hostility singularly illustrates the perfect system of espionage maintained by the order. One evening, while at supper, the duke had said something very severe against the Jesuits. Many years had elapsed, when he was sent as ambassador to Rome; and, in his diplomatic visits, called on the general of the Jesuits, for whose order he expressed great veneration. "Your excellency did not always, I fear, think so well of us," replied the general. Choiseul, surprised at this, asked what reason he had to suppose so, as he was not aware, that he had ever spoken of the order but in terms of respect and admiration. The general at once produced an extract from the register of the society, containing the remarks he had once made against it, with the very time and place at which they were made, carefully noted. The duke was astounded, excused himself, and went away, determined, if ever he became prime-minister, to destroy an institution so minute in its correspondence, and so dangerous to the well-being of states.

The opposition of Madame Pompadour was occasioned by the refusal of the virtuous De Sacy to become her confessor, unless she would retire from the court, and break off her criminal connection with the king. The firmness of this Jesuit brought upon the society the royal displeasure. An opportunity soon occurred to attack them. The Jesuits had long since obtained permission to trade with the countries in which they had established missions, and by this means had amassed great wealth. In the West Indies, they monopolized nearly the whole trade of the islands. During the general war of 1756, the French merchants sustained great losses in the trade to Martinique, which was conducted by the Jesuit Lavalette. His ships were captured by the English, and his bills of exchange remained unpaid. The merchants sued the society for the debts of the firm, and recovered full damages.

By what principle of law or equity, the Jesuits could be made responsible for the losses of one of their number engaged in commerce, we cannot discover; but, however that may be, the society was doomed. In the progress of this famous lawsuit, the constitutions of the order were first made public. They were brought before a committee of investigation, and a whole year assigned to their examination. But the court and the bishops were favorably disposed to the order, when the capture of Martinique by the British, in 1762, rendered an offering necessary to appease the nation. The Jesuits

were the chosen sacrifice; their constitutions were condemned, and, in 1764, they were finally banished from France.

Their expulsion from Spain was more summary and violent. It was effected by the Count d'Aranda, prime minister of Charles III, whose enmity to the order was increased by the agency of Choiseul. The establishments of the society, in all parts of the kingdom, were suddenly surrounded by the royal troops, and the inmates seized and sent off to Italy, from different ports, in ships previously provided. Their treatment was similar to what they received in Portugal; and all persons were forbidden, on penalty of high treason, to speak of their expulsion. Most of the other states of Europe soon followed the example of France. In the Indies, they were served in the same way. In Japan, they had all been massacred more than a century before (1638), for a conspiracy against the emperor; and the last vestige of that form of Christianity extinguished, in the blood of nearly 400,000 converts. In 1775, Pope Clement XIV, yielding to the united voice of almost all the sovereigns of Europe, issued his famous bull, abolishing the Society of Jesus.

So fell the most powerful religious order, that the Catholic church ever nurtured in its bosom. Though all Europe demanded their extinction, it was eventually effected through means contrary to every principle of right. They fell victims to the intrigue of ambitious statesmen; and, in Spain and Portugal, suffered persecutions, that were without a parallel since the expulsion of the Jews by Ferdinand and İsabella. To their own meddling and intriguing spirit, we may trace the origin of their decline. To Carvalho, Choiseul and Aranda, belong the disgrace connected with the event of their ruin.

Their loss was soon severely felt. The Catholic kingdoms were left almost destitute of the means of education; and the schools, which they still possessed, were devoid of the religious instruction, that imparted to the Jesuit seminaries their peculiar power. The good which they had accomplished by their schools could not be forgotten. Paul I, emperor of Russia, in 1801, obtained their re-establishment in his empire, as teachers. In Sicily, they were restored in 1804, and Pope Pius VII, in 1814, issued a bull, reviving the order throughout the world. This bull sets forth, that the

society was revived "by the unanimous voice of the whole Catholic world," and was restored to all its ancient privileges and powers. Thus has this formidable engine of popery again appeared, fulfilling, in its conduct and fortunes, the prophecy of Francis Borgia, made in view of the spirit even in his day begun to be manifested by the order, "Like lambs have we crept into power; like wolves have we used it; like dogs shall we be driven out; but like eagles shall we renew our youth."

The Jesuits have, of late, shown a disposition to conform to the new order of things. Two of the society were lately tried at Rome, for advocating republican sentiments; but were acquitted, on the ground, that, as citizens of the United States, they were entitled to defend American institutions.

Before concluding this article, it may not be amiss, to take a hasty glance at the elements of action and qualities of mind which were pre-eminent in the order, and contributed so effectually to its progress. At the very basis of the whole fabric, we find the principle of obedience, inculcated by their great founder as the vital element of success; confirmed by a long line of able and politic generals, as the essential attribute of a Jesuit. The company, under the strict discipline which "perfect obedience" implies, possessed in all respects a military organization. Theirs was an obedience which gave to the general a power like that of the centurion, to say unto one, Go, and he goeth; and to another, Come, and he cometh; and to a servant, Do this, and he doeth it."

Again, unlike all other religious orders, which were formed for seclusion, the Society of Jesus was created for action. Energy, in its widest sense, the inherent and vigorous power of operation, whether concentred at one point, or diffused over the whole area of earth, was a distinctive element of the Jesuit polity. All things were made subservient to this one quality. When once enrolled in the ranks of the professed, they were bound by no rules which regulate the affairs of common men. They obeyed no written laws, and conformed to no injunctions, like the monastic orders. They performed no church offices, kept no fasts, practised no penances that could interfere with the great object they held in view. "They cannot sing," said their enemies, "for birds of prey never do." They spent no time in chanting anthems or reading prayers, which might be better employed

in advancing the cause of the order, and extending the power of the church. Working their way into every corner of the earth, mingling in every rank of society, from the pauper to the prince, taking part in every work that might forward their cause, and, in all things, laboring only for the pope and the order, they have been rightly styled "a naked sword, whose hilt is at Rome." Their close observation and minute register of every word and deed that came within their range; their determination, in removing every obstacle that opposed their entrance in any country; and, lastly, their ability in performing whatever enterprise they undertook, well nigh made them to be, in all the affairs of this world, omniscient, omnipresent, and omnipotent.

The confidence of ultimate success, was another quality which essentially aided their progress. Relying on their own self-created energy, with great faith in their peculiar polity, they pressed onward, gathering strength from the past, to meet the exigency of the present, and the emergencies of the future; and through all, believing that time would bring relief, or that existing troubles were only the forerunners of coming triumph. Time, faith, energy, the three great requisites for success, as a noble author has justly termed them, belonged to no order of men so completely as to the Jesuits.

The secrecy with which every thing was conducted by them, contributed not a little to strengthen their polity, and thus further their object. No society appeared more open to the world, more free for the admission of every man, or more regardless of the prying curiosity of others, than did this; but within the veil was hid an awful secret. Like the temple of Eleusis, it possessed the lesser mysteries for those whose rank or service might do honor to the cause; but none might pierce the penetralia, that had not long been tried in word and work.

Another reason of their prosperity may be found in their pliability. They could bend to every form of society, adapt themselves to every kind of conscience, or assume any sort of character, to gain a proselyte. We see them acting opposite parts, in different places, at the same time; here, plotting with Guises to dethrone a king, there, aiding a king to subjugate Indians. Proteus-like, they changed their form, as each returning sun produced some change in the order of

events. One day, the confidential friends and counsellors of kings; the next, plunging the sacred steel in the bosom of their unguarded victims. In the eighteenth century, the sworn foes to every principle of popular liberty; in the nineteenth, allowing the free discussion of republican doctrines in the very heart of despotic Rome. What can we think of an order of men like this, who, in every place we see them, appear in a different character, and every time we regard them, assume a new phase? We can only say, that they present an anomaly in human society. A tyrannical Jesuit is a natural character; but where can we find one now, who would uphold the Inquisition, and once more unfurl the banner of the green cross, and olive-branch, and sword? A republican Jesuit is a solecism; yet we see them in the midst of us. There is one word, and only one,

that can convey the whole of their mysterious and complex nature. It is their proper name―JESUIT.

ARTICLE III.

REVIEW OF TAPPAN ON THE WILL.

We have already, in a former article, examined Professor Tappan's own theory, in relation to the doctrine of the will. The four fundamental principles, upon which his whole doctrine rests, were stated to be as follows: 1. Will is our only personality. 2. Will is our only causality. 3. The liberty of a responsible agent can consist only in a self-determining power of the will, a power entirely uncontrolled by motive. 4. The power of imperative volition is man's only responsible power, we are accountable only for our volitions. We neither questioned the skill, nor endeavored to mar the beauty, of his workmanship; we only attempted to try the strength of the main pillars of his edifice. If we have been successful in showing, that these are themselves without foundation, it were a useless task to dwell upon any little defects in the construction and proportions of the building

*The standard of the Inquisition was a green cross on a black ground, with an olive-branch on one side of the cross, and a drawn sword on the other, with the motto, "Exurge, Domine, et judica causam tuam." Psalm 73.