Jesuits Decide On Their Mission
Loyola first planned to convert the Mohammedans of Palestine, but finding himself entirely unprepared for that work, and the road blocked by war, and finding, after his return to Paris, that the Protestant Reformation was turning the minds of men from the Roman church to the Bible, he resolved to undertake a propaganda of no less magnitude than the restoration of the Papacy to world dominion, and the destruction of all the enemies of the pope. The Jesuit T. J. Campbell says:   
"As the establishment of the Society of Jesus coincided with the Protestant Reformation the efforts of the first Jesuits were naturally directed to combat that movement. Under the guidance of Canisius so much success attended their work in Germany and other northern nations, that, according to Macaulay, Protestantism was effectually checked. In England . . . the Jesuits stopped at no danger. . . . and what they did there was repeated in other parts of the world. . . . The Jesuits were to be found under every disguise, in every country. 

"Their history is marked by ceaseless activity in launching new schemes for the spread of the Catholic faith. 

"They have been expelled over and over again from almost every Catholic country in Europe, always, however, coming back again to renew their work when the storm had subsided; and this fact has been adduced as a proof that there is something iniquitous in the very nature of the organization." - The Encyclopedia Americana, sixteen-volume edition, Vol. IX, art. Jesuits." 1904. 

Loyola's plan of operation was to have his emissaries enter new fields in a humble way as workers of charity, and then begin to educate the children and youth. After gaining the good will of the higher classes of society, they would, through their influence, secure positions as confessors to the royal families, and advisers of civil rulers. These Jesuit Fathers had been skillfully trained to take every advantage of such positions to influence civil rulers and direct them in the interest of the Roman church, and to instill in them, that it was their sacred duty to act as worthy sons of the Church by purging their country from heresy. And when war against "heretics" commenced, the Jesuits would not consent to any truce till Protestantism was completely wiped out.   

At the time Loyola and his "knights" took the field, the Protestant Reformation had swept over the greater part of Europe, and one country after another was lost to the Papacy. But in a short time the Jesuits had turned the tide. The Netherlands, France, and Germany were swept by fire and sword till the very strongholds of Protestantism were threatened. The Protestant countries were finally forced to combine in the Thirty Years' War to save themselves from being brought back by force under the papal yoke. (See "History of the Jesuits," T. Griesinger, Book II, chap. 2)
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The Abolition Of The Jesuit Order
As long as this war of extermination was waged against Protestantism, the assistance of these daring "knights" was accepted, but when they continued to meddle in politics, and to gather the civil reins in their own hands, the Catholic princes at length became aroused to their danger, and complaints began to pour into the Vatican from various heads of Catholic states. Finally, Pope Clement XIV, after four years of investigation, felt compelled to abolish the Jesuit Order. In his "Bull of Suppression," issued July 21, 1773, he wrote, that repeated warnings had been given to the Society of "the most imminent dangers, if it concerned itself with temporal matters, and which relate to political affairs, and the administration of government." It was "strictly forbidden to all the members of the society, to interfere in any manner whatever in public affairs." Clement then cites eleven popes who "employed without effect all their efforts . . . to restore peace to the Church" by keeping the Jesuits out of "secular affairs, with which the company ought not to have interfered," as they had done "in Europe, Africa, and America." The Pope continues: 
"We have seen, in the grief of our heart, that neither these remedies, nor an infinity of others, since employed, have produced their due effect, or silenced the accusations and complaints against the said society. . . . In vain [were all efforts.]" - "Bull of Clement XIV," in "Constitutions of the Society of Jesus," PP. 116, 117. London: 1838. 
"After so many storms, troubles, and divisions the times became more difficult and tempestuous; complaints and quarrels were multiplied on every side. In some places dangerous seditions arose, tumults, discords; dissensions, scandals, which weakening or entirely breaking the bonds of Christian charity, excited the faithful to all the rage of party hatreds and enmities. Desolation and danger grew to such a height, that . . . the kings of France, Spain, Portugal, and Sicily, found themselves reduced to the necessity of expelling and driving from their states, kingdoms, and provinces, these very companions of Jesus; persuaded that there remained no other remedy to so great evils; and that this step was necessary in order to prevent the Christians from rising one against another, and from massacring each other in the very bosom of our common mother the Holy Church. The said our dear sons in Jesus Christ having since considered that even this remedy would not be sufficient towards reconciling the whole Christian world, unless the said society was absolutely abolished and suppressed, made known their demands and wills in this matter to our said predecessor Clement XIII - Id., p. 118. 
"After a mature deliberation, we do, out of our certain knowledge, and the fullness of our apostolic power, suppress and abolish the said company. . . . We abrogate and annul its statutes, rules, customs, decrees, and constitutions, even though confirmed by oath, and approved by the Holy See. . . . We declare . . . the said society to be for ever annulled and extinguished." - Id., pp. 119,120.  
"Our will and meaning is, that the suppression and destruction of the said society, and of all its parts, shall have an immediate and instantaneous effect." - Id., p. 124.  
"Our will and pleasure is, that these our letters should for ever and to all eternity be valid, permanent, and efficacious, have and obtain their full force and effect. . . . Given at Rome, at St. Mary the Greater, under the seal of the Fisherman, the 21st day of July, 1773, in the fifth year of our Pontificate." - Bull for the Effectual Suppression of the Order of Jesuits." Quoted in "Constitutions of the Society of Jesus," p. 126. 
We now respectfully ask: Can any Roman Catholic doubt that the pope is telling the truth about the Jesuits? If he is telling the truth, can we be blamed for feeling that there is a Jesuit danger, after that society has been reinstated and has labored incessantly for more than a century, and is unchanged in principle?  
When we reflect upon their past history, and remember that the Jesuits have been expelled from fifty different countries, seven times from England, and nine times from France, and from the Papal States themselves, there must be a reason why civil governments, Catholic as well as Protestant, have found it necessary to take such steps. Only in countries such as the United States, where they are allowed to carry on their work peaceably, we hear little of them. But some day Americans may wake up to find our present generation completely Romanized, and our boasted "liberty" a thing of the past. The prophet declares: "And through his policy also he shall cause craft to prosper in his hand; . . . and by peace shall destroy many." Daniel 8: 25. Any one desiring to know the historical facts should read the "History of the Jesuits," by T. Griesinger, and "The Roman Catholic Church," by F. T. Morton, pp. 167, 168. 
"The end justifies the means." This maxim is generally attributed to the Jesuits, and while it might not be found in just that many words in their authorized books, yet the identical sentiment is found over and over again in their Latin works. Dr. Otto Henne an Rhyn quotes many such sentiments from authorized Jesuit sources. We quote from him the following: 
"Herman Busembaum, in his 'Medulla Theologiae Moralis' (first published at Frankfort-on-the-Main, 1650) gives this as a theorem (p. 320): Cum finis est licitus, etiam media sunt licita (when the end is lawful, the means also are lawful); and p. 504: Cui licitus est finis, etiam licent media (for whom the end is lawful, the means are lawful also). The Jesuit Paul Layman, in his 'Theologia Moralis,' lib. III., p. 20 (Munich, 1625), quoting Sanchez, states the proposition in these words: Cui concessus est finis, concessa etiam sunt media ad finem, ordinata (to whom the end is permitted, to him also are permitted the means ordered to the end). Louis Wagemann, Jesuit professor of moral theology, in his 'Synopsis Theologiae Moralis' (Innsbruck and Augsburg, 1762) has: Finis determinat moralitatem actus (the end decides the morality of the act)." - "The Jesuits," pp. 47, 48. New York: 1895.      

"But the mischief is that the whole moral teaching of the Jesuits from their early days till now is but a further extension of this proposition, so redoubtable in its application." - Id., pp- 49, 50. 28 

Rene Fulop-Miller says of the Jesuits:

"In actual fact, the Jesuit casuists deal with two forms of permissible deception: that of 'amphibology' and that of reservatio mentalis. 'Amphibology' is nothing else than the employment of ambiguous terms calculated to mislead the questioner; 'mental reservation' consists in answering a question, not with a direct lie, but in such a way that the truth is partly suppressed, certain words being formulated mentally but not expressed orally. 

"The Jesuits hold that neither intentional ambiguity nor the fact of making a mental reservation can be regarded as lying, since, in both cases, all that happens is that 'one's neighbor
is not actually deceived, but rather his deception is permitted only for a justifiable cause." - "The Power and Secret of the Jesuits," pp. 154, 155. 

The Jesuit Gury gives examples of this; among others he says:

"Amand promised, under oath, to Marinus, that he would never reveal a theft committed by the latter. . . . But . . . Amand was called as a witness before the judge, and revealed the secret, after interrogation. 

"He ought not to have revealed the theft, but he ought to have answered: 'I do not know anything,' understanding, 'nothing that I am obligated to reveal,' by using a mental restriction. . . . So Amand has committed a grave sin against religion and justice, by revealing publicly, before the court, a confided secret." - "The Doctrine of the Jesuits," translated by Paul Bert, Member of the Chamber of Deputies, Professor at the Faculty of Sciences (in Paris), pp. 168, 169, American edition. Boston: 1880. 

Alphonsus de Liguori, the sainted Catholic doctor, says in Tractatus de Secundo Decalogi Praecepto," on the second [third) precept of the decalogue: 
"One who is asked concerning something which it is expedient to conceal, can say, 'I say not,' that is, 'I say the word "not"; since the word 'I say' has a double sense; for it signifies 'to pronounce' and 'to affirm': now in our sense 'I say' is the same as 'I pronounce.' 
"A prisoner, when lawfully questioned, can deny a crime even with an oath (at least without grievous sin), if as the result of his confession he is threatened with punishment of death, or imprisonment, or perpetual exile, or the loss of all his property, or the galleys, and similar punishments, by secretly understanding that he has not committed any crime of such a degree that he is bound to confess. 

"It is permissible to swear to anything which is false by adding in an undertone a true condition, if that low utterance can in any way he perceived by the other party, though its sense is not understood." - The Latin text, and an English translation of the above statements are found in "Fifty Years in the Church of Rome," by Father Chiniquy, chap. XIII, and in "Protestant Magazine," April, 1913, p. 163. 

Violations of the sixth, seventh, eighth, and ninth commandments are justified by many leading Jesuit writers, according to many quotations from their books, cited in "The History of the Jesuits," by Theodor Griesinger, pp. 285-304, 478-488, 508-616, 670, 740; and in Gury's "Doctrines of the Jesuits," translated by Paul Bert; and in "The Jesuits," by Dr. Otto Henne an Rhyn, chap. V.        
Theodor Griesinger quotes from eight prominent Jesuit authorities, who advocate that it is permissible to kill a prince or ruler who has been deposed by the pope. Here are a few samples: 

"In the 'Opuscula Theologica' of Martin Becan, at page 130, the following passage occurs: 

" 'Every subject may kill his prince when the latter has taken possession of the throne as a usurper, and history teaches, in fact, that in all nations those who kill such tyrants are treated with the greatest honor. But even when the ruler is not a usurper, but a prince who has by right come to the throne, he may be killed as soon as he oppresses his subjects with improper taxation, sells the judicial offices, and issues ordinances in a tyrannical manner for his own peculiar benefit.' " 

"With such principles Father Hermann Buchenbaum entirely agreed, and, in the 'Medulla Theologia Moralis,' permission to murder all offenders of mankind and the true faith, as well as enemies of the Society of Jesus, is distinctly laid down. This 'Moral Theology' of Father Buchenbaum is held by all the Society as an unsurpassed and unsurpassable pattern-book, and was on that account introduced, with the approval of their General, into all their colleges. 
"Imanuel Sa says, in his aphorisms, under the word 'Clericus': 'The rebellion of an ecclesiastic against a king of the country in which he lives, is no high treason, because an ecclesiastic is not the subject of any king.' 'Equally right,' he adds further, 'is the principle that anyone among the people may kill an illegitimate prince - to murder a tyrant, however, is considered, indeed, to be a duty.' 

"Adam Tanner, a very well known and highly esteemed Jesuit professor in Germany, uses almost the identical words, and the not less distinguished Father Johannes Mariana, who taught in Rome, Palermo, and Paris, advances this doctrine in his book 'De Rege' (lib. i., p. 54), published with the approbation of the General Aquaviva and of the whole Society, when he says: 'It is a wholesome thought, brought home to all princes, that as soon as they begin to oppress their subjects, and, by their excessive vices, and, more especially, by the unworthiness of their conduct, make themselves unbearable to the latter, in such a case they should be convinced that one has not only a perfect right to kill them, but that to accomplish such a deed is glorious and heroic.' . . . 
"But most precise are the words of the work, so highly prized above all others by the Roman Curie, 'Defensio Fidei Catholicae, et Apostolicae [Defence of the Catholic and Apostolic Faith]' of the Jesuit Suarez, which appeared in Lisbon in the year 1614, as therein it is stated (lib. vi, cap. iv, Nos. 13 and 14): 'It is an article of faith that the Pope has the right to depose heretical and rebellious kings, and a monarch dethroned by the Pope is no longer a king or legitimate prince. When such an one hesitates to obey the Pope after he is deposed, he then becomes a tyrant, and may be killed by the first corner. Especially when the public weal is assured by the death of the tyrant, it is allowable for anyone to kill the latter.' 

"Truly regicide could not be taught by clearer words. . . . The sons of Loyola . . . declared that a more learned, or God fearing book, had never appeared. . . . Indeed, from this time forth no Jesuit professor whatever wrote on moral theology, or any similar subject, without adopting the teaching of Suarez." - "History of the Jesuits," pp. 508-511. 
Can any one doubt that the Jesuits have faithfully carried out this "Article of Faith," wherever they thought it advisable, when he reads of the many attempts upon the life of Queen Elizabeth of England; of the "Gunpowder Plot" to murder James I, and to destroy the "Houses of Parliament" in one blast; of the assassination of William, Prince of Orange; of the attempts upon his son, Maurice, Prince of Orange, and upon Leopold I of Germany, by agents of that Society? We could refer to the "Holy League" of 1576, sponsored by the Jesuits, for the purpose of uniting Catholic Europe to crush Protestantism, and the assassination of Henry III and Henry IV of France in the interest of that scheme. "The Jesuits were, indeed, the heart and soul of the Leaguist conspiracy." - Id., p. 210. See also pp. 508-608. 
If the political activities of the Jesuits, of which Pope Clement XIV complained so pathetically, are not a serious problem to civil governments, then why were the Jesuits expelled from so many states, Catholic as well as Protestant, as the following table shows? Francis T. Morton, Member of the Massachusetts Bar, gives the following:  
"Jesuits Expelled From
 Saragossa  1555
 La Palinterre  1558
 Vienna  1566
 Avignon  1570
 Antwerp, Portugal, etc. 1578
 England  1579
 England again  1581
 England again  1584
 England again  1586
 Japan  1587
 Hungary and Transylvania 1588
 Bordeaux  1589
 The whole of France  1594
 Holland  1596
 Touron and Berne 1597
 England again  1602
 England again  1604
 Denmark, Venice, etc 1606
 Venice again  1612
 Amura, Japan  1613
 Bohemia  1618
 Moravia  1619
 Naples and Netherlands  1622
 China and India  1623
 Turkey  1628
 Abyssinia  1632
 Malta 1634
 Russia  1723
 Savoy  1724
 Paraguay 1733
 Portugal Sept. 3, 1759
 Prohibited in France 1762
 France again 1764
 Spain, colonies, and Sicily and Naples 1767
 Parma and Malta 1768
 All Christendom by bull of Clement XIV July 21, 1773
 Russia 1776
 France again 1804
 Canton Grisons 1804
 Naples again 1810
 France again 1816
 Moscow, St. Petersburg, and Canton Soleure 1816
 Belgium 1818
 Brest (by the people) 1819
 Russia again 1820
 Spain again 1820
 Rouen Cathedral (by the people) 1825
 Belgium, schools 1826
 France, 8 colleges closed 1828
 Britain and Ireland 1829
 France again 1831
 From entering Saxony 1831
 Portugal 1834
 Spain again 1835
 Rheims (by the people). 1838
 From entering Lucerne 1842
 Lucerne again 1845
 France again 1845
 Switzerland 1847
 Bavaria and Genoa 1848
 Papal States, by Pius IX,
 Sardinia, Vienna, Austria 1848
 Several Italian States 1859
 Sicily again 1860
 Spain again 1868
 Guatemala 1871
 Switzerland 1871
 German Empire 1872
 Mexico (by the viceroy). 1853
 Mexico (by Comonfort). 1856
 Mexico (by Congress) . 1873
 New Granada since 1879
 Venezuela 1879
 Argentine Republic 1879
 Hungary 1879
 Brazil 1879
 France again 1880."

- "The Roman Catholic Church and Its Relation to the Federal Government," pp. 167,168. Boston: 1909.  
Those who feel that the foregoing facts constitute no danger to American civil and religious liberty, would do well to remember that the Jesuits carry on an extensive educational program in this country, and that, according to their textbooks, their principles of civil government are diametrically opposed to the American ideas of separation of church and state.
See their "Manual of Christian Doctrine, by a Seminary Professor," pp. 131-133. Philadelphia: 1915. 

The author has stated the foregoing facts, not because of any enmity towards Jesuits as individuals, nor to Catholics in general, but only from a feeling of responsibility to enlighten the American people regarding a public danger. We can truly love the persons, while we warn people against their dangerous tendencies. If we did not sincerely love everybody, we would not be true Christians. (Matthew 5: 43-48) Jesus loves the sinner, while He hates his sins; and we must have the mind of Christ. (Philippians 2: 5; 1 Corinthians 2: 16) 

To those who wish to study this subject further we recommend the careful reading of the following books, besides those referred to in this chapter:
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"History of the Jesuits," by Andrew Steinmetz, London, 1848; "History of the Jesuits," by G. B. Nicolini, London, 1854; "Secret Instructions of the Jesuits," translated from the Latin by W. C. Brownlee, D. D., New York, 1841; "The Footprints of the Jesuits," by R. W. Thompson;


From the Christian Intelligencer. History of the Society of the Jesuits
I. Character of the Jesuits.--The attention of the Jesuits to education has given them great influence. Though in 1840 this Society consisted of only ten, yet Dr. Robinson informs us, "that before the end of the century they had obtained the chief direction of youth in every Catholic country in Europe. They possessed," he adds, "at different times, the direction of the principal Courts of Europe." Their superior education gave them access to the most respectable institutions, and to the society of nobles and princes. The friends of literature made them Professors, because distinguished for their learnings. By their knowledge of all parts of the world they can make themselves interesting to Statesmen. They accommodate themselves to the society with which
they desire to be connected. They always agree with those whom they wish to influence. They first endeavor to ascertain the partialities and prejudices of men, the objects they wish to accomplish; then they know how to converse and how to act. Their education includes a thorough knowledge of human nature. The legal knowledge of Taney made him Chief Justice of the Supreme Court of the United States.  
The Society of the Jesuits is more than any other on earth opposed to the government of Jehovah; they pay more respect to the laws of the Roman Pontiffs and courts, than to that law which is holy, just and good. As there is but one God in heaven, so the Papists claim there is but one on earth; and that the Roman Pontiff is God, or is in the place of God, or is in the place of God. He can add to the laws of Jehovah, or take from them.  
It is important that every one should know what the secret oath is, by which the Jesuits bind themselves to support the Roman Pontiff. It is the following:-- 

"In the presence of Almighty God, and of all the saints, to you my ghostly father, I do declare that his holiness, the Pope, is Christ's Vicar General, and the only head of the Universal Church throughout the earth, and that by virtue of the keys given him by my Savior, Jesus Christ, he hath power to depose heretical kings, princes, states, commonwealths, and governments--all being illegal without his sacred confirmation--and that they may safely be destroyed. Therefore, and to the utmost of my power, shall and will defend this doctrine, and his holiness' rights and customs against all usurpers. I do renounce and disown any allegiance as due to any heretical (I.e. Protestant) king, prince, state, named Protestant, or obedience to their inferior magistrates, or officers. I do further promise and declare, that though I am dispensed with, to assume any religion heretical, for the promotion of the Mother Church's interest, to keep secret and private all her agent's counsels, etc. All which I, A. B., do swear by the blessed Trinity, and the blessed sacrament, which I am now to receive. And I call all the heavenly and glorious hosts
above to witness these my real intentions to keep this oath, in testimony hereof, I take this most blessed sacrament of the Eucharist, and set to my hand and seal." 

This is the Jesuit's oath to the Roman Pontiff. The Jesuit obligates himself by the most solemn oath to do all in his power to subvert every Protestant Government, and he confesses that he is allowed by the Roman Pontiff to profess any religion, the better to promote the interests of Papal despotism; and that he will keep secret and private all the counsels of the Papal Church. The Jesuit is, therefore, the determined enemy of all Protestant Governments and establishments. He is bound to do all in his power to change the form of this Government from Republican to despotic.     

With respect to the moral character and principles of the Jesuits, there is not a precept of the moral law, the violation of which they do not excuse or justify. Any crime may be committed by paying a sum of money. The Roman Pontiff takes the place of God. He receives the money, thus despising the blood of Christ; without the shedding of which there is no remission of sin.   
Duelling is justified by Jesuit writers. Sanchez allows that "a man may give and accept a challenge, if he direct his intentions aright." Escobar agrees with him in regard to this subject. Navarrus says a person may kill an enemy secretly; and when this can be done, so as to get clear out of the affair, it is far better than fighting a duel. Several of the Jesuit moral writers thus unite in expressing their opinions. "It is allowable to kill a person who gives you a box on the ear, though he runs away, if you can divest yourself of hatred and revenge. Nay further, you may kill the person who only intends to give you a blow, if there be no other means of avoiding it." "This is one of the most common maxims of our fathers," observes a Jesuit writer. "It is lawful," says another Jesuit writer, "to kill any one who says you lie, if he can be stopped by no other means." "Honor is dearer than life; if a man slander me, give me a box on the ear, or intend to do it, I may kill him in defense of my honor. Children may desire the death of their parents, and effect it, if they only desire it not from hatred, but to obtain their property."  
Bribery is excused or justified. "Judges may receive presents from parties, when they are given, either from friendship or gratitude, when we wish them to favor us, or when they have favored us."   
Usury is justified. "Our fathers," says a distinguished writer, "dispense comfort suited to every one's condition; for if persons do not possess enough to live genteelly, and discharge their debts, they are allowed to become bankrupts, and to conceal a part of their property from their creditors. He may do this though he had gained by injustice and notorious crime." "Our most celebrated Casuists," says a distinguished Jesuit, "formerly decided, that what a judge takes from parties whom he has favored by an unjust sentence, is what a soldier has received for killing another; and what any one obtains for the most infamous crimes may be lawfully retained."  
Prostitution, adultery in the most aggravated circumstances, and every violation of the seventh commandment of the moral law are excused or justified. Indeed no transgression of the moral law can be named which Jesuitical writers do not approve, or in some way excuse. It seems then clearly to follow that they are atheistical in principle and practice. They appear to be more hardened and less conscientious than the most of Pagans.
 April 20, 1842 JVHe, HST 24
History of the Society of the Jesuits
Concluded from our last.   
The character given to their morality is from their own writers. Suarez, speaking of the love of God, says, "It is sufficient to love him a little previous to the moment of death." Versguez says, that "it is enough to love him in the moment of dying;" Thitudo once a year; Henriquez, every five years; Scotus, every Sunday. They finally conclude, if we obey other commands, God will be satisfied if we do not obey the command to love him. 

Perjury is justified by speaking in a low voice, saying mentally, "I did not do the thing charged against me, on a day not mentioned in the oath." The Jesuits have been notorious, it is said, for attempting the life of princes. Five conspiracies, it is said, were formed against the life of James I., before he had been King one year. The gunpowder plot, the object of which was to blow up the British Parliament, it is supposed, was contrived by the Jesuits. 

It has always been an object with them to influence rulers. If unable to do this, they have attempted their lives, or with great art made divisions so as to defeat every purpose not favorable to themselves. Innumerable assassinations and murders have been caused by tin Jesuits. Thousands and tens of thousands have been imprisoned in different establishments of the Inquisition, and the Jesuits have been the delighted spectators of those Protestants whom they have seen burnt at the stake. Offences against God, even the grossest violations of the moral law, the Jesuits, by their casuistry, have excused or justified; but for the least opposition to themselves, for a word spoken against the Papal Church, against any of its absurd ceremonies, or against the Roman Pontiff, multitudes have been cruelly tortured and put to death. 
Thus an offence against God they excuse; but an offence against the Roman Pontiff they punish with death. To accomplish their favorite object, no means, whether lawful or unlawful, are left unattempted. They always consider the end they have in view as good. And they contend that the end justifies the means. They have no scruples of conscience which prevent them from committing any crime, by which their interest may be promoted. Like their master, the adversary, they keep behind the curtain, and amuse themselves when they observe how successful they have been in making dupes of men in power. 
The Jesuit can join himself to a religious man of any denomination, test his sincerity, and favor him, if expedient, with a view to ensnare him. He can as readily join himself to a thief, a debauchee, or a murderer, and suggest hints to aid him in accomplishing his wicked purpose. They boast that they can afford comfort to all classes of persons; to the thief, the slanderer, the fornicator, the adulterer, the perjurer, and the murderer. All these transgressors have their excuses, and the Jesuits admit them as valid. 

The Jesuits often put on the appearance of great sanctity, and by some are thought to be the most holy and spiritual men in the world. They are believed to be strictly honest, because they restore or cause to be restored things of small value, which have been stolen. This apparent honesty in small things is only u cloak for great crimes. Their charity, which is manifested by the bestowment of small favors, is abundantly rewarded by those who think to purchase heaven by their liberality. When the Jesuits attempt to deceive by a show of superior piety, they in some things go a little beyond others. They strain at a gnat and swallow a camel.  
The radicalism of the present day corresponds with the spirit and policy of the Jesuits. It is only another branch of the same system the adversary has adopted with a view to destroy the kingdom of Christ. Different parties, unknown to each other, may be employed by the same master for the accomplishment of the same purpose. 

With respect to the number of the Jesuits, in 1710, there were, it was calculated, about twenty thousand (19,948.) Since that time the number must have greatly increased. They became so numerous before the close of the eighteenth century, that the Society was suppressed, in 1775, by Clement XIV.  
So long as the Jesuits were useful to the sovereigns of Europe and to the Roman Pontiff, they were sustained, promoted, and caressed. But when their number and wealth became great, they aimed to control kings and princes, to obtain the direction of the education of the young, and to point out to the Pontiffs the course they must pursue. The potentates of Europe, including the Roman Pontiff himself, found that the Jesuits were above them, as masters, and were a formidable body. They with firmness suppressed the Society. But the Jesuits were not put to death; they were suffered to live in retirement, though not supported, as they had been, by the Roman Pontiffs and the sovereigns of Europe. 
The movements of the Protestant Church in the early part of this century, alarmed the Roman Pontiff, Pius VII., and induced him, in 1814, to restore the Jesuits to all their former privileges, and to call upon Papists to afford them protection and all necessary assistance. Though their General resides at Rome, they are every where in the world. "The Society," it has been said, "is a sword, the hilt of which is at Rome: but if the hilt be there, the blade is every where, and that with so fine an edge, as to make itself felt before it can be seen."  
The Papal Church is bound to protect the Jesuits, and the latter to do what they can to promote the interest of the former. The number of Papists in this country, according to their own estimation, is over one million, and the number of their priests in 1841, 545. How many of their number are Jesuits we know not, as they endeavor to keep themselves concealed. They have dispensations from the Pope, which allow them to assume any character--to become Protestant preachers, and reformers. As the Papists take away the cup from the laity, it may be that some of our most zealous reformers are either Jesuits, or influenced by them, by substituting water for wine; to effect gradually the same change in the Protestant Church. When water is once substituted for wine, it will soon be seen that water is not an emblem of the blood of Christ, and that to use it for such purposes is extreme wickedness.  
Let it be remembered, when the Jesuits endeavor to accomplish any purpose directly affecting religion, he makes the impression that he is more holy than others. Every one, at all acquainted with the history of the true Church, must be convinced, that just in proportion as she advanced, so her enemies will advance--and as she increases in knowledge so her enemies will increase in subtilty. 

The next number will close this history for the present. A Friend of True Liberty.  
 From the Quarterly Paper.
April 27, 1842 JVHe, HST 27
The Romish church exerts an overwhelming influence through the order of Jesuits. The following brief description of the origin and character of the Jesuits is compiled from "Wards History of all Religions," and an "Historical sketch of the Jesuits," by Dr. Brownlee.  

The order of Jesuits, or the society of Jesus, as it was termed, was founded in the year 1540, by Ignatius Logola, a Spaniard. The object of this society was to subdue the world to the pope, and to accomplish this, they bound themselves to go wherever he should command them for the service of religion. This society was under the direction of a general who was stationed at Rome. The power exercised by this general was despotic. His will became the will of the whole order. Wherever he bid them go, they must go. Whatever he bid them perform (though it were to take life,) they must be obedient. This order did not lead a monastic life; but became the most active body of men in the world; there was not an affair of state in Europe or India, where they did not exert their influence in the most effective manner. They found their way into schools, colleges, and theological institutions--they professed religion and united with different denominations of Christians.  
This order was required to attend to all the transactions of the world on account of the influence which they might have upon religion; they were directed to study the dispositions of men in high rank, and to cultivate their friendship; and by the very constitution as well as genius of their order, a spirit of action and intrigue was infused into all its members.  
The Jesuit general who resided at Rome, kept a register in which was found the name of every member of the society, with their character, their abilities, natural and acquired, and the particular department for which they were the best fitted. With this register before him, he laid his plans and selected such individuals from the society as were the best calculated to accomplish them.         
(For a further description of the character of the Jesuits, see "Secret Instruction to the Jesuits.") 

In less than fifty years from the formation of this society, it numbered 11,000. In 1762, this order was abolished by the parliament of France, and the following reasons were assigned.     
"The consequences of their doctrines destroy the law of nature; they break all the bonds of civil society by authorizing theft, lying, perjury, the utmost licentiousness, murder, criminal passions, and all manner of sins. These doctrines, moreover, root out all sentiments of humanity; they overthrow all governments; excite rebellion and uproot the foundation and practice of all religion; and substitute all sorts of superstition, irreligion, blasphemy and idolatry."  
The Order of Jesuits was abolished in Spain in 1767. "In a word," says Dr Brownlee, "kingdom after kingdom followed up the same course of measures, against these intolerable enemies of God and man. They have been banished, either partially or entirely, no less than thirty-nine times from the different kingdoms and states of Europe."  
The Jesuits exerted such an overwhelming and pernicious influence, that pope Garganella Clement 14, (notwithstanding their oaths of allegiance to him,) abolished the order. This was done in 1773. "It will cost me my life" said he, "but I must abolish this dangerous order." A few days after his bull was published against the Jesuits, a notice was placed upon his gate intimating that "the see would soon be vacant by the death of the pope."--He was poisoned through the instrumentality of the Jesuits, a few days after the notice was placed upon his gate. In the last moments of expiring nature he said, "I am going to eternity, and I know for what." Brewster's Encycl. vol. ii. 171. After this society was abolished, they kept up their organization privately, and in 1801, the emperor Paul, in Russia, for some political reasons, restored the Order of Jesuits, He was a wicked man, and needed the assistance of the Jesuits to accomplish his unhallowed designs. In 1804, the king of Sardinia restored the order for the same purposes. In 1814, the year in which Buonaparte ceased to "go forth with great fury to destroy," pope Tius.7th "restored the Order of Jesuits to their full powers and prerogatives in all particulars." At the same time he calls upon all papal princes in Europe, and the powers in South America, and all the establishments of popery "to afford them protection and encouragement "as the pope's right arm, and the superior and most successful instrument of extending Catholicism, etc. etc.  
"This order," says Dr. Brownlee, "is now in active operation, and has been attended for the last twenty years with the most appalling success, in undermining the liberties of mankind, corrupting religion, sowing dissention in the churches, and in aiding the Holy Alliance in throwing a wall of iron around their kingdoms, to prevent the entrance and dissemination of liberal sentiments. Their labors extend to every papal and every protestant kingdom and state in Europe, and in South America, where they are the main cause of all these national convulsions and bloodshed, in order to prevent and put down all republicanism. They are also most active in Great Britian and the United States, which above all other nations they are the most anxious to win, and to woo over to papism." 

From what is now before us, we see that the Jesuits who are the most successful instruments of extending Catholicism, are scattered broadcast over the world. They have entered our seminaries of learning--they have a place in our churches--they have become our teachers.   
"The Jesuits," says the writer of their history in Brewster's Encycl. "are a naked sword whose hilt is at Rome, but its blade is every where, invisible until its stroke is felt." 
The statistics of the Romish church, as far as I have been able to obtain them, are as follows--  
 Catholics in the world, 156,000,000
 "in the new world, 26,541,000
 Bishopirics in the world, 74
 Bishops about, 818
 Roman Catholic Priests, 400,000
 Monks and Friars, 600,000

The following from the Missionary Herald of Feb. 1841, will show what constitutes a part of that vast machinery of means, by which the Catholics hope to destroy our nation.  
"An archbishop and fifteen bishops have collected around them a clergy of 500 members, and a catholic population of 1,250,000 souls. There have arisen already under the auspices of the prelates 11 seminaries, 16 colleges, 45 boarding schools, 42 charity schools, 25 asylums containing more than 1000 orphans, 7 hospitals, 14 institutions for the relief of various classes of the unfortunate." 

The following paragraph taken from the New York Observer, of Feb. 16, 1843, shows the rapid increase of Catholicism in the United States since 1841. "The number of Roman Catholics in the United States has been lately estimated at 1,500,000, an increase of 200,000 since the beginning of the year 1842. Of churches and chapels there are 674, and 82 in process of construction, making a total of 756. Of officiating priests the number is 572, of whom 19 have been made in the year 1842.--Thirty-four new churches were erected in 1842, fourteen of which are in the diocess of New York." Within the past year the Catholic population in the United States has increased 200,000, and I am informed by a gentleman who devotes his time to lecturing upon popery, that about one third of them are Jesuits.
April 26, 1843 JVHe, HST 62