absolute dominion over all its members, they carefully provide for his being perfectly informed with respect to the character and abilities of his subjects. Every novice who offers himself as a candidate for entering into the Order, is obliged to manifest his conscience to the superior, or to a person appointed by him; and in doing this is required to confess not only his sins or defects, but to discover the inclinations, the passions, and the bent of his soul. This manifestation must be renewed every six months. The society, not satisfied with penetrating in this manner into the innermost recesses of the heart, direct each member to observe the words and actions of the novices; they are constituted spies upon their conduct; and are bound to disclose every thing of importance concerning them to the superior. In Order that this scrutiny into their character may be as complete as possible, a long noviciate must expire, during which they pass through the several gradations of ranks in the society, and they must have attained the full age of thirtythree years before they can be admitted to take the final vows, by which they become professed members. By these various methods, the superiors, under whose immediate inspection the novices are placed, acquire a thorough knowledge of their dispositions and talents. In Order that the general, who is the soul that animates and moves the whole society, may have under his eye every thing necessary to inform or direct him, the provincials and heads of the several houses are obliged to transmit to him regular and frequent reports concerning the members under their inspection. In these they decend into minute details with respect to the character of each person, his abilities natural or acquired, his temper, his experience in affairs, and the particular department for which he is best fitted. These reports, when digested and arranged, and entered into registers kept on purpose that the general may, at one comprehensive view, survey the state of the society in every corner of the earth; observe the qualifications and talents of its members; and thus choose, with perfect information, the instruments, which his absolute absolute power can employ in any service for which he thinks meet to destine them. As it was the professed intention of the Order of Jesuits to labour with unwearied zeal in promoting the salvation of men, this engaged them, of course, in many active functions. From their first institution, they considered the education of youth as their peculiar province; they aimed at being spiritual guides and confessors; they preached frequently in order to instuct the people; they set out as missionaries to convert unbelieving nations. The novelty of the institution, as well as the singularity of its objects, procured the Order many admirers and patrons. The governors of the society had the address to avail themselves of every circumstance in its favour, and in a short time the number as well as influence of its members increased wonderfully. Before the expiration of the sixteenth century, the Jesuits had obtained the chief direction of the education of youth in every catholic country in Europe. They had become the confessors of almost all its monarchs, a function of no small importance in any reign, but under a weak prince superior even to that of minister. They were the spiritual guides of almost every person eminent for rank or power. They possessed the highest degree of confidence and interest with the papal court, as the most zealous and able champions for its authority. The advantages which an active and enterprising body of men might derive from all these circumstancies are obvious. They formed the minds of men in their youth. They retained an ascendant over them in their advanced years. They possessed, at different periods, the direction of the most considerable courts in Europe. They mingled in all affairs. They took part in every intrigue and revolution. The general, by means of the extensive intelligence which he received, could regulate the operations of the Order with the most most perfect discernment, and by means of his absolute power could carry them on with the utmost vigour and effect, Together with the power of the Order, its wealth continued to increase. Various expedients were devised for eluding the obligation of the vow of poverty. The Order acquired ample possessions in every catholic country; and by the number as well as magnificence of its public buildings, together with the value of its property, moveable or real, it vied with the most opulent of the monastic fraternities. Besides the source of wealth common to all the regular clergy, the Jesuits possessed one which was peculiar to themselves. Under pretext of promoting the success of their missions, and of facilitating the support of the missionaries, they obtained a special licence from the court of Rome, to trade with the nations which they laboured to convert. In consequence of this, they engaged in an extensive and lucrative commerce, both in the East and West Indies. They opened warehouses in different parts of Europe, in which they vended their commodities. Not satisfied with trade alone, they imitated the example of other commercial societies, and aimed at obtaining settlements. They acquired possession accordingly of a large and fertile province in the southern continent of America, and reigned as sovereigns over some hundred thousand subjects. Unhappily for mankind, the vast influence which the Order of Jesuits acquired by all these different means, has been often exerted with the most pernicious effect. Such was the tendency of that discipline observed by society in forming its members, and such the fundamental maxims in its constitution, that every Jesuit was taught to regard the interest of the Order as the capital object, to which every consideration was to be sacrificed. The The spirit of attachment to the Order, the most ardent, perhaps, that ever influenced any body of men, is the characteristic principle of the Jesuits, and serves as a key to the genius of their policy, as well as to the peculiarities in their sentiments and conduct. As it was for the honour and advantage of the society, that its members should possess an ascendant over persons in high rank or of great power, the desire of acquiring and preserving such a direction of their conduct, with greater facility, has led the Jesuits to propagate a system of relaxed and pliant morality, which accommodates itself to the passions of men, which justifies their vices, which tolerates their imperfections, which authorizes almost every action that the most audacious or crafty politican would wish to perpetrate. As the prosperity of the Order was intimately connec ted with the preservation of the papal authority, the Jesuits, influenced by the same principle of attachment to the interests of their society, have been the most zealous patrons of those doctrines which tend to exalt ecclesiastical power on the ruins of civil government. They have attributed to the court of Rome a jurisdiction as extensive and absolute as was claimed by the most presumptuous pontiffs in the dark ages. They have contended for the entire independence of ecclesiastics on the several magistrates. They have published such tenets concerning the duty of opposing princes who were enemies of the catholic faith, as countenanced the most atrocious crimes, and tended to dissolve all the ties which connect subjects with their rulers. As the Order derived both reputation and authority from the zeal with which it stood forth in defence of the Romish church against the attacks of the reformers, its members. members, proud of this distinction, have considered it as their peculiar function to combat the opinions, and to check the progress of the protestants. They have made use of every art, and have employed every weapon against them. They have set themselves in opposition to every gentle or tolerating measure in their favour. They have incessantly stirred up against them all the rage of ecclesiastical and civil persecution. Monks of other denominations have, indeed, ventured to teach the same pernicious doctrines, and have held opinions equally inconsistent with the order and happiness of civil society. But they, from reasons which are obvious, have either delivered such opinions with greater reserve, or have propagated them with less success. Whoever recollects the events which have happened in Europe during two centuries, will find that the Jesuits may justly be considered. as responsible for most of the pernicious effects arising from that corrupt and dangerous casuistry, from those extravagant tenets concerning ecclesiastical power, and from that intolerant spirit, which have been the disgrace of the church of Rome throughout that period, and which have brought so many calamities upon civil society. But amidst many bad consequences flowing from the institution of this order, mankind, it must be acknowledged, have derived from it some considerable advantages. As the Jesuits made the education of youth one of their capital objects, and as their first attempts to establish colleges for the reception of students were violently opposed by the universities in different countries, it became necessary for them, as the most effectual method of acquiring the public favour, to surpass their rivals in science and industry. This prompted them to cultivate the study of ancient literature with extraordi nary |