, and that the matter may thus be finally and authorita-
tively settled.

In the second place, we are told that Protestants cannot, will not,
accept the Pope as arbiter. They will not, cannot, be injured by acceding
to this proposal. A few years ago, complications arose between Spain and
Germany respecting the ownership of certain islands. The two Govern-
ments had begun to make preparation for war, when it was suggested to
refer the question to an arbitrator. But to whom % The man selected
must be a disinterested party, and one whose nicety of judgment would
ensure justice to both the rival powers. The Pope's mediation was invited,
and Leo effected an amicable settlement of the difficulty. Even Bismarck,
—the man of Iron and Blood, the persecutor of Catholics, the opponent of
the Papacy—congratulated the Pope on the success of his intervention.
Now, why should the Protestants here be more susceptible on this question
than the Protestants of Germany on the other 1 In this case the Govern-
ment merely propose to make restitution; and it is only reasonable that
the Religious authorities should have a voice in the matter, since it is to
them restitution is to be made.

^hat the Act is Just and equitable no honest man can deny. Jt38

should commend itself to every fair-minded Canadian, if for no other
reason than that it is the recognition of a debt, due these men who conse-
crated their lives to the cause of civilization, and shed their blood with such
heroic devotion in defence of religion and humanity.

Disreputable Tactics—Does the End Justify the Means?

The failure that has thus far attended the efforts of the anti-Jesuit
agitators to obtain the disallowance of the Jesuits' Estates Act, is no
doubt chiefly due to the spirit of fair play that so largely prevails among
intelligent Canadians of every creed, and which prompts them to frown
upon and discountenance, quietly, but effectively, the disreputable tactics,
so unscrupulously resorted to, in the press, on the platform, and even in
the pulpit. Every man who loves truth, justice and fair play, will recoil
in disgust from a propagandism that is obliged to resort to such fraudulent
means as this—I shall instance but one out of hundreds at hand—to secure
a following:—

In the Toronto Mail of the 14th February, under such startling head-
lines as these: "Jesuit Principles—Intention of the Pope to Possess the
Country," a letter is published, in which we read, among other mendacious
and mischievous assertions, that " The Roman hierarchy declares to the
"people of the United States (and this applies in like manner to Canada)
" the following determination, through its chief organ in this country,
" namely, Brownsoris Review:—' The phurch is a kingdom and a power, and
u as such must have a supreme chief (the Pope), and this authority is to be
" exercised over States as well as individuals. If the Pope directed the
" Roman Catholics of this country to overthrow the Constitution, sell the
4'nationality of the country, and annex it as a dependent province to
" Napoleon the Little (a Papist sovereign), they would be bound to obey.
" It is the intention of the Pope to possess this country.' "

I turn to " Brownson's Quarterly Review" for a repudiation of this
alleged policy, and find it prompt, plain and unequivocal. It is in the Yol.
of 1854-5, in the 2nd article on "The Know-Nothings : "—

"A friend in Raleigh, North Carolina, sends us the following slip fronj
" a newspaper39

6 If the Pop© directed the Roman Catholics of this country to over-
throw the Constitution, to sell the nationality of the country to a
" sovereign state, and annex it as a dependent province to Napoleon the
" Little's crown, they would be bound to obey—Brownson's Review, by
" authority of the Archbishop of Boston

" We suppos| there are people in the country, not under guardianship,
" who can believe, not only that we wrote this, but that such is the ilkal
"doctrine of the Church. Now, we never wrote one word of it,
"nor anything from which in can be logically inferred. We sup-
" pose we go as far in asserting the Papal power as any Catholics
" in the^world, but we hold no such doctrine as is here ascribed to us.
"We believe the Pope is the divinely appointed judge of the law of God
"^for all Catholics, but not the temporal ruler of States. The Constitution
"of the United States is not repugnant to the law of God, and is one
" which the people of the United States under that law*had a perfect right
" to establish, and, therefore, the Pope has and can have no right to command
" its overthrow. It is idle to speculate what Catholics would be bound to
" do, in case he should command it, because every Catholic knows that he
" can never command it. "As for annexing our country to the Crown of
a Napoleon the Little, or Napoleon the Big, it is sufficient to add that
" 'when the sky falls, we shall catch larks.' The Papal power lies in the
" spiritual order, and if he can interfere in temporal matters at all, it is
" only in the respect in which they are spiritual, and then not for the
" destruction, but for the protection of the rights of individuals and
" nations."

Well, what do you think of the means adopted by the Mail & Co;
to provoke hostility against the Jesuits 1 Does the end justify the means ?40

APPENDIX.

At the evening service, Sunday, March 3, Father Whelan said :—

Last Sunday, I made, in the interests ©f truth, a liberal offer to the
anti-Jesuit agitators, who, in the press, on the platform and in the pulpit
—more shame for them !—are, like the Know-Nothings of forty years ago,
feeding the prejudices and passions of a class of ignorant Protestants, with
lies and calumnies, slanders and libels, most foul, most scandalous, and most
cowardly. Yes, most cowardly ; for they dare not accept the challenge
uttered last week—they will not dare accept it, no matter in what terms it
may be repeated. * * *

I now renew the offer :—Five hundred dollars will be paid by me to

any one who shall produce a bona-fide passage that will convict the Jesuits,

er any Jesuit, or any approved Catholic theologian, of teaching the doctrine
that ''the end justifies the means," as that maxim is vulgarly understood

—i.e.> u that it is lawful to do evil that good may come."

There is not going to be any back-down on our part. Let us have an
" independent tribunal" by all means. What have the anti-Jesuits to say
to this proposal :—A Commission of Inquiry, to be composed, say, of five
members : we to select two competent moral theologians ; the other side
to appoint two representatives; these four to choose the fifth member of the
Commission. Let a day be fixed for the opening of the Inquiry ; and let it
b j agreed, that all passages to be cited from Jesuit authors, or other approved.
Catholic casuists, shall be fyled with the Commission, at least thirty days
before the Inquiry begins ; two copies of each passage or extract to be
supplied, with the title and the edition of the work, as well as the page, from
which it is said to be taken.

I shall abide by the report of the Commission, and shall pay five
hundred dollars as promised, to the claimant, should the decision be adverse
to me. If a Court of Inquiry, constituted as proposed, be not satisfactory
to the anti-Jesuits, then, let them suggest a tribunal. We are not afraid
of the issue ; and a course of Catholic ethics would do those people much
good. * * *

Their attacks are levelled, not at any special or singular doctrines of
the Jesuits, but at the moral teaching of the Catholic Church. These
glanders are older than the J esuit Order. They are as old as the Church
itself. In St. Paul's Epistle to the Bomans (c. iii), the Apostle complains
of being libelled against in this manner : "We are slandered, as some
affirm that we say, ' let us do evil that there may come good/ " Slandered !
Good Paul! And why not! " If they have called the master of the
house Beelzebub, how much more them of his household.''This book is a preservation facsimile produced for
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