The New Conspiracy Against the Jesuits Detected and Briefly Exposed Part 10

[28] Tom. ii, p. 375.

[29] Bayle, article Loyola.

[30] Dupleix's History of France.

[31] An a.s.sembly of the clergy was held at Poissy, in 1561, where James Laynez, then general of the Jesuits, refuted the impieties of Beza, in the presence of the French court.

[32] Filles Dieu.

[33] See the Substance of a Speech of Sir John c.o.xe Hippisley, Bart., &c.

[34] Sir John informs us (ibid. page 37), that "there is evidence fully on record" to show, that Frederic III, of Prussia, acted, with respect to the Jesuits, upon the "same principles which influenced the measures of the empress Catherine." According to the principles I have thought myself bound to ascribe to her, this concurrence is not unlikely; but, it is very unlikely, that he preserved them in his dominions through the sad ambition of showing a power of managing them. He had declared, that he retained them, in order to furnish _the good seed_ to catholic princes, who might one day wish to recover the plant.

[35] The fifth article of the _pacta conventa_, confirmed by the empress's edict of September 5, 1772, runs in these words:--"Catholici utriusque ritus in his provinciis inhabitantes, quae augustissimae Russiarum imperatrici ex pacto convento cesserunt, ad civilem statum quod attinet, omnibus possessionibus bonisquae suis fruentur. In iis vero quae ad religionem spectant, _omnino_ conservabuntur _in statu quo_: videlicet, in eodem libero exercitio cultus et disciplinae suae, c.u.m omnibus templis et bonis ecclesiasticis, _eodem modo_ quo possidebantur c.u.m ii catholici sub dominium majestatis suae imperialis venerunt. Nec majestas sua imperialis nec ejus successores utentur unquam suprema potestate et auctoritate in detrimentum _status quo_ catholicae Romanae ecclesiae in commemoratis provinciis." This fifth article was afterwards formally accepted and agreed to by the empress, the king of Poland, and the pope, in the diet of Poland, September 18, 1773, five weeks after the suppression of the society at Rome. The nuncio Garampi had laboured in vain to obtain the exclusion of the Jesuits from the benefit of it.

[36] Additional note, page 36.

[37] Mr. Plowden, whose book, I am sorry to say, I have not read.

[38] "Popes," says the very pontiff on whom sir John relies, "are pilots, steering almost always through boisterous seas, and, of course, must spread or shorten sail according to the weather."--Ganganelli's Letters, Letter cxii.

[39] Ganganelli's Letters, Letter cxii.

[40] Ibid.

[41] Letter cxii.

[42] St Luke, chap. xxiii. verse 24.

[43] Letter cxii.

[44] Appendix No. I.

[45] Urban VII is placed at the head of the roll of the pontiffs hostile to the Jesuits. If sir John will take the trouble of looking into Sacchinus's History, part v, book x, page 505, he will there read, that, as soon as pope Urban VII was elected, he discharged from prison an innocent Jesuit, whom his violent predecessor, Sixtus V, had confined, publicly declaring him to be free from guilt, and suspicion of guilt. This, says the historian, was the first, and it was also the last, act of government of pope Urban VII, who presently was taken ill, and died on the twelfth day after his election, September 27, 1590.

[46] After this, under the hand of Ganganelli, when pope, what can we think of those, who attempt to mislead the public mind by a.s.serting, that the Jesuits were connected with the Inquisition?

[47] This is directly in contradiction to sir John Hippisley's remark of the influence of the Jesuits being considered as so exceptionable, even by prelates of their own community.

[48] Castera's History of Catherine II.

[49] Clement XIII's Letter of the 9th July, 1763, to the archbishops and bishops of France.

[50] Acts of the Apostles chap. xxv, verse 16.

[51] See page 29.

[52] Spirit of Laws, Book IV, chap. vi.

[53] Dissertation on the Varieties of the Human Species.

[54] Tracts on several interesting Subjects in Politics and Morals.

[55] See the English edition of his work, called "A Relation of the Missions of Paraguay," pages 113, 181, _et pa.s.sim_.

[56] M. Lally Tolendal.

[57] See the Life prefixed to his Sermons.

[58] Bausset's Life of Fenelon, vol. i, page 21, &c.

[59] Appendix, No. II.

[60] See the Inst.i.tute, vol. ii, p. 74.

[61] Juan and Ulloa, Vol. II. chap. xv, p. 179 and 180.

[62] Juan and Ulloa, Vol. II, chap. xv, p. 182 and 184.

[63] See Memoirs of the Ministry of Carvalho, Marquis de Pombal.

[64] Barruel's _Histoire du Clerge pendant la Revolution Francoise_, page 152.

[65] Infinite are the false reports, made by interested writers, of the missions of South America. The solid refutation of them may be found in many Spanish works, but more agreeably in the _Histoire du Paraguay_ of Charlevoix, the voyage of Juan and Ulloa, and the _Cristianesimo Felice_ of Muratori, already cited.

[66] See vol. i, page 58.

[67] In 1768, when the Jesuit missionaries from Spanish America arrived at Cadiz, a number of them, natives of northern countries, were shipped off to Ostend, to make their way to their respective homes. Their poor garments were almost worn to rags. A new hat was given to each, with a very small pittance in money, proportioned to the distance to which he was to travel.

Those, who came from California, reported, that, before they were brought away from Mexico, the priests, who had been sent into California, to take their abandoned stations, returned in the ship, in which they had been sent out, refusing, one and all, to dwell in such a country.

[68] De dign. et aug. Scient. I. 7.

[69] It was a law of the society, with which the general could not dispense, that no rewards or alms were to be demanded or accepted, whereby the spiritual and literary duties of the inst.i.tute might seem to be recompensed. Even the usual honorary retributions, attached to spiritual functions, and regulated by the canons, were excluded. Hence, when clergymen of other descriptions had preached a course of sermons in royal chapels, they were usually, and very justly, complimented with some considerable benefice, frequently a mitre: when Jesuits had performed the same duty with success, they were thanked in the king's name, and informed, that his majesty would be glad to hear them another year. Perhaps this law of the Jesuits, and their renunciation of church dignities by vow, were among the motives, which engaged princes to employ them so much in spiritual concerns.

[70] Cardinal de Maury's "Eloge de M. l'Abbe Radonvilliers, p.r.o.nonce le 7 Mai, 1807."

[71] See cardinal de Maury's "Essai sur l'Eloquence, Panegyriques, Eloges, &c." vol. ii, printed at Paris, 1810.

[72] They are found, princ.i.p.ally, in the fourth part of their "Const.i.tutions," in the rules of provincials, rectors, prefects of schools, masters, and scholastics, and in their _Ratio Studiorum_.

[73] See the chapter of part x, ent.i.tled "De modo quo conservari et augeri totum corpus Societatis in s...o...b..no statu possit," vol. i, p. 445, of the Prague folio edition.

[74] Inst.i.tute, vol. ii, p. 408, Prague folio edition.

[75] Inst.i.tute, vol. ii, p. 408, Prague folio edition.

[76] Ibid. vol. i, p. 407.