LETTER V.

CLERICUS.

Servetur ad imumQualis ab incepto processerit, et sibi constet.Horace.

Servetur ad imum

Qualis ab incepto processerit, et sibi constet.

Horace.

SIR;

I might spare myself the trouble of answering your fifth, concluding Letter, because I believe it will be read by few, and credited by none. You seem afraid of being called an alarmist. Good Sir, be easy. No man of common information, or of common sense, will catch the alarm of danger from your pretended conclusions. Your impotent cries of danger to church and state are like the cries of a madman, who should scream out "Fire, Fire," in the midst of a deluge[116]. Thus, even if yourpretended conclusions descended in a right order of logic from your premises, the slightest view of the present state of things would convince every thinking man of the inutility of taking precautions, where no danger can possibly exist. But what must every thinking man conclude, when he knows, that your miserable inferences descend from a mass of forgeries, calumnies, imputations equally groundless and malicious; when he traces them up to a string of gratuitous suppositions, wantonly assumed and totally devoid of proof? If he has looked into my four Letters, he has recoiled with disgust from that sink of ribaldry, inconsistency, contradiction, and falsehood, which provoked them; and he has said, that though Clericus has swept away only a part of the dirt, which you have collected, he has sufficiently showed, that the rest, which he has left untouched, is equally odious and noisome. In fact, upon a slight review of your audacious criminations, I cannot discover even one, which is supported by truth; no, not one, which I would not undertake to brand with the stigma of falsehood.

And what then can engage me to meddle with your final observations and inferences? Certainly not the apprehension, that men of sense and knowledge will ever acquiesce in them; but because they are all intended to feed some of the worst passions, that canker the human heart, to gratify disappointed anger, fretful jealousy, and revengeful spite. That these sour passions are apt to rankle in narrow hearts is not a novelty. I have caught them, in late years, venting themselves against your enemies the Jesuits, through newspapers and other prints, in tales nearly as absurd and fictitious, as was the alarming story in the reign of Charles II, of thirty thousand pilgrims and lay brothers, embodied at St. Andero, ready to invade old England under the conduct of the general of the Jesuits. Now your monstrous stories coming upon the back of these fables, must lead every man of sense to conclude, that not the consideration of public security, but the accomplishment of some private view must have prompted this wantonness of slander. Butsupposing for an instant, that all and each of your random accusations of ancient Jesuits were as true, as all and each are undeniably false; allowing that your columns in the Times could arrest a reader, unacquainted with continental history, in a state of hesitation and doubt; yet he must at least say: "These bad men, like the ancient giants, have been exterminated, they have long since disappeared, we have survived their criminal practices, why is the alarm bell sounded in thepresenttimes?"—"But," cries Laicus, "there once was a body of English Jesuits, and, during the whole term of their existence, 'our fathers spent restless nights and uneasy days. Dr. Sherlocke, living under dread of popery and arbitrary power, could enjoy no repose, when every morning threatened to usher in the last dawn of England's liberty.' I trust this quotation will not be without its use[117]." "Yes, these English Jesuits laid upon us 'a yoke, which was too heavy forour fathers to bear,' and the pope is again trying to fasten it upon our shoulders." &c.[118]

I allow it, Sir; there formerly existed a body of English Jesuits. It was violently crushed and annihilated more than forty years ago. I look in vain for the yoke, which they imposed upon our fathers: I have read something of the yoke, which they themselves bore. It is described in letters of blood, in the penal statutes of Elizabeth and the first James. During a full century, half the gibbets of England witnessed the unrelenting severity of persecution, which these injured men quietly and meekly endured. They were a body of catholic priests, always esteemed and cherished by English catholics; and, at every period of their existence, they counted in their society many members of the best and most ancient families among the British gentry. They risked their lives by treading on their native soil. They devoted themselves toadminister the comforts of religion in secret to their suffering brethren; and they then slunk back to their hiding holes in the hollows of walls and roofs of houses. They never possessed a single house, school, or chapel, in which they could recommend themselves to their countrymen, by the peaceable functions of their profession: they were never otherwise known to the British public than when, surprised by priest-catchers, they were dragged to jail, and from jail to the gallows. Thus lived the Jesuits, in this their free country, from the twenty-second year of Elizabeth to the thirtieth of Charles II. This is all the progress that they made, in a full century, towardstheir own aggrandizement, which, says Laicus, "is the main object of all their labours[119]."

When the scene of blood was finally closed, in 1680, by the execution of eight innocent Jesuits in one year, not to mention a dozenothers, who died in jail, many of them under sentence of death, the Jesuits still remained an inoffensive body of catholic missionary priests. Their object was to assist their catholic brethren; and, having obtained some foundations from the liberality of foreign potentates, they applied themselves to give to the expatriated youth of their own country the education, which the partiality of the laws denied them at home. In these pacific occupations they persevered, without experiencing any jealousy on the part of government, even during the two rebellions of 1715 and 1745; because, since the accession of the House of Brunswick, it has been a principle with our monarchs never to persecute any man for conscience, never to harass inoffensive subjects.

At the present day, that royal principle, with all its consequences, and they extend far, is widely diffused throughout the empire. Every man in it acknowledges the impossibility of converting the millions of his majesty's catholic subjects to any other assignable mode of faith;and every thinking man must feel the importance and, at the present day, the necessity, of attaching these millions to the common cause of the empire, and to the cordial support of one common government. Sound policy will always forbear to sour and to fret subjects, by jealous suspicions and invidious distinctions. It will always incline wise rulers of states to provide, for their subjects, ministers of religion, who are firmly attached to their government, and who may feel that they have nothing to fear from it, while they do not provoke its sword. Such was the conduct of continental governments in past times; and they everywhere judged it prudent to intrust, in a great measure, the national education of their youth to the active order of Jesuits, who, at the same time, were preachers, and catechists, and confessors, and visitors of hospitals and prisons; and who always had in reserve a surplus of apostles, armed with a cross and a breviary, ready to fly to every point of the heavens, to the extremities of the globe, to create in the wilds of America and Asia newempires for the God of the Gospel, new nations of subjects for France, Portugal, and Spain. The political services rendered by Jesuits to those crowns have often been acknowledged; yet, alas! how have they been requited? When the venerable missioners of the society of Jesuits were dragooned out of Portuguese and Spanish America, the loss of millions of Indians, whom they had civilized, nay, the loss of the territorial possession was loudly predicted to those misguided courts. The first part of the prediction has long since been fulfilled. All the power of France, Spain, and Portugal, could not replace the old tried missioners of Canada, California, Cinaloa, Mexico, Maragnon, Peru, Chili, and Paraguay. The Jesuits were destroyed; the civilized natives, deprived of their protectors, disbanded, and relapsed into barbarism.

Equally impotent and unavailing was all the mighty power of France, Spain, Portugal, and Austria to fill the void, left by the discarded Jesuits, in the quiet ministry of schools at home.Cast a retrospect on the former state of Europe. There were, in all considerable towns, colleges of Jesuits, now, alas! struck to ruins, in which gratuitous education was given. They were temples, in which the language of religion hallowed the language of the Muses. They were seminaries where future senators, magistrates and officers, prelates, priests, and cenobites, &c., received their first, that is, the most important part of education. Not even an attempt was made to supply the room of the ejected instructors, excepting, perhaps, for form sake, in a few great cities; and here what a woful substitution! The Jesuits of Clermont college, in Paris, had, for two hundred years, quietly instructed and trained the flower of the French nobility, to religion, patriotism, and letters. Within a few years after the expulsion of the old masters, Clermont college vomited forth, from its precincts into France, Robespierre, and Camille des Moulins, and Tallien, and Noel, and Freron, and Chenier des Bois, and Porion, and De Pin, and othersanguinary demagogues of that execrable period; names of monsters, now consigned to everlasting infamy. The game was, indeed, by this time, carried rather farther than the Pombals, the Choiseuls, the Arandas, and others, who had planned the ruin of the Jesuits, had either designed or foreseen; but the mound was thrown down, and how could the torrent be withstood?

What thinking man shall now wonder, that the much tried pontiff, Pius VII, having, during his captivity, seriously pondered the connexion of causes and effects, should wish to retrieve the ancient order of things, should even hasten to second the wishes and requests of his fellow sufferers—I mean the surviving princes and prelates, who so sorely rue the mistakes of their immediate predecessors? It is very remarkable, that the false policy of these latter was first discerned and publicly disapproved by two acute sovereigns, who were not of the Roman communion, the magnanimous Catherine ofRussia, and the far famed Frederic III, of Prussia. These sovereigns were not ignorant of the various artifices, which had distorted the good sense of the catholic princes. They knew how to elude and disappoint them, when they were practised upon themselves. The empress Catherine especially, in despite of Rome, Versailles, Lisbon, and Madrid, maintained, with a resolute and strong hand, the several houses of Jesuits, which she found in her new Polish dominions; she would not suffer even the smallest alteration to be made, in any of their statutes or practices. Her two successors have settled them in their capital, and in other parts of their empire; and at this day, the glorious Alexander, far from mistrusting those fathers, openly cherishes and favours them, at once as blameless ministers of the catholic religion, and as trusty servants of government, earnestly labouring to endear the new sceptre of the czars to the catholic Poles, lately united to their empire[120].

Most undoubtedly, next to the purity of religion, the best and dearest interest of the Jesuits always was, and always must be, public tranquillity, order, and subordination of ranks. In tumults and confusion, they must unavoidably be sacrificed. To favour the daring projects of civil and religious innovators, their body was devoted to destruction; and the extinction of it was presently followed by the universal uproar of the Gallic revolution. Hence their name is odious to Buonaparte. In his progress through Germany, he drove them from Ausburg, and Friburg, and other towns, where the magistrates and inhabitants had succeeded to preserve a small remnant of their body, though without hope of perpetuating it by succession. In 1805 the court of Naples, convinced of its past error, reinstated the Jesuits, to the universal joy of the capital; and immediately Napoleon seizedthe kingdom, and dismissed them. Other princes have equally regretted the rash deed of their destruction. Even the emperor Joseph II once assured me in private conversation, that he much lamented the suppression of the order of the Jesuits. He repeatedly said, that, in his mother's time, in which it was accomplished, he was never consulted upon the measure, and that he would never have acceded to it.

Our country has happily escaped the horrors of modern revolution; but our country has had its alarms. To prevent the recurrence of them, it must surely be sound policy to trust, favour, and protect all those persons, who, from a motive of self-preservation, as well as of duty, will always employ their influence among the lower orders of society, to maintain peace and tranquillity in the several religious classes, which form the bulk of the people, however denominated. With regard to the numerous body of catholics, this line of conduct has been uniformly pursued by their Irish bishops, by theEnglish apostolic vicars, and by all the missionary priests, Jesuits, and other regulars, who have appeared among us: and, I add, in finishing, that, in this respect, they would all be co-operators and steady allies of the bishops and clergy of the establishment, who can have no greater interest, at the present day, than to preserve general tranquillity. Protestant and catholic prelates, with their respective dependants, all equally professing zeal for purity of doctrine, though differing in their tenets, would thus be friendsusque ad aras, and general peace would be the precious fruits of their agreement. Thus we have often seen catholic and protestant legions, Austrians and British, arrayed under the same banners, and successfully pursuing their warfare against a common enemy. This matter is susceptible of extension, but Laicus would not understand it. I finish this Letter, as I ended the first, seriously advising him to meddle no more with this subject.

CLERICUS.

CONTAINING

AND THE

IN FAVOUR OF THE JESUITS.

Sanctissimi in Christo Patris et Domini nostri Domini Clementis Divina Providentia Papæ XIII, Constitutio qua institutum Societatis Jesu denuo approbatur.

Clemens Episcopus Servus Servorum Dei, ad perpetuam rei memoriam.

Apostolicum pascendi Dominici Gregis munus beatissimo apostolo Petro, ejusque successori Romano pontifici delatum à Christo Domino, nulla locorum, nulla temporum conditio, nullus humanarum rerum respectus, nulla denique ratio circumscribere, aut suspendere potest, quominus idem Romanus pontifex ad omnes ejusdem officii partes, nullâ ex iis prætermissâ, nullâ neglectâ, curas suas dirigere debeat, atque omnibus incurrentibus in ecclesia necessitatibus providere. Harum partium inter præcipuas, postrema non est regularium ordinum approbatorum ab apostolica sede tutelam genere, ac fortibus piisque viris, qui eisdem regularibus ordinibus sese solemni sacramento addixerunt, suamque pro tuenda, atqueamplificanda catholica religione, agroque dominico excolendo, strenuam operam impendunt, alacritatem addere et animum, languidos et infirmos excitare, et corroborare, jacentibus afflictisque consolationem afferre, præcipue verò ab ecclesia fidei suæ et custodiæ concreditâ, omnia, quæ in animarum ruinam in dies suboriuntur, scandala summovere.

Institutum societatis Jesu ab homine conditum, cui ab universali ecclesia idem, qui sanctis viris cultus et honor tribuitur, à fel. record. prædecessoribus nostris Paulo III et Julio itidem III, Paulo IV, Gregorio XIII, et Gregorio XIV, Paulo V, diligenti examine perpensum, approbatum, sæpius confirmatum, et ab iisdem pluribusque aliis ad novemdecim prædecessoribus nostris ornatum peculiaribus favoribus et gratiis; episcoporum, non modò hujus, sed superiorum etiam ætatum præconio commendatum, ut maxime frugiferum, et fructuosum, et ad promovendum Dei cultum, honorem, et gloriam, æternamque animarum salutem procurandam aptissimum; potentissimorum, piissimorumque regum, et clarissimorum in Christiana republica principum præsidio, et tutela usque munitum; cujus ex disciplina novum prodiêre viri in sanctorum, vel beatorum numerum relati, quorum tres martyrii gloriam sunt consequuti; à pluribus sanctitate claris viris, quos beatos in cœlo novimus sempiternâ perfrui gloriâ, collaudatum; quod ecclesia universa longo duorum sæculorum spatio in suo sinu aluit et fovit, ejusque professoribus præcipuam sacri ministerii partem semper commisit magno cum emolumento animarum; quod ipsa denique catholica ecclesia in Tridentina synodo declaravit ut pium; hoc idem institutum novissimè fuerunt, qui per pravas interpretationes, tum privatissermonibus, tum scriptis etiam typis in lucem editis irreligiosum, et impium appellare, contumeliis lacerare, probo et ignominiâ afficere non sunt veriti, atque eò devenerunt, ut privatâ suâ non contenti opinione, hujusmodi virus de regione in regionem, nullis non adhibitis artibus, derivare, atque undequaque diffundere sint aggressi, neque adhuc cessant, incautis, si quos inveniant, Christi fidelibus, ut in proprios pertrahant sensus, subdolè propinare: quo in ecclesiam Dei nihil injurium magis, nihil contumeliosius, quasi adeo erraverit turpiter, ut, quod impium, et irreligiosum est, solemniter existimaverit Deo carum et pium, eòque decepta sit flagitiosiùs, quo diuturnius, ad annos scilicet amplius ducentos, cum maximo animarum detrimento, sinui suo tantam hærere labem, et maculam sustinuerit. Huic tanto malo, quod eo longiùs dissimulatum, tanto altiùs radices agit, viresque acquirit in dies, diutius differre remedium, justitia, quæ sua cuique asserere et fortiter tueri jubet, et pastoralis nostra erga ecclesiam sollicitudo non sinit.

Ut igitur tam gravem injuriam à sponsa ecclesia divinitus nobis concredita, atque etiam ab hac apostolica sede propulsemus, et hujusmodi injustas, irreligiosasque voces in animarum perniciem, et seductionem, et contra omnes æqui, bonique rationes longe lateque diffusas, nostrâ authoritate apostolicâ compescamus; ut clericis regularibus societatis Jesu, id a nobis pro justitia exigentibus, suus maneat status, eâdem nostrâ authoritate firmiùs constabilitus; eorumque nunc temporis summè afflictis rebus aliquod afferamus levamen: ut demum venerabilium fratrum nostrorum episcoporum, qui ex omnibus regionibus catholicis eandem societatem nobis per litterasmagnopere commendârunt, et ex ea maximas utilitates in suis quisque diœcesibus se capere profitentur, justis desideriis obsecundemus; motu proprio, et ex certa scientia, deque apostolicæ potestatis plenitudine, omnium prædecessorum nostrorum inhærendo vestigiis, hâc nostrâ perpetuò valiturâ constitutione, eodem modo, ratione et formâ, quibus ipsi edixerunt, et declarârunt, nos quoque edicimus, et declaramus; institutum societatis Jesu summopere redolere pietatem et sanctitatem, tum ob præcipuum finem, quo maxime spectat, defensionem scilicet, propagationemque catholicæ religionis, tum ob media, quæ adhibet ad ejusmodi finem consequendum, quod vel ipsa nos hactenus docuit experientia; cum ex eadem disciplina tam multos ad hanc usque ætatem prodiisse novimus orthodoxæ fidei propugnatores, sacrosque præcones, qui invicto animi robore terrâ marique subiêre pericula, ut ad gentes inmanitate barbaras evangelicæ doctrinæ lumen afferrent, et quotquot idem profitentur laudabile institutum, partim intentos juventuti religione et bonis artibus erudiendæ, partim operam dare spiritualibus exercitiis tradendis, partim assiduè versari in sacramentis præcipuè pœnitentiæ et eucharistiæ administrandis et ad eorum frequentiorem usum fidelibus excitandis; tum homines in agris degentes divini verbi pabulo recreare; ac propterea idem institutum societatis Jesu ad hæc eximia perpetranda, divinâ providentiâ, excitatum, ipsi quoque approbamus, etprædecessorumnostrorum approbationes ejusdem instituti apostolicâ auctoritate nostrâ confirmamus: vota, quibus iidem clerici regulares societatis Jesu juxta idem eorum institutum se devovent Deo, grata illi et accepta esse declaramus: spiritualia exercitia,quæ ab iisdem clericis regularibus traduntur fidelibus à mundi strepitu semotis per dies aliquot, ut de æternâ fui ipsorum salute seriò et unicè cogitent, ut maxime conducibilia ad reformandos mores, et ad Christianam pietatem hauriendam nutriendamque, magnopere probamus, et laudamus: congregationes præterea, seu sodalitia, non modo adolescentium, qui ad scholas ventitant societatis Jesu, sed quævis alia, sive scholarium tantum, sive aliorum Christi fidelium tantum, sive utrorumque simul sub invocatione beatæ Mariæ, seu quovis alio titulo erecta, et quæ in iis pia opera ferventi studio exercentur, probamus, præcipuamque erga beatam Dei Genitricem semper Virginem Mariam devotionem, quæ in iis sodalitiis alitur, et promovetur, magnopere commendamus, nostrorumque fel. record. prædecessorum Gregorii XIII, Sixti V, Gregorii XV, et Benedicti XIV constitutiones, quibus ea sodalitia approbârunt, nos apostolicâ auctoritate nostrâ confirmamus, cæterasque omnes constitutiones à Romanis pontificibus prædecessoribus nostris in ejusdem instituti societatis Jesu functionum approbationem, et laudem conditas, quarum singulas hic haberi volumus pro insertis, auctoritate itidem nobis à Deo traditâ, apostolicæ confirmationis nostræ robore, per hanc nostram constitutionem, munitas volumus, et si opus sit, velut à nobis ex integro conditas, editasque censeri præcipimus, et mandamus.

Nulli ergo omnino hominum liceat hanc paginam nostræ approbationis, et confirmationis infringere, vel ei ausu temerario contraire: si quis autem hoc attentare præsumpserit, indignationem Omnipotentis Dei et beatorum Petri et Pauli apostolorum ejus se noverit incursurum.

Datum Romæ apud Sanctam Mariam Majorem*, anno incarnationis Dominicæ millesimo septingentesimo sexagesimo quarto, septimo idus Januarii, pontificatûs nostri anno septimo.

C. Card. Pro-Datarius. N. Card. Antonellus.Visa, De Curia J. Manassei.L. Eugenius.(Loco Plumbi.)Registrata in Secretaria Brevium.

C. Card. Pro-Datarius. N. Card. Antonellus.

Visa, De Curia J. Manassei.

L. Eugenius.

(Loco Plumbi.)

Registrata in Secretaria Brevium.

* Curia Romana annum inchoat à Feste Annuntiationis B. Mariæ, quod incidit in diem 25 Martii, adeoque septimus idus Januarii 1764, coincidit cum 7 Januarii hujus anni 1765, secundùm nostram computandi rationem.

Translation.

Clement, Bishop, Servant of the Servants of God, for a perpetual record.

The apostolic office of feeding the Lord's flock, conferred by the Lord Christ on the most blessed apostle Peter and his successor the Roman pontiff, no state of time or place, no regard of human affairs, in short, no consideration whatever, can so circumscribe or suspend as that the same Roman pontiff may not direct his care to all the duties of the said office, without exception or omission, and provide for all the wants which may occur in the church. Among those duties it is not the least togive protection to the regular orders approved by the apostolic see, and to those worthy and pious men, who have, by a solemn vow, devoted themselves to the regular orders, strenuously labouring for the defence and increase of the catholic religion, and in cultivating the Lord's vineyard, to invigorate and encourage, to animate and confirm the languid and weak, to console the downcast and afflicted, but chiefly to remove from the church, entrusted to his faith and custody, all scandals, which from time to time spring up to the destruction of souls.

The institute of the society of Jesus, composed by a man held in honour by the universal church, which sanctifies holy men, has, by our predecessors of happy memory Paul III and Julius III, Paul IV, Gregory XIII and Gregory XIV, and Paul V, been diligently examined, approved, and often confirmed, and by them and nineteen others of our predecessors honoured with peculiar favours; has been publicly extolled by bishops, not only of this age but former ones, as extremely efficient in promoting the worship, honour, and glory of God, and eminently adapted to the salvation of souls; and has been patronised by the most powerful and pious kings, and most celebrated princes in the Christian republic: from its discipline nine persons have been numbered among the saints, three of whom obtained the glory of martyrdom; it has received the united praises of many men renowned for sanctity, now enjoying eternal glory in heaven; the church has cherished it in her bosom for the long space of two centuries, and has ever committed the chief part of the sacred ministry to its professors, with great gain of souls; finally, it was pronounced pious by the catholic church herself in the council of Trent: yet there have latelyappeared some, who, by wicked interpretations, have dared, not only in conversation but in writings and publications, to call this very institute irreligious and impious, to revile it, and represent it as wicked and shameful; and have gone such lengths, that, not content with their own private thoughts, they have endeavoured, using every art, to convey the like poison from country to country, and to pour it out everywhere; nor have they yet ceased, where-ever they can find any of the faithful off their guard, to instil craftily their own notions into their minds; than which there can be nothing more injurious, nothing more offensive to the church of God, as if she had so shamefully erred, as solemnly to deem what is impious and irreligious devout and acceptable to God, and had been the more scandalously imposed upon for having so long, namely, for more than two hundred years, with the greatest loss of souls, suffered such a stain to remain in her bosom. Neither justice, which commands that all should receive what belongs to them and be protected in their rights, nor my pastoral solicitude for the church, can suffer any farther delay in putting a stop to this so great evil, which shoots its roots the deeper the longer it remains unnoticed.

In order, therefore, that we may remove so serious an injury from the espoused church divinely committed to our charge, and also from this apostolic see; and that, by our apostolic authority, we may check such unjust and impious assertions, spread far and wide to the seduction and ruin of souls, and entirely regardless of equity and reason; that the constitution of the regular clerks of the society of Jesus may remain undisturbed, according to their appeal to us for justice, and be more firmly established by the same our authority, and that we may affordthem consolation in the present grievous state of their affairs; and, lastly, that we may comply with the just desires of our venerable brothers the bishops, who, from every part of the catholic world, have written to us letters greatly extolling the said society, all declaring that they were of the greatest use to them in their respective dioceses; of our own accord and certain knowledge, and by the plenitude of the apostolic power, following the footsteps of all our predecessors, in this our constitution to be in perpetual force, in the same mode and form in which they have proclaimed and declared we also proclaim and declare, that the institute of the society of Jesus is replete with piety and holiness, as well on account of the chief end it has in view, namely, the defence and propagation of the catholic religion, as on account of the means which it directs to be used for that end, hitherto confirmed to us by experience itself; for we know that, even down to these times, its discipline has produced many defenders of the orthodox faith, and pious preachers, who, with unshaken constancy of mind, have encountered dangers by sea and by land to bear the light of the gospel to barbarous nations; and, indeed, those who profess the said laudable institute are always earnestly employed, some in educating youth in the practice of religion and the learned sciences, others in the direction of spiritual exercises, others again in the assiduous administration of the sacraments, especially those of penance and the eucharist, in exciting the faithful to a frequent use of them; likewise in refreshing the inhabitants of country places with the divine food of the word of God: and as it evidently appears, that the said institute of the society of Jesus has been established by the Divine Providencefor these great ends, we also approve it, and, in virtue of our apostolical authority, we confirm the approbation of our predecessors bestowed on the said institute: we declare, that the vows by which the said regular clerks of the society of Jesus devote themselves, according to the said institute, to God, are acceptable and pleasing to him: we approve in the highest degree of the spiritual exercises, which the regulars of this society recommend to the use of the faithful, who occasionally retire from the noise of the world to meditate in serious solitude on the means of obtaining eternal salvation, as being highly conducive to the reformation of manners, and to the establishing and nourishing of Christian piety: we likewise approve of their congregations or associations; and not only of those for the use of youth, who attend the schools of the society of Jesus, but also of all other congregations, whether established for scholars only, or for others of the faithful in Christ, of either or both at once, dedicated to the blessed Mary, under whatever title they are formed, in which pious works are fervently practised, especially that particular devotion towards the blessed Virgin, which these institutions nourish and promote; and we, in virtue of our apostolical authority, confirm the constitutions of our predecessors of happy memory, Gregory XIII, Sextus V, Gregory XV, and Benedict XIV, by which they approved of these associations, together with all other constitutions enacted by our predecessors the Roman pontiffs, in approbation of the offices of the said institute, each one of which we wish to be considered as here inserted and confirmed by the strength of our apostolic authority transmitted to us by God, as well as effectually protected by this our constitution; and, if it be necessary,we desire and order, that they may be considered as fresh constitutions, enacted and promulged by us in due form.

It is not, therefore, allowable for any person to infringe, upon any account, this decree of our approbation and confirmation, or rashly to attempt to oppose its authority: and, if any one should be so presumptuous as to attempt it, be it known to him, that he will incur the indignation of Almighty God, and of the blessed apostles Peter and Paul.

Given at Rome, at St. Mary the Greater, &c. &c.

The Judgment of the Bishops of France, concerning the Doctrine, the Government, the Conduct, and Usefulness of the French Jesuits.

Most Gracious Sovereign,

The noble sentiments of faith and religion, which have ever distinguished our kings, have induced your majesty, after the example of your august predecessors, to suspend the decision of an affair so closely connected with the doctrine and discipline of the church, till you had taken the advice of the bishops of your realm.

As the time your majesty was pleased to allow us for examining the points in question was very short, we applied ourselves to the task with more than ordinary diligence and assiduity; it being one of our chief duties to concur with your majesty's pious views in whatever it may please you to propose for the good of religion, or for the maintaining of good order and tranquillity in the kingdom. We have therefore examined, with all the care which the importance of the subject required, the different articles, concerning which your majesty has done us the honour to consult us, and we think it our duty to communicate our sentiments in the following manner:—

Article I."Of what use the Jesuits may be in France: the advantages or inconveniences that may attend the various functions, which they exercise under our authority."

The end for which the Jesuits' order was first instituted being the education of youth; the ministerial labours, catechising, preaching, and administring the sacraments; the propagation of the Gospel; the conversion of infidel nations; and the gratuitous exercise of all manner of works of charity towards their neighbour; it is evident this institution is calculated both for the good of religion and the advantage of the state.

This consideration induced pope Paul III to approve the new order by the bullRegimini, 1540; and the popes, his successors, by long experience, being sensible of the great advancement of religion, owing chiefly to the labours of the Jesuits, favoured them with the most distinguishing marks of their good-will and protection. The fathers of the council of Trent call it a holy institution, and, by an extraordinary privilege, dispense with the religious of this society in the general law they had made for other orders concerning their vows. The great promoter of piety and church discipline, St. Charles Borromœus, took care to inform the fathers of that council how much he esteemed this order, and how desirous the pope was to favour those religious, on account of the visible advantages arising to the church from their zealous endeavours. The ambassadors sent by other princes to represent them in that council had the same favourable opinion of the Jesuits, as plainly appears from their proposing the establishment of these religious in Germany, as the most efficacious means to restore religion and piety in the empire.

However, it cannot be denied, but the novelty and singularity of this order, the many privileges granted them by the popes, and the great extent and generality of the exercises in which they are conversant, according to their calling, exposed them to the jealousy and opposition of other religious orders. The universities, the mendicant orders, and others, tried all means to hinder their establishment in France: your majesty's parliaments, in their remonstrances, laid open the many inconveniences, that might attend their being admitted into this kingdom: Eustace de Bellay, the then bishop of Paris, opposed them, and even the clergy of France, in their assembly at Poissy, anno 1561, expressed a diffidence and apprehension, that the Jesuits might encroach upon their rights; for, though they consented to their admission, they did it with such restrictions and limitations as then seemed proper to secure the rights and jurisdiction of the bishops.

Anno 1574, the clergy of your kingdom, having been apprised of the credit and the approbation this institution had gained in the council of Trent, in conformity to the judgment of that general assembly, declare by their deputies, upon the article concerning the profession of novices after one year's probation, that, bythis rule, their intention was not any way to derogate from or to make any change in the good constitutions of the clerks of the society of Jesus, approved by the holy apostolic see.

It appears even, that the Jesuits, by their behaviour, had got the better of those prejudices, which had formerly been conceived against their order, seeing that, in the year 1610, when so great a storm was raised against them, Henry de Gondy, bishop of Paris, gives theircharacter in words very different from those of his predecessor, Eustace de Bellay,viz.thatthe order of the Jesuits was greatly serviceable both to church and state, on account of their learning, piety, and exemplary behaviour.

Hence it was, that, in the general assembly of the states, anno 1614 and 1615, both the clergy and the nobility so pressingly desired the re-establishment of the Jesuits, for the instruction of youth, in the city of Paris, and the erection of other colleges in the different towns of the kingdom: this they recommended to their deputies as a matter of the greatest concernment, desiring they would most earnestly address his majesty, in order to obtain a favourable and speedy answer;the assembly being sensible how greatly the order of the Jesuits, by their learning and industry, had contributed, and, with God's assistance, would again contribute towards the maintaining of faith and religion, the extirpation of heresies, the restoration of piety and morality, &c. Again, in the assembly of the clergy, anno 1617, we find the Jesuits' schools proposed as the most proper means to revive and imprint piety and religion in the minds of the people.

Nothing, perhaps, is better calculated to convince us how high an idea your majesty's royal predecessors had of the usefulness of this body of men, than the patents, which they were pleased to grant, for the erecting many of their colleges in your dominions: this was particularly remarkable in the letters patent, granted by your majesty's great grandfather Louis XIV, of glorious memory, for their establishment in the college of Clermont, wherein he says,that in this he had no other view than tosupport, countenance, and encourage those religious in their laborious employments for the education of youth in all useful sciences, and particularly in the knowledge of whatever may concern their duty towards God, and towards those who are placed over them for the government of the people. But this he afterwards expressed in a more emphatic manner, when he was pleased to give his own august name to that college.

The Jesuits are also of great service in our dioceses, by enforcing and giving new life and vigour to piety and religion, by their sermons, their spiritual instructions, their missionary excursions, their congregations, spiritual retreats, &c., performed with our approbation and authority.

For these reasons we are persuaded, that to deprive the people of their instruction would be extremely prejudicial to our dioceses. And, in particular with regard to the education and instruction of youth, it would be a very difficult task to find persons capable of serving the public to equal advantage, especially in the country towns, where there are no universities.

The religious of other orders, who, by their vows and state of life, are not devoted to this kind of labour, as they are little conversant in the method of teaching, and strangers to that disagreeable confinement and subjection, which is inseparable from that employment, are too much taken up with the other necessary observances of their order to give that constant and due attendance, which is requisite for the education of youth.

As to other clerks regular and priests living in community, they have not a sufficient number of persons to supply the place of the Jesuits. The secular clergy,indeed, with the allowance of the bishop, may undertake this employment: but, not having been brought up to it from their youth, they would not much relish this kind of life, nor have they equal experience or skill in the business. Add to this, that, as most of our dioceses have not near a sufficient number of priests to answer all the duties of the ministry, it would not be possible for us to fill up the places that would become vacant by the removal of the Jesuits.

Shall we then have recourse to the laity? alas! few of these are to be found of that turn of mind as willingly to embrace so laborious and disagreeable an employment as is that of teaching; fewer still, whose talents and qualifications are equal to it.

The Jesuits in France are possessed of a hundred colleges: if these were removed, where could we find a sufficient number of schoolmasters and professors of equal parts to fill up the vacancies in all these colleges? As the Jesuits make up one community and incorporated body of men, they have this peculiar advantage, that, amongst all the religious, whom they train up to this exercise, they can make choice of such as are most likely to succeed and to answer the expectation of the public; and, if any one should misbehave, in a moment's warning they can provide another in his room; an advantage not to be expected in religious orders that are not so strictly addicted to this employment; nor amongst persons, who, though otherwise duly qualified, still want numbers for the business; much less amongst laymen, who, by their state of life, are free to choose for themselves, and no way concerned about their successors.

Adhering, therefore, to the judgment of the vicars ofChrist and of the council of Trent concerning the society of Jesus, and in conformity to the testimony, which the clergy of your majesty's kingdom, the kings your august predecessors, and your whole kingdom, have given of the usefulness of the Jesuits in France, we are persuaded, that, if due care be taken to prevent any abuse, that may insinuate itself in the exercise of their functions, this religious body cannot but be of very great service both to church and state.

In our examination of the third article, we shall have the honour to present your majesty with some regulations, which we conceive to be the best adapted for preventing all such abuses.

Article II."How the Jesuits behave in their instructions and in their own conduct, with regard to certain opinions which strike at the safety of the king's person; as likewise with regard to the received doctrine of the clergy of France, contained in the declaration of the year 1682; and in general with regard to their opinions on the other side of the Alps."

Our history informs us, that, in the infancy of the society in France, the Calvinists used their utmost endeavour to hinder the growth of a body of men raised on purpose to oppose their errors, and to stop the spreading contagion: to this end they dispersed into all parts a multitude of pamphlets, in which the Jesuits were arraigned, as professing a doctrine inconsistent with the safety of his majesty's sacred person; being well assured, that the imputation of so atrocious a crime was the shortest and securest way to bring about their ruin. These libels soon raised a prejudice against the Jesuits inthe minds of all those, who had any interest in opposing their establishment in France, and some communities even joined in the impeachment. The crimes, which are now laid to their charge, in the numberless writings, that swarm in all parts of your majesty's dominions, are no other than those which were maliciously forged and published above one hundred and fifty years ago. It is not from such libels as these, that we are to form a just idea or rational judgment of the Jesuits' doctrine or behaviour: such wild and groundless accusations did not deserve our attention, and the little notice we took of them may be a convincing proof to your majesty of the Jesuits' innocence.

And, indeed, the inviolable fidelity of the bishops of your kingdom, and their sincere attachment to the crown, is too well known to leave any room for suspecting, that they could be either so blinded as not to discover that, which, as is pretended, is visible to the whole world; or, if they had perceived it, that they should so far have forgot their duty to God, to religion, to your majesty, as to encourage such treasonable doctrine by a criminal silence, and trust the most sacred functions of the ministry to persons convicted of publicly professing the same.

We will not here pretend to refute or to give an exact account of a doctrine, which will not bear the light, and can no way be exposed to the public without danger of infection; of which we may truly say, what St. Paul said of a certain vice, "that its very name should never be heard amongst Christians." And it is with the greatest grief we see all the particulars of this damnable doctrine publicly explained in the French tongue, and purposelydispersed in all parts of your kingdom in an infinity of libels, the reading of which has done more prejudice to your majesty's subjects than could possibly have been caused by reading the fanatic authors themselves, who have treated of that subject. We shall only observe, that, in order to render the Jesuits more odious to the public, care has been taken to hold them forth as the first broachers of a doctrine, that was published long before they had a being. Their enemies have spared no pains to confound and perplex all our ideas concerning this doctrine, jumbling together, at all events, right or wrong, truth and falsehood, in order to bring the Jesuits in guilty: they are ever urging against them a certain period of our history, which, as it equally involves all states and conditions[121], ought to be blotted out of our annals, and never more be mentioned amongst us.

Whatever may be objected against the foreign Jesuits Mariana, Santarel, Suarez, and Busembaum, this is most certain, that the decree of their general, Acquaviva, appeared so satisfactory to your parliament of Paris, that, in the year 1614, they desired to have the same renewed; and it is well known, that, when those books first appeared in France, the Jesuits, in their declarations to the parliaments, disowned them in so clear, precise, and express terms, as did honour to their body, and gained them the applause of the whole nation. Lastly, their behaviour in the year 1682, and the declarations, which they have lately made to us, and which they desire to have registered at the respective offices in our spiritual courts, as a lasting and authentic testimony of their loyalty and fidelity, leave no room to doubt of their abhorrence and detestation ofany doctrine or opinion that may in any wise intrench upon the safety of the sacred person of sovereigns; or of their entire acquiescence to the maxims established by the clergy of your kingdom, in the four articles of 1682.

We must likewise observe to your majesty, that the instructions of the Jesuits in our dioceses are all performed in public; innumerable persons, of all conditions, are witnesses of what they teach; and we have the honour to assure your majesty, that they never were accused at our tribunals of teaching any such doctrine as is now imputed to them. Let us inquire of those, who have been brought up in their colleges, who have frequented their missions, their congregations, their retreats, we are persuaded there is not a man in the nation, who can attest, that he ever heard them teach a doctrine contrary to the safety of your majesty's person, or to the received maxims of the kingdom. On the contrary, in justice to their character, we must all confess, that the constant theme and subject of their school exercises is to celebrate the memorable deeds and heroic actions of our monarchs, and their whole study to impress in their hearers the most dutiful sentiments of loyalty and respect towards your majesty.

Article III."The conduct of the Jesuits with regard to their subordination to bishops; and whether, in the exercise of their functions, they do not encroach on the pastoral rights and privileges."

It cannot be denied but that, if the Jesuits were to avail themselves of the many and great privileges which, at different times, have been granted to them by the see apostolic, they could not be said to live subordinate, either to bishops or to their ecclesiastical superiors. Butwe are to observe, that these privileges were granted them by a communication and participation of such as had been granted to the mendicant orders, and to the other religious, long before they came into the world; and, with regard to these, we find a decree in theexplanation of their rule(art. xii, p. 447), that they are to make use of their privileges with the greatest caution and moderation, and with no other view than for the spiritual advantage of their neighbour; for, being bound by their fourth vow, immediately upon the first notice of his holiness's command, to embark, in order to preach the Gospel to the most remote and barbarous nations, these privileges become absolutely necessary in places where neither bishops nor other pastors are to be found. We may also take notice, both with regard to the bull of Paul III, and those of his successors, that there is a wide difference between their approbation of the first plan of the institute, or of the additions that were afterwards made for the perfecting of the same, and theprivilegesgranted to that society, which are merely accessory to the institute; for these bulls, being written in the ordinary style of the court of Rome, the dispositions made by them cannot be brought into precedent, or have any other force than that which is allowed them by the pope's decretals and the laws of the kingdom, both which have long since declared, that privileges granted by the court of Rome, contrary to the jurisdiction of bishops, or derogatory to the due subordination of the faithful to their pastors, are of no effect without their consent, and, if they any way concern the state, without the approbation of the sovereign.

However, we find, even to the year 1670, that the Jesuits, as well as the other mendicant orders, used theirbest endeavours to maintain these privileges, against the common law and the jurisdiction of bishops, on pretence, that the discipline of the council of Trent, which had abolished them, was not received in France. We read in the acts of our bishopricks, that attempts to this purpose were made by the Jesuits at Quimper, at Agen, at Sens, and at Rhodez, where, in conjunction with the mendicant orders, they carried on their suits at law for a long time against the bishops of those dioceses.

But since that time the Jesuits are not known to have formed any such pretensions; on the contrary, they have renounced all those privileges, which may any way seem to intrench, either on the established maxims of the kingdom, or on the liberties of the Gallican church; and, as they still persist in that renunciation, and have expressed the same, in the clearest terms, in the declaration, which they lately presented to us, nothing more can reasonably be demanded of them with regard to this article.

But to prevent any abuse, that possibly may hereafter arise, and to keep religious orders in due subjection and subordination to their ordinaries, after having examined, with all diligence, the complaints that at different times have been made by the bishops, concerning the attempts of the Jesuits, and of other religious, contrary to the rights of pastors and the episcopal jurisdiction, we have agreed on the following regulations, grounded on the canon law and the discipline of the Gallican church.

1. That the Jesuits and all other religious, who pretend to be exempted from the jurisdiction of their bishops, and to hold an immediate dependence on the see apostolic, shall not be allowed to preach or confess in our dioceses,without having been examined by the bishop, or his vicars, or others, whom he may appoint for that purpose, and without being approved by him; which approbation he may limit or revoke, as he shall think fit.

2. That they shall not be permitted to receive children to their first communion, though they be their own scholars, without the consent of the curate or bishop of the diocese; and, during the fifteen days of Easter, they shall not hear any annual confessions without their permission.

3. That they shall send all their penitents, even their own scholars and pensioners, to receive the paschal communion in the parish church, unless they have a dispensation from the curate or bishop.

4. That they shall not confess any person that is in danger of death without advertising the curate thereof.

5. That in the missionary excursions, which they make with our consent, they shall take care that the curates be not defrauded of their dues.

6. That they shall not admit any priest, whether secular or regular, though otherwise approved, to assist them in the labour of their missions, without the express consent of the bishop.

7. In their lessons of divinity, whether public or private, they shall teach the four propositions of the French clergy, assembled 1682; and, as often as the bishop of the diocese or the archbishop shall require it, they shall be bound to let them see their books or lectures of philosophy, or of moral or scholastic divinity, which they make use of in their seminaries or other houses where they teach, either in public or private.

8. They shall not publicly defend any theses,without having them first examined and approved by the bishop.

9. Whenever it shall seem good to the bishop, he shall be allowed to see and examine the books they make use of for the instruction of their own colleges or other houses.

10. In teaching the rudiments of the Christian religion, they shall use the catechism of the diocese where they live. In one word, the bishops shall have full inspection and superintendence over all their instructions, whether public or private.

11. They shall not gather any congregation, or set on foot any confraternity or retreat, without the consent of the bishop, who is to judge whether the faithful may not thereby be hindered from duly frequenting their parish churches, a thing so earnestly recommended by the sacred canons.

12. These congregations shall never be allowed to meet at the hours when the office or divine service is performed in the parish church; and the bishop shall regulate these meetings as he shall judge most expedient for the advancement of piety and religion in his diocese; and, when he shall think fit, may repeal any such licence before granted.

13. They shall not be allowed to publish any indulgence without having it first examined and approved by the bishop. By all which we do not intend any way to derogate from any other rights, which the French clergy may have over the Jesuits or other regulars.

14. In the exercise of the different duties of their calling they shall not encroach upon the rights of chapters, curates, universities, or any body of men, who are permitted to teach in this kingdom.

We are sensible of the great advantages that must attend the due execution of these regulations, for the maintaining of true faith and morality, for preserving the liberties of the Gallican church, and securing to bishops, chapters, universities, and to all orders of men, the invaluable possession of their rights and privileges; for which reason we humbly implore your majesty's authority and protection, which alone can give them due sanction and stability, to the end that all your subjects may teach one and the same doctrine, and, by a due subordination of all the parts, may contribute to the good order, peace, and well being both of church and state.

Article IV."Whether it may not be convenient to moderate and set bounds to the authority which the general of the Jesuits exercises in France."

We have examined the Jesuits' institute with the greatest care and attention, as to what concerns the authority of the general, or the obligation of obedience in the subjects; and have the honour to assure your majesty, that we have found these as much limited and restrained by the Jesuits' rule as by that of any other order. For instance; parte vi, Declarat Constitut. tom. i, p. 408, it is said,Let our obedience be always most perfect, as well in the execution as in our will and judgment, performing all that is commanded with the greatest alacrity, spiritual joy, and perseverance; persuading ourselves, that all is right which is commanded; denying and rejecting, bya kind of blind obedience,any private judgment or opinion of our own to the contrary. And thus we are to behave with regard to whatever our superior may command, whenit does not appear to be any way sinful, as has been elsewhere observed by us.

Hence it plainly appears, that the Jesuits are never bound to obey their general's orders, when, by obeying him, they would be found guilty of the least sin at God's tribunal. We find, that most other religious orders, according to the stile of their rule, profess obediencetoall their superiors' commands, which are not repugnant to faith or morality. But what danger can be apprehended, either to the church or state, from that obedience, which is not sinful on any account, which is neither prejudicial to religion nor hurtful to the rights or properties of any of your majesty's subjects? We may add, that this rule of obedience doth not particularly concern the general, but equally regards all other subordinate superiors, who, by virtue of their subjects' vow, have equal claim to their obedience: whence it also appears, that St. Ignatius did not think fit to vest the general with any other authority over the whole society than that which the superior of every religious community ought to have over his subjects.

Those expressions,that they are to abandon themselves to the disposition of their superior, as if they were a dead body, &c. cannot give offence to any but such as are strangers to the language of the ascetick writers, and who are not able to form an idea of any perfection or Christian accomplishment, that doth not suit with their own state and condition. We should never end were we to lay before your majesty what we find in the fathers and masters of a spiritual life, or in the rules of other religious orders, concerning this article of obedience; it may suffice to observe, that they all make use of thelike or even harder expressions; all propose the same examples and comparisons, or others to the same purpose.

But, after all, it is evident, by the fundamental law and constitution of the society, that a general congregation has a far greater power and authority over the general than he can pretend to over the society. The same general assembly, or representative body of the order, which creates him general, names also and appoints his assistants, who have a watchful eye upon his behaviour, and, when they observe any great fault in his conduct, or defect in his administration, are bound by oath to inform against him, and to denounce him to the society; and if the case be notorious and scandalous, or if there be danger in delay, the provincials or superiors of provinces may convene themselves without waiting for the summons or writs[122]from the assistants, and immediately proceed to the arraignment, trial, and deposition of the general[123],whom also, if they judge it necessary, they may dismiss and eject out of the society. There is not, perhaps, to be found a general of any other religious body, who has so absolute and perpetual a dependence on his order; it being well known, that the general of the Jesuits has not power to dispose of the least thing in his own behalf or to his private advantage, nor can so much as command any other diet or apparel, than that which is assigned him by the society[124].

It is true, indeed, that the general alone can dispose of all the places and employments of the order, but this he cannot do without taking the advice of his counsel[125]; and nothing, perhaps, discovers the wisdom of St. Ignatius more than his having left all places of trust in his order to the free disposal of the general, by which means he has secured the subjects from that partiality and injustice which might be apprehended from their immediate and subaltern superiors, who, by the intercession and solicitation of friends, relations, or benefactors, are too often prevailed upon to prefer persons of little merit to others more deserving. He has effectually banished from his order all intrigues and cabals for the gaining of preferment, evils which are not easily guarded against, and areoften the cause of fatal divisions in communities, of scandalous law-suits, of jealousies, hatred, and the entire subversion of union, charity, and the primitive spirit of the order. St. Ignatius has, with great judgment, provided against this disorder, and secured the peace and regularity of the whole body, by stripping all the places of preferment in this society of those temporal advantages, which are commonly annexed to them in other orders, whence the most ambitious person amongst them will hardly think it worth his while to make interest for a place, which carries with it no natural allurement of ease or convenience, and has little else but the empty name of superiority to recommend it.

In an order, that was to be wholly devoted to the service of the public, it was necessary, that such a plan of government should be established as should leave no room for subjects to doubt, but that all the places and employments were given to persons the most deserving, and, according to the best rules of human prudence, the most capable of filling them to advantage. This assurance frees them from all anxiety and solicitude concerning the dispositions of superiors, either with regard to themselves or others, and they have no other concern but to comply faithfully with the duties of their institute, to perfect themselves and benefit their neighbour in that employment, which is assigned them by their superior, whose orders and appointment they respectfully embrace as the disposition of Divine Providence.

With regard to the authority of the general over the temporalities of the order, we find[126], that he has powerto make all kinds of contracts in behalf of the colleges and houses of the society, though he is not allowed to convert any thing to his own private use or advantage[127]. He cannot transfer the revenues of one college to another, nor assign any part of them for the maintenance ofProfest Houses[128], which are not to have any rents, but are entirely to subsist upon charity. The donations, which are made to the body, without being assigned to any determinate use, are at the general's disposal[129], who may sell them, and annex them to any house, as he shall judge most expedient for promoting God' honour and the goodof religion; but with this caution, that, when such donations are made by persons who enter into the society, they be not alienated from the province[130], unless, perhaps, the great distress of some house in another province should call for immediate relief. And, with regard to places that are subject to the dominion of different princes, the general is not allowed to make any such translation of property from one territory to another, without their consent[131], but he can never appropriate to his own use, or make over to his relations, any part of that which is given to the society, without incurring certain danger of being deposed from his office[132]. Hence it is plain, that thegeneral is no more than a kind of steward and administrator of the goods and possessions belonging to the society, the property whereof is wholly vested in the colleges and other houses.

It doth not appear to us, that this manner of administration can be any way prejudical to the colleges of the order; neither can it with reason give umbrage to the state, or cause any distrust in the government, their general having no power to dispose of the possessions belonging to the colleges in your majesty's dominions, contrary to the laws and established customs of your kingdom; nor can it be supposed, that such an attempt would ever escape the vigilance of our magistrates, the faithful depositaries of your majesty's authority.

But it may appear dangerous to some, that so many thousands of your majesty's subjects should have a dependence upon one man, and be engaged to a foreigner by motives of conscience and inclination; and it may seem, that, in times of trouble and intestine divisions, the danger is still more to be apprehended. In answer to this objection we beg leave to observe, that, in your majesty's dominions, there are other religious orders far more numerous than the Jesuits, and who, by their vow of obedience, have no less dependence on their foreign generals; whence it is highly unreasonable, that the Jesuits should be marked out as the only object of our fears and jealousies on that account: to say the truth, there is no society or body of men in the nation, who may not give trouble to the state, and some cause of fear,should they deviate from their duty, or forget the obedience due to their lawful superiors. Are we then immediately to suppress all these most serviceable corporations, and deprive ourselves of that which is a real good and advantage to the whole kingdom, for the apprehension of a remote and imaginary evil? The Jesuits certainly are not less bound by your majesty's laws than the rest of your subjects; and, if from things past we may be allowed to form a judgment of their future behaviour, we have little or no reason to fear any disturbance from that quarter. It is well known, that, in the year 1681, during our disputes with Rome concerning benefices, the pope's briefs were conveyed into the hands of the Jesuits in France, with express orders, both from his holiness and from their general, to disperse them immediately about the kingdom; but they, without much deliberation, on the 20th of June, produced the packet in open court, and, by their candid behaviour in that critical conjuncture, deserved that remarkable compliment from the first president, M. de Novion,that it was lucky those papers had fallen into the hands of persons of their prudence and discretion: that they had too good heads to be imposed upon, and hearts too loyal to be corrupted[133]. We are also assured by the general advocate, Talon,that no one could reasonably tax the Jesuits, whose behaviour on that occasion was fully justified by the bitter reproach and severe reprimand they afterwards underwent, both from the pope and their own general[134]. This one short passage of our history may convince us,more effectually than all the reasonings in the world, that the Jesuits, according to their rules, do not profess any other obedience to their general than is consistent with their duty towards their king and country.

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