King, to the Parliament of Bretagne, on the 1st, 3rd, 4th, and Decree of the Parliament of Bretagne on the 23rd December, 1761 PAGE. 3 107 124 How the Jesuits crept into England and Ireland. Mr. O'Connell's connection with them 145 Several historical facts connected with the Order of Jesuits, and comments thereon 147 An Ecclesiastical History by J. L. Mosheim 159 A translation of the Letter from the Pope to the Archbishop of 163 Translation of the Encyclical Letter of December 8, 1864 233 243 "The Knee of the Church." London: Macintosh. 1869. xxxiii "Letter from the Bavarian Minister of Public Worship to the Archbishop of Munich. 27th August, 1871". xxxviii PAGE. The Pope and the Council," by "Janus." London: Rivington. 1869. xxxvii Etudes Religieuses," by "P. Gratry." November, 1866. Paris. xl xlvii 66 "Vita Bellarminis," by "Cardinal à Monte." Antwerp. 1631. Scipio de Ricci," by "Roscoe," xlix lii “Imago Societatis Jesu," by "Bolland." lvii 44 The Poor Gentlemen of Liége," London: Shaw & Co. 66 'Charles Sauvestre." Paris. Chez Dentu, Palais Royal. 1863. "Les Congregations Religieuses." Enquête par Ch. Sauvestre. Achille Faure à Paris, Rue Dauphine 18, 1867. lxii lxvii lxviii "Les Jesuites en 1861." Par Chas. Habeneck. Chez Dentu à Paris 'Moral Works." R. P. Sauchez. lxix lxx 'Les bons Messieurs de St. Vincent de Paul." J. M. Cayla. Dentu, Paris. 1863. Essay on Public Theology," By Father Tabema. 1736. "Praxis ex Soc. Jes. Schola." lxxx Rome's Tactics." By the Dean of Ripon. Hatchards, London. 1867. · Historical Sketch of the Reformation in Poland," by Count Valerian Krasinski. Murray and Ridgway. London. 1838. Vie de Louis Quinze, in 4 vols.-vol. iv., p. 38; à Londres, J. P. Lyon, 1781. Translation of the same, by J. O.Justamond, F.R.S., printed by Charles Dilly in the Poultry, 1781-vol. iv., p. 43 ; also by R. Marchbank, Dublin, 1781-vol. iv., p. 43. See also Foreign Articles in the Annual Register, then written by Edmund Burke,-May 1761, vol. iv., pp. 107, 113; September 1761, p. 157; December 1761; also an article in the Annual Register for 1759, a memorial from the Lieutenants of Martinique to the Governor of the French Islands, p. 208; also vol. xiii., pp. 47 and 53; and vol. xiv., pp. 89 and 93. The Comte de Beauharnais, the husband of the Empress Josephine, was that Governor, anno 1759. See Vie Privée, vol. 3, p. 164; translation by Justamond, vol. 3, p. 207. For general confirmation of statements contained in this work, vide lxxx lxxx lxxx lxxxi lxxxiv lxxxv PREFACE TO THE THIRD EDITION. CIRCUMSTANCES have somewhat hurried the production of this Edition; otherwise the policy of the Ultramontane Roman Catholics-which is, in fact, the policy of the Jesuits-with respect to education, might have been illustrated by some brief notices; while the development of the lay affiliations of the Order, including persons of both sexes-married and unmarried-the more remote constituents of the Great Secret Society might have been further traced for the guidance of the many, who are unfortunately ignorant of the symptoms-for so they may justly be described of this potent element of disorder. Our reason for avoiding further delay is, that some of the scattered indications of the tendency of Ultramontane action, now added to our former record, would lose freshness in elucidating things, as they are, if long withheld. The Ultramontanes are wont to assure all those, who are attached to Constitutional Government in this country, and to the cause of law and order elsewhere, that they can have no such firm allies, as the adherents of the Papacy, the devoted sons of the great central authority of the Roman Catholic Church. But in giving these assurances the Ultramontanes either ignore, or are themselves not aware of the fact, that this central authority, to which they are blindly obedient, claims more or less the right to supersede, and is therefore sure, in matters, more or less important, to become antagonistic to any authority that is not absolutely its own, or practically obedient to its behests. Nothing is more astonishing to the uninitiated than the rapidity, with which the Ultramontanes transfer their allegiance from one extreme of political opinion to the other. The form of national government, the Jesuits prefer, is undoubtedly despotic, so long as this, the most centralized of all forms of government, is really under their command; as were the late dynasties of Naples and of Spain. Yet notwithstanding the wonderful and unscrupulous skill of Jesuit direction, such is the intensity of the tyranny, they invariably promote or exercise, that whenever and wherever it has been felt long enough to be understood, their instruments break in their hands. progress of civilisation and increased rapidity of communication have tended to shorten the periods of their success in the maintenance of avowed despotisms. Still, being perfectly indifferent to the amount of human and national suffering they occasion, in their warfare against freedom, a brief enjoyment of the control over the depositories of absolute power has attractions for them, which they either cannot or will not resist. The An absolutism, the product and exponent of intense national feeling and pride, such as the autocracy of Russia, may defeat the Great Secret Society and the Papacy; but it can only do so by constant watchfulness, and measures of retaliation, almost as severe, although not necessarily as treacherous, as the attacks, to which it is exposed. Of this the circular of Prince Gortchakoff (which will be found in the Appendix) affords, when read together with the accounts of the Polish insurrection, conclusive evidence. Perhaps the most curious aspect of Ultramontane action is presented when Ultramontanes, with a versatility of conduct, which none others with satisfaction to their own consciences can practise, declare their devotion to the extreme doctrines of universal liberty, and the most advanced notions of social and political equality. This phase of Jesuit action may at first sight appear the most incongruous of all. A little reflection will, however, convince the intelligent reader, that there is a powerful element in the organization of the Jesuit Order, which is akin to the most advanced, as they are called, but, in truth, the most barbarously retrograde, doctrines of equality. The government of the Jesuit order is monarchical, under their General even to the full extent of constituting an Ultra Despotism; and in this the constitution of Jesuits differs from the primitive organization of several of the older Monastic Orders of the Church of Rome, which were rather ecclesiastical in their character than military. The General of the Jesuits is an autocrat, until he is deposed, or dies; and the more despotically an autocrat, because he reigns over that, which a French writer aptly describes as "a Communism of Celibates." Celibacy is necessary to the complete and absolute abnegation of personal rights, which is equally the characteristic of Communism and of the Jesuit Order. Since marriage and its consequence-the Family-generate patriarchal government, which is alien to genuine Communism. The Communism of the Jesuit Order would be complete, but for the absolutism of their General. It is not difficult, therefore, to understand the facility, with which they adapt their action either to the support of Despotism in National Government, or to the propagation of Ultra Democracy. From motives of prudence the Jesuits disguise their dislike of Constitutional Government. The Gunpowder Plot was a failure fraught with to them disastrous consequences. But their dislike of Constitutional freedom is scarcely less than their hatred of the liberties of the Gallican Church, or their detestation of Christian Protestantism.-Protestantism, that is not Christian, they often flatter, but always despise, knowing that inasmuch as it lacks a genuine appeal to the higher motives of mankind, they can mould it to their purpose, or dispose of it at their discretion. All Europe has respected the character of the late talented Count Montalembert. And in the Appendix to this work will be found the last letter, written by him shortly before his death, in which he touched upon political subjects; his last views upon which contrast strangely enough with his previous adhesion to the doctrines of Ultramontanism. Yet no one doubted Montalembert's sincerity; he lived to see the Ultramontanes conspire to overthrow the constitutional government of Louis Philippe, in favour of the democratic Republic of 1848, with the purpose, as we believe, of subverting the Republic through exaggeration of its democratic tendencies, and thus supplanting it by the Third |