ant readers will inform him is no Sacrament at all), is his account of THE MISSIONS prescribed by the Institute, and proses cuted by the Jesuits.

V

In describing what he calls " their sacred expeditions to "the four quarters of the world," he exhausts the language of eulogy;-they were " scholars without pride" disen"gaged from their own conveniences"-" submissive to guid “ance”—“ capable of living alone, and of edifying the pub. "lic-happy in solitude, content in tumult never mis"placed," cum multis aliis quæ nunc perscribere longum est.

* Nothing could be more fortunate for the Jesuits than their being " content in tumult," since so great a part of their time was passed in the tumults which they had themselves excited. Tumult appears in. deed to have been their proper element. The whole of the following History is only an account of the tumults, in which they have involved themselves, and all mankind, from their first origin; sparing neither the members of their own communion, nor the accredited head of it, when they stood in their way." What other sect" (says 'THE Bishop of ANGELOPOLIS, in his Letter to POPE INNOCENT X.) "has caused so many troubles, or sown so many divisions and jealousies; has raised "so many complaints, disputes, and suits amongst the other Religious, "the Clergy, the Bishops, and Secular Princes, although of the Catholic "Religion? It is true, that some of the Regulars have had differences "to adjust with others, but never have any had so many as the Jesuits "with all the world. They have contended about penitence and mor "tification with the Order of Observants, and of the Barefooted; re"specting the Choral service, with the Monks and Mendicants; con"cerning the Cloister, with the Cenobites; respecting points of Doc"trine, with the Dominicans: they have contended with Bishops "about Jurisdiction; with Cathedral and Parochial Churches, as to "Tithes; with Princes and Republics, respecting the government and "the tranquillity of States; with Seculars, on the subject of Contracts, "and of a Commerce which was at the same time unlawful: nor has "the Apostolic See escaped any better than the Church in general.", See the Letter, p. 37, Edit. Cologne, 1666.

After this testimony will MR. DALLAS still contend, that " Bishops " and their Clergy every where regarded the Jesuits as their most useful "auxiliaries in the sacred ministry ?"-See p. 177 of his Defence of the Jesuits.

Speaking of what he calls "their new Colonies of civilized “cannibals” in Paraguay and elsewhere, MR. DALLAS says, "Here truly flowed the milk and honey of religion, and “ human happiness. Here was realized more than philosophy "had dared to hope."

We have already seen what sort of milk and honey flowed in Paraguay; nor will MR. DALLAS's reference to the account given by the Jesuit DOBRITZHOFFER of his Mission to Abiponia (p. 190) be likely to assist him in his object, more than the account given by the Spanish Catholics JUAN and Ulloa, as to Paraguay.

The following History will effectually refute the pretensions of the Jesuits to credit, on account of their Missions; which indeed were little else than covers for a subtle and ambitious policy, operating by means of commerce, and producing merely secular results. Little else can be done in this place than to refer to the History: but the following observations of the Bishop of Angelopolis, in his Letter to Pope Innocent X. are to the point of their Missions. “ What advantage" (says he)," most Holy Father, can accrue to the Chris"tian Religion, from the Jesuits enlightening Infidels with the "faith, if they do not instruct them according to the sacred "rules of so holy an Institution; if they not only cannot "endure that other Religious shall teach them, however able, "pious, and learned they may be, but drive them away with ❝ violence, banish them, imprison them, and treat them as the "Jews treated our Lord? What Order in the Church "has ever acted thus with another Order? It was surely 66 never before seen, that any who were anxious to extend "the Christian faith, and professed to announce it, have suf"fered themselves to be carried away by such a miserable "jealousy of other skilful labourers in the vineyard, as to "drive them out of it, and thus subject themselves to the "risk of prejudicing the souls which were exposed to danger ❝in consequence." And again-after detailing the sanction given by the Jesuits in China, to all the heathen abominations

of the natives, which, by that means, actually became a part of the Christianity taught by the Jesuits in China, the Bishop observės:

"If the Church should desire at this moment to instruct "the Chinese anew, in the true articles of our belief, she "would complain with justice that they had been hitherto deceived; that the Jesuits have by no means preached a "religion contrary to nature, and hostile to the flesh; that "the Chinese have never heard of a crucified Saviour, who was "to the Jews a stumbling-block, and to the Greeks foolish"ness-that they have never embraced the doctrine of God "made man, treated with indignity, and nailed to the Cross, “but of a Saviour altogether inviting, full of majesty, and "dressed as it were by the Jesuits, in the Chinese fashion; "that they were given to believe they were to obey a law alto66 gether mild, and to lead an easy and pleasant life, rejecting "at once the Cross of mortification, and the true way of "redemption and salvation."-See p. 49, of the Letter, Edit. 1666.

From the above Extract it will appear, upon the testimony of a Bishop of the Romish Church, that the Jesuits did not even teach the Roman Catholic Religion, but a still more debased form of worship, utterly unworthy of the very name of Christianity-that the natives of China were not instructed even in the corrupted religion of Popery, but in something still worse, scarcely deserving the name of religion: from other parts of the Letter which have been quoted before, it appears more fully, that the Jesuits mixed pagan and idolatrous rites with the worship they taught; while, from the above Extract, it is clear that they inculcated in China the same corrupt compliances, the same worldly standard of morals, and the same convenient toleration of human passions, and heathen vices, as they promulgated with so much success in Europe under the name and with the sanction of RELIGION!

The Mission of XAVIER, the apostle of the Jesuits, to INDIA (as will appear hereafter), partook precisely of the same secular

character, and was any thing else than a display of the fundamental truths of Christianity. In JAPAN they appear to have had no other object than to excite disorders, to meddle with affairs of State, to draw persecution upon all other Christians, and finally to accomplish the annihilation of Christianity itself in that vast Empire *. In MALABAR, they authorized the most superstitious and indecent practices: and they appear in all their Missions to have waged open war with all other Missionaries, with Vicars Apostolic, Papal Legates, and Catholic Bishops; for the purpose, as it should seem, of having neither judges nor witnesses of the disorders they occasioned.

It further appears, that whenever their interest required it, they put into practice, upon these Missions, the same principles of moral casuistry as their brethren taught and observed in Europe†, particularly the lawfulness of killing those who opposed their Order; and that, for the purpose of ridding themselves of such as obstructed their operations, they exercised such cruelties as are unknown among ordinary persecutors ‡.

It may be further observed, that the enormities of the

*As to the conduct of the Jesuits in Japan, and the consequences of their behaviour, so far as the interests of Christianit, were concerned, see (in addition to other testimonies noticed before) the Letter of the Pope's Legate SOTELUS, written in his imprisonment, to Pope URBAN VIII. and dated 20th January, 1624.

+ In this particular, the Jesuits shewed themselves worthy rivals of their Brethren of the same Church, which is one and indivisible, and is consistent in its errors in places and periods however remote from each other; and which, therefore, having never disavowed those destructive dogmas which are peculiarly levelled against Protestants, would leave us no more to hope in this age of light and science from the tender mercies of Popery, than our ancestors experienced formerly.

See in proof of the above facts the writings of MM. des Missions etrangères--the Anecdotes des Affaires de la Chine, particularly the documents transmitted by M. de Montigny, to the author of those Anecdotes-the Mémoires Historiques du Père Norbert-and Lettres de M. Favre.

Jesuit Missionaries in CHINA and MALABAR called forth a formal Bull of POPE CLEMENT XI. against them, and also a Charge of the CARDINAL DE TOURNON, enforcing its execution; but both the Pope and the Cardinal might have spared them selves the trouble of issuing their decrees against such refractory subjects, for neither of them were attended to.

The Jesuit LAINEZ, on his return to Malabar, from an embassy to Rome, whither he had gone to plead for the continuance of the idolatrous Rites, solemnly assured the people, in his character of their Bishop, that the Pope had declared for those Rites; and the Jesuit BoUCHET confirmed the same statement publicly, declaring at the Sacramental Table, that he had it from the Pope himself; assertions which good Catholics must either believe to be absolutely false, or else consent to believe that the Pope could sanction Idolatry, and tolerate indecency.

One fact more shall suffice on the subject of the Missions of the Jesuits. The celebrated SERRY asserted, in his examination of the Pope's Bull against the Chinese Idolatry, that the Jesuits of the Island of Chio in the Archipelago permitted their converts there the exterior observance of MAHOMETANISM, On condition of their retaining within, a belief in Jesus Christ; that these Fathers administered the Sacraments there, in secret, to the females who lived in this criminal dissimulation, and that such impious abuse was not discovered till the year 1694. The Jesuits having asserted that this charge was false, the Archbishop of Corinth, who was on the spot at the time of the discovery, confirmed its truth by a declaration dated the 4th of June, 1710, which was also strengthened by other declarations to the same effect †.

Thus much may suffice respecting the Missions of the Jesuits, together with what follows on the same subject in the succeeding History; and there can be little doubt that the

* See Mémoires Historiques du Père Norbert, part i. book 5. + See the Bishop's Declaration entire, in a work published in 1710, entitled, Le Mahometisme toléré par les Jesuites dans l'Isle de Chio.