they awaited patiently the restoration of their order. An attempt, in 1787, to revive it, under the name of Vicentines, failed; and the 'Patres Fidei,' or Fathers of Faith, a clerical order, whom Paccanari, a native of Tyrol, and formerly a soldier in the papal army, had mainly collected from among the ex-Jesuits, under the patronage of the arch-duchess Mariana, in 1795, were never acknowledged by the secret superiors of the true Jesuits; in consequence of which, they were placed in Italy and France, under the surveillance of the police, whilst in England, where the Abbé Broglio founded a college of them near London, they became almost the prey of starvation. Pope Pius VII. confirmed their order in the year 1801, both in White Russia and Lithuania, where, being confined to pedagogical and priestly ministrations, they were suffered to remain under the superintendence of their vicar-general, Daniel Gruber. This pope also restored them, although secretly, in the island of Sicily, in 1804.

The first step taken by the same pope, after the downfall of Napoleon, was the restoration of the order of Jesuits throughout the whole of Christendom, by a bull, dated August 7, 1814, and entitled 'Solicitudo Omnium.' So early as the 11th of November, in the same year, the solemn opening of their novitiate took place at Rome. Here they took possession, in the year 1824, of the Collegium Romanum; and in 1829, their numbers had increased to such an extent, that the order was obliged to accommodate its members in houses without the city. On the death of Father Lewis Fortis, their general, Father John Roothan, a native of Amsterdam, was, through the interest of Cardinal Albani, the Secretary of the Papal States, elected general; and he is at this present moment, their head. * He has four assistants assigned to him, each to superintend one of the four provinces of the society-Gallia, Spain, Germany, and Italy. In Modena, a college had been assigned to the Jesuits, in 1815, whilst they found, in the same year, access to Sardinia and Naples. In 1829, the right of collegiate instruction, as also that of the exclusive education of the young nobility in a Lyceum, was conferred on them by Naples.

In Spain, the Jesuits were re-instituted to the possession of rights and properties by Ferdinand vII., on the 29th of May, 1815. The change in the political affairs of Spain, in March, 1820, was followed by another expulsion of their order, whilst the restoration of absolute power, in 1823, was accompanied by their return. In the year 1835, however, they were once more expell

* This personage, if we are rightly informed, is at the present moment in this country, and is the guest of a British Roman Catholic nobleman.

ed, although their activity had previously ceased in that country, which seems doomed to be undermined by a constant internal warfare. The main seat of the Jesuits at this moment is Gibraltar, and it is Andalusia in particular, where they have gained firm ground. Portugal rigidly adheres to the mandate of September 3rd, 1759, by which the order was banished from the kingdom. Don Miguel, it is true, restored the Society of Jesus by his decree of the 30th of August, 1832, on condition of its renouncing its claims to its former possessions, privileges, and prerogatives. But Don Pedro, having taken Lisbon, on the 23rd of July, 1833, this decree was abrogated, and they were compelled to return to Italy. They have, nevertheless, nestled, in modern times, both in Lisbon and other cities. They have intercourse with Gibraltar, where they have a Junta, which receives its instructions from Rome, and directs the whole affairs of the community.

They have sought in vain to steal into France during the consulate and the empire. Even after the Restoration, all the ultra-royalist party could do for them was to procure an Act of Toleration. Their congregations and secondary schools at St. Acheul, not far from Amiens, St. Anne, in Britanny, at Dole, in the Jura, Montmorillon, in the department of Vienne, Bordeaux, Forcalquier, and Billon, and which counted, in 1828, between three and four thousand pupils, having been pronounced illegal, were abolished in the same year; and after the revolution of July, 1830, their order was abolished for ever. But even in that country their doings are at this moment unmistakeable. They are busily engaged in sowing the seed of strife, and in endeavouring to regain their former ascendancy both in the school and the university. In Belgium, where the revolution of 1830 was mainly the work of the Jesuits, they have been more and more indigenous, ever since the separation of that country from the Netherlands; so that they were able to open a university at Mechlin, on the 4th of November, 1834, which is endeavouring to counterbalance the free university of Brussels. In England, they have been possessed of several colleges, residences, and missions, ever since the commencement of this century, such as that of Stonyhurst, near Preston, in Lancashire, which was presented to them by Thomas Weld, of Lulworth Castle, where their order is busily engaged in teaching, in making converts to Romanism, and in spreading their foul and poisonous doctrines and principles :

The English fathers have no less than thirty-three establishments, or colleges, residences, and missions in England. Of course Stonyhurst is the principal establishment, where the provincial of England resides.

The college, in 1845, contained twenty priests, twenty-six novices and scholastics, and fourteen lay-brothers.

Of the 806 missionary priests in Great Britain, including bishops, the Jesuits alone can say how many are enlisted under the banner of Ignatius, though, doubtless, this knowledge is shared by the 'vicars apostolic of the various districts in which they are privileged to move unmolested. The Jesuits are muffled in England; it is difficult to distinguish them in the names of the catholic lists annually published. They have established a classical and commercial academy at Mount St. Mary's, near Chesterfield; and the prospectus of the establishment, after describing the suit of clothes that the pupils are to bring, not forgetting the ominous Oxford mixture,' simply informs the world, that the college is conducted by gentlemen connected with the college at Stonyhurst.' The gentlemen' are generally sent out in pairs, by the provincial, according to the constitutions, and thus may charm by variety; for the quantity of work on hand in the various Jesuit missions in England is by no means so evident as the speculation for more, by this constitutional provision. The secular priests are doubled and tripled by the necessities of the mission; the Jesuits are doubled, tripled, and quadrupled, by the requirement of the constitutions, and the prospects before them.

The Jesuits in England dress as any clergyman, or any gentleman: by their outward man you cannot tell them. Strange notions are afloat respecting these men. I have been asked if I do not think that there are Jesuits incognito in the university of Oxford. This question I can. not undertake to answer. Such a speculation would, indeed, be a bold one, even in the Jesuits; but then, consider De Nobili, Beschi, etc.; surely, if a Jesuit may assume the Brahmin and Pariah, in order to 'ingraft Christianity on paganism,' he may assume the protestant, in order to ingraft Romanism on Protestantism, firmly convinced of Lucian's axiom, namely, that a beginning is the half of everything.' This is arguing from the past to the present-nothing more.'-Ib. p. 631.

In Ireland they had erected, in 1825, several schools and houses. The vice-province of that country, according to Mr. Steinmetz, numbered sixty-three Jesuits, in 1841, and seventythree, in 1844. They possess, in Ireland, the colleges of Conglowes, Tollaby, and Dublin. They have recently established a second'house' in the last-mentioned city.

In the United States of America, the Jesuits have an educa. tional institution in Georgetown, while their number there is constantly on the increase. In Central America, however, their whole order, with the exception of the Bethlehemites, was abolished in the year 1830. In the Swiss Canton, Freiburg, the former Jesuit college, at Frieburg, was re-opened in the year 1818, for the education of youth, and counted, not long since, rather more than four hundred pupils, chiefly natives of France, Austria, and Bavaria. The Jesuits have there, also, a pensionate, a gymnasium, and an athenæum, as also

a seminary, at a place called Staefis. They were, at a subsequent period, likewise, admitted at Schwyz. Besides the foregoing places in Switzerland, they displayed their destructive activity in the Canton of Luzern. Their intended visit to that place caused the greatest excitement and commotion throughout the whole country, so that France, England, Austria, and Russia were compelled to address notes to the Swiss confederation, in the year 1845, in which the preservation of peace was strongly recommended. No notice was taken of this friendly advice. The melancholy consequences of this intrusion of the Jesuits are of too recent a date to require repetition in this place. There can be no doubt, however, that a just retribution awaits them throughout the whole of that country.

Germany has, up to this moment, refused to admit them; and in some of the German States, as for example in Saxony, there are express protests and declarations laid down against any such attempt. Still, traces of this far spread activity have been perceived even in Germany, as in Hanover for instance, where an attempt was made, in 1845, to re-introduce Canisius's Catechism; in the Prussian Rhenish lands which are chiefly operated upon from Belgium, in Saxony and others. In Austria the Jesuits continue their practices as Redemptorists, or Ligorians. Those of them who had been admitted into Austria after their expulsion from Russia, were, in 1825, menaced with banishment, in case they refused to submit to the bishops of the land. They were, nevertheless, so early as 1827, in the possession of five colleges in the kingdom of Galicia, and obtained a sixth in 1839. From Russia they were expelled on account of their intrigues by the ukase of January 1, 1817; at first from St Petersburg, and subsequently from Moscow. But as they carried on their practice of proselytizing as much as ever, and became more and more offensive and odious to the government, on account of their secret machinations, the Emperor Alexander, by an ukase dated March 25, 1820, abolished their order for ever both in the Russian empire and in Poland.

And thus what had once been said by Francisco Borgia, their third general, respecting the fate of this order, 'that they had entered as lambs, that they would reign like wolves, be driven out like dogs, and be renewed as eagles,' has in some measure been fulfilled. The gigantic endeavours they now make to 'be renewed' will founder on the spirit of the age, which will never be put again into fetters of priestly tyranny. We may safely say, with the learned writer under consideration, that the day of the Jesuits is passed for ever. Awhile they may yet interfere in the concerns of the world; but never more will

they either rule or convert' kingdoms. Men's eyes are opened. A simple faith alone will be admitted between man's conscience and his God. Soon shall we have reason to forget that Rome ever existed as a popedom; or, if we cannot forget the awful fact, the remembrance will be supportable when ecclesiastical domination of every possible kind shall cease, and the sacred name of religion be no longer obnoxious to the reproach of

men.

In following our author, we have endeavoured to trace the origin and main object of the Ignatian scheme. And what was it? To restore Catholicism-to regain all that the Popedom had lost-in one word, to bring about a complete restoration of the ancient faith. We have watched the endeavours of the Jesuits, and we have seen their success and triumphs. And yet, what have they gained? How have their labours and toils been rewarded? What has Roman Catholicism gained by this process of centuries under its most redoubtable champions? Why,' to speak with our historian, that their downfall was the most undeniable evidence that the popedom was sunk in hopeless degradation-the spirit of Catholicism scarcely anywhere unalloyed by doubt or indifference-the Catholic kingdoms of Europe shorn of their greatness-whilst the Protestant dynasties (the object of Jesuit machination from the beginning,) soared triumphant in the sphere of politics, deriving their power, wealth, and glory, from the expanding energies of Protestantism. These are a few of the results of Protestantism; these are only a few of those blessings that attend the principles of a genuine Reformation.

From the foregoing brief outline of the work under consideration, the reader will be able to judge of its extent, learning, and interest. We have read it with intense pleasure, and do not hesitate to say, that it belongs to the best productions of the day. The candour, calmness, and philanthropy, with which the whole has been managed, are among its finest, as well as most praiseworthy features. If to this we add, that it has been got up in a generous and elegant style, and is amply furnished with woodcuts and steel engravings of some of the most distinguished Jesuits, we have said enough to recommend the book to every lover of truth, whether Protestant or Roman Catholic.