Nativity," and "The Atonement." These harmonize and fit in well with the four last lectures of this series; it is remarkable, indeed, how well they supplement and perfect each other. Professor Browne has given us the Targum of Onkelos or Ben Uzziel on all the passages, and so proves the faith of Jews and Gentiles in the interpretation he gives. Dean Goode has a most elaborate and learned note, extending to forty pages in the Appendix, on the true interpretation of Daniel's seventy weeks, which leaves nothing more to be said on the question. The subjects of the first eight lectures are the prophecies concerning Israel, Edom, Babylon, Tyre, Nineveh, the Seven Churches in Asia, and the Church of Rome. The instances are well selected of minute and circumstantial prediction, and of literal and exact fulfilment; and the references to classical authors are, as we should have expected, very full and complete. Dean Goode has ably shown, that impatience of the predictions of the prophets, as in the case of miracles, is the result of disbelief in the prescience and power and providence of God; and to show that the topics we have dwelt upon at length were not absent from the writer's thoughts, we close with the following excellent remarks, written in May of the present year, 1863:

"As might be expected, the same ground is taken with respect to miracles as in the case of predictive prophecy. The supposition of any interference with the ordinary course of nature by a special interposition of the God of nature, is repudiated as inadmissible. The position, therefore, which these writers have taken, is on this point, as on others, altogether untenable. They must go either forward or backward. They must either proceed to a formal denial of the Divine prescience, and denude the Divine Being of one of His chief attributes, or they must give up their notion of the sanctity of the prophets, and withdraw their respect from them. To speak respectfully of the prophets, while at the same time they undermine their authority, deny them the power they claim, and more than stultify their words, can only be accounted for on some hypothesis damaging to their reputation for common sense and integrity. And when they have thus disposed of the prophets, including Moses, the whole of the Holy Scriptures is so linked together, that the rest falls

with them.

"The notion that underlies all the reasonings and imaginations of these authors is clearly this-that the world, and all things in it, have been made by some Supreme Power, who at their creation impressed upon them certain laws of being and action, in accordance with which every thing that takes place must necessarily happen. Thus God is excluded from His own world. If His power is exerted on behalf of some of His creatures who faithfully worship Him, in suspending the laws which ordinarily govern certain inanimate agents, every effort is used to explain away the fact, and prove the impossibility of such an interference. If, for the encouragement of His servants, and for the

sake of giving mankind evidence that what professes to be a revelation from Him is really such, He enables some individuals to foretell events that are to happen at a distant period, so that on their accomplishment the world may see the Divine origin of the revelation that contains them, the idea of foresight of future events in them, communicated to them by God, is ridiculed as an absurdity. In short, according to these authors, God has forsaken the world, and takes no further interest in His creatures. All things proceed according to certain innate laws and principles originally impressed upon them, and the exercise neither of Divine power, or Divine benevolence, are to be further expected upon this earth. How far their notions really differ from Pantheism or Materialism, they will perhaps some day explain to us." (Preface, pp. 8, 9.)

RECENT HISTORY OF THE JESUITS IN ENGLAND:-CRETINEAU JOLY, PAROISSIEN, AND OTHERS.

1. The Principles of the Jesuits, developed in a Series of Extracts from their own Authors, with some Illustrations of Romanism, Sc. By the Rev. Challis Paroissien, M.A., Rector of Hardingham, and formerly Fellow of Clare College, Cambridge. London: Rivingtons. 1860.

2. The Poor Gentlemen of Liège: Being the History of the Jesuits in England and Ireland for the last Sixty Years. Translated from their own Historian, M. Cretineau Joly. Edited with Preface, and Supplemental Notes and Comments, by Rev. R. J. McGhee, M.A. London: J. F. Shaw and Co. 1863.

3. Indications of the Action of the Jesuits, Collected by a Member of Parliament. Macintosh, Paternoster Row. 1863.

4. "Is there not a Cause?" Addressed to the Most Rev, and Right Rev. the Archbishops, Bishops, and Clergy of the United Church of England and Ireland. By the Rev. Robert J. McGhee, M.A., Rector of Holywell, Hunts. Bosworth and Harrison, Regent Street. 1863.

THERE are few subjects upon which a well educated Englishman is so ill informed as the history and principles of the Jesuits. If he knows that they are a religious society in the Church of Rome, which has the reputation of being strict in its discipline and cunning in its devices, this is, in general, the extent of his knowledge. A few laymen may remember that the Society first appeared in 1540, when Rome began to dread the Reformation; that Ignatius Loyola was its founder, and Francis Xavier its first apostle. Perhaps, too, they may

remember that it was suppressed by the virtuous Ganganelli in 1774, and restored by Pope Pius VII. in 1814. Beyond this they know nothing; and their ignorance is the more blamable, because they are perfectly contented with it. With that cool indifference with which it has become the fashion, for some time past, to meet every allusion to the growing influence of the Church of Rome in England, they refuse to listen to the few who are really anxious to give the information which they need; and, with a degree of superciliousness which would be accounted the height of folly on other subjects, they turn upon those who are better informed than themselves, and swell the cry industriously raised by their own worst enemies against their Protestant friends. So that, if, in general society, any man should venture to suggest that the Jesuits are busily at work in England, it is not unlikely that he would be met, if not with a flat contradiction, with those looks of affected wonder, or those expressions of surprise, the meaning of which is so well understood; in fact, he would be taken for a weak and credulous man. If he should intimate further, that what are called agrarian outrages in Ireland-that is, assassinations in cold blood-are in many cases the work of the Jesuits, done at their bidding, or at least with their connivance, he must be prepared to find himself excluded even from the circle of his friends; or treated, when he goes amongst them, as a sort of monomaniac, with whom upon this subject no one thinks it worth while to converse.

We have, then, but little to encourage us as we take up our pen. We confess it is rather in the discharge of a painful duty, than with much hope of obtaining even a fair hearing, that we invite attention to the principles and proceedings of the Jesuits. But we must at least record our protest; and the time may come-in our opinion it must come soon, or it will come too late-when it will be remembered with more respect than it is likely to gain at present.

It has not been without some difficulty that the principles of the Jesuits have been brought to light. A volume, entitled Secreta Monita Societatis Jesu, was reprinted, if not first published, at Antwerp in the 17th century. It was afterwards reprinted in England in 1723. It professes to contain the secrets of the Order; but the Jesuits have always denied its authenticity. They protest that it is a libel on their Order. Happily for the world, however, and the peace and safety of society, they have placed us, in an unguarded hour, in possession of all that we could possibly wish to learn. In 1762 they were suppressed in France, by a decree of the Parliament of Paris, for teaching the most infamous doctrines, and on the testimony, as it affirmed, of their own authors. This proceeding was justified, by presenting to the king, and pub

lishing to the world, a volume which was entitled, Extraits des Assertions des soi-disans Jesuites, consisting entirely of passages selected from 147 Jesuit authors. To this the Jesuits immediately replied, in a book entitled, Réponse aux Assertions, in which, with consummate effrontery, as we shall show, they represented the extracts as a series of absurd fabrications. That they should be anxious to escape from the charges brought against them is no matter of surprise; for the Parliament of Paris laid to their charge every crime of which human nature is capable; crimes which, as they affirmed, had been committed by the Jesuits from the creation of the Order to the time then present, with the approbation of their own divines, and the permission of their Superiors and Generals. Their doctrines, they say, authorize theft, lying, perjury, impurity, every passion and every crime; teaching homicide, parricide, and regicide; overturning religion to substitute superstition, and favouring magic, blasphemy, irreligion and idolatry. We give a copy of the decree itself:

"Arrêt du Parlement du 5 Mars, 1762.

"La cour a ordonné que les passages extraits des Livres de 147 Autheurs Jesuites étant verifiés, une copie collationnée en sera presentée au Roy, pour le mettre en état de connoître la perversité de la Doctrine soutenue constamment par les soi-disans Jesuites depuis la naissance de la Société jusqu'au moment actuel, avec l'approbation des Théologiens, la permission des Superieurs et Généraux, et l'éloge d'autres membres de la dite Société: Doctrine autorisant le Vol, le Mensonge, le Parjure, l'Impureté, toutes les passions et tous les crimes, enseignant l'Homicide, le Parricide et le Regicide, renversant la Religion pour y substituer des Superstitions, en favorisant la Magie, le Blasphême, l'Irréligion et l'Idolatrie: Et sera le dit Seigneur Roy très-humblement supplié de considérer ce qui résulte d'un enseignement aussi pernicieux combiné avec le choix et l'uniformité des opinions dans la dite Société.

"Fait en Parl. le 5 Mars, 1762."

The reader is now prepared to appreciate the great value of Mr. Paroissien's volume. It contains "a small portion," he tells us, of the extracts referred to in the Arrêt, given in an English translation. Small as it may be-it occupies about 270 pages-there is enough, and more than enough; enough to fill a pure mind with unutterable disgust, to fill an upright mind with alarm, and to initiate into a deeper depravity the most depraved. The vilest parts, however, let us add, are given in the original Latin, and with the utmost brevity. It exhibits the principles of Jesuitism in the words of the Jesuits themselves; and that no error might possibly creep in, the libraries of the two Universities, of the British Museum, of Lambeth Palace, and Sion College, have been carefully searched for the works of the authors cited. It will be a further satis

faction to the Protestant reader to have Mr. Paroissien's assurance, that in every instance in which any one of them could be found, the correctness of the quotation has been fully established by accurate collation with the original text. This valuable work is prefaced with a brief sketch of the Institute itself, taken from the Constitutiones Societatis Jesu, translated from the Spanish of Ignatius Loyola, and long preserved with the strictest secresy. It was printed in the houses of the Society, and partially revealed to some of its members only.. Upon the occasion of the celebrated trial of Father Lavalette, the Jesuits, in an unguarded hour, were so indiscreet as to produce the volume of their mysterious Institute. An early edition. of the Constitutiones Societatis Jesu was printed at Rome in 1558, and another at Antwerp in 1702. It is from a copy of the latter, in the University library at Cambridge, that Mr. Paroissien's sketch of the Institute has been condensed.

Of the constitution of the Order, however, it is only necessary to say, that every Jesuit is bound to pay implicit submission to the General. He is simply to regard himself as a machine to carry out the will of his Superior, who stands to him in the place of God,-so the oath or vow of admission declares more than once,--and to him, locum Dei tenenti, he vows perpetual poverty, chastity, and obedience. There are even circumstances under which the Pope himself is controlled by the General of the Jesuits. By a solemn evasion, the will of the sovereign Pontiff is made to yield to the monarch of the Jesuits. Special obedience to the Apostolic See is only promised prout in constitutionibus continetur. And the Constitutions invest the General with plenary power over every mission. One class, the Coadjutors, vow that they will direct their especial attention to the education of boys. We hope our readers will bear this simple fact in mind as they proceed.

It is rather to the horrible charges of inculcating the most immoral doctrines, and justifying every conceivable transgression against either God or man-such, for example, as the arrêt of the French parliament brings against them that it is our duty to ask attention. Over some of the indictments-that of licentiousness, for instance, in its various forms-we must draw a veil. Indeed, were we to give an extract from the Jesuit writers quoted by Mr. Paroissien under this head, our review would be totally unfit for general perusal. His list of Jesuit authors includes fifty-six names, and in every instance the edition and the section or page is given, as well as the library, whether English or foreign, in which it may be found. 1st. The arrêt charges the Jesuits with teaching doctrines authorizing THEFT. Emmanuel Sa teaches,

"That it is no mortal sin to take from him who would have given had he been asked, though he should have been unwilling it should