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Misfortunes of Frederick.

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not obliged to lay down arms; and Frederick implores James to give him the means of retaining this force, while yet some places hold out for him. James refuses, at the same time professing the strongest personal attachment. Frederick next, in despair, joins the Dutch army of the Prince of Orange as a volunteer: James exerts his socerine authority, and brings him back. Frederick remonstrates; James sues for peace, and gets together a conference at Brussels. This failing, Frederick is at last allowed to join his struggling subjects in the Palatinate; and, shaving his beard, reaches the camp of Mansfeldt incognito. He is fettered, however, by the proviso, that he act strictly on the defensive. The campaign is doubtful. Frederick is forced by Tilly to retire from Heidelberg, but crosses the Rhine, and enters Hesse Darmstadt. This bold step alarms James, who dispatches another of his ominous Ambassadors, to bring the King to order, commanding him to act strictly on the defensive, on pain of total desertion. Frederick hesitates, but at last obeys. Tilly, then relieved from the necessity of watching Frederick, lays siege to Heidelberg, declaring that he is not himself bound by any of the conditions which his enemy may see fit to observe. delberg falls, and Frederick returns to the Hague.

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Then James promises to arm. The only place yet holding out for Frederick is Elizabeth's dowry town, Frankenthal. The Infanta persuades James to compel his son-in-law to give up this town into the hands of the Spaniards, on the promise that it shall on a future day be garrisoned by English troops. With this insane proceeding Frederick is forced to acquiesce. But though the last town in the Palatinate has fallen, Duke Christian of Brunswick, and Mansfeldt in Holland, Gabor and Jagendorf in Bohemia and its confines, are still in arms; and Austria is beginning to be pressed by the Turks, while Spain is heartily tired of the struggle. All might yet be regained by the skilful and prompt combination of the forces yet in the field. But at this moment James was more than ever under the influence of Spain: his son Charles was in the hands of that power, and might be retained at pleasure. When, therefore, a truce of fifteen months was proposed by the Imperialists, in order to gain time, James consented, and undertook to effect the submission of his son-in-law. After a prolonged resistance to this cruel injustice, Frederick is actually compelled to sign away his dearest hopes, and is rewarded by the publication of a treaty with his signature annexed, containing articles much more unfavourable to him, and which he did not sign. It is consoling to be assured, that the treachery of Spain with regard to the Palatinate broke off the Spanish marriage, through the firmness of Charles in declining to marry the Infanta, unless intelligible conditions, with respect to its restoration, were drawn up. The ultimatum of Spain was, that the Palatinate

should be restored to Frederick's son, provided that Prince were educated at the Imperial Court, married the Emperor's daughter, and embraced the Catholic religion. These terms were peremptorily rejected by Frederick; and at length, on the pressing instance of Charles, and the eagerness of Parliament in granting supplies, James began to show symptoms of a real determination to enter into the struggle. He was beginning, however, to cool again, when his further vacillations were prevented by death. He traversed in his public career a maze of shabby subterfuge, but preserved inviolate the title of "Rex Pacificus, his most valued possession.

We cannot enter further into the history of this great struggle, nor pursue the fortunes of Elizabeth of Bohemia. Neither will our space allow us to examine the admirable narratives, with which the work concludes, of the lives of the daughters of Charles I. This we much desired to do, as they are among the most careful and copious of the biographies. We must be content to assure our readers, that they will derive invaluable assistance in the study of history from Mrs. Green: her style is unaffected and simple, yet strong and terse; her industry is equalled by her judgment; and we do not hesitate to say that the volumes before us constitute a great historical work, and a worthy companion to the "Queens of England." We cannot too strongly commend the resolute industry which has carried our authoress through an undertaking involving the expenditure of so much time and application. In her Preface, Mrs. Green says, that "she can conscientiously affirm, that no pains have been spared to render the biographies authentic. Authorities have not been taken second-hand, when it was practicable to revert to the originals. Much care has been bestowed upon the verification of names, dates, genealogies, and other points of historic importance; and when the paucity of information has left much to conjecture, the line between fact and probability has been carefully drawn." That this is the case, is evidenced by every page in the series.

Jesuitism: its Political Relations.

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ART. III.-1. Imago Primi Sæculi Societatis Jesu. Antverpiæ. 1610.

2. Histoire Religieuse, Politique et Littéraire de la Compagnie de Jésus. Composée sur les Documents inédits et authentiques. Par J. CRETINEAU-JOLY. Tomes V. et VI. Paris. 1846. 3. Clément XIII. et Clément XIV. Par le PERE DE RAVIGNAN, de la Compagnie de Jésus. Paris. 1854.

Ir the Fathers of the Flandro-Belgic Province, who undertook the service of preparing an elaborate eulogy of their own Order on the completion of its first century, may be credited, the Company of Jesus occupies a position somewhere midway between earth and heaven: an elevation to which we should scarcely have thought mortals bold enough to aspire, if their famous centenary volume, the Imago Primi Sæculi, sanctioned by the General Viteleschi, did not lie before us. The authorities of the Society did their utmost at a later period to destroy the book; and, after the suppression of outward and visible Jesuitism by Clement XIV., it was calculated that only fourteen copies were gathered from the wreck. But the style of Father Ravignan and his fellow-labourers at this day, scarcely less broadly egotistic, confirms our belief that the volume was not called in from any disapprobation of its boasting, but solely through fear that the undisguised exhibition of the policy and spirit of the Order that appears on its pages, both in prose and verse, in type and picture, would be turned to their disadvantage.

The Company, by account of the Belgian panegyrists, is not of human origin, but proceeds directly from Him whose name it bears. Jesus Himself gave the rule of living, commended it by His example, taught it in words, ("verbis expressit,") first set forth its peculiar vows, and persuaded His disciples to adopt them. (P. 64.) Their Patriarch, Ignatius, learned that rule from the Saviour, and had no choice nor margin for invention left him :

"He felt himself not moved merely, but impelled,—not excited, but inflamed,—not led onwards, but, by a certain occult power and command, driven to wage a perpetual and implacable warfare under Christ, the single Chief and Leader of His forces, against nefarious traitors to God's glory."-Page 121.

Even the name of Jesus was conferred upon this Company by the revealed will of God. (P. 125.)

"It is clear that the Society of Jesus differs not from the Institute and Religion of the Apostles, except in time; that it is no new Order, but a restoration of that first religion whereof Jesus was the single author."-Page 65.

"It is the Lord's host, led out against the powers of darkness, fighting without any other wages than the glory of Christ, and swearing to the words of the Roman Pontiff."-Page 119.

"One host,-dispersed, indeed, into all corners of the world, scattered through all realms; its members are separated by intervals of places, not of minds; by distinctions of language, not of thought; by diversity of complexion, not of manners. A family whose members all think alike, whether Latin or Greek, Portuguese or Brazilian, Irishman or Tartar, Spaniard or Frenchman, Englishman or Dutch.”—Page 33.

"One generation cometh, and another generation goeth, but this Society abideth for ever. And this whole body is turned about at the pleasure of one man, easy to be moved, but impossible to be moved away."-Page 623.

Its chief pillars were Ignatius and Xavier; of whom it may be truly said, that—

"Igneus est ollis vigor, et cælestis origo;"

"sons of thunder," of whom Gregory XV. affirmed, that the celestial charity of those two men could not be confined within the limits of one world. (Pp. 622, 623.) Luther, after carrying fire and sword through Germany, at sight of the august Ignatius, shamefully cast away his shield, and fled, pursued by the thundering legion of him to whom the Blessed Virgin herself had said, "Thou art terrible, and who shall resist thee?" (P. 135.) Angels, Apostles, thunderbolts of war, men mighty in concord, rather than by number, the professed Jesuits, these are the Prefects, the Tribunes, the Generals of the Papal Empire. (P. 206.) They compass land and sea. They are messengers of Christ, who said to them, "Be of good courage, I have overcome the world." (P. 269.) The fame of Cæsar fades before that of Ignatius, and in glory Xavier outshines Alexander, just as he outstrips the Apostles with swifter speed. (P. 271.) Great things are spoken of this heaven-born Society; for of it the Prophet said, "From the rising of the sun unto the going down of the same shall my name be great among the Gentiles; and in every place incense shall be offered unto me, and a pure offering." (P. 318.) "Their line is gone out through all the earth." (P. 320.) When the Society sends forth its Missionaries, it sends out lightnings that they may go, and say unto it, "Here we are." (P. 324.) "It maketh its angels spirits, and its ministers a flame of fire." (P. 325.)

The policy of this Company is expressed in "sentences "of axiomatic sapience, and exhibited in comparisons most instructive. Its labourers are described as all things to all men, bringing nothing repulsive to the view of any, but, like unstained mirrors, returning to each the image of himself. (P. 452.) The Jesuit, strong alike to do or to suffer, resembles the ox, at the same instant ready for the plough or for the altar. (P. 453.) The Society stands like a public fountain, ever pouring out abundance; its gurgling stream seeming to repeat, 'Ho, every one that thirsteth, come to the waters!" (P. 457.)

66

Activity and Progress of Jesuitism.

365 The Jesuit, chaste in conversation, boasts that he can pass through floods of sin without being polluted, even as the swan through water: "Tangor, non tingor, ab undá." (P. 479.) Jesuitism abides in glory, no more to be touched by envy than can the sun be pricked by the arrows of the Thracians; (p. 565;) like the ark, it floats but higher as the deluge of trouble rises; (p. 574;) and firm, like the beaten anvil, wears out the hammers of all persecutors. (P. 578.)

Shrouded in secresy as it is, sometimes the object of terror, and sometimes of wonder, none can calculate how far that which is not profane in such pretensions may be verified; and while we smile at the superstitious dread which leads some persons to imagine a Jesuit in every one whose roguery exceeds his folly, we cannot but regret that a wish to escape this weakness leads others to discard the thought of Jesuitism altogether, or provokes morbid sympathy with a fraternity that seems to be unreasonably branded with suspicion. Perhaps this condition of the popular mind was never more apparent than in the British Parliament of 1829; and to this day people in general have no very clear conception-however strong the feeling or the suspicion of many-of the exact character, policy, and relative position of Jesuitism in the world. The disquiet of thoughtful men in this kingdom might alone have induced careful inquiry on this very important subject; but we observe, that it also engages attention on the Continent,- --so much so, that the Jesuits themselves are compelled to undertake their own defence, particularly in France. The question raised is, whether or not Pope Clement XIV. was justified in abolishing the Order; and while every intelligent and well-read Protestant wonders to find long-established facts of history disputed, the multitude, being any thing but well informed on such subjects, is daily taught that the Jesuits were no more than victims of a conspiracy to abolish Christianity itself. Latterly CrétineauJoly, who says that he is not a Jesuit, but an impartial observer, endeavoured to write up the credit of the Company; but an excess of communicativeness in his volumes makes them unsatisfactory at Rome, where they have been honoured with a place in the Index Expurgatorius. Ravignan, therefore, not an impartial person, but a Jesuit professed, comes forward at the desire of Roothan, the late General, to justify his Order against all the accusations of history, and to blind his readers, if he can, against evidence gathered from the archives of all Governments, and from public facts that cannot be blotted out of memory. He is reckless of criticism, supposing, perhaps, that the vulgar mass will never listen to religious controversy; so that if it were not for the dates and modern style of his book, it might be taken for an effusion of the seventeenth century. Only an intellectual cormorant could digest its contents, which are even

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