the order, September 23rd, 1563. He was professor of Hebrew and theology for nearly fifty years in various foreign universities. Engaged as a missionary in England and Scotland, he was twice imprisoned; his talents lay much in state affairs, and he was employed by the general of his order in many important transactions. Alegambe describes him as a saint, without a particle of human frailty; but Dodd allows that he lived very much in a state of dissipation, though regular in all his professional austerities. His writings are controversial, and were formerly so much attacked by the Protestants, that he was styled “The Target.” · His death took place at Paris, 1620. He must not be confounded with another James Gordon, also a Jesuit, who wrote a commentary on the Bible. This individual died 1641.

In 1601, pope Clement sent his brief into England for the exclusion of James, as the successor of Elizabeth, unless he would previously swear to bind himself to favour the Romish church. Two well-known Jesuits, John Hamilton and Edward Hay, came to sound his intentions. As soon

as James heard of their arrival, he issued an order for their departure. Still they found lurking-places enough amongst the northern papists, and infested the country for several years. At last, Hamilton was taken, and carried to the Tower of London, where he died.

The Jesuits, disappointed in their hopes of gaining over James, now endeavoured to stir up a party against his accession to the throne of England. For this purpose they set up Arabella Stuart, but queen Elizabeth and her councillors prevented the design. James succeeded, to the joy of all Protestants, whether Scotch or English.

In 1614, John Ogilvie, a Jesuit, was apprehended in Glasgow. He had lately come from Gratz, where his order had a collegiate establishment. Some books relating to con

fessions, a warrant for granting dispensations to those who held church preferments, some relics, and a lock of the hair of Ignatius, were found upon him. He was questioned on the following subjects:-1st. Has the pope power in matters spiritual over his majesty, and does that power extend, as Bellarmine asserts, to things temporal? He replied, "I acknowledge the pope of Rome to be judge to his majesty, to have power over him in things spiritual, and over all Christian kings. But when it is asked, whether that power will reach to things temporal, I am not obliged to declare my opinions, except to him who is the judge of controversies, the pope, or some one deputed by him.” 2nd. Has the pope power to excommunicate kings, especially those who are not of his church, as his majesty? He replied, "I think the pope has power to excommunicate the king; and when it is said that the king is not of the pope's church, I answer, that all who are baptized are under the pope's power." 3rd. Has the pope power to depose kings by him excommunicated; and, in particular, has he the power to depose his majesty? To this he replied, "I am not bound. to declare my mind, except to him who is the judge of controversies." Again he was asked whether it would be murder to slay his majesty, when excommunicated by the pope? He replied, "I give the answer as above." Lastly, he was asked, whether the pope could absolve native subjects from the oath of their allegiance? He made the same reply, Though made acquainted with the dangers which such answers brought on him, he made no recantation. "I hope," said the archbishop, "you will not make this a controversy of religion, whether the king, being deposed by the pope, may be lawfully killed ?" He replied, "It is a question amongst the doctors of the church. Many hold the affirmative, and not improbably; the point, however, is not yet

determined, but if it shall be so concluded, I will give my life in its defence. To call it unlawful, I will not, though I should save my life by saying it." It is needless to add, that he was found guilty of high treason, and suffered accordingly.* Another Jesuit, James Moffat, was apprehended about the same time. He took the safer part, and condemned Ogilvie's deposing doctrines. He was allowed to leave the country. The king declared, that he would never hang a priest for his religion, but only those factious and traitorous men who sought to overturn society. This was a wise, tolerant, and Christian decision.

We have presented the reader with this account of Ogilvie in detail, that he may be enabled to judge for himself of a Jesuit's creed on these interesting points. It is not often that we have their opinions thus openly declared in a public trial. It shows that Pascal's ridicule of the doctrine of probability is the ridicule of argument, and that its force consists in its truth. Ogilvie's appeal to the pope, as the sole judge of controversies, is a good sample of Jesuitical casuistry.

From the period that Scotland became united to England, it afforded little scope for the exertions of the Jesuits in political affairs. The great aversion of the Presbyterians to anything approaching to Popery, forbade them to come forward in a distinct or ostensible form. Doubtless, however, they mingled largely with the Jacobites in all matters relating to the succession to the English throne, but their efforts were too much blended with those of their fraternity in England to furnish materials for a distinct narrative. They also entered warmly into the attempts of the Pretender in 1745, but there are no available records from which to gather the details.

*Spottiswood, pp. 521-522.

CHAPTER XI.

JESUITS IN IRELAND.

ARRIVAL OF THE

JESUITS-THEIR

CHARACTER BY ARCHBISHOP BROWNE-SAUNDERS-DISPUTE OF USHER WITH FITZSIMONS

MASSACRE IN 1641-THE POPE'S NUNCIO, RINUNCINI-STRAFFORD FAVOURS THE PAPISTS-CROMWELL, HIS DESIGN OF AN UNIVERSAL PROTESTANT COLLEGE-CHARLES II. JAMES II.REFLECTIONS.

THE history of Ireland continued, during a long period, to consist of a series of successive insurrections. The emissaries of Rome had embittered the fray, sometimes siding with the English, at others with the Irish party. Papal bulls followed each other, all demanding implicit subjection to the Romish See. At length Luther arose, and the light of Protestantism found its way into "the Holy Island." This was the signal for the Jesuits to hasten from Rome. In 1541, Alphonsus Salmeron and Paschasius Broèt were deputed with full authority from the Roman pontiff, to go and contest with Henry VIII. his right and title to the sovereignty of Ireland. They used their power, says Ribadeneira.* with the utmost caution and discretion, whilst they endeavoured to retain in the true faith the rude natives now faltering under the superior influence of the English crown. They

Vita Loiola. lib. iii. cap. iv. p. 198.-Antverp, 1587.

:

never took one penny for themselves, even when it was voluntary offered and if they obtained anything under the name of a penalty, they gave it away to the poor, without so much as touching it. With this sobriety and moderation they continued some time resident in Ireland; but they thought it prudent to retire into France, as they heard that a reward had been offered by Henry for their apprehension. The pope, learning their danger, ordered them into Scotland, and thence, as we have before mentioned, they returned through France to Rome.

Such was the unsettled state of Ireland during the fifteenth and sixteenth centuries, that we are furnished with few materials for stating the visits of the seminary priests to that country. There can be no doubt that they were not like angel visits, few and far between," nor were they designed to promote peace and good will; but even Dodd and Lingard are unable to furnish us with any distinct records concerning them. We have, however an admirable sketch of the character and designs of the Jesuits given us by an Irish prelate, so early as the year 1551. It is thus that they are almost prophetically depicted by archbishop Browne, in a sermon preached in Christ Church, Dublin: "There is a new fraternity of late sprung up, who call themselves Jesuits, which will deceive many, who are much after the Scribes and Pharisees' manner. Amongst the Jews they shall strive to abolish the truth, and shall come very near to it. For these sorts will turn themselves into several forms. With the Jews, a Jew, with the Reformers, a Reformer, purposely to know your intentions, your minds, your hearts, and your inclinations, and thereby bring you at last to be like the fool, that said in his heart,There is no God.' These shall spread over the whole world; shall be admitted into the councils of princes, and they never the wiser; charming them, yea, making your