,transcribed from the #aheb ,j4 ,h4     
,jackson edition by ,david ,price1 email
  ccx#jgdpglaf4org                      
,,the ,,jesuits4                        
99 99 99 99 99                          
,,by ,,the                              
,,rev4  ,,edward ,,hoare1 ,,ma41        
,,incumbent ,,of ,,christ ,,church1     
,,ramsgate4                             
99 99 99 99 99                          
,second ,edition4                       
99 99 99 99 99                          
,,london3                       ,j4 ,h4 
,,jackson1 ,,islington ,,green1         
,,and ,,paternoster-,,row2              
,,hatchard1 ,,piccadilly2 ,,and         
,,seeleys1 ,,fleet ,,street4            
#aheb4                                  
99 99 99 99 99    ,protestant           
,associations1 or other parties1        
desirous of circulating  large numbers  
of this pamphlet1 may obtain them at a  
considerable  reduction1 by applying to 
the ,publisher4          ,,preface ,,to 
,,the ,,second ,,edition4      ,,the    

first edition of the following pages was
 prepared as a ,lecture for  the        
,islington ,protestant ,institute4  ,the
 delivery of that ,lecture has led  to a
 more careful study of the subject1 so  
that in this second edition  there is a 
considerable quantity of additional     
information1 which ,i trust  may be     
found important4    ,one gentleman has  
done me the honour of noticing the first
 edition1 and  publishing a pamphlet in 
order to show that the constitution     
quoted on  page #cb should be rendered  
as the reader will find it there4  ,it  
is a  matter of great regret to me that 
he should have thought it right to say  
of the remainder of the lecture1 that   
8statements which few surely can        
believe1 will1 he trusts1 produce in the
 minds of readers an effect the  very   
reverse of that intended40  ,if he had  
pointed out any inaccuracy1 ,i  should  
have been only too happy to correct it2 
and any proof of error on  my part would
 have been much more satisfactory to his

 readers than a  general and unsupported
 insinuation4  ,in the present edition  
he will  find1 ,i believe1 a clear      
reference to every important extract2   
and  abundant opportunity is afforded   
him1 if possible1 to disprove my        
statements4                             
,e4 ,h4    ,ramsgate1 ,feb4 #ab1 #aheb4 
,,chapter ,i4  ,,general ,,object ,,and 
,,organization4      ,,of all the       
various human combinations that have    
ever risen to adorn or to  disgrace     
humanity1 the ,society of the ,jesuits  
is perhaps the most  remarkable4  ,the  
great men of the world have constructed 
mighty schemes  for its government1 and 
the utmost powers of the human mind have
 again  and again been called out in    
order to combine men for the attainment 
of  some given end2 but of all these    
varied schemes1 ,i believe it may be    
safely affirmed that there never yet has
 been known one so admirably  suited to 
its end1 so beautifully adjusted in its 
parts1 so wonderfully  adapted to the   

real condition of society1 or possessing
 so extraordinary  a capability of      
applying its movements1 so as to meet   
the ways and wishes  of all those       
countless characters upon whom its      
action is employed4  ,the  question     
whether such an institution is a curse  
or a blessing to the  human race must1  
of course1 depend on two things1 viz41  
the object to  which its efforts are    
directed1 and the principles by which   
they are  controlled4  ,if that object  
be the honour of the ,lord ,jesus       
,christ1 and  if those principles be in 
harmony with the ,word of ,god1 then1   
clearly1 so  varied and effective an    
instrumentality must act most powerfully
 for the  benefit of man2 but if1 on the
 other hand1 its object be to pervert   
the  truth and impede its progress1--if1
 again1 the principles of its action be 
flatly opposed1 not merely to the ,word 
of ,god1 but also to the most           
elementary maxims of even natural       
morality1--then it is equally clear that

  the perfection of the instrument      
merely adds to its fatal power1 and just
  in proportion to the completeness of  
the machinery will be the deadliness  of
 the blight which it will produce upon  
society4    ,now the avowed object of   
the ,order of ,jesuits is the support of
 the ,see  of ,rome4  ,in the original  
plan submitted by ,loyola to ,pope ,paul
 ,,iii4 it  was stated1 8,the ,society  
of ,jesus shall constitute a trained    
host1 ready  at all times to fight for  
,god's vicegerent1 the holy ,roman      
,father1 and  for the ,roman ,catholic  
,church1 in which alone is salvation40  
,to this  declaration of their original 
designs1 the ,society has to this day   
avowedly adhered2 and although their    
countless intrigues against the  other  
,orders have shown very clearly that1 in
 professing to serve the  ,pope1 they   
have had an ulterior end1 viz41 the     
aggrandizement and  exaltation of their 
own ,order1 yet we must always regard   
this as their  professed design1 and    

form our estimate of the object of the  
,society by  our estimate of the value  
of the ,popedom4  ,there are1 alas1     
those who1  trying it by this test1     
would pronounce its object good2 but1   
thanks be  to ,god6 there is1 ,i verily 
believe1 a vast1 and vastly increasing1 
multitude who have been driven by recent
 events to bring ,popery to the  test of
 ,scripture1 and who have risen from the
 study with the deep and  indelible     
conviction that1 instead of being our   
,lord's vicegerent1 the  ,pope of ,rome 
is the usurper of his sovereignty2 and  
that1 therefore1 if  this be the object 
of ,jesuitism1 ,jesuitism must be bad2  
and if this be  the end of its action1  
the better its machinery the worse its  
effects  upon the world4    ,the full   
principles of the ,society it is        
extremely difficult to discover  or to  
describe1 inasmuch as there appears to  
be a very wide difference  between the  
system as exhibited in its public       
documents and as carried  out in the    

practice of its members4  ,there are    
countless facts in the  history of the  
order which prove conclusively that     
there is one code for  the world to look
 at1 and another for the world to feel2 
a uniform for  inspection days1 and a   
plain dress for common life4  ,the      
constitutions  and other acknowledged   
documents are open to the world1 but if 
we want to  know how the ,jesuit will   
act when he has secretly wormed his way 
into the  confidence of our family1 or  
to discover any real moral principle by 
which the conduct of such an one will be
 guided1 ,i believe that we shall  be   
utterly at a loss4  ,he has his own     
secret instructions from his  superiors1
 and what they are will probably be     
never known out of the  ,order1 till the
 great day shall come when the secrets  
of all hearts shall  be made known4     
,we must be content1 therefore1 with    
only superficial information upon the   
subject2 but there is enough in the     
undoubted avowals of the ,society to    

amaze the conscience of any honest mind4
  ,it is true that we are able to       
examine merely its authorized documents 
as prepared to meet the world's  eye1   
and that when we have been through them 
all we shall know but a  fragment of the
 system2 but at the same time we shall  
learn enough to  discover that1 in order
 to the attainment of its object1 the   
,society is  prepared to set aside all  
the dictates either of conscience or of 
,scripture2 and we shall also obtain    
ample evidence to convict the ,church   
of ,rome of the awful guilt of          
abandoning honesty in order to secure   
power1 and of sacrificing moral virtue  
in order to attain supreme  dominion4   
,,organization4      ,the ,members of   
the ,society are arranged in the        
following classes3--#aj    ,the         
,professed1 who1 in fact1 constitute the
 real body of the ,order4  ,the         
property of the ,society is vested in   
them1 and they only have a right to     
attend a general congregation1 or to    

vote at the election of a ,general4     
,they are all priests1 and none are     
admitted till the age of twenty-five4   
,they are distinguished from the other  
classes by having taken four  instead of
 three vows1 the rest having vowed three
 things1 viz41  obedience1 poverty1 and 
chastity1 but the professed having added
 a fourth  promise1 viz41 absolute      
obedience to the ,pope1 as the ,vicar of
 ,christ4    ,spiritual ,coadjutors1    
whose office is to assist the professed 
in  spiritual things2 such as preaching1
 hearing confessions1 superintending    
,colleges1 c4  ,these1 likewise1 must   
all be priests4    ,secular ,coadjutors4
  ,these are all laymen1 and their      
office is to fill  such secular offices 
as may be required1 in order to promote 
the objects  of the ,society4  ,they act
 as servants and inferior officers in   
the  ,colleges and other houses2 but    
they are employed1 when qualified1 for  
higher and more important duties4 #aa;a 
,they are expected also to  influence   

their neighbours by conversation and    
other means4 #aa;b  ,they  are drawn    
from all ranks1 some being unable to    
read1 and others educated  men4 #aa;c   
,it is clear that this class must supply
 the ,society with one  of the most     
effective of its agencies4  ,the lay    
coadjutor may act in any  capacity1 as a
 merchant1 statesman1 mechanic1 or      
anything else which his  ,superior may  
deem expedient1 and may thus secure a   
powerful influence  without any person  
having the least idea that a ,jesuit is 
in his  neighbourhood4    ,approved     
scholars1 or those youths who have been 
selected as likely to  prove suitable   
for the future purposes of the ,society1
 and are being  trained in ,jesuit      
,colleges4  ,although their education is
 not yet  complete1 these scholars have 
been required to take the three vows1   
and  moreover to add the promise that   
they will be ready1 when required1 to   
devote themselves to the service of the 
,society4    ,those whose future rank is

 not yet decided1 but who are admitted  
upon the  condition that they shall be  
employed in whatever way the ,society   
shall  deem most suited to their        
talents4    ,to this list ,mr4 ,duller  
adds another class1 which he terms      
affiliated  members1 or adjuncts1 which 
he states includes even ladies4 #ab;a   
,from  his account they appear to be    
bound to the ,order by a compact that on
  their part they will act as spies and 
agents in all their intercourse  with   
those amongst whom they dwell1 while the
 ,society undertakes in  return to      
guarantee to them a share in all those  
spiritual privileges  which1 as it      
vainly pretends1 it is the ,jesuits'    
prerogative to bestow4  #ab;b  ,the     
effect of these affiliated members and  
lay coadjutors is1 of  course1 enormous4
  ,they are like the thin fibres to the 
root1 through  whose power the whole    
plant is nourished4  ,they impart to the
 ,order an  ever-penetrating power4     
,they enable it to act without awakening

 the  least suspicion of its presence1  
to worm its way into the very heart of  
,protestantism1 and to secure the       
unsuspecting confidence of those whom   
they desire to betray and ruin4         
,these different classes are all subject
 to the absolute and uncontrolled       
authority of the ,general4  ,this       
important officer is elected for life by
  a general assembly of the professed   
members4  ,he resides at ,rome1 and is  
assisted by a small council1 consisting 
of a certain number of  assistants1 and 
elected representatives from the        
different provinces4  ,the whole world  
is divided into districts1 over each of 
which one  assistant is appointed to    
preside2 these districts are again      
subdivided  into 8,provinces10 with a   
,provincial at the head of each1        
appointed by the  ,general for a given  
time1 and these provinces contain their 
houses for  the professed1 with a       
,provost at the head of each1 their     
novice-houses1  colleges1 seminaries1   

and1 in ,protestant-lands1              
mission-houses1 where  their agents live
 unnoticed as secular clergy4  ,there is
 therefore1  throughout1 the most       
complete system of graduated authority4 
,every  ,jesuit has over him a certain  
officer1 to whose authority he is       
absolutely subject2 and the connexion is
 so perfect1 that the command of  the   
,general strikes without fail1 like an  
electric shock1 to the most  distant    
individual in the ,order4  ,the         
,provincial or the ,provost is just  as 
much under authority as the priest or   
the novice2 and there is the  same law  
of unquestioning submission in all the  
ranks and complex  ramifications of the 
,society2 the result of which is1 that  
the ,general  has at his command a      
devoted and well-compacted army1        
quartered  discreetly in every nation of
 the known world1 and ready at any      
moment to  execute his designs4  ,the   
same arrangements are equally effective 
in  supplying the ,general with         

information4  ,the ,provincials and     
other  officers are all required to send
 full reports of their several districts
  to head-quarters4  ,the characters1   
acquirements1 dispositions1 successes1  
failures1 and1 in certain cases1 even   
the confessions of the members are      
registered and reported4  ,nothing of   
importance can occur in the most        
distant outpost1 without the report of  
it being forwarded to ,rome2 and if  it 
tends to throw light on the             
qualifications of any member of the     
,order1  it is recorded against his     
name1 so as to supply the ,general with 
a  bird's-eye view of the leading points
 in the character of every  individual  
under his command4          ,,chapter   
,,ii4  ,,plan ,,of ,,action4      ,,with
 such an organization at his command1 it
 is clear that the ,general  can rarely 
be at a loss for agency4  ,whatever be  
the required service1 it  is an easy    
thing to select the best adapted        
instrument1 and to despatch  him without

 delay4    ,but to describe their mode  
of action is almost impossible1 for it  
varies  with every circumstance1 and is 
different in every locality4    ,when   
they are permitted to locate themselves 
in any country1 their two  chief means  
for the attainment of their object      
appear to be1 education  and the        
confessional4  ,they will then go boldly
 forth1 generally two and  two1 in the  
long black cloak1 with which ,i grieve  
to say our ,english eye  is becoming too
 familiar4  ,they will publicly found   
their seminaries and  colleges1         
supplying them with first-rate          
professors1 so securing to  themselves  
the early education of the great        
majority of the rising  generation4  ,it
 is stated1 that in ,france the colleges
 and educational  establishments have   
been all turned over to them by the     
,government of  ,louis ,napoleon4 #ae   
,the second1 and most influential avowed
 method of securing influence has       
always been the confessional4  ,for     

this1 the ,jesuit priest is carefully   
instructed at the time of his           
profession1 and by it he wields1 of     
course1  an almost unbounded power4     
,the great aim is to obtain the office  
of  confessor to kings1 statesmen1 and  
men of influence2 and it is stated1     
that before their suppression1 they had 
thus secured the ear and  conscience of 
almost every ,roman ,catholic king in   
,europe4  ,it is very  fearful to       
contemplate the course of conduct by    
which this influence has  been attained4
  ,the confessional is bad enough at all
 times2 but what  must be its effect1   
when the priest is instructed1 instead  
of checking  sin1 to adapt his treatment
 to the inclinations and vices of his   
penitent8  ,but this has always been the
 charge urged against the ,jesuits4     
,pascal charges them most powerfully    
with lowering down the maxims of the    
,gospel1 so as to accommodate them to   
the maxims of the world4  ,he           
represents the ,jesuit priest as saying1

 8,we are forced to allow some  liberty1
 because men are at present so          
corrupted1 that1 being unable to  make  
men come to us1 we are obliged to go to 
them4  ,it is to hold them  fast1 that  
our casuits have taken into             
consideration the vices to which a      
person is most exposed in all stations1 
so as to establish mild maxims1  without
 affecting truth1 with which it would be
 difficult not to be  content40    ,the 
charge of ,pascal has been completely   
verified1 by the discovery of  the      
8,secreta ,monita10 or private manual of
 the ,jesuit ,confessor4  ,of  course   
the authenticity of this remarkable book
 has been denied2 for the  ,jesuit1 as  
we shall soon learn1 can deny anything2 
but yet it has been  found in so many   
independent ,jesuit institutions1 that  
it is almost  impossible to doubt the   
evidence of its authenticity4  ,in these
 secret  instructions may be found such 
passages as the following3--8,princes   
and  distinguished persons must by all  

means be so managed1 that they 7the     
,jesuits7 may gain their ear1 which will
 easily secure their hearts 4 4 4       
,since ecclesiastics secure the greatest
 favour1 by winking at the vices  of the
 great1 as in the case of incestuous    
marriages1 c41 such persons  must be led
 to hope1 that through their aid1 a     
dispensation may be  obtained from the  
,pope1 which he will no doubt readily   
grant10 c4  ,again1 8,their confessors  
must allow greater latitude than those  
of other  orders1 in order that their   
penitents1 being allured by such        
freedom1 may  relinquish others1 and    
entirely depend on their direction and  
advice40  #ag    ,by such awful         
practices have they sought to secure the
 ear of the great  in the confessional2 
nor can we wonder if a power so gained  
is used in  many cases for the foulest  
purposes4  ,duller asserts that the     
confessions  of sovereign princes are at
 all times communicated to the ,general1
 and  something nearly approaching to   

this is directed in the ordinances of   
the  ,society1 where it is said that    
8the confessors of princes should       
consult  with their ,superiors in       
doubtful cases10 #ah;a a regulation     
which1 of  course1 enables them to lay  
anything they please before the         
,general4  ,the  use made of the        
information1 when obtained1 may be      
gathered from the  8,secreta ,monita10  
where1 amongst other similar passages1  
it is said1 8,the  ,society will        
contribute much to its own advantage by 
fomenting and  heightening 7but with    
caution and secresy7 the animosities    
that arise  amongst princes and great   
men1 in order that they may weaken each 
other40  #ah;b  ,such are the maxims of 
this professedly ,christian institution1
  which claims to be pre-eminently      
devoted to the service of ,god1 and even
  calls itself the 8,society of ,jesus40
  ,is it possible to imagine a more     
flagrant insult to that holy name by    
which we live8    ,but the ,jesuit does 

not depend on any open agency alone3 and
 he is the  most dangerous when the long
 cloak is laid aside1 and there is      
nothing  apparent to distinguish him    
from ordinary men4  ,then it is that he 
can  secretly worm his way into the     
confidence of a wholly unsuspecting     
public4  ,it was stated by ,mr4 ,sheil1 
in the ,house of ,commons1 that there   
were swarms of ,jesuits in ,england4    
,but who has seen them8 and who has     
been conscious of their presence8  ,it  
is asserted by different  historians1   
that they even fought in ,cromwell's    
army2 and1 in order to  gain their      
object1 assumed the garb of rigid       
,puritans4 #ai;a  ,their  principles    
render any such deception probable1 as  
will be seen when we  proceed to        
investigate their morality4  ,it will   
then appear1 that there  is nothing in  
their conscientious scruples to prevent 
their assuming any  character1 or       
personating any principles4  ,their     
object is to insinuate  themselves      

amongst their opponents1 like the fluid 
soaking into the flax1  and then1 when  
the time is come1 to blow up the whole1 
and split into a  thousand shreds the   
strong and well-compacted fibres4  ,in  
the pursuit of  such ends they appear to
 be bound by no oaths1 and to be        
regardless of  all legislation but their
 own4  ,they can fight on both sides in 
the same  engagement2 some in the army  
of the ,cavaliers1 and some under       
,cromwell  amongst the ,roundheads4     
,they may sign the ,articles1 though    
they do not  believe them2 and even bear
 the sacred office of the ministry1     
although  their only object is to betray
 the ,church4  ,one man may empty the   
parish  church by disgusting the people 
with ,romish ceremonial2 while his      
brother  breaks up the ,dissenting      
congregation by the artful revival of   
some  forgotten grudge4  ,they can mix  
with the ,anti-,state-,church ,league in
 a  crusade against establishments1 and 
then give their right hand to the       

exclusive ,churchman1 and join with him 
in railing against ,dissent4  ,they  can
 stir up the ,voluntaries1 by exciting  
their horror against the  iniquity of   
,state patronage1 and the evil of       
endowments1 while at the  same moment   
they are sneaking down to               
,downing-street1 and there  whispering  
into the ear of the ,minister1 that it  
is essential to  ,ireland's prosperity  
that an endowment be voted for          
,maynooth4  ,in short1  wherever there  
is truth to be assailed or friends to be
  separated--wherever there is the      
slightest hope of strengthening the     
,company1 by weakening existing forces  
or breaking up existing  ties--wherever 
there is a prospect of turning aside an 
honest man by the  insinuating          
suggestions of a subtle friend1--there  
is the sphere for the  unhallowed agency
 of ,loyola's disciples4 #bj    ,thus   
the steps of the ,company have always   
been traceable by the disunion1  the    
intrigues1 the plots and counterplots1  

the factions1 and separations  which    
have invariably sprung up under their   
influence4  ,i am anxious to  state     
nothing that ,i cannot prove2 and1      
therefore1 having made this  assertion1 
,i will conclude this portion of the    
subject by calling one  witness1 whose  
testimony will be admitted1 at all      
events1 by ,romanists4  ,it shall be    
none other than the infallible head of  
the infallible  ,church--none other than
 the ,pope himself4  ,pope ,clement     
,,xiv4 thought  little better of the    
,jesuits than we do2 and on ,july #ba1  
#aggc1 he issued  a ,bull1 of which the 
following passages are extracts3--      
8,we have seen with the grief of our    
heart that neither these      remedies1 
nor an infinity of others since         
employed1 have produced      their due  
effects1 or silenced the accusations and
 complaints against      the said       
,society4  ,our predecessors1 ,urban    
,,vii41 ,clement ,,ix41 c41      c41    
employed1 without effect1 all their     

efforts to the same purpose4      ,in   
vain did they endeavour1 by salutary    
constitutions1 to restore      peace to 
the ,church1 as well with respect to    
secular affairs1 with      which the    
,company ought not to have interfered1  
as with regard to the      ,missions1   
which gave rise to great disputes and   
oppositions1 on the      part of the    
,company1 with the ordinaries1 with     
other religious      ,orders1 about the 
holy places and communities of all sorts
 in ,europe1      ,africa1 and ,america1
 to the great loss of souls1 and great  
scandal of      the people2 as1         
likewise1 concerning the meaning and    
practice of      certain idolatrous     
ceremonies1 adopted in certain places in
 contempt      of those justly approved 
by the ,catholic ,church2 and further1  
concerning the use and exposition of    
certain maxims which the ,holy      ,see
 has with reason proscribed1 as         
scandalous and manifestly contrary      
to good morals2 and1 lastly1 concerning 

other matters of great      importance  
and prime necessity towards preserving  
the integrity and      purity of the    
doctrines of the ,gospel1 from which    
maxims have      resulted very great    
inconveniences and great detriment1 both
 in our      days and in past ages1 such
 as the revolts and intestine troubles  
in      some of the cathedral ,states1  
persecutions against the ,church1 c4 4  
4 4        8,after so many storms1      
troubles1 divisions1 every good man     
looked      forward with impatience to  
the happy day which was to restore peace
      and tranquillity4  ,but under the 
reign of ,clement ,,xiii41 the times    
became more difficult and tempestuous1  
complaints and quarrels were            
multiplied on every side1 in some places
 dangerous seditions arose1             
tumults1 discord1 dissensions1 scandals1
 which1 weakening or entirely           
breaking the bands of ,christian        
charity1 excited the faithful to all    
the rage of party hatreds and enmities4 

,desolation and danger grew      to such
 a height1 that the very sovereigns     
whose piety and liberality      towards 
the ,company were so well known as to be
 looked on as      hereditary in their  
families1--we mean our dearly-beloved   
sons in      ,christ1 the ,kings of     
,france1 ,spain1 ,portugal1 and         
,sicily1--found      themselves reduced 
to the necessity of expelling and       
driving from      their states1         
kingdoms1 and provinces these very      
companions of ,jesus1      persuaded    
that there remained no other remedy to  
so great evils1 and      that this step 
was necessary in order to prevent the   
,christians from      rising one against
 another1 and from massacring each other
 in the      very bosom of our common   
mother1 the ,holy ,church4              
8,actuated by so many and important     
considerations1 4 4 4 after a           
mature deliberation1 we do1 out of our  
certain knowledge1 and the      fulness 
of our apostolic power1 suppress and    

abolish the said      ,company4  ,we    
deprive it of all activity whatever1 of 
its houses1      schools1 colleges1     
hospitals1 lands1 and1 in short1 every  
other place      belonging to the said  
,company in any manner whatever1 in     
whatsoever      kingdom or province they
 may be situated4  ,we abrogate and     
annul its      statutes1 rules1 customs1
 decrees1 and constitutions1 even though
      confirmed by oath and approved by 
the ,holy ,see1 or otherwise2 we        
declare all and every kind of authority1
 the ,general1 the ,provincial1      the
 ,visitor1 and other superiors of the   
said ,society1 to be annulled      and  
abolished for ever1 of whatsoever nature
 the said authority may      be1 as well
 in things spiritual as temporal10 c4   
,,chapter ,,iii4  ,,the ,,connecting    
,,tie4      ,,such being the            
organization and plan of action of this 
mysterious  ,society1 the next subject  
for inquiry is1 the connecting principle
 of its  vast machinery4  ,this may be  

briefly stated to be1 unhesitating and  
blind  obedience to the authority of the
 ,general or his subordinates4  ,to     
impregnate the mind with this one       
principle of obedience1 appears to be   
the leading object of ,jesuit education4
  ,one of the learned ,jesuits with     
whom the ,rev4 ,h4 ,seymour conversed at
 ,rome1 stated that their 8great and    
cardinal principle was1 that obedience  
was the greatest ,christian duty1  and  
humility the highest ,christian virtue1 
and that this principle was  the grand  
element of their power40  ,he added1    
moreover1 that it was 8so  deeply fixed 
and rooted1 that it were as hard to     
uproot it as to uproot  the belief of a 
,god1 or of religion40 #bd              
,accordingly1 when a novice is  a       
candidate for admission1 he has to      
undergo six methods of probation1  some 
of which can have no other purpose than 
effectually to try the  completeness of 
his surrender4  ,he must first pass     
through the spiritual  exercises to be  

described hereafter2 he must next spend 
a month in a  hospital1 or amongst any  
other sick to whom he may be appointed4 
,the  third trial is1 that he should set
 out destitute of money1 for a whole    
month1 to beg his bread from door to    
door4  ,the fourth1 that on his  return 
to the house he should there execute the
 most menial and abject  offices4  ,the 
fifth1 that he should employ himself for
 a time in the  instruction of the young
 or ignorant4  ,and the sixth1 that1 if 
thus  approved1 he should act for a time
 as preacher or confessor4 #be  ,now1   
it is obvious that of these trials the  
third and fourth can have no other      
object than to break down all respect   
for private will and judgment1 and  to  
test the extent to which the unfortunate
 victim will submit his soul  to the    
will of his wily captors4  ,there is no 
moral or religious end to  be thus      
accomplished2 the common footboy would  
clean shoes better than  the            
accomplished historian or philosopher2  

and it is quite impossible to  imagine  
any other motive for imposing such tasks
 upon the novices1 7many  of whom are   
accomplished gentlemen1 and some1 ,i    
fear1 once clergymen from  our own      
,church and universities17 than the     
desire utterly to crush them  at the    
outset of their career1 to eradicate all
 individuality of will and  judgment1   
and to bring them out from the          
preparatory process prepared to  act out
 the will of their ,superior1 though his
 requirements may be  revolting to their
 taste1 repugnant to their judgment1 and
 in direct  violation to their          
conscientious conviction of right and   
wrong4    ,thus1 e4g41 when the novice  
has returned from his month of          
mendicancy1  to discharge the menial    
offices of the establishment1 there is  
provision  made in the printed documents
 of the ,order1 that the nauseous dose  
shall  take full effect upon the        
constitution2 for as it would be very   
natural  that1 when the cook should find

 some man of rank and learning appointed
  to his kitchen as the scullion1 he    
should show towards him some small      
measure of respectful courtesy1 the rule
 of the ,examen has expressly  directed 
to the contrary4  8,it were better10 it 
says1 8that the cook  should avoid a    
softened style of request towards the   
novice2 let him  rather1 with modesty1  
command him to do this or that4  ,for if
 he speaks  as a request1 it is then a  
man addressing a man2 thus it will be a 
cook--a  layman1 asking a priest to wash
 an earthen pot1 or to do anything of   
this  kind1 which would seem neither    
decent nor proper4  ,whereas if he uses 
the  style of command1--#8,do           
this1'--#8,do that1'--then it is at once
 understood  that he speaks as in the   
name and person of ,christ3 it is not   
the voice  of the cook that is heard1   
nor even that of the ,superior1 but of  
the  ,lord40 #bf    ,when a man has once
 submitted to such a process1 there is  
no difficulty  in perceiving that he    

must come out from it an abject slave4  
,once  convinced that he is to regard   
the order of the cook as the voice of   
the  ,lord1 he is obviously prepared to 
receive the directions of the ,general  
as the expressions of the same ,divine  
and holy will4  ,thus ,loyola1 in his   
letter on ,obedience1 addressed to the  
,portuguese houses1 in the year  #aeec1 
and only three years before his death1  
says1 8,i would that every  true and    
genuine son of the ,society should be   
known by this very mark1  that he looks 
not to the person to whom he yields     
obedience1 but that he  sees in him the 
,lord ,christ1 for whose sake that      
obedience is rendered40  ,a moment's    
glance at such a passage shows clearly  
that the obedience due  to a perfect1   
spotless1 and unchangeable ,redeemer1 is
 transferred1  without qualification1 to
 an imperfect1 short-sighted1 and       
fallible  ,superior4  ,the ,superior    
8sits in the temple and shows himself as
 ,god40  ,accordingly1 in the same      

letter he adds1 8,obedience is to be    
rendered to  the ,superior1 not on      
account of his wisdom1 goodness1 or any 
other  such-like qualities with which he
 may be endowed1 but solely because he  
is in ,god's place1 and wields the      
authority of ,him who says1 #8,they that
  hear you1 c4'0 #bg    ,now it is plain
 that the obvious deduction from such a 
principle is1 that  if all moral        
qualities are placed out of the         
question1 and if the  ,superior1 because
 he is ,superior1 is to be regarded by  
the ,jesuit as ,god1  then clearly all  
must be done that is required by that   
,superior1 whether  right or wrong1     
scriptural or unscriptural1 sanctioned  
or condemned by  the conscience of the  
individual4  ,but it is also very       
possible that  cases may arise in which1
 in matters of opinion1 the subordinate 
may  differ from the decision of his    
,superior1 and in matters of practice   
may  feel a conscientious scruple in the
 execution of his designs4  ,it is      

plain1 moreover1 that1 if the ,superior 
holds the place of ,god1 he has an      
absolute right to the immediate         
surrender both of conviction and of     
conscience4  ,there is a curious passage
 in the latter part of the  8,spiritual 
,exercises10 which proves the extent to 
which the ,jesuit is  required to       
surrender his opinion1 or it should be  
rather stated1 to  belie it4  ,this book
 was written by ,loyola1 solemnly       
sanctioned1 in a  letter apostolic1     
after careful examination1 by ,pope     
,paul ,,iii41 and a  translation of it  
published in the year #ahdg1 with notes 
by the present  ,general1 ,father       
,rothaan1 and a commendatory preface by 
no other pen than  that of 8,nicholas   
,wiseman1 ,d4,d41 ,bishop of            
,melipotamus20 so that it has  every    
sanction1 ancient and modern1 which     
,rome can give it4  ,in it we  find     
eighteen 8rules to be observed1 in order
 that we may think with the  orthodox   
,church10 the thirteenth of which is as 

follows1 and especial  attention is     
directed to it because it shows1 not    
merely the slavery to  which the ,jesuit
 is reduced1 but the recklessness as to 
truth1 of which  he is compelled to     
become guilty3 8,that we may be         
altogether of the same  mind1 and in    
conformity with the ,church herself1 if 
she shall have  defined anything to be  
black1 which to our eyes appears to be  
white1 we  ought in like manner to      
pronounce it to be black40 #bi  ,to     
think it  black is clearly impossible1  
but to pronounce it black is here       
declared a  duty4    ,suppose the       
question were one of practice1 and the  
,superior were to  require some service 
on the part of a subordinate ,jesuit1 of
 which that  subordinate1 if he dared to
 think1 might be clearly convinced that 
it was  morally and scripturally wrong4 
,it is true that1 according to the      
strict  letter of the ,constitutions1   
such thought is impossible1 because the 
principle of obedience is there extended

 not merely to the action1 but to  the  
judgment2 so that a true and            
thorough-going ,jesuit is prepared to   
vow  that his very thoughts shall be in 
harmony with those of his ,superior4    
,but though conscience may be seared1 it
 is very hard to silence it2 and  though
 the sophistry of cunning schoolmen may 
perplex truth with  intricate questions 
of subtle casuistry1 there is a clear   
broad line of  demarcation between sin  
and virtue1 between right and wrong1 and
 there is  a clear knowledge of that    
broad distinction so immoveably fixed   
amidst  the ruins of our fallen nature1 
that it is almost impossible to imagine 
even a ,jesuit in any real doubt1 when  
in the secrets of his own chamber  he   
calmly reflects upon the question1 ,is a
 lie right1 or a murder  blameless8     
,but suppose that the ,superior commands
 him either to lie or  murder1 what     
then8  ,conscience says1 8,it is sin40  
,the law of ,god says1  8,it is sin40   
,the ,superior says1 8,it must be done40

  ,which then is to be  obeyed8  ,mr4   
,seymour put the question to his ,jesuit
 friend at ,rome4  ,the  man did not    
hesitate to maintain that the ,superior 
must be obeyed1 and  the conscience     
sacrificed1 and added1 that 8he should  
consider that the  more the matter      
commanded was opposed to his private    
judgment1 revolting  to his personal    
feelings1 or wounding to his individual 
conscience1 the  more in proportion     
would be the meritoriousness of         
obedience under such  trying            
circumstances40 #cj  ,but this1 it may  
be urged1 was the private  opinion of an
 individual ,jesuit1 and therefore not  
justly chargeable upon  the great body  
of the ,society4  ,the distinction is   
clearly one of great  importance1 for we
 know in our own times how men may be   
members of a  ,church1 and yet downright
 traitors to its principles2 and also   
how with  our whole soul we utterly     
repudiate those who can solemnly read   
the  ,thirty-nine ,articles in the desk1

 and then preach the direct opposite    
from the pulpit4  ,it would not be fair1
 therefore1 to attach to the ,order  the
 opinions of the individual1 unless     
these can be proved to be fully  borne  
out and sanctioned by the fixed and     
authoritative documents of the          
,society4  ,nothing1 however1 can be    
clearer1 than that the sentiments then  
expressed1 were those not of the man1   
but of the ,order2 for in the           
,constitutions #ca it is expressly      
directed that 8those who live under     
obedience should permit themselves to be
 moved and directed under ,divine       
,providence by their ,superiors1 just as
 if they were a corpse1 which  allows   
itself to be moved and handled in any   
way1 or as the staff of an  old man1    
which serves him wherever1 and in       
whatever thing he who holds  it in his  
hand pleases to use it40  ,it is        
perfectly true that there are  exceptive
 clauses adroitly inserted1 in which it 
is said1 8,when sin is  not perceived20 

and 8where sin cannot be defined40  ,but
 these are wholly  neutralized by the   
context2 for how can the corpse or staff
 perceive the  quality of an action8 and
 how can the ,jesuit judge of the course
 which he  is pursuing1 when it is      
expressly provided1 in the very same    
sentence1  that his obedience must be   
blind1 8renouncing with a blind         
obedience  every opinion and opposing   
judgment of our own80  ,nay6 more4  ,if 
he does  not obey1 but attempts for one 
moment to hold back and plead his own   
conviction1 it is in the power of the   
,superior to lay him in a moment  under 
the heavy burden of mortal sin4  ,the   
terrors of eternal wrath are  placed in 
the hands of the ,superior1 and may be  
brought down with  terrific weight to   
crush the least symptom of doubt or     
hesitation in the  subordinate4  ,there 
is a remarkable decree in the           
,constitutions which has  been          
differently understood by different     
authors1 and of which1 in order  to     

avoid the least possibility of          
contradiction1 ,i give the translation  
as claimed by the advocates of the      
,society4        8,although the ,society
 desires that all its ,constitutions1   
c41 should      be undeviatingly        
observed1 according to the ,institute1  
it desires      nevertheless1 that all  
its members should be secured1 or at    
least      assisted against falling into
 the snare of any sin which may         
originate from the force of any such    
,constitutions or injunctions           
7#8,ne in laqueum ullius peccati1 quod  
ex vi ,constitutionum1 c41              
incidant'73 therefore1 it hath seemed   
good to us in the ,lord1 with      the  
express exception of the vow of         
obedience to the ,pope for the      time
 being1 and the other three fundamental 
vows of poverty1      chastity1 and     
obedience1 to declare that no           
,constitutions1      declarations1 or   
rule of life1 can bind under pain of    
mortal or      venial sin #cb 7posse    

obligationem ad peccatum mortale vel    
veniale      inducere74        8,unless 
the ,superior may command them in the   
name of our ,lord ,jesus      ,christ1  
or in virtue of the vow of obedience2   
and this he may do      whenever1 and to
 whomsoever1 he may judge it conducive  
either to      individual good1 or to   
the universal well-being of the         
,society4      ,and in the place of the 
fear of offence1 let the love and desire
 of      all perfection succeed2 that   
the greater glory and praise of ,christ 
our ,creator and ,lord may follow40     
,so that the poor ,jesuit may be        
compelled to commit what he knows to be 
wrong at the bidding of his ,superior4  
,he may clearly see it to be  utterly   
opposed to every principle of           
,scripture2 his own conscience may  turn
 from it with horror2 his moral sense   
may utterly condemn it2 he may  see     
clearly that he is flying in the face of
 the most ,high ,god2 but on he  must   
go1 because his ,superior bids him2 his 

own judgment and moral sense  are to be 
sacrificed2 he is to be absolutely blind
 as to the character of  the action he  
is about to perform2 one thing only he  
is at liberty to see  clearly1 and that 
is1 that if he venture to hesitate1 he  
will be guilty  of mortal sin4  ,the    
,constitution speaks indeed of the love 
of all  perfection succeeding to the    
fear of offence2 but in the very same   
clause  it places this awful power in   
the hands of the ,superior1 and arms him
  with full authority to force on his   
subjects1 in spite of their own         
consciences1 by the terrific threat of  
the everlasting perdition of their      
souls4    ,now it may occur to some     
minds to inquire how a power so         
tremendous can  be gained and maintained
 over so large a body of talented1      
spirited1 and  well-educated men8  ,how 
is it that the chain does not snap into 
fragments  when required to bear such a 
pressure8  ,the phenomenon1 ,i believe1 
may be  partly explained by the power of

 those religious principles which are   
perverted by the ,jesuits in order to   
secure their end4  ,they call out the   
principle which ought to be subject to  
the will of ,god1 and by  transferring  
it from ,god to the ,superior1 contrive 
to perpetuate their  dominion4  ,but on 
this alone they are clearly unable to   
rely1 for there  are two most powerful  
instrumentalities employed2 the one at  
the  commencement1 and the other        
throughout the whole of the ,jesuit's   
career1  viz41 isolation and            
information4    ,if the human mind1 with
 its conscience1 will1 and judgment1 is 
to become  a simple machine in the hands
 of another1 it is clear that there must
 be  some process by which independence 
may be permanently annihilated4  ,this  
process is to separate and isolate him  
from his fellow-men1 to cut off  all    
connexion and alliance with the world   
without1 and so to engraft him  into the
 ,society that it and it alone should be
 the object of his  affection1 the      

source of his maintenance1 and the      
sphere for his  ambition4  ,it has      
pleased ,god to bind society together by
 the sacred ties  of natural affection2 
and these ties possess so powerful a    
uniting  influence1 that unless they be 
severed1 they form an insurmountable    
barrier to the exercise of such a power 
as that claimed for the ,general4  ,by  
one sudden wrench1 therefore1 they are  
to be at once and for ever  severed4    
,the novice is required to pledge       
himself at the time of his  admission   
that he will have no communication      
either by word of mouth or  letter with 
either his friends or relations1 and    
that every letter which  he either      
receives or writes shall be inspected by
 his ,superior4 #ce  ,he  is required1  
moreover1 to 8abandon natural affection0
 towards all related  to him2 and to    
such an extent is he required to carry  
this unhallowed  rule1 that if any speak
 to him of his parents he is directed to
 deny the  existence of the tie4  8,as  

the habit of speech assists the habit of
 the  thoughts1 it is a holy precept    
that they should not say that they have 
parents or brothers1 but that they used 
to have them40 #cf;a  ,so  fearfully    
does the ,society fulfil the prophecy of
 the apostasy1 by  requiring its members
 to be 8disobedient to parents10 and    
8without  natural affection40 #cf;b     
,it is not sufficient1 however1 that the
 novice be thus cut off from his        
kindred2 for the ,society can never have
 a complete hold of him so long as  he  
is possessed of property2 it is1        
therefore1 one of their laws that       
either immediately or after a year's    
probation1 #cf;c the novice should      
abandon all his possessions1 and        
surrender all interest in1 or title to1 
any property which may at the time      
belong to him1 or may hereafter become  
his by gift1 by trade1 by inheritance1  
or by any other way whatever4  ,he  may 
be the heir of countless thousands1 but1
 by admission to the ,society1  he      

abandons all1 and renders himself       
absolutely penniless4  ,from the  moment
 of his admission he has nothing2 his   
daily allowance is appointed  to him by 
the ,superior1 and may be diminished or 
increased at pleasure4  ,from the day   
that he submits himself1 to his dying   
hour1 he is dependent  on his ,superior 
for home1 for clothing1 for daily bread4
  ,he cannot fall  back upon any remnant
 of his inheritance and be free1 for    
that  inheritance is for ever gone4     
,nor is it merely gone1 but it is so    
completely alienated as to leave him no 
opening for a retreat4  ,loyola  knew   
well that a parent's love is not to be  
extinguished by the temporary  delusion 
of the child1 and that in the parent's  
home there is always a  welcome for the 
wanderer4  ,he1 therefore1 with great   
forethought provided  that the property 
should be completely alienated from the 
family1 and  devoted to the poor1 8to   
pious works1 or to any worthy men who   
will use  it to the advance of the      

service of ,god10 #cg;a which of course 
includes  the ,society of the ,jesuits4 
,the only persons who are excluded from 
a  share are the relations1 8in order10 
as the rule declares1 8that the  novices
 may exhibit a better example to all    
classes of abandoning  inordinate       
affection to their parents1 and of      
avoiding the inconveniences  of an      
inordinate distribution which arises    
from the aforesaid affection2  and also 
that they may persevere more firmly and 
steadily in their  vocation1 when every 
avenue of return to their parents and   
relations1 and  to the useless          
recollection of them1 is cut off40      
#cg;b  ,when this is  done1 the         
dependance of the ,jesuit on the        
,general is complete4  ,if he be  a man 
of talent he may be placed by him in a  
first-rate position1 where  every wish  
is gratified2 he may be supplied with   
ample means and  introduced to the best 
society2 he may have1 moreover1 the     
prospect of  almost unbounded power     

should he raise himself to the higher   
ranks of the  ,order by his unscrupulous
 ability in its service4  ,but all this 
is on the  one condition of unqualified 
and unscrupulous obedience4  ,should he 
venture to resist1 the ,general may     
order him1 without assigning any        
reason1 to become a menial in a convent1
 a scavenger in the street1 or  perhaps 
a missionary in the most distant and    
deadly station of the  ,society4  ,but  
why not break the yoke and be free8 some
 may inquire4  ,but  how is he to do it8
  ,let him rebel against the ,general1  
and he goes out  upon the world a       
wanderer1--friendless1 penniless1       
homeless1 hopeless4  ,if  he be in a    
,protestant country the case is         
different2 for there are warm  hearts to
 welcome him1 and if once his sincerity 
is established1 there  are abundance of 
those who love the ,lord1 who would     
rejoice to assist him  in his struggles1
 and befriend him in his efforts to be  
free4  ,but  suppose that he is in a    

,roman ,catholic country1 his whole     
character is  lost on his withdrawal    
from his ,order2 and if he were to throw
 himself on  those who were once his    
relatives1 it would only be to be       
treated by them  as one who had first   
robbed them of their lawful property1   
and now1  having changed his mind1 was  
returning amongst them a renegade and   
apostate from the faith4  ,on1          
therefore1 he is compelled to go4  ,it  
may  be against his conscience1 against 
his judgment1 against his deepest       
feelings of filial affection1 or his    
noblest principles of patriotism or     
philanthropy4  ,he may be called to     
betray his own brother1 or to move      
sedition against his own ,queen3 but1   
the vow once taken1 there is no room    
for a retreat1 and unless he is prepared
 to throw himself as an outcast  upon   
the world1 he must consent to do that   
which he abhors1 and to use  his own    
talents in a course of action which he  
condemns4    ,but why does not faith    

rise above it all and triumph8  ,there  
must be many  devoted and high-minded   
men in the ranks of that vast ,society2 
why do  they not rise up in faith1 and  
in the name of the ,lord take their     
choice  boldly1 and say once for all1   
8,we had rather die than obey and sin80 
,some have already done so with success1
 and through faith have triumphed2  how 
many more have struggled to do so1 none 
will know till the secrets of  all      
hearts shall be disclosed4  ,for this   
isolation at the outset is  followed up 
by a constant system of the closest     
watching afterwards4  ,so  strict and   
complete is this espionage1 that it is  
almost impossible for  the ,jesuit to   
think a thought without detection4      
,there cannot be a more  fearful        
evidence of the miserable state of iron 
bondage to which  conscientious ,jesuits
 are reduced than the provision made for
 their  discovery4  ,if they were       
content1 why should they be watched8    
,but we  find it is one of the          

principles of the ,order1 that every    
,jesuit is to be  a spy upon every      
other1 and that everything bearing upon 
character is to  be transmitted by every
 individual to the ,superior4  ,when a  
young man is  admitted1 he is especially
 examined upon this very point1 and is  
required  not merely to give his consent
 that everything observed respecting his
  own character should be reported1 but 
to add his promise that he will  himself
 act as a spy and informer on all around
 him4 #dj;a  ,added to  which1 they are 
not1 except on especial services1       
allowed to be alone4  ,in ,roman        
,catholic countries they may always be  
seen two and two1 and it  is said that  
in some of the ,colleges the young men  
are required to go  three and three1 in 
order that if two are agreed in         
anything1 they may be  detected and     
betrayed by the third4  ,now these      
companions be it  remembered1 are not   
self-chosen1 they are not drawn together
 by any  sympathy or affinity of heart1 

but every appointment is made by the    
,general2 so that if any young man of a 
tender conscience and hopeful  spirit   
should venture to begin to inquire      
respecting the great principles  of the 
faith1 there is nothing easier than to  
place with him some artful  and         
well-skilled servant of the ,company1   
who shall gain his confidence by        
apparent sympathy1 and then betray every
 disclosure4 #dj;b  ,if1 moreover1  he  
ever receives or sends a letter without 
express permission1 his doing  so is    
regarded as a mortal sin2 nor can the   
guilt be absolved by the  usual         
confessor1 but the offence must be      
transmitted as a reserved case  to the  
,superior4 #da  ,imagine what it would  
be to work your way out of  such a      
thraldom1 when every word you uttered1  
every book you read1 every  friend you  
spoke to1 was observed and reported to  
those who had absolute  dominion over   
your movements4  ,but more than this4   
,there are secrets in  the deep recesses

 of the soul which even the practised   
spy cannot  penetrate1 and there are    
searchings of heart1 which1 unless      
willingly  discovered1 are known only to
 the individual and to ,god4  ,but the  
poor  ,jesuit is not to have even a     
thought which he may call his own4  ,it 
is  the privilege of other ,roman       
,catholics to choose their own          
confessor1 and  they may go to the      
priest in whom they place the greatest  
confidence2 but  it is not so with the  
,jesuit4  ,like everything else1 his    
confessor is  appointed for him1 and1 of
 course1 just such an one as is best    
calculated  to lay open the secrets of  
his heart4  ,but even this is not       
enough4  ,when  the novice is admitted1 
he is led to believe that his           
confessions are  sacred1 and not liable 
to be reported1 a point on which the    
,roman  ,catholic mind is naturally     
particularly sensitive4  ,but besides   
the  confession1 the ,jesuit is required
 periodically to go through a process   

termed the manifestation of his         
conscience1 in which every wish1        
thought1  fear1 habit1 pleasure1 object 
of interest1 is to be laid open to his  
,superior4  ,the object of this         
manifestation is stated in the ,examen  
to  be1 that the ,superior may be       
acquainted with the internal as well as 
the  external character1 that he may at 
all times select the most suitable      
agents for his missions or other        
services1 and that so he may best       
provide for the good of the whole body  
of the ,society4 #db;a  ,it is          
perfectly clear1 therefore1 that the    
results of these manifestations1        
although they are said to be sub        
sigillo1 are all transmitted to the     
,general1 and obtained for that very    
purpose4  ,now transfer your thoughts   
to that confessional1 and suppose there 
a conscientious1 an inquiring  ,jesuit4 
,it is the creed of his ,church1 which  
he believes infallible1  that1 if       
anything is kept back in confession1 the

 absolution is null and  void1 and that1
 without the absolution1 he remains     
under the wrath of  ,god4  ,with this   
conviction he kneels down before the    
wily ,father1 who is  ready with        
dexterous skill to draw out from him    
under the pressure of his  religious    
conviction every doubt that has ever    
troubled him1 every book  that he has   
ever read1 and every opinion that he has
 ever entertained  upon the subject4    
,if any wavering is discovered in       
confession1 it is all  written down and 
carefully transmitted as a reserved case
 to the ,general4  #db;b  ,but should it
 be brought to light in the             
manifestation of his  conscience1 it    
must all1 as a matter of course1 be     
forwarded to ,rome4  ,the result of     
which is that in a few weeks the young  
man is seen no more2  perhaps he is gone
 to some distant land2 perhaps he is    
sent off to be a  servant in some       
distant convent2 perhaps he finds       
himself in the vaults  of the           

,inquisition2 perhaps he dies4  ,and all
 that can be said is that  the young man
 is gone1--those who once knew him know 
him no more1--his  place is filled by   
another--he is gone4    ,how then is a  
young man to break away from ,jesuitism8
 and how deeply  ought we to            
compassionate the poor unhappy victim of
 such a monstrous and  soul-enthralling 
tyranny8  ,oh6 there is something       
inexpressibly  melancholy in the thought
 that there are thousands of intelligent
 men at  this very hour1 thus enslaved1 
and that the original means of their    
slavery was their real desire for life  
eternal in ,christ ,jesus4  ,there  are1
 ,i believe1 untold horrors within the  
walls of the ,inquisition1 but  better  
far would it be to have the poor body   
lacerated there by a  merciless         
,inquisitor1 while the conscience was   
free1 and the conviction  of the heart  
obeyed1 than to be forced on through    
life a slave1 and yet  apparently a free
 man2 responsible to ,god for           

transgression1 and yet  compelled to    
sin1 because there is no power to burst 
the fetters which  men have rivetted on 
the soul4    ,and what makes the case   
more melancholy still is that the vows  
are  frequently taken in very early     
youth4  ,mr4 ,seymour states that       
although  some join in later life1 the  
great majority are trained in the       
seminaries  of the ,society1 and that   
many take the vows at the early age of  
eighteen4  ,when such is the case it is 
clear that the unhappy novice is        
completely  secured before he has any   
opportunity of forming an acquaintance  
with the  world4  ,he renounces domestic
 happiness before he knows its joys1 and
  gives up his property before he learns
 its value4  ,in the simplicity of  his 
boyhood he gradually imbibes the        
principles of his instructor1 and is    
trained to regard obedience as the      
essence of ,christianity2 and then1     
just at the moment when the powers begin
 to be developed1 and the mind to  put  

forth its strength in independent       
action1 the yoke is rivetted1 and  the  
poor captive made a slave for life4     
,nor is he in this important step       
allowed even his father's counsel4  ,god
 teaches the young man to look up  to   
his parents1 and say1 8,my ,father1 thou
 art the guide of my youth20 but  the   
,jesuit teaches him to cast aside such  
guidance1 and the following  iniquitous 
rule is laid down in the secret         
instructions of the ,society3  8,let    
them be strictly cautioned not to make  
the least discovery of their  call to   
any intimate friend1 not even their     
parents1 before they are  admitted40 #dd
    ,now if a young man is thus to give 
up all in behalf of the ,society--if    
property is to be sacrificed1 and       
parents abandoned--the very least that  
should be done by honest men is to set  
the whole system fully and frankly      
before him4  ,he should at all events   
have the opportunity of considering     
well the consequences of his decision4  

,but as he is cut off from seeking  the 
counsel of his father1 so is he         
forbidden even to make himself          
acquainted with the whole of the        
,constitutions of the ,society2 and ,i  
find  a passage in the outset of the    
,examen1 which expressly directs1 8,that
 all  the ,constitutions be not read by 
those who come as novices1 but only a   
compendium of those parts from which    
they may learn what they have           
themselves to do40 #de  ,he is1         
therefore1 to be gradually drawn on1    
step  by step2 he is never allowed to   
see the whole system1 lest he should    
recoil from it2 but he is led on1 little
 by little1 till he becomes so          
inextricably entangled1 that there is   
not the slightest possibility of a      
return4    ,truly the heart burns at the
 thought of such an outrage on every law
 of  nature1 on every principle of      
,christianity4  ,can that be            
,christianity  which can resort to such 
expedients1 and can depend for its power

 on such  an instrumentality8  ,men may 
admire ,jesuitism as a beautiful and    
well-adjusted machinery2 they may be    
acquainted with individual ,jesuits1    
and entertain a great respect for their 
talents1 their acquirements1  their mild
 and gentle manners2 but let them look  
at the great broad facts  of the system1
 at the cruel and oppressive apparatus1 
which is brought to  bear on the        
conscience of its members1 at the       
absolute crushing of all  individual    
principle and conviction1 at the early  
age at which sanguine  youths are       
entangled and enslaved2 and then let    
them decide whether it is  possible that
 such a system can have the most distant
 connexion with that  glorious liberty  
wherewith ,christ has made us free4     
,does not the ,gospel  fill men with joy
 and peace in believing8  ,does it not  
elevate the soul  to sweet and holy     
communion with ,god8  ,does it not      
purify the heart and  make the          
conscience sensitive to sin8  ,and can  

that be consistent1 ,i  appeal to any   
,roman ,catholic1 with such a system as 
that of ,jesuitry1  which seizes a young
 man at the age of eighteen1 strips him 
of his  property1 isolates him from his 
home1 deadens his conscience1 closes    
against him every possibility of escape1
 and then sends him forth into  society1
 the thinking tool1 the acting          
instrument in the hands of his  captor8 
,,chapter ,,iv4  ,,morality4      ,,it  
is stated by ,mr4 ,seymour that the     
character of the ,society is in high    
esteem for morality at ,rome4  ,one of  
them said to him1 8,we have been        
charged with being crafty               
intriguers--with intermeddling in       
politics--with  swaying princes--with   
disturbing kingdoms--with embroiling    
families4  ,we  have been charged with  
everything but one4  ,no man has ever   
charged us  with personal immorality40  
,and ,mr4 ,seymour adds1 that this boast
 is  certainly true as respects the     
,jesuits of ,rome2 so true that whereas 

all  men in that city hesitate not to   
denounce the other ,monkish orders as   
idle1 debauched1 licentious1 they never 
breathe a whisper against the  personal 
morality of the ,jesuits4  ,if morality 
were confined to the  absence of        
profligacy1 ,i believe that the same    
might be said of the  personal behaviour
 of the great majority of modern        
,jesuits2 but if we  take the term in   
its wider and nobler sense1 as          
expressing the moral will  of ,god1 or  
the reflection of it in the moral sense1
 which still remains  within the heart1 
notwithstanding our ruin in the fall3 if
 morality  convey to us the idea of     
purity1 truth1 honesty1 justice1 and all
 those  noble principles which should   
regulate man's intercourse with man1    
then ,i  believe it may be shown to     
demonstration that the ,order has       
sanctioned  principles which are        
sufficient to dissolve every moral tie1 
and1 if  extensively prevalent1 to break
 up the whole fabric of society4  ,i do 

not  mean that such principles are      
boldly stated in their ,constitutions   
and  public documents1 for1 of course1  
it would not answer their purpose to    
avow them4  ,but they are maintained and
 defended by their most celebrated      
writers1 and if we only bear in mind    
that no ,jesuit is permitted to  publish
 any book without first submitting it to
 his ,superior1 it is clear  that the   
,society becomes responsible for every  
publication of its  members4  ,the      
leading principles of the ,order strips 
the writer of his  individuality1 and   
every publication of every individual   
amongst them  becomes an authorized     
document of the ,society4  ,it cannot go
 forth  without the imprimatur of the   
,general1 and if it has that imprimatur1
  then the ,society becomes responsible 
for its sentiments4 #dh    ,let us take 
one or two specimens of their moral     
maxims4    ,the reader has doubtless    
heard of the doctrine of ,probability2  
the  principle of which is1 that if any 

writer of repute has recommended a      
certain conduct1 then that conduct      
becomes probably right4  ,if any        
author1 especially any modern1 has      
advanced a certain opinion1 then that   
opinion becomes probable4  ,it matters  
not what evidence there is against  it4 
,it may be condemned by the concurrent  
voice of all honest men1 but  still it  
is rendered probable if defended by a   
single individual4    ,but what results 
from this probability8 and what harm is 
done if the  opinion be accounted       
probable8  ,it is really almost         
inconceivable that  any men should have 
had the daring to advance such a maxim  
as may be  found in countless passages  
in the writings of the ,order4  ,it is  
nothing  less than this4  ,that if any  
opinion be probable it may be adopted   
with a  clear conscience1 and if any    
action be probably right1 a man may     
perform  it and be harmless1 whatever be
 its character4  ,mr4 ,dalton quotes the
  following passage1 amongst many       

others1 from ,george ,de                
,rhodes3#di--8,the  authority of one    
good doctor is a sufficient reason on   
which to ground  the probability of any 
opinion2 so that every one may safely   
follow  it40  ,where1 ,oh1 where is the 
vaunted certainty of ,romish teaching8  
,we  hear of men seeking rest in ,rome's
 authority in order that their soul may 
be satisfied with certainty4  ,and the  
human mind requires certainty2 the      
interests of eternity are far too solemn
 to allow men to rest satisfied  if     
their only hope be in a doubt or an     
opinion4  ,but who1 we may boldly       
challenge them to answer us1 has the    
certainty now1--the poor unhappy man    
who is floating hither and thither on a 
whole sea of ,jesuitical                
probabilities8--or the man who can plant
 his firm foot on the immoveable  rock  
of the unchanging word of the living    
,god1 and fearlessly declare1  8,this is
 certain1 because it is inspired2 this  
is truth1 because ,god has  revealed it 

in the ,bible80    ,it seems at first   
sight that such principles as these must
 lead to  endless perplexity and        
embarrassment1 and so they must if all  
love of  truth be not first             
extinguished4  ,but on the other hand it
 is clear that  they give unbounded     
latitude in conduct1 and by referring   
truth to the  ever-varying standard of  
man's opinion1 enable the ,jesuit to    
justify  anything4  ,pascal puts this   
with great power in his 8,provincial    
,letters40  ,he supposes a ,jesuit      
father to be conversing with him as     
follows3--8,they1  the authors1 are very
 often of different opinions2 but that  
does not  signify2 every one renders his
 own probable and sure4  ,we well know  
that  they have not the same sentiments1
 it is all the better for that4  ,on the
  contrary1 they hardly ever agree4     
,there are very few questions where you 
will not find that one says yes1 and the
 other no4  ,in all cases of that  sort1
 one and the other of the contrary      

opinions is probable4  ,but1 my  father1
 said ,i1 we must be very much          
embarrassed in choosing6  ,not at  all1 
said he1 you have only to follow the one
 that pleases the most4  ,what6 if the  
other is more probable8  ,it does not   
signify1 said he4  ,and  if the other is
 more certain8  ,it does not signify1   
repeated the father2  here it is1 well  
explained4  ,it is ,emmanuel ,sa1 of our
 ,society1 in his  aphorism ,de         
,dubiis3--#8,we may do what we think    
lawful according to a  probable opinion1
 although the contrary may be more      
certain4  ,the opinion  of a grave      
doctor is sufficient4' 4 4 4  ,we have  
certainly large scope1  reverend father1
 said ,i1 thanks to your probable       
opinions4  ,we have fine  liberty of    
conscience4  ,and you casuists1 have you
 the same liberty in  your answers8     
,yes1 said he1 we answer as we please1  
or rather as pleases  those who consult 
us1 for here are our rules taken from   
our fathers1  ,layman1 ,vasquez1        

,sanchez1 c4  ,here are the words of    
,layman3--#8,a doctor  upon being       
consulted can give advice not only      
probable1 according to his  opinion1 but
 contrary to his opinion1 if it is      
estimated probable by  others when his  
contrary advice is found more favourable
 and more  agreeable to the person that 
consults him4  ,but ,i say more1 it     
would not  be at all wrong that he      
should give to those who consult him1 an
 opinion  held probable by some learned 
person1 even while he himself knew it to
 be  absolutely false4'0    ,are we then
 to place our souls under the guidance  
of such teachers8  ,are  we to abandon  
the pure1 the clear1 the unerring truth 
of ,scripture1 at  the bidding of one   
who is ready to declare black white1 and
 white black1  at the bidding of his    
,church8  ,i solemnly appeal to any     
,roman ,catholic  into whose hands this 
,lecture may ever fall1 ,can this be    
,christianity8  ,can such a system be   
from ,god8  ,is this the ,divine and    

eternal truth  which you are seeking in 
the ,church of ,rome8  ,nay1 more6  ,can
 you place  the smallest confidence in  
any ,jesuit1 priest or confessor1 when  
you find  it boldly asserted that he may
 give you an opinion as to the great    
concerns of your soul's salvation1 which
 at the very time he gives it he  knows 
in his own heart to be absolutely false8
    ,but their principles of            
equivocation1 mental restriction1 and   
the  direction of intention1 are equally
 subversive of all that is trustworthy  
amongst men4    ,by equivocation they   
mean the use of terms of so ambiguous a 
character  that the hearer receives them
 in one sense1 while the speaker employs
  them in another4    ,by mental        
restriction is intended the suppression 
of certain parts of a  sentence1 so as  
to give to the remainder a meaning      
opposed to truth4  ,pascal quotes the   
following passage from one ,sanchez3 8,a
 man may swear10  says he1 8that he has 
not done a thing1 although in fact he   

has done it1  meaning within himself    
that he did not do it on a certain day1 
or  before he was born1 or understanding
 some other similar circumstance1       
without permitting it to appear in any  
way through the words employed6  and    
this10 he adds1 8is very convenient on  
many occasions1 and is always  perfectly
 right when it is necessary for the     
health1 the honour1 or the  interests40 
,by the direction of intention is meant 
the proposing to oneself an object  of  
intention entirely at variance with the 
act committed3 as1 e4g41 the  ,jesuits  
in ,south ,india encouraged their       
converts to bow down before  heathen    
idols1 on the principle that though the 
act of adoration was  given to the idol1
 the intention was directed to a small  
crucifix which  each of the worshippers 
had concealed about his person4  ,thus1 
argues  ,pascal1 with his keen satire1  
8,they content the world by permitting  
the  sinful action1 and they satisfy the
 ,gospel by purifying the intention40   

8,you give to men10 says he1 8the       
outward and material effects of the     
action1 and you render to ,god the      
interior and spiritual movement of the  
intention3 so that by this equitable    
division you produce an alliance        
between the human law and the ,divine40 
,now there is nothing in the whole      
catalogue of crime which may not be     
justified by such a monstrous           
principle4  ,pascal quotes passages to  
show that a man may even commit  murder1
 provided only that his intention be to 
preserve his honour1 and  not to take   
revenge upon his enemy2 nor is there any
 one of the blackest  crimes that have  
ever disgraced humanity1 which may not  
be justified1 if  we are to admit the   
idea that the act can be separate from  
the will2 that  the heart can be pure1  
while the hand is defiled in blood1 or  
the  intention acceptable to ,god1 while
 the outward action is in direct        
opposition to his law4    ,such are     
specimens of the principles of moral    

conduct advanced by the  writers of the 
,society4  ,it is clear at a moment's   
glance that they are  destructive of    
every moral obligation1 and give        
unbounded license to  every kind of     
crime4  ,now1 it is a question of very  
great interest1 how  far is the ,church 
of ,rome as a body identified with those
 principles of  the ,jesuits8  ,i do not
 say how far are ,romanists as          
individuals1 because  ,i am fully aware 
that a conscientious ,romanist would    
recoil from them  with as much aversion 
as ourselves4  ,it is not a nice point  
of  controversial theology1 but a simple
 matter of right and wrong2 and         
whatever men may think on such a subject
 as transubstantiation1 no  honourable  
man can approve of mental restriction4  
,i take it for granted  therefore1 that 
the great body of ,roman ,catholic      
,englishmen condemn them4  ,but how does
 the ,church as a ,church stand affected
 by them8  ,it has  been already shewn  
that as the ,society claims an absolute 

control over  all ,jesuit authors1 it   
becomes thereby responsible for their   
sentiments4  ,but still this does not   
reach the ,popedom2 the ,company may be 
guilty1 and  not ,popery4  ,but not so  
when we find that on ,august #d1 #ahad1 
,pope ,pius  ,,vii4 issued a ,bull in   
which1 by ,pontifical authority1 he     
solemnly  sanctioned the                
re-establishment of the ,order4  ,it is 
true that this ,bull  was in flat       
contradiction to that of ,clement       
,,xiv41 so that one infallible  ,pope   
was in direct opposition to another4 #ee
  ,but that is not our  concern--it is  
not our business to decide which of the 
two infallibles was  wrong1--all that we
 may leave to those who believe in their
 infallibility4  ,the one important fact
 for us is this1 that ,pope ,pius ,,vii4
 re-established  the ,order in #ahad1   
and that his ,bull remains to this day  
unretracted in  the archives of the     
,vatican4  ,it is also important to     
observe that he did  it with these moral

 enormities fully in view4  ,of course1 
as an  infallible person1 he must have  
known ,jesuit doctrine through the      
simple  power of his own infallibility2 
but even if that had failed him1 he had 
in the archives of the ,vatican the     
language of ,clement stating            
distinctly3--8,and further1 concerning  
the use and exposition of certain       
maxims1 which the ,holy ,see has with   
reason proscribed1 as scandalous and    
manifestly contrary to good morals40    
,so that our heavy charge against  the  
,popedom is1 that with all these facts  
clearly in view1 the ,pope put  his seal
 and sanction upon the ,company4  ,he   
ordained that these letters  of his     
should be 8inviolably observed in all   
time coming10 and  accordingly to this  
hour they are in force4  ,he declares   
that he should  8consider it a great    
crime against ,god if1 amidst these     
dangers of the  ,christian republic1 he 
neglected the aids which the especial   
providence  of ,god had placed at his   

disposal20 a crime1 that is1 to neglect 
the aid  of an ,order which breaks down 
truth by the doctrine of probabilities1 
and  gives a loose rein to every sinful 
action by the licentious theory1 that   
in the midst of crime the intention may 
be pure4  ,are these1 then1 the         
weapons1 and are these the principles1  
on which the ,church of ,rome relies    
for the maintenance of power8 and if    
they be1--,i ask the question           
fearlessly1 ,can it be the ,church of   
,god8  ,do not now perplex your minds   
by a few hard texts1 or the nice        
subtilties of acute controversialists4  
,but look at the great1 broad1 and      
admitted features of ,jesuitical        
morality2 and then look at the ,papacy  
leaning for support on that very        
,order1 though all its principles are   
open and exposed before the world1  and 
decide1 can that ,papacy be the ,spouse 
of ,christ8--can that be the  truth of  
,god1 which leans on such a system for  
its support8--can he be the  ,vicar of  

our blessed ,lord who gives his         
unqualified sanction to a ,society      
acting on such principles8 to a body of 
men the very essence of whose  system is
 that they are ready to declare black   
white1 and white black1 at  a bidding of
 the ,pope8 #eg          ,,chapter ,,vi4
  ,,religion4      ,,it seems strange to
 mention the holy name of religion in   
connexion with  such principles as those
 of probability and intention1 and the  
first  feeling of the heart is to rise  
up in holy indignation1 and to declare  
it  is utterly impossible that religion 
can have anything to do with such a     
system4  ,but such a conclusion would be
 clearly incorrect2 for not only  do the
 facts prove that there is a certain    
religious principle in action1  but ,i  
believe it may be shewn that such       
results could not be produced  except   
through the power of a debased and      
perverted ,christianity4  ,the          
assertion may startle some1 but ,i      
believe that upon investigation it will 

be found true1 that there is less power 
in bare1 barren1 blank  ,infidelity1 to 
break down the morality of a man1 than  
there is in a  ,gospel1 debased and     
defiled to suit his purposes4           
,infidelity gives no  sop to the        
conscience1 no chloroform to destroy the
 sense of sin1 nor can  it altogether   
root out the moral sense1 however       
mournfully it may sear  and deaden it4  
,but the case is different with a       
debased religion4  ,it  overpowers      
conscience1 by setting off against it   
the spurious principles  of a pretended 
,christianity4  ,it produces certain    
maxims1 for which it  claims            
pre-eminence1 because it says they come 
from ,christ2 and1 by the  very         
authority which they derive from the    
misappropriation of that holy  name1 it 
tramples the moral sense under foot1 and
 leaves the pervert  ready for any      
enormity that it may require4  ,i have  
no doubt1 therefore1  in my own mind1   
that a large proportion of the ,company 

of ,jesuits are1 in  one sense1         
religious men2 nor can we look at the   
history of ,jesuit  missions1 at their  
indefatigable zeal1 untiring            
self-denial1 patient  endurance1 and1 in
 some instances1 cheerful martyrdom1    
without the  conviction that a deep     
religious feeling has been more or less 
their  actuating power4  ,but more than 
this1--you may see it even in their     
crimes2 you may there obtain the most   
perfect illustration of the  statement  
just made1 that a perverted religion may
 be called in to give  its sanction to  
those crimes which an ,infidel without  
religion dare not  commit4  ,look1 for  
example1 at the letter of ,sir ,everard 
,digby to his  wife1 written when he was
 under sentence of death for the        
,gunpowder ,plot1  in which he          
says1--8,now for my intention1 let me   
tell you1 that if ,i had  thought there 
had been the least sin in the plot1 ,i  
would not have been  of it for all the  
world1 and no other cause led me to     

hazard my fortune  and life but zeal for
 ,god's religion40 #ei  ,look again at  
the remarkable  fact1 that those        
conspirators received a solemn mass from
 a ,jesuit father  of the name of       
,gerard1 when they solemnly swore to do 
their part in the  conspiracy2 and that 
the whole scheme was known to ,garnett1 
the  ,provincial of the ,society4 #fj   
,so that the solemn sanction of the     
,lord's death and sufferings was thrown 
over all the enormous guilt of  that    
long-premeditated and wholesale murder4 
,but then the question arises1 ,what can
 be the perversion of ,christianity     
which can lead to such an abandonment of
 the moral sense8  ,the full  answer to 
the question might occupy volumes2 but  
there is one root to  which1 ,i believe1
 the whole may be traced2 and although  
it may seem at  first scarcely          
sufficient to produce so vast a         
,upas-tree1 yet ,i believe  it will be  
found in fact that the whole plant has  
sprung from it2--,i mean1  the          

substitution of man for ,god in the     
great business of the soul's  guidance  
and salvation4    ,the passages already 
quoted prove this substitution very     
clearly1 with  reference to the guidance
 of the ,jesuit2 but if there were any  
doubt of  it1 it would be removed by the
 oath of profession1 in which it is     
sworn1--8,i1 ,n41 make profession1 and  
promise ,almighty ,god1 before his      
,virgin ,mother1 and before the heavenly
 hosts1 and before all bystanders1  and 
you1 ,rev4 ,father1 ,general of the     
,society of ,jesus1 holding the place   
of ,god40  ,there is1 therefore1 a      
double transfer of ,divine authority4   
,the ,pope stands between the ,general  
and ,god1 and the ,general between the  
,jesuit and the ,pope4  ,there is a     
double delegation of ,divine powers1 the
  ,lord being said to confer them on the
 ,pope1 the ,pope conferring them on    
the ,general1 and the ,jesuit then      
swearing1 in the most solemn moment of  
his life1 that the ,general 8holds the  

place of ,god40  ,and what must be  the 
necessary result8  ,that moral truth is 
no longer learned from the  fountain of 
truth1 but from the corrupt1 the        
designing1 the human  authority that    
stands between the ,creator and the     
soul4  ,the ,divine law  is obscured1   
the human will is adopted in its place4 
,the result of such  a change must      
obviously be1 that the character of the 
body must become  the mere reflection of
 the character of the head2 that his    
corruptions  take the place of ,divine  
perfections2 and his schemes1 whatever  
be their  nature1 are regarded as       
identical with the glory of the ,lord4  
,hence the  very religion of the ,jesuit
 prepares him for any desperate measures
  provided only that his ,superior gives
 his sanction to them2 and the more     
that his soul feels in earnest1 the more
 ready will he be to plunge on in  any  
course of action1 if only his head1 a   
man quite as fallible as  himself1 and  
perhaps more corrupt1 gives the word of 

command1 and  sanctions the foul act by 
his authority4    ,there is obedience1  
but1 being transferred to a wrong       
object1 the right  principle produces a 
depraved and corrupt result4  ,there is 
zeal1 but it  is all put out for the    
furtherance of the plans of a scheming  
man1  instead of rising high to the     
blessed end of seeking ,god's glory4    
,there  is some fear towards ,god1 but  
it is directed not by ,god himself1 but 
the  ,superior2 and hence it follows    
that the ,jesuits1 whilst they set aside
  the practical use of ,scripture1 do in
 fact confirm its truth2 for they  stand
 out as living witnesses to the         
unfailing truth of that remarkable      
passage which connects alienation of    
heart with the substitution of human    
for ,divine instruction1 and            
says1--8,this people draw near me with  
their  mouth1 and with their lips do    
honour me1 but have removed their heart 
far  from me1 and their fear toward me  
is taught by the precept of men40 #fb   

,there is just the same substitution of 
man for ,god in the great work of a     
sinner's salvation2 and from this1 as   
the root1 may be said to spring the     
whole remainder of the system4  ,loyola1
 as is well known1 struggled hard  for  
peace4  ,deeply convinced of sin1 he    
passed through an agony of soul  in     
search of life2 and1 failing to find it 
as ,god has revealed it1 in  free grace 
and full redemption1 he made a desperate
 plunge into ,jesuitry1  and the        
creation of the ,order was the result4  
,his book of 8,spiritual  ,exercises10  
written shortly after the time of his   
conflict1 is still the  standing work   
for the ,jesuit's personal religion4    
,the reader has been  already informed  
of the high authority by which it has   
been introduced to  the ,british public1
 but few who are not acquainted with the
 mechanical  character of the whole     
,romish system will be prepared for the 
mournful  substitution of man's action  
for ,god's grace1 which pervades both   

the  preface and the book4  ,the book   
contains a plan for passing a novice    
through a kind of spiritual manufacture 
in twenty-eight days2 or rather1  it    
used to be twenty-eight days in the time
 of ,loyola2 but we travel now  by      
railroads1 and everything moves quickly1
 so that ,cardinal ,wiseman  states in  
his preface that the twenty-eight days  
may now be reduced to  ten4 #fc;a  ,now1
 learn what may be accomplished in these
 ten days4  ,the  ,cardinal says1--8,it 
is not a treatise on sin1 or virtue2 it 
is not a  method of ,christian          
perfection2 but it contains the entire  
practice of  perfection1 by making us at
 once conquer sin1 and acquire virtue40 
#fc;b  ,now1 it is a question of the    
deepest interest to ascertain the       
process by  which sin is to be conquered
 in twenty-eight1 or by us moderns in   
ten  days4  ,it is a secret that many a 
sin-burdened conscience would give      
worlds1 if it had them1 to discover4    
,but really it is most deeply  affecting

 to turn to the book1 and see the utter 
emptiness of the whole  scheme4         
,according to the ,cardinal1 8it is     
divided into four weeks1 and  each of   
these has its specific object1 to       
advance the exercitant an  additional   
step towards perfect virtue4  ,if the   
work of each week be  thoroughly done1  
this is actually accomplished40 #fc;c   
,the aim of the first week1 according to
 the same authority1 8is the  cleansing 
of the conscience from past sin1 and of 
the affections from  their future       
dangers40  ,and how is this mighty      
result to be accomplished8  how is the  
conscience to be cleansed from the past1
 and the affections  guaranteed for the 
future8  ,how is the frail and wavering 
heart of man to  be so purified in a    
single week1 that it shall go out into a
 world of  trial and temptation1        
8cleansed against future danger80       
,really it makes  the heart sad to read 
the miserable and mournful absence of   
all that the  ,gospel has provided for a

 sinner4  ,loyola knew what sin was1 and
 had  bitterly felt its sting1 so that  
there are touching signs of the         
sincerity of the deep inward conflict   
which passed within his soul4  ,but  the
 melancholy part of the whole matter is1
 that there is no hint at the  only     
remedy4  ,there is not a single passage 
in which the troubled  conscience is    
directed to the atonement1 as ,god's    
provision for man's  free pardon2 not a 
single allusion to the ,lord's advocacy1
 and no mention  of either the name or  
the office of the ,holy ,ghost4  ,but in
 the place of  all this1 there are      
certain rules to be observed during the 
retreat4  ,if  the inquirer is in       
business1 he must be satisfied with the 
devotion of an  hour and a half daily to
 the work4 #fd;a  ,if he has more       
leisure1 he is  directed 8to migrate    
from his former habitation into some    
more secret  house or cell20 #fd;b being
 there1 he is 8to deprive himself of all
 the  brightness of the light1 shutting 

the doors and windows as long as he     
remains there1 except while he has to   
read or take his food40 #fe;a  ,he  is  
8to direct his eyes on no one1 unless   
the occasion of saluting or  taking     
leave require it20 #fe;b 8he is to do   
penance by fasting1 by  limiting the    
hours of his sleep1 and by the use of   
hair-cloth1 ropes1  iron bars1 and      
whips20 but1 8in preference1 whips of   
small cords1 which  hurt the outward    
parts1 and not those within1 so as to   
injure the  health40 #fe;c  ,he is      
provided with a manual to assist him in 
meditation1  and self-examination2 and1 
above all1 he places himself under the  
guidance and authority of a director1   
8for10 says ,dr4 ,wiseman1 8the life  of
 a good retreat is a good director40    
#fe;d    ,with this apparatus complete1 
he sets to work1 and is directed to draw
 a  diagram1 like the following1        
containing seven pairs of lines1 one    
pair  for each day4 #fe;e               
,picture3 ,diagram of seven pairs of    

lines    ,these are to be employed for  
the measurement of his sins4  ,he is to 
remember and enumerate the number of    
times he has been in fault1 and  twice  
every day mark the same number of points
 on the proper line of the  series4     
,now what is the result of the first    
week's discipline8  ,the  lines1 the    
reader will observe1 become shorter and 
shorter daily1 till at  length1 at the  
end of one single week1 according to    
,dr4 ,wiseman1 8sin  is #ff;a abandoned1
 hated1 loathed4  ,at the conclusion of 
the painful  task1 the soul finds itself
 prostrate and full of anxieties4  ,the 
past is  remedied2 but what is to be    
done for the future80 #ff;b    ,such is 
the description given by this high      
authority of this miserable1  mechanical
 counterfeit of ,christianity4  ,what   
becomes of the deep-seated  corruption  
of the human heart8  ,where is the work 
of the ,spirit8  ,and if  the conscience
 could be cleansed1 and the past        
remedied by such a paltry  human        

artifice1 where1 ,oh1 where was the     
necessity for atonement8 and  what need 
was there that ,emanuel should shed his 
precious blood upon the  cross8    ,but 
does it not verify the charge which ,i  
brought against the system1 of          
substituting man for ,god in the        
salvation of the sinner8  ,what is it   
that  conquers sin in the first two days
 and a half of the retreat8  ,is it the 
,saviour8  ,is it the ,spirit8  ,or is  
it the man8  ,wiseman says1--8,it is the
  work of each week1 thoroughly done40  
#ff;c    ,to this one leading principle 
all ,jesuitry may without any difficulty
 be  traced2 and if so1 we may surely   
learn the one weapon by which it may be 
resisted and overcome4  ,the evil       
originates in the substitution of man   
for ,god1 and therefore the weapon by   
which it must be opposed is the         
exaltation of the ,lord himself1 as the 
only author of the soul's  salvation4   
8,be thou exalted1 ,o ,god1 in thine own
 strength1 so will we  sing and praise  

thy power40  ,there is a great conflict 
raging4  ,there are  swarms of these    
subtle adversaries filling the land2    
there is a vast  power arrayed against  
us2 the enemy is active1 well combined1 
and  unscrupulous2 but they must not be 
met by their own weapons2 for we had    
rather have all that is dear to us      
trodden under foot in the lowest dust1  
than gain the most brilliant triumphs   
through the use of a single weapon      
adopted from their armoury4  ,we give   
them the exclusive use of all their     
probabilities1 and are ready to meet    
them1 without either subtlety or        
disguise1 but with the plain1 honest1   
frank1 and open bearing of              
honest-minded servants of the ,lord2 we 
must be satisfied to struggle in  the   
,lord's strength1 and to employ the     
,lord's weapons4  ,nor need we be       
afraid in the conflict4  ,their human   
machinery1 ,i freely grant1 is  superior
 to ours2 their agency more complete1   
and their combination more  perfect4    

8,but the ,egyptians are men1 and not   
,god1 and their horses  flesh1 and not  
spirit40  ,they in all their system have
 been guilty of the  substitution of man
 for ,god2 but our joy is to exalt ,god 
on his own  throne2 and our certain     
expectation is to triumph through the   
might of  his own right hand4  ,it is   
true1 indeed1 that they can summon to   
their  assistance the countless         
contrivances of human subtlety1 but our 
weapon  is far superior to all1 for it  
is from the ,lord himself1 it is the    
sword  of the ,spirit1 which is the     
,word of ,god4  ,there is no denying    
that they  can assume any guise1 and    
worm their way into the unsuspecting    
family2  but our hope is in the power of
 the ,spirit1 to whom the heart itself  
is  open as the day4  ,they can meet us1
 indeed1 and perhaps over-match us1 in  
their varied appliances for intellectual
 education1 they may be powerful  in the
 pulpit1 and attractive in the          
confessional1 but they have no  message 

that has one thousandth part of the     
loveliness of ours1 for1  unless they   
are false to their own principles1 they 
can never proclaim to  anxious sinners a
 finished atonement1 and free pardon    
through the blood  of the ,lamb4  ,there
 is much1 indeed1 to be apprehended in  
their close  combination under the able 
conduct of a well-appointed ,general2   
but no  general upon earth is to be     
compared to the ,captain of the ,lord's 
hosts1  whom ,god himself has set apart 
from the beginning to be 8the leader and
  commander of the people40  ,only let  
us be faithful to that blessed  ,master1
 honouring his word1 leaning on his     
,spirit1 at all times setting  forth his
 grace2 and the time will come1 as      
certainly as ,god's word is  true1 when 
the whole fabric of ,jesuitry shall be  
split into shivers2 when  the prophecy  
shall be fulfilled1 8,associate         
yourselves1 and ye shall be  broken in  
pieces when the triumphant cry shall    
originate in heaven1 and  shall swell   

back in a vast echo from a regenerate   
world1 #8,we give thee  thanks1 ,o ,lord
 ,god ,almighty1 because thou hast taken
 unto thee thy great  power1 and hast   
reigned4'0                              
99 99 99 99 99                          
99 99 99 99 99                          
,macintosh1 ,printer1 ,great            
,new-street1 ,london4                   
99 99 99 99 99          ,,by ,,the      
,,same ,,author4      ,,the ,,atonement1
 ,,as ,,taught ,,by ,,the ,,church ,,of 
,,england4  ,a ,sermon1 preached  before
 the ,members of the ,islington         
,protestant ,institute4  ,price #f;d4   
,,popery ,,the ,,accommodation ,,of     
,,christianity ,,to ,,the ,,natural     
,,heart4  ,a  ,lecture1 delivered before
 the ,institute4  ,price #as4    ,,the  
,,early ,,history ,,of ,,the ,,english  
,,bible4  ,a ,lecture1 delivered before 
the  ,institute4  ,price #as4           
,j4 ,h4 ,jackson1 ,islington ,green1 and
 ,paternoster ,row4                     
,,also1 ,,by ,,the ,,same ,,author4     

,,the ,,scriptural ,,principles ,,of    
,,our ,,protestant ,,church4  ,second   
,edition4  ,price #cs4    ,,the ,,time  
,,of ,,the ,,end2 or1 the ,world1 the   
,visible ,church1 and the people of     
,god at the ,advent of the ,lord4       
,fourth ,edition4  ,price #as4 #f;d4    
,,the ,,communion ,,and ,,communicant2 a
 ,practical ,treatise for ,enquirers    
,respecting the ,lord's ,supper4        
,second ,edition1 considerably enlarged4
  ,price #d;d41 or #cs4 a dozen4        
,hatchard1 ,piccadilly4    ,,baptism    
,,as ,,taught ,,by ,,the ,,bible ,,and  
,,the ,,prayer-,,book4  ,no4 #f1 ,tracts
 for  ,churchmen4  ,seeley4             
,,footnotes4      #aj  ,exam4 cap4 i4   
#aa;a  ,exam4 cap4 vi4 #c4    #aa;b     
,exam4 cap4 vi4 #d4    #aa;c  ,exam4    
cap4 vi4 #a4    #ab;a  ,duller's        
,jesuits4    #ab;b  ,these privileges   
are of no ordinary value1 as is proved  
by the  fact that any persons of either 
sex1 who shall once a-year visit any    
church or pious place of the ,society on

 a given day1 appointed by the  ,general
 for the time being1 between the first  
vespers and sunset1 and  shall then     
repeat the ,lord's ,prayer and the      
angelic salutation1 may  obtain a       
plenary indulgence and remission of all 
their sins4--8,letter  ,apostolic of    
,pope ,paul ,,iii410 p4 #di4  ,antwerp  
edition4    #ae  ,circular of           
,foreign-,aid ,society4    #ag          
8,secreta ,monita10 ch4 ii41 #b1 #h4    
#ah;a  ,ord4 cap4 xi41  #b4    #ah;b    
8,secreta ,monita10 chap4 xvii4 #h4     
#ai;a  ,neal gives the following curious
 extract from a letter from an  ,english
 ,jesuit to the ,rector of the ,college 
at ,brussels3--8,i cannot choose  but   
laugh to see how some of our own coat   
have accoutred themselves2 and  it is   
admirable how in speech and gesture they
 act the ,puritans4  ,the  ,cambridge   
scholars1 to their woful experience1    
shall see we can act the  ,puritans a   
little better than they have done the   
,jesuits4  ,they have  abused our sacred

 patron in jest1 but we will make them  
smart for it in  earnest40--,neal's     
8,puritans10 vol4 i41 p4 #eae4    #bj   
,the following circumstance was recently
 mentioned to the author by  the ,rev4  
,hugh ,stowell3--,a gentleman named     
,bridge settled at ,salford with  three 
daughters4  ,he appeared to be an       
intelligent and active man1 and  being a
 decided ,conservative1 was1 after a    
time1 made ,secretary to the            
,manchester ,conservative ,association4 
,from that time there was reason to     
believe that the plans of the           
,association were betrayed1 when one    
morning  another gentleman named        
,bridge1 also residing in ,salford      
,crescent1 whose  ,christian name       
commenced with the same initial as that 
of the other1  received a letter from   
the ,college of ,jesuits at ,rome1      
giving him full  directions as to the   
manner in which he should conduct the   
business of  the ,association4  ,the    
,mr4 ,bridge who received it forwarded  

it to his  neighbour1 and the           
,conservative ,secretary disappeared    
from ,salford  ,crescent that afternoon4
    #bd  8,pilgrimage to ,rome10 chap4  
vii4    #be  ,primum ac ,generate       
,examen1 chap4 ,,iv41  #i1 #aj1aa1 #ab4 
#bf  ,examen1 chap4 ,,iv41  #cj4    #bg 
,taylor's ,loyola4    #bi  ,in the      
translation the word 8white0 is most    
ingeniously substituted  for 8black0 in 
flat contradiction both to the sense and
 to the ,latin4  ,the sentiment as      
really expressed was probably considered
 too atrocious  for the honesty of the  
,english character4    #cj  ,pilgrimage 
to ,rome4    #ca  ,part ,,vi41 cap4 i41 
4 #a4    #cb  ,the reader will see in a 
moment that the translation given above 
is  not correct1 according to the       
ordinary rules of the ,latin language4  
,the  words 8obligare ad aliquid0 mean  
8to oblige a person to do a thing10 and 
so the author of the ,constitutions has 
employed them in the #c;d chap4 and     
#eth sec4 of the 8,examen10 where the   

expression1 8,obligare ad  matrimonium10
 is clearly 8to oblige to marry40  ,the 
translation1  therefore1 which was given
 in the first edition1 viz41 8can lead  
to an  obligation to sin mortal or      
venial10 is undoubtedly correct4  ,but  
there  are passages in the book1 and in 
some other scholastic authors1 in which 
the phrase1 8obligatio ad peccatum10 is 
employed to convey the idea that  the   
obligation is of such a character as to 
render disobedience a sin2  and as it is
 possible that the phrase may be so     
employed in this passage1  ,i have given
 the version which the friends of the   
,society desire4  ,i  cannot1 however1  
think that the ordinary rules of        
scholarship are to be  wholly set aside1
 or the real meaning of the words       
excluded altogether  from the           
translation2 and ,i am confirmed in this
 opinion by the reference  to the decree
 in the index of a copy recently        
procured1 which was  published at ,rome 
in the ,college of the ,society1 in the 

year ,a4,d4 #afae1  and which may be    
supposed to convey the true meaning of  
the ,constitution4  ,in this index the  
passage is referred to in the following 
words3  8,superiores possunt obligare ad
 peccatum in virtute obedienti1 quando  
id  multum conveniat40  ,the natural    
antecedent of the 8id0 is clearly       
8peccatum10 in which case the           
translation must be1 8,the ,superiors   
may  oblige to sin in virtue of         
obedience1 when it 7the sin7 is         
particularly  convenient40  ,if this be 
not the meaning1 what occasion would    
there be  for the 8multum conveniat80   
,but1 translated either way1 the decree 
is  so bad1 that the question is        
scarcely worth discussion4    #ce       
,examen1 chap4 iv4 #f4    #cf;a  ,exam4 
iv4 #g4    #cf;b  #b ,tim4 iii4 #b1 #c4 
#cf;c  ,exam4 iv4 #b4    #cg;a  ,exam4  
iv4 #e4    #cg;b  ,sec4 #b4    #dj;a    
,examen1 iv4 #h4    #dj;b  ,the rule is 
as follows3 8,if any one has failed in  
giving  unquestionable proof of his     

obedience1 an associate should always be
  united with him1 who has been more    
conspicuous therein40--,const41 ,p4     
viii41 chap1 i41 sec4 #c4    #da        
,ordinance of the ,fifth ,general       
,congregation4    #db;a  ,examen1 iv4   
#ce4    #db;b  8,which confessor ought  
not to be at a loss what cases should be
  reserved for the ,superior4  ,those1  
then1 shall be reserved which shall     
seem necessary or highly expedient to be
 known by him40--,const41 ,part  ,,iii41
 ,chap4 ,i4    #dd  ,sec4 ,mon4 xiii4   
#i4    #de  ,examen1 ,t4 ,g4    #dh     
,the rule is as follows3--8,if any one  
is endowed with the talent of  writing  
books conducive to the common good1 and 
shall compose any  such1--he ought not  
to publish any writings unless the      
,general shall first  see them1 and     
cause them to be read and examined1 so  
that they may come  before the public if
 they seem good for edification1 and not
  otherwise40--,const4 vii4 iv4 #aa4    
#di  ,for this and many similar passages

 see ,dalton's 8,jesuits40    #ee  ,pope
 ,clement ,,xiv4 said1 8,our will and   
pleasure is that these our  letters     
should1 for ever and for all eternity1  
be valid1 permanent1 and  efficacious1 4
 4 4 and be inviolably observed by all  
and every whom they  do or may concern1 
now or hereafter1 in any manner         
whatever40--#bast  ,july1 #aggc4        
,pius ,,vii4 reinstated the ,order1     
8notwithstanding any apostolical        
constitutions and ordinances1 especially
 the ,brief of ,clement ,,xiv41 of      
happy memory 4 4 4 which we expressly   
abrogate1 as far as contrary to  the    
present order40--#gth ,august1 #ahad4   
#eg  ,some good illustrations of the    
morality of the ,jesuits are given in  a
 book called 8,cases of ,conscience by  
,pascal the younger40--,bosworth4    #ei
  ,hume's ,history4    #fj  ,dalton on  
the ,jesuits4    #fb  ,isaiah xxix4 #ac4
    #fc;a  8,the ,spiritual ,exercises40
  ,dolman1 #ahdg4  ,pref41 p4 #ba4      
#fc;b  ,ibid1 p4 #ad4    #fc;c  ,ibid1  

p4 #ad4    #fd;a  ,p4 #ab4    #fd;b  ,p4
 #ac4    #fe;a  ,p4 #db4    #fe;b  ,p4  
#db4    #fe;c  ,p4 #dd4    #fe;d        
,pref41 p4 #bj4    #fe;e  ,p4 #ai4      
#ff;a  ,the italics are the ,cardinal's4
    #ff;b  8,the ,spiritual ,exercises10
 ,pref41 p4 #ae4    #ff;c  ,ibid41 p4   
#ad4