suits were but eighty in all; in 1545, they had ten houses; in 1549, they had two provinces, one in Spain, another in Portugal, and twenty-two houses. In 1556, when Loyola died, they had twelve great provinces; in 1608, Ribadeneira reckons twenty-nine provinces, two vice-provinces, twenty-one professed houses, 293 colleges, thirty-three houses of probation, ninety-three other residences, and 10,581 Jesuits. But in the last catalogue, which was printed at Rome in 1679, they reckoned thirty-five provinces, two vice-provinces, thirty-three professed houses, 678 colleges, forty-eight houses of probation, eighty-eight seminaries, 160 residences, 106 missions, and in all 17,655 Jesuits, of whom 7870 were priests. What contributed chiefly to the prodigious increase of this order, in so short a time, was the great encouragement they received from the popes, as well as from the kings of Spain and Portugal, on account of the service it was supposed they might render to these several powers. Various sects of religion were at that time combining against popery; in Germany especially, where Lutheranism was prevailing. The Jesuits were thought a proper order to oppose these incursions; and so far might be useful to the pope. The Spaniard found his account in sending them to the Indies, where, by planting Christianity, and inculcating good manners, they might reduce barbarous nations into a more civilized form, and by such means make them better subjects; and the Jesuits were not unlikely to succeed in these employments, whether we consider their manners, discipline, or policy. They carried a great appearance of holiness, and observed a regularity of conduct in their lives and conversations, which gave them great influence over the people; who, on this account, and especially as they took upon them the education of youth without pay or reward, conceived the highest opinion of, and reverence for them. Their policy, too, within themselves, was wisely contrived, and firmly established. They admitted none into their society that were not perfectly qualified in every respect. Their discipline was rigid, their government absolute, their obedience most submissive and implicit.

They experienced, however, from time to time, the strongest opposition in several countries; in Spain, and particularly in France. No society ever had so many enemies as the Jesuits have had; the very books which have been written against them, would form a considerable

library. Nor has this opposition been without the justest foundation. However serviceable they were to the see of Rome, to which they were always most devoutly attached, they were very pernicious in other countries, by propagating doctrines which have exposed sovereign princes to slaughter, and states to revolutions; and by corrupting religion and morality by mental reserves and logical distinctions to such a degree, that, according to them, the vilest and most profligate wretches in the world might do what they pleased, yet not offend against their rules; and for this they have often been thoroughly exposed, especially in the " Provincial Letters" of M. Pascal. They also became merchants, thinking by their riches to make dependents in every court, and, by that means to have absolute sway; while the individuals who, without gaining any particular advantage, laboured to aggrandize the body, were the victims of the infatuation of their superiors. The king of Portugal, persuaded that they instigated the assassins who attempted his life in 1758, drove them from his dominions in 1759. The king of France, considering this institution, which had been only tolerated in that kingdom, as being incompatible with its laws, suppressed it in 1763; and the king of Spain, for reasons which he concealed, for fear of raising troubles in his dominions, drove them out in 1767. The king of Naples, the duke of Parma, and the grand master of Malta followed his example in 1768; and pope Clement XIV. obliged to yield to the united power of the house of Bourbon, issued a bull for their final suppression, dated July 21, 1773. '

tus.

1

LUBBERT (SIBRAND), a learned protestant divine, was born at Langoworde, in Friesland, about 1556, and studied at Bremen, Wittemberg, and Geneva, where he diligently attended the lectures of Beza, Casaubon, and Francis PorAt Newstadt also he heard the lectures of the learned Zachary Ursinus, who had so high an opinion of him as to recommend him as his own successor in the chair of logic; but this honour he declined. Soon after he became pastor of a congregation at Embden, the duties of which office he discharged with singular fidelity and zeal. In 1584 he was appointed preacher to the governor and deputies of the states of Friesland, and professor of divinity in the new

1 Gen. Dict.-Life, by Bouhours and by Ribadeneira, Dupin Roberts son's Charles V.-Mosheim.-Butler's Lives of the Saints.

university of Franeker, which offices he filled with reputation nearly forty years, and was in that time often employed in very important affairs. He died at Franeker,

Jan. 21, 1625, at the age of sixty-nine. He was author of many learned pieces against Bellarmin, Socinus, Arminius, Vorstius, Grotius, and the other defenders of the cause of the remonstrants. One of his best works is that " De Papa Romano," 1594, 8vo. '

LUBIENIETSKI (STANISLAUS), in Latin Lubieniecius, a celebrated Socinian divine, was descended from a very noble family, related to the house of Sobieski, and born at Racow in that kingdom, in 1623. His father, a minister, bred him up with great care under his own eye; and, even while he was a school-boy, brought him into the diet of Poland, in order to introduce him to the acquaintance of the grandees, and instruct him in knowledge suitable to his birth. In 1644 he sent him to Thorn in Saxony, where, young as he was, he joined the two Socinian deputies at the conference then beld in that city, for the re-union of different religions among the reformed, drew up a diary of the conference, and then attended a young nobleman as travelling tutor through Holland and France, where he acquired the esteem of several learned men, with whom he conferred on subjects of religion, and on the death of his father, in 1648, he returned to Poland.

In 1652 he married the daughter of a zealous Socinian, and was appointed coadjutor to John Ciachovius, minister of Siedlieski; and the synod of Czarcow having admitted him into the ministry, he was appointed pastor of that church; but, on the Swedish invasion in 1655, he retired to Cracow with his family, where he employed himself in offices of devotion with the Hungarian Unitarians, who were come thither with prince Ragotski. At the same time he insinuated himself much into the king of Sweden's favour; and the city reverting again to the dominion of Poland in 1657, he followed the Swedish garrison, with a view to obtain of that prince, that the Unitarians, who had put themselves under his protection, might be comprehended in the general amnesty, by the treaty of peace with Poland. On his arrival at Wolgast in October this year, he was well received by the Swedish monarch, and conversed intimately upon his religion with some Swedish

Gen. Dict.-Moreri.-Burigny's Life of Grotius.-Saxii Onomast.

lords; but when the peace was concluded at Oliva, he was disappointed in his object, and the Unitarians were excepted out of the general amnesty granted to all other dissenters from popery.

On this, instead of returning into Poland, he embarked for Copenhagen, in order to seek a settlement there for his exiled brethren, and arrived in that city in Nov. 1660, where he made himself very acceptable to the Danish nobility. He had an extensive epistolary correspondence, which furnished him with many particulars from foreign countries. With this news he entertained the nobility; and, when it was read to the king (Frederic III.) he was so delighted with it, that he created a new place for him, that of secretary for transcribing these news-letters for his majesty's use, and he was promised an annual pension for it, The king, who never received him at court, but often heard him discourse on religious subjects, engaged his confessor in a controversy with Lubienietski in the royal presence. But this giving umbrage to the Lutheran divines, Frederick found it necessary to tell him privately that all he could grant him was to connive at his followers settling at Altena. On this he returned, in 1661, to Stetin, in Pomerania, but his principles being equally obnoxious there, he was obliged to go to Hamburgh, whither he sent his family the next year, 1662. He had now three several conferences with queen Christina, upon points of Socinianism, in the presence of some princes; and the king endeavoured to persuade the magistrates to suffer him to live quietly, but his intercession did not prove sufficient; and being several times commanded to retire, he went to the king at Copenhagen, in 1667.

His next remove was to Fredericksburg, where he obtained leave to settle with his banished brethren, and a promise not to be disturbed in the private exercises of their religion. He acquainted the brethren with this news, and spared no pains nor cost, even to the impairing of his own estate, that he might settle them there; he also supported them at his own expence. But neither did they enjoy this happiness long. The duke of Holstein-Gottorp, without whose knowledge the above permission had been granted, at the persuasion of John Reinboht, one of his chaplains, and the Lutheran superintendant, banished them both from that city, and from all his dominions. In this exigence he returned to Hamburgh, by the advice of his

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friends, who had also procured him the title of secretary to the king of Poland, in hopes to oblige the magistrates to let him live quietly in that city; the king of Denmark likewise interceded again for him, all which prevailed for a considerable time, but at last the magistrates sent him positive orders to remove. Before, however, he could obey this order, he had poison given him in his meat, of which he died May 18, 1675, having lamented in verse the fate of his two daughters, who fell a sacrifice to the same poison two days before*. His body was buried at Altena, against all the opposition that the Lutheran ministers could make. He had obtained a retreat for his banished brethren at Manheim, in the Palatinate, that elector being a prince of latitudinarian principles in mat ters of religion.

Lubienietski was composing his History of the Reformation of Poland at the time of his death, and all that was found among his manuscripts was printed in Holland, in 1685, 8vo, with an account of his life prefixed, whence the materials of this memoir are taken. He wrote several books, the greater part of which, however, have not been printed the titles of them may be seen in "Bibliotheca Antitrinitariorum," p. 165. The most considerable of those which have been published is his "Theatrum Cometicum," printed at Amsterdam, 1667, folio. This contains, among other things, the "History of Comets from the flood to 1665," an elaborate work, containing a minute historical account of every single comet that had been seen or recorded. On the subject of comets, it appears he had corresponded with the most celebrated astronomers in Europe. They who had the care of the impression committed so many rogueries, that he was obliged to take a journey to Holland on the occasion.

The Socinians, who look upon him as a saint, if not a martyr, pretend that he was favoured with a very remarkable revelation during the siege of Stetin; and the following story is told in his life: "Two powerful reasons engaged Lubienietski to pray that God would be pleased to cause this siege to be raised: his wife and children were in the town; and there was a Swedish count, who promised that

His wife also, who had eaten but very little of the meat, very narrowly escaped death. Bibl. Ant. fol. 6. It is said the poison was put into his meat

by his maid servant, suborned for the purpose. Hist. Reform. Polon. lib. iije cap. 17. p. 278.