they might not be hindered from being useful to God and his church, according to the intent of the pious institute approved by the holy see." If the lines in italics are not an especial approval and confirmation of the institute, then must I confess, that I know not the meaning of the words approval and confirmation. To my understanding they convey a most decided approbation and confirmation of the institute. Well, what succeeds the imprimis? What does the pontiff next examine, weigh, and debate attentively, carefully, and wisely? The reader will look in vain for the second head of wise deliberation; the actuating assertion immediately follows: "actuated by so many and important considerations," &c. &c., and impelled by fear, for that is the import of the following sentences, "WE DO SUPPRESS AND ABOLISH THE SAID COMPANY." The only possible apology, that can be made for Clement, in this rescript, is, that he acted, as lawyers term it, under duress. After his own avowal, while a cardinal, can any man doubt, that he
imagined that the intrigues going on in France, Spain, Portugal, and Sicily, against the Jesuits, would prove fatal to the power of Rome, if the society were protected? The whole of the preamble of his rescript consists of the approbation of his predecessors, and the appeals of the intriguers of the nations around him against the Jesuits. At last, the Inquisition[[46]] of Spain (see page 20), press so strongly, that Sixtus V determines to examine the matter; but he is saved the misfortune by death, and his successor, Gregory XIV, approves of the institution of the society in its utmost extent, confirms their privileges, and ordains that, under pain of excommunication, all proceedings against the society should be quashed (page 21). In short, neither in the multifarious preamble, nor in the short actuating clause, does Clement XIV once advance an opinion of his
own adverse to the society; but throughout lends himself to the representations of foreign cabals, to which he at last confessedly sacrifices them.
All, then, that this rescript proves is, that powerful parties prevailed, in certain states, against the Jesuits, and that Clement XIV, notwithstanding the approval and confirmation of the council of Trent, evinced by their declaration, as above cited; notwithstanding the approval and confirmation of successive popes; notwithstanding his own approval and regret (all clearly inserted in this rescript); found himself compelled, by the pressure of unjust and arbitrary power, to withhold his confirmation, to suppress and abolish a society, to whom he knew it was doubtful, whether religion and piety or science and letters were more indebted.
Such is the analysis of the luminous brief of destruction, so triumphantly referred to by sir John Hippisley; such the sanction of peace
and amity with the philosophical ministers, Pombal, Choiseul, Aranda, &c. The pontifical domain was to be saved; the portions of it already seized, Avignon, Benevento, Ponte-Corvo, &c., to be restored; the turbulent Jesuits extinct, harmony and concord were to bless the earth! How were these glorious prospects realized? Every succeeding year involved the Roman see in fresh troubles: new invasions of its spiritual and temporal rights continued to distress the succeeding pontiff, Pius VI, and, at last, conducted him to death in a dungeon, although, to save his domain from the grasp of violence, he had consented, that Ganganelli's brief should subsist unaltered.
It is now evident, that the suppression of the Jesuits was the result of the conspiracy formed against them; in Spain and Sicily by the Inquisition, in Portugal by Pombal, and in France by the Jansenists, the parliaments, and philosophers: how just and wise we have seen; let us now inquire whence results their restoration
by Pius VII. "The catholic world demands, with unanimous voice, the re-establishment of the society of Jesus. We daily receive, to this effect, the most pressing petitions, from our venerable brethren, the archbishops and bishops[[47]], and the most distinguished persons, especially since the abundant fruits, which this society has produced in the above countries (Russia and Sicily), have been generally known." There is a striking contrast between the simplicity and direct language of this bull, and the artful and complicated expositions with which Ganganelli labours in his brief to lull his own conscience, and to justify, in the sight of others, the act he thought to be necessary. And why is the re-establishment of the society demanded? From a hope, that they may counteract the evils, which the neglect of religious education has suffered to spread over the world, and from a
conviction that they were put down by the disciples of a false philosophy combining with the vilest of passions. In regard to protestant countries, their principles of loyalty are conclusive in their favour; and, in spite of the popish plots, it has been proved, that their religious doctrines never led them, as a body, to interfere in political affairs. These motives for their re-establishment, and my last observation, naturally remind me, that it is time to state the authorities, so highly honourable to the society, which I have been induced to examine and collect; there are, however, two other circumstances mentioned by sir John Hippisley, which I cannot pass over without notice. He objects to students for the priesthood among the Jesuits being sent abroad, to Sicily, to obtain ordination, instead of receiving it at the hands of their own national prelates. It appears, by this, that sir John is not aware that, in an order, it is requisite to obtain ordination through a superior of the order.