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Excepting in the few instances which we have given, we have abstained from bringing the Celtic dialects into the parallel, because this task has been most ably performed by Dr. Prichard, to whom, as far as we can judge, subsequent writers have been very considerably indebted. His investigations, added to the preceding, fully demonstrate the importance of the Etymological system which we have recommended, and render the omission of it in the compilers of Dictionaries of our language wholly inexcusable.

Romæ, in

ART. II.-Constitutiones Societatis Jesu. Anno 1558. ædibus Societatis Jesu, 1558. Reprinted from the original edition, with an Appendix, containing a Translation and several Important Documents. London: Rivingtons. 1838.

2. Institutum Soc. Jesu. Antverpiæ. 1635. Idem ab anno 1636, Antverpiæ, 1665.

3. Institutum Soc. Jesu, auctoritate Congregationis Generalis XVIII., meliorem in ordinem digestum, auctum et recusum. Duo Voll. Pragæ. 1757.

4. Comptes rendus des Constitutions des Jesuites. 1761-1763. 5. Orlandini, Sacchini, et aliorum Historia Soc. Jesu, Roma, 1620, et seq.

6. Hist. Generale de la Compagnie de Jesus, 1761, et seq. [CouDRETTE.]

7. History of the Jesuits; to which is prefixed a Reply to Mr. Dallas's Defence of that Order. 2 Vols. London. 1816. [JOHN POYNDER, Esq.]

8. Imago Primi Sæculi Societatis Jesu. A Provincia FlandroBelgica ejusdem Societatis repræsentata. Antverpiæ, 1640.

THERE can hardly be a greater mistake, and one which in the present aspect of affairs in this country, as respects Christianity, may be more fatal, than to regard the religion of the Society of Jesus as distinct and separable from the religion of modern Rome. For such distinction, and consequent repudiation, there might be some plea, when France, the kingdom of the first son of the Church, had condemned and ejected the order, and when even the head of the presumed Catholic Church had annihilated it, with a stigma of foul and lasting reproach. But since, after forty short years, the quarrel, whether real or fictitious, was composed; since the unnatural divorce has been annulled; since the rejected has been received with open arms by her dishonoured and apparently offended lord, with a large redintegratio amoris; since "the vigorous and experienced rowers" have been recalled to take charge of St. Peter's bark-all notion of any real difference or admissible disavowal is for ever put to flight. Henceforth, and at present, no more the restored Society of Jesus than the simultaneously restored

Tribunal of the Holy Office of the Inquisition, can be considered as other than part and parcel of the Holy Roman Catholic and Apostolic Church.

It is doubtless of great occasional advantage to this spurious church to have at command a scape-goat, upon whose back to lay such doctrines and doings as, being known or detected, are likely to bring injury to the general cause. Such a transfer may likewise much facilitate the semination and progress of particular projects; and although it may naturally be felt as a disgrace by the repudiated party, especially when her services are found peculiarly necessary, to be disowned, set aside, and treated with external opprobrium, yet, as friends who understand one another, and know that it is only a demonstration to amuse the public, and that a heretical one, for their joint good, that is, the good of their church, they are contented to bear the fictitious disgrace for the solid benefit reaped by the great community.

Voltaire, in his ingenious, and in some respects useful, Siécle de Louis XIV., and in the xxxviith chapter, du Jansenisme, has endeavoured to undermine the credit of the justly celebrated Provincial Letters of Pascal, by two assertions; one of which is true, and the other false. He wished to balance the account; for he was as little a friend to Christianity as to popery. The true one is, that the opinions objected against the Jesuits are to be found in accredited Casuists of the Roman Catholic Church in early times. Indeed, this is the very defence set up by some of the most shameless offenders in the ranks of the Ignatian Society, Pirot and Moya. And they did so without any effectual contradiction. The Reformers were not slack, and with justice, in taking the same ground. They had been attacked, and with more violence than the Jesuits themselves, and even by the profound and presumed liberal Pascal, who professed to regard the profligates whom he directly chastised as members of the Catholic Church, and brethren, while the reformers were, out of it, heretics, schismatics, and unworthy the name of brethren-beyond the reach of charity. This appears in the fifth Ecrit of the Curés, which is uniformly ascribed to Pascal. Drelincourt, who was one of these, and is expressly named, failed not, neither did Jurieu, nor Claude in particular, in his Defense de la Reformation, Partie I., ch. iii., fail to name, as anticipators of the Jesuitic morality, the great St. Thomas, Scotus, Navarre, Cajetan, Prierias-all casuists of high note in the Church of Rome. It matters nothing, adds the latter, Claude, that the Sorbonne in modern times, has condemned the opinions. This is a subject upon which those who are substantially our friends are a little sore. If they could part with their remaining bigotry they would not be sore at all. We refer in particular to one of a class, which we shall have to notice more largely we mean the different officials who, in France, between the years 1761 and 1763, presented their Comptes Rendus to the dif

But he

ferent provincial Parliaments.* That to which we now move attention is, a Plaidoyer of the King's Procureur General to the Parliament of Toulouse. It is published in that city, 1763; and at pp. 77, 78, states the facts mentioned, adding the English as joining in the accusation. It proceeds to say, that when these heretics are answered, by alleging qu'il ne falloit point juger de la Doctrine de l'Eglise par l'opinion erronée de quelques particuliers Jésuites, ils repliquoient que la Société des Jésuites étoit un corps si puissant et si accrédité dans l'Eglise Romaine, que l'on pouvoit regarder les sentimens de cette Compagnie comme des opinions trés-répandues parmi les Catholiques. This is all perfectly true and rational. The Advocate laments the scandal given afresh by the revival, and perhaps extreme application of the principles which the Gallic Church and kingdom unitedly oppugned at the time. is unable effectually to repel the apology or countercharge. Voltaire, in the place referred to above, makes it his second charge against the logic of the Provincial Letters, that the opinions of a small and disavowed portion of the Jesuitic body are ascribed to the whole. This is as obviously false, as his first assertion is true; and several of the Parliamentary accusers of the Jesuits have noticed, and triumphantly exposed, the attempted evasion. They were plainly the Coryphæi of the company who taught and defended the opinions in question. The reader may see an extended array of the names in the Discours d'un des Messieurs des Enquestes to the Parliament of Chambres, 8 July, 1761, pp. 13, 14; as well as in one of the Provincial Lettres, where the worthies are assembled. It should seem, that the trickery of the general body has extended to the particular one of the Jesuits, and that this section has thought itself at liberty, or at least its friends for it, to disown, pro tempore and pro necessitate, such a subdivision of the fraternity as might injure by their assumed identity.

But nothing can be more shameless, not to say ungrateful, than for any body of the Roman Church to treat the Jesuitic sect as aliens and outcasts, and particularly on account of the more odious doctrines held and published by the latter; when, on the most public, if not most honourable, theatre of this country, the disregard and violation of veracity in its most sacred forms-the charge most indignantly repelled-has been fearlessly exhibited, not indeed in profession, but in practice, by those who would spurn as an insult any imputation upon themselves of Jesuitic, either character or alliance. British legislators of the Roman communion seem to have selected the contempt of the obligations of an oath (at least to Protestants or heretics) as the proof how little they are charge

* We wish our readers, who have leisure, particularly to read the lengthened report of M. de Ripert de Monclar to the Parliament of Provence, 1763. Let them attend in an especial manner to pp. 511-12. But the whole volume is first-rate

able with the lax morality or religion of the Ignatian community. The proof has undoubtedly silenced all doubt or reply.

The fact is, nothing can be more hopeless or contemptible than the attempt to dissever Popery and Jesuitism. They are stock and branches, parent and child, husband and wife. There is indeed a difference, but the difference is perfectly compatible with absolute homogeneity. Jesuitism may be considered as the concentrated essence of Popery. It is a kind of microcosm of the great system of which it is a part. It is on a smaller, we cannot say small, scale, a representation of the grand spiritual corporation which comprehends it. If in the one there is our Sovereign Lord the chief Pontiff, in the other there is the almost equally sovereign, the General. If the one has councils, general and particular, decrees and canons, the other has congregations, general and provincial, decrees and canons. If the one has an organization in complete gradation till it reaches and commands the extremities, individuals, -the other has the same with more military form, precision, and effect. If the one may be considered as, in a high degree, omniscient, omnipresent, and omnipotent, this is much more rigorously the fact in the other. If the obedience required and obtained in the one be that which is due to God alone, it is found in a double respect and with double force in the other: it is there, brute, mechanical obedience, that of a carcase or a walking-stick (cadaver, baculus*), and enjoined towards both the pope and the general, as well as other superiors. They are both of them acting together in almost perfect harmony, a system of absolute, intense, and irresistible despotism; in the latter case superadding all the iron stringency of the military character. But their conjoined and most terrific feature is, that they are a united tyranny of the blackest and cruelest description over the souls and spiritual destinies of men, present, future, and eternal. A new world has been created by superstition, and adopted by Romish imposture, as a fresh province for ambition and rapacity; and the Italian heresy, in all its ramifications, has for ages fattened upon the substantial produce of a fictitious purgatory. In a word, Popery, and more especially by its most select instruments, the Society of Jesus, has effected in the world of moral agents the most complete, and at the same time most degrading, slavery. Superstition and Fanaticism have combined to supply it with recruits and with victims-self-immolated victims. Molock was content with the body-Popery will have soul and body too.

It will naturally occur to the mind, that here is an Imperium in Imperio. It is true: but the two are bound to unity by the strongest of all bonds-identity of interest. In reality they are not only homogeneous, but one. Slight collisions will indeed take place,

*See onward. ·

even in this case of strictest alliance: but they are transient. The most violent of all the breaches which have occurred between the two friends, or lovers, was quickly healed-indeed, much sooner than external necessity would allow the reconciliation to be openly exhibited.

But the case of imperium in imperio is widely and most importantly altered, when popery and its section of Jesuitism is considered, as located in a country, the government of which is heretical in her esteem, as is that of this empire. In this case are two, not homogeneous, but heterogeneous, and most heterogeneous bodies; and the included inferior one is the papal. And though intolerance be the common vice of human nature, and, as such, applicable to the ascendant, the governing party, in the other, and subject party, it has the force not only of nature, but of abused and most energetic principle in addition. False and abused religion has added her terrific energy; and this is in direct hostility to the superior government, in consequence of which no security whatever remains to that government but in the possession of superior power, and in the constant unintermitted restrictive application of it. There is absolutely no other bond; conscience, in Romanism, is prostituted to the violation of every other. Even in France, where the civil and ecclesiastical, or the ruling government, is substantially the same as that of the Society under view, that Society, on account of some important peculiarities, is regarded as a foreign faction, and affording only a divided and inferior subjection to the government where its members live. "Their physical existence," says the reporter to the Parliament of Toulouse, "is in France, but their moral existence is at Rome." And if this were the case with Jesuits in a country of their own religion, how is it likely to be otherwise with them, and the communion of which they are only a more active part, in such a country as this? To palliate, or deny, a divided allegiance in this case, might suit political and interested views some time back, but the pretence is as sheerly of mountebank character as it is possible to conceive. In fact, the combined imposture of irreligion and popery has now come to a complete explosion. Protestants suffer the consequences, and the guilty authors are allowed to withdraw with impunity-almost without notice. It costs them nothing-they have nothing to lose they have won their game.

These are reflections which have obtruded upon us from the perusal of the publication at the head of our article; and we shall have some more to make before we have done.

The publication referred to is a most important and most seasonable one. We should have been better satisfied had it been more of a fac simile of the original than it is. We could have

wished that the volume had been of the same size, and page for page, line for line, as with very little trouble it might have been.

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