"The Church

accounts with those of "the Gospel Society, Missionary," "The Baptist," or "the Wesleyan Society," or with "the Periodical Accounts of the Unitas Fratrum, commonly called Moravians." Then say, whether the 140,000 converts, belonging to the Jesuits in China, can be supposed to be in the same religious condition, as the poor Esquimeaux, whose dying words attested her faith, in this simple but emphatic language: "On the last evening of her life, she sent her husband to us (the missionaries), to express her gratitude for all the kindness bestowed on her by us; but especially for having made her acquainted with the Word of God, and with her Saviour Jesus Christ. She used to tell us, that, in communion with Jesus, she was often enabled to forget entirely her bodily pains." * What could the most enlightened Christian amongst us say more, in a dying hour? -There are numberless instances of the same character to be met with, in all our Protestant Missionary Journals; but where are we to look for them, in the Jesuit records ? Such is the clear and positive difference between the Protestant, and Romish Missions amongst the heathen.

We have now arrived at the conclusion, that the Jesuits do not preach the Gospel, and that the education of the Jesuits is not adapted for the spread and progress of the Gospel. If Christianity consisted in forms and ceremonies, if it could be learnt, like a system of military tactics and evolutions,— if "Religion and the Belles Lettres," (which they generally group together), could be taught in the same style and manner, then, none would be more accomplished, as Christian teachers or tutors. They would give the finest "French polish" to the doctrines of Christianity, and smooth away all its difficulties. But, if the Gospel consists in the con

"Periodical Accounts of the Missions of the United Brethren," No. 210, March, 1851, p. 495.

version of the heart, in bringing the will and affections under subjection to Christ, in esteeming ourselves as "unprofitable servants," in total distrust of human merit, and in unreserved reliance on the righteousness of our Redeemer-then, the Jesuit can prefer no claim to be herald and minister of Christianity. Their missions bear witness against them. The multitude of their nominal converts cannot be urged in their favor. When a Jesuit goes abroad as a missionary, he soon sends home to his commander the laconic despatch of Cæsar, "I came,-I saw, I conquered.-Veni, Vidi, Vici. Throngs of heathen surround" Black Robe." He baptises, he signs them with the Cross, he pronounces Absolution. They are joined to "the Unity.' They become members of the Holy Catholic Church. It is in this way they parade millions, against thousands. They claim the entire world as their diocese, and assert, that we are only vagabond stragglers. Such men as Fenelon, Bossuet, Massillon, or Pascal, would have blushed at their audacity. Though they accounted us heretics, they did not think it was so easy to coin pagans into Christians. They held the doctrines of Augustin. With all their errors, they still believed in the Fall of man, in the necessity of divine aid, in the atoning righteousness of Christ. They often preached on human weakness and unworthiness, on the dangers of the world, on the difficulty of Salvation, on the Day of Judgment. The education of the Jesuits disposes its pupils to think little, or nothing, on these all-absorbing topics. It leads to a profound prostration to the authority of the Church, by which you are now chiefly to understand, the authority of The Order. It leads you to a profound knowledge of human nature, so that you may be enabled to triumph over its frailty and weakness. It leads you to become qualified

as a Confessor, so that you may pry into the secrets of families, and sometimes hear of things, which " ought not even to be named," amongst Christians. This education sets a high value on human knowledge, and a low value on Divine Revelation. It teaches to govern the world, by the world. It seeks to overcome evil with evil, instead of overcoming evil with good. Instead of diffusing that moral and religious light, which may enable nations and individuals to govern themselves; it seeks to keep them under the chains of spiritual ignorance and bondage. It delights in revolutions and counter-revolutions. We appeal to the history of modern Europe, especially to the history of France, for the illustration of these charges. Should national Government or education ever be conducted in England on the principles of the Jesuits, she would infallibly lose her pre-eminence, and be reduced to the level of the Continent.

We cannot take leave of M. Crétineau-Joly, without again. expressing our obligations, for having enabled us to give a more complete account of the Society since its restoration, than has hitherto appeared in English. But we must declare our surprise, that he should have thought it expedient to conclude his work, with applying to the Jesuits the expressions of St. John xv. 16-19.-Ye have not chosen me, but I have chosen you. If ye were of the world, the world would love his own, &c.-words which were designed for the peaceable and spiritual disciples of Christ, and which can never be applicable to the disciples of Loyola. They convey either the severest irony, or, if applied in earnest, they remind us of a state of awful delusion-They should believe a lie. 2 Thess. ii. 11. It would be incredible, that the Society should have thus mistaken its own characteristics, if we did not remember the prediction-He taketh

the wise in their own craftiness. In the same net which they hid privily, is their foot taken.*

* We have been much indebted to Nicolini's "History of the Pontificate of Pius the Ninth," Edinburgh, 1851. But it is proper to say, that this Work was finished some time before Nicolini's "History of the Jesuits" was published, and that whatever coincidence may appear between his excellent "History" and our own, is entirely accidental. It is gratifying to know, that our researches agree with the facts and deductions of one, who has enjoyed such personal opportunities of watching the movements of the Jesuits in Italy. It must also contribute to the satisfaction of the reader to perceive, that writers, utter strangers to each other, should harmonize in their views and statements, and arrive at the same conclusions, by such different modes of investigation.

PIO NONO-PARENTAGE-CHARACTER-STATE OF ROME-ELECTED POPE AT FIRST LIBERAL IN HIS POLICY-RAISES THE HOPES OF OTHER STATES-CIRCULAR AGAINST THE BIBLE SOCIETYCONFERENCE WITH MR. TOWNSEND-FRIENDLY WARNING-THE IMMACULATE CONCEPTION-PIO NONO BECOMES ARBITRARYTHE PEOPLE DISSATISFIED-FLIES TO GAETA-INTERFERENCE OF AUSTRIA AND FRANCE-HIS RETURN-ISSUES A DECREE FOR THE ANNEXATION OF ENGLAND TO THE ROMISH SEE-ESTABLISHES AN ANGLO-ROMISH EPISCOPATE-PRELUDE TO A UNIVERSAL JESUIT EPISCOPATE-REFLECTIONS.

LET us now resume our historical narrative (Chap. XI) from the death of Gregory XVI. June, 1846. After only two days Conclave, Giovanni Mastái was elected, and assumed the name of Pius IX. As he is the reigning Pontiff, and his Pontificate has been already signalized by many remarkable events, it may be interesting to mention a few particulars of his early life.

Born at Senegaglia, 13th June, 1792, he was the seventh child of Count Mastái, a nobleman who possessed a splendid palace, an ancient name, and a fortune of about £400 a year. As the youngest of the family, Giovanni soon discovered that he must make his own way, or be content with a very scanty pittance. To become a soldier or a priest was the only option