that the bull of Pius VII, by which the order of Jesuits is restored, should not be published without the rescript of Clement XIV, by which it was suppressed, as a pendant; and, in a style of triumphant irony, he leaves it to the consideration of an author favourable to the society[[37]], on comparing the pontifical acts, "whether he can advantageously take the field against the memorable rescript of Ganganelli, and enter the lists with the living writers of his own communion, who espouse that deliberate pontifical act; for," says he, "it does not appear, that the denunciation pronounced by the bull of Pius VII has extinguished the ardour of the opponents of the constitution, which he has so solemnly re-embodied. Two publications on the subject have issued from the French press, since the date of this bull, namely, Du Pape et des Jesuites, and, Les Jesuites tels qu'ils ont été dans l'Ordre Politique, Religieux, et Moral.
The first is ascribed to the pen of a Pere de l'Oratoire, the other announced as the work of M. S***, Ancien Magistrat. A perusal of these tracts," continues sir John, "and especially the brief of Pius VII, will lead to the discovery, whether the society have been most successfully attacked or defended by the French writers or by Mr. Plowden."
The Jesuits are more obliged to sir John for this position of the subject than, I believe, he meant they should be. I cannot judge of Mr. Plowden's success, not having seen his publication, but I think and hope to find it complete, from sir John's own statement in this advertisement. I am also unacquainted with the two overpowering French pamphlets alluded to; but their titles and authors are enough to convince me, that the new conspiracy against the Jesuits extends to France, that I am answering the pamphlets without seeing them, and that they are nothing more than the crambe repetita, the dying echoes, of the Jansenists,
parliamentarians, and jacobins. Can sir John have read the accounts, to be found in various authors, of the persecution of the Jesuits, and not suspect the very appellations of Father of the Oratory, and Ancient Magistrate? If he does me the honour to read this sketch, he will, I hope, know what value to set upon them. But what surprises me most is, that he does not seem to be aware, that the Jesuits had always enemies in their own communion, for, by underlining these words, he shows, that he thinks it a strong proof of guilt when Roman catholics espouse the suppression of the order. A moment's reflection will bring to his mind, that the most powerful of the ancient conspiracy against the Jesuits were, at least, professed catholics; the Arnauds, the Pasquiers, the Monclars, the Chalotais; not to mention the D'Alemberts, Diderots, Condorcets, who, indeed, though educated catholics, were professed atheists or deists. The same may be said of Vatel, and some others cited by sir John. Vatel was a fanatical deist; Dupin a notorious Jansenist; Pereira a devoted creature
of Pombal. Envious men, and philosophers, do not spare others because they are of the same religious communion. If this motive prevailed, much sparring and abuse would be saved among protestants as well as among catholics. But, to come to the principal point of view, in which sir John's advertisement has happily placed the cause of the Jesuits.
History shows us, that, however extensive and complete the power of the popes may have been in former remote periods, they had a very difficult part to sustain in later times, and that they were often obliged to court the catholic monarchs, and to yield, that they might not be forced[[38]]. This was peculiarly the case with Clement XIV, whose philosophical name, Ganganelli, sir John significantly shoots at us through the rifle of Italics, and it was his
avowed policy, even before his elevation to the pontificate, that the Jesuits were to be sacrificed, in spite of their innocence, in spite of their religious and moral virtues, in spite of his own attachment and approbation, to the necessity of preserving the favour of the monarchs of Europe. "Portugal," says he, "will never give up her opinion, in which I see other kingdoms that will confirm and support her. Kings no longer live unconnected with one another, as formerly; they form friendships, and act in concert; so that, if we are unfortunate enough to offend one, we may offend all; and, instead of having one enemy to deal with, we have all Europe upon us[[39]]."—"Little minds imagine, that one must be displeased with a certain religious society, if one does not support them in defiance of kings. But, besides that resisting the potentates would only multiply storms for them, one would not, through partiality to them, embroil oneself with all the catholic princes[[40]]." This is pretty plain
language, but what follows is in more direct terms, and, I think, is a decisive proof of the motives, which influenced the writer in the suppression of the Jesuits, when the tiara was placed upon his head: "Now it is, that we must make use of that wisdom of the serpent which Jesus Christ recommends to his apostles. It is no doubt grievous, that a religious brotherhood intended for colleges, seminaries, and missions, and who have written much on the truths of religion, should be deserted at a time when incredulity has broken loose with fury against the religious orders; but the question to be decided before God is, whether it is better to contend with the sovereigns than to give up a religious society. For my part, I think, on seeing the storm that gathers howling from all quarters, and which we perceive already over our heads, that it is right for us to act ourselves without waiting, and to sacrifice what is most agreeable rather than incur the anger of the sovereigns, which we cannot too much dread. Let our holy father,
and his secretary of state, love the Jesuits sincerely, I subscribe with all my heart to the attachment they have for the society; but I shall always say, notwithstanding my veneration for St. Ignatius, and the esteem in which his disciples are held, that it is very dangerous, nay, very rash, to, support the Jesuits in the present circumstances[[41]]." These sentiments of cardinal Ganganelli would not serve well for a pendant to the brief of Clement XIV, yet, for the sake of truth and justice, they should be always printed together, and go down side by side to posterity. Where now is "the formidable array of pontiffs," which show that Ganganelli "is not the solitary impugner," among popes, of the order of Jesuits? Ganganelli tells you, that they were tossed on a stormy sea, where they were obliged to manage their sails dexterously, that they might not sink themselves; and, in the very rescript which sir John has hung by the side of Pius VII's bull
in his appendix, he declares, that it blew so hard from the four quarters, France, Spain, Portugal and Sicily (see page 24), that he was under the necessity of throwing the Jesuits overboard: "Our dear sons in Jesus Christ," says he, "having made known their demands and wills in this matter."