scorn-above all,— -we look up to Heaven, as our buckler and our shield. Thank GOD! such an Order can never triumph over England, till England is no longer English. When we have ceased to love our Country, we shall begin to love the Jesuits. We have many faults to reform. We have various evils to correct. We do not claim infallibility. We do not pretend to what they call Ecclesiastical Unity. We can allow varieties of opinions, and we know that some errors are mingled with the profession of the purest faith. But we have made up our minds, that the Jesuits cannot heal our diseases. We are so weak as still to glory in our patriotism, England! with all thy faults, I love thee still, COWPER. -But the Jesuit can never be brought to indulge such emotions. History records no English Jesuit patriot. Their name has always been a name of reproach and infamyRoman Catholics, if not Ultramontanes, can become naturalized amongst us-nay, the Catholic Priest may occasionally be trusted. But the Jesuit in England has the mark of Ishmael-his hand will be against every man, and every man's hand against him. CHAPTER XV. JESUIT EDUCATION BASED EXCLUSIVELY ON WORLDLY WISDOM-CONTRASTED WITH THAT PROPOSED BY THIER EARLY GENERALS-ITS SECULAR IMPROVEMENTS-ARISTOTLE AND THE SCHOOL-LOGIC SUPERSEDED-THIER STUDY OF HISTORY, MATHEMATICS, AND THE MODERN SCIENCES, IN PREFERENCE TO CLASSICAL LITERATURE THEIR THEOLOGICAL TRAINING, ELABORATE-FAULTY— NOT ADAPTED TO ENGLAND-HINTS FROM THEIR SYSTEM-ITS PRACTICAL RESULTS-REFLECTIONS. We have now arrived at the closing Chapter of the Jesuit annalist, to whom we are so much indebted for disclosures, which none but a Jesuit could make. His work is somewhat miscellaneous, yet several of its details are new and valuable. It is its principal design to explain the scholastic modifications between ancient and modern Jesuitism, to shew that their system is accommodated to the wants of the present age. In 1817, their present General Rothaan, addressed a Letter to the French Provincials, in which we find this ominous position." That to a Jesuit, knowledge is almost as absolutely indispensable and necessary, as piety itself,”—Que dans un Jésuite la science est absolutement nécessaire, presque aussi nécessaire que la piété même.* Now, to elevate the value of human knowledge to that of piety amongst "the Company * Crétineau Joly. Vol. vi. p. 538. of Jesus," is rather a startling proposition, when we remember, that his great predecessor, Borgia, had expressly cautioned the Order against an excessive attachment to secular learning, See chap. III.—It may be observed, that none of the modern "Letters" of their Generals possess any of that devotional spirit [onction], which characterized their earlier leaders. They are confined altogether to matters of detail. They urge them on in the pursuits of learning and philosophy; but they are silent with regard to religious attainments. They seldom allude to the doctrines of the Gospel, though they often magnify the glories of the Virgin. These men are doubtless wise in their generation,-in some respects, wiser than we are. They have in a great measure, given up the study of Aristotle and the scholastic logic. They encourage mathematical pursuits. They are less addicted to the Classics. They are zealous in the study of ancient and modern languages. They attach much importance to the knowledge of Ecclesiastical history, and not less to that of the Canon Law. On one subject, the Jesuits had a nice and difficult point to resolve. It related to the fabulous legends and miracles of the Romish Saints. They were exactly fitted to cope with this difficulty. They profess neither to defend, nor to give them up. They leave it generally, as an open question. At the same time, they give us reason to conclude, that they do not yield much credit to such dubious records. In this respect, they appear not to be quite so orthodox in the Romish faith, as some of their recent converts in this country. Father Newman has avowed his belief in these modern miracles. We must not be unjust to their real improvements, in their modern course of educational discipline. They take much care to introduce a general knowledge of natural philosophy and natural history amongst their students. But their great merit consists in enlarging the basis of primary education, by adapting it to the existing conditions of society. They found the pupils of the French University, devoting all their time and attention to the study of Greek and Latin. They were well acquainted with the laws and manners of ancient Sparta, Athens, or Rome. But they knew little of the annals of their own country, and paid small regard to the cultivation of their native language. It was the aim of the Jesuits, to detach them from this exclusive regard to antiquity, and to imbue them with a taste for modern literature. We respectfully submit, that the masters of our public schools, and the tutors of our colleges may derive many useful hints and suggestions, from this sensible and sagacious conduct. Their plan of education is far from superficial. Its chief characteristic consists in the study of the individual, by exploring what definite pursuit in life he is most fit to pursue.* It is in this choice of individuals, this study of character, their real strength consists. No one is encouraged to become a preacher, who does not discover talents for the pulpit. No one is selected, as a tutor, who does not evince aptitude for giving instruction to others. The faculties of each individual are thus converted to the greatest profit and advantage. In a free country like England, such an exact selection, perhaps, is neither practicable, nor always desirable. But the object should be constantly kept in view, especially in those devoted to the Sacred Ministry. It is the duty of parents to consult the interests of religion, rather than indulge their own whims, caprices, or family interests. In theological education, the Jesuits pursue a far more rigid and exclusive plan of study, than would suit the designs of Protestants. They aim to form either the strict ascetic, * See an interesting account of their education of Clavius. Spectator, No. 307. or the popular preacher. The former is designed to act as the Confessor-the director of conscience; the latter, to excel as the public orator-to attract an admiring audience. During the two first years, they pass through the Noviciate. If not approved, or if he wishes to leave, the pupil may quit at the end of the first year. During the Noviciate, some hours each day are passed in silent meditation, or in solitary devotion. The Novice then becomes the Scholastic, and is expected to devote himself to his studies with increased energy, and with more settled purpose. It is now the Superior watches his peculiar physiognomy of mind and temper, directing his studies accordingly. During the first year of his scholasticate, the pupil goes over his former Collegiate studies. This is termed his Juvenate, or, as we might call it, his Freshmanship. He then commences his Regency. Two or three years are passed in the study of history and the Belles Lettres. His regular theological studies then commence, and are continued for three or four years. This is a very elaborate and prolonged course of Theological education. The last year is devoted to the study of the Fathers and Schoolmen, and to occasional exercises of talent as a public speaker. It must not be denied, that this plan of education is calculated to produce great and powerful results. They are such results, as the Romish church loves to encourage, and such as the Jesuits are best adapted to accomplish. They are designed for an Order, which aims to triumph over all other classes of Society, nay, even over the Church to which it professes subjection. They are designed to educate men, who, whilst they individually live apart from domestic intercourse, may by superiority of talent, directed to a particular object, always carry that object into effect. Their great design is to compel you to surrender at discretion. It |