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Transcriber’s Note: A list of changes made to the text to correct typos,
etc., is given at the end.

The original of this book was printed with the Latin and English on
opposite pages. This isn’t terribly practical for an e-text, so instead,
the chapters are presented first in Latin, followed by the English
translation (and the original page numbering has been removed, as it
would no longer be accurate or helpful).




                             SECRETA MONITA
                            SOCIETATIS JESU.

                                   THE
                             SECRET COUNSELS
                                 OF THE
                            SOCIETY OF JESUS,
                          IN LATIN AND ENGLISH.

            THE LATIN BEING THE TEXT USED IN FORMER EDITIONS:
              THE ENGLISH, A NEW AND MORE LITERAL VERSION.

                          TO WHICH IS PREFIXED
                               A DISCOURSE
                    ON THE AUTHENTICITY OF THE WORK,

                                   BY
                         ROBERT J. BRECKINRIDGE.

                        SECOND AMERICAN EDITION.
                               BALTIMORE:
                          EDWARD J. COALE & CO.
                                  1835.

                                 Entered
                      According to Act of Congress,
              In the year Eighteen Hundred and Thirty-five,
                        By EDWARD J. COALE & Co.
               In the Clerk’s office of the District Court
                              Of Maryland.




DEDICATION.


                                   TO
                  The present ARCHBISHOP of BALTIMORE;
                              Who is said,
         By his friends, to be a person of talents and learning;
                          And who is believed,
                        By many, to belong to the
                            ORDER OF JESUITS;
                        THIS VOLUME IS INSCRIBED:
          Under the conviction, that his duty, as a GENTLEMAN,
                       A SCHOLAR, AND A CHRISTIAN,
                              Requires him,
                      To refute the book if false;
                                   or,
                To admit its genuineness, if it is true:

                                                 By his obedient servant,
                                                              THE EDITOR.

BALTIMORE, _July 22, 1835_.




DISCOURSE ON THE AUTHENTICITY OF THE SECRETA MONITA.


I. It is certainly of the greatest importance, in determining the
value of the SECRETA MONITA as evidence in estimating the character
of the _Society of Jesus_, to come to some satisfactory conclusion
as to the authenticity of the work itself. If it can be shown to be
really what it purports to be, then indeed the most secret principles
of the most extraordinary and most universally execrated fraternity
that ever appeared amongst men, are plainly laid open to the public
view; and all may see the profound source of all those active, extended
and unceasing operations, by which these persons kept so large a part
of the world in ceaseless commotion for so many years. If indeed the
work be not perfectly authentic, that is, if instead of being the real
_Secret counsels_ of the order emanating from its very head, revealed
by accident; it should appear to be a revelation made by an expelled
Jesuit, as some of them say, or a mere supposititious composition as
others pretend, compiled from their various authors and embodying what an
enemy might suppose they would say, if they officially propounded their
real secret instructions, the case would perhaps appear to be somewhat
weakened. But even then, if an expelled member had written it, it might
all be true; and while the power to show it was not, if indeed it was
not, would be complete in the society, its failure to do so, added to
inherent evidence of genuineness, in the work itself, might establish
its reality on as unquestionable grounds as if it had the imprimatur
of the general himself upon its face. Or if the last supposition can
be considered as possible, a compilation of the most clear and well
defined rules of action drawn from unquestionable sources, and thrown
together into one volume would seem if possible the very clearest mode,
of exhibiting the general and real spirit of the body, to which all
the writers belonged. There are schools of _morals_, of _politics_, of
_crime_, as well as of letters and of all things else. It is a wide,
terrible, and peculiar school whose opinions and conduct are here
illustrated. And if it be faithfully done, by the laborious compilation
and classification of materials drawn from a thousand sources, a more
impressive and fair method cannot well be imagined.

II. It is certainly past all dispute that this book has, for a very
long period, been in possession of the world. Here it is, handed down
to us through several centuries. To sneer at it, and pass it by, is
simply to establish its unanswerable authority. To be unable to give any
satisfactory account of it; is to let it prove itself. It exists; it
could not have produced itself. Whence did it come? But three solutions
are possible.

1. It is an authentic work, containing the real facts it pretends to
contain; and being what it purports to be.

2. It is the work of some expelled Jesuit, and may be more or less true,
according to his knowledge of what he tried to reveal, or his integrity
in telling truly what he knew.

3. It is the work of an enemy, who never was a Jesuit, but who has
pretended to put into the mouth of the chief authorities of that order,
what he believed they would say, if they uttered their real sentiments on
the points here treated of.

III. Let us then briefly examine each of these suppositions in turn. And
_first, is this work authentic?_ I reply there is scarcely a particle of
reason to doubt it.

1. In the British Museum there is a work printed at Venice in 1596, with
this title “_Hæ Formulæ diversarum Provisionum a Gaspare Passarello
summo studio in unum collectæ et per ordinem in suis locis annotatæ_.”
At the end of that (and where more likely?) the SECRETA MONITA, in Latin
is copied in Manuscript, apparently by a Jesuit, for his own private
use;—with solemn cautions at the end, similar to those found in the
printed preface to the work itself, that the utmost care was to be taken
that few, and these most trusty, should know them; and that if ever
imputed to the society, they must be denied.

2. In the year 1658, there was a translation of the work from Latin into
English, published in England. This edition is frequently to be met with.
In the preface to it, it is related that Duke Christian of Brunswick
took possession of the Jesuit College at Paderborn, in Westphalia, when
he entered that place, and gave the Library and Manuscripts to the
Capuchins, who found the SECRETA MONITA amongst the archives of the
Rector. It is also asserted that other copies were found at _Prague_ and
elsewhere.

3. Dr. Compton, the celebrated Bishop of London published another English
version of the SECRETA MONITA in the year 1669; having satisfied himself,
after full examination, of the genuineness of the work.

4. In the year 1717, there was published at Amsterdam, a Latin edition of
the SECRETA MONITA, under the title of “_Machiavelli Mus Jesuiticus_,”
inscribed to _John Krausius_, a Jesuit. A copy of this edition is in the
British Museum.

5. There are also in the British Museum several German editions of the
SECRETA MONITA.

6. In the year 1722, another edition of this work was published in
London, dedicated to _Sir Robert Walpole_, prime Minister of England.

7. Another Edition, and which is supposed to have been the last that
appeared in England, was published in 1746. This, as well as the last
preceding Edition, has the Latin, and English, on opposite pages; and are
both preserved in the British Museum.

8. In the year 1727, a French edition of the SECRETA MONITA was published
at _Cologne_ under the title _Les Mysteries les plus secret des Jesuites
contenus en diverses Pieces originales_.

9. In the year 1831, the first American edition of the SECRETA MONITA was
published at Princeton N. J. with the original Latin on one page, and
a very diffuse English translation on the other. This edition is said
on the title page to be printed verbatim from the English edition of
1725; which is one not contained in the above list, and will therefore
be added, by the reader as an additional testimony. In the advertisement
to this edition a statement is made, which I suppose relates to the
edition, numbered 4 in the above series. If however the statement relates
to a different edition, it forms an additional support to the proof in
the case. The story in substance is that a bookseller in Amsterdam, by
name _John Schipper_, bought a copy of the SECRETA MONITA at Antwerp,
and reprinted it. The Jesuits hearing that he had such a work, demanded
it of him, but he had sent it to Holland. A Jesuit of Amsterdam, soon
afterwards learned from Van Eyk, a Catholic Bookseller that Schipper was
printing a book that concerned the Society; he replied that if it was
only the _Rules of the Society_ he should not be under any concern: but
desired him to ascertain what it was. When the Bookseller discovered that
it was the _Secreta Monita_, the father greatly agitated said, it must
be denied that this piece comes from the Society. As soon however as the
book appeared, the whole edition nearly was bought up by the Jesuits.
From one of the few copies not suppressed, the book was reprinted, with
this story prefixed, there said to be taken from two _Roman Catholics of
Credit_.

Now, here is 1. the Venice Edition of 1596, or thereabouts; 2. the
English edition of 1658, taken from the Paderborn and Prague copies;—3.
Dr. Compton’s edition of 1669, to which let us add the other English
editions of 1722, 1725 and 1746, and the first American edition of 1831,
as all drawn from the same source, though this is entirely gratuitous;
4. the Amsterdam edition of 1717, to which add the other two Amsterdam
editions, mentioned in the first American edition, which is also
gratuitous; 5. the several editions, (supposing them to be reprints of
each other, which is gratuitous,) found in German in the British Museum;
6. the French edition of 1727. At the least we produce six separate, and
wholly independent proofs, from six different sources that this is a
perfectly genuine and authentic record. These records are found in the
Latin, German, French and English Languages. They extend over a period
exceeding two hundred years. They were found in five or six sovereign
states, the most of which, professed the Catholic faith and one of them,
Venice, under the very eyes of the Sovereign Pontiff. And they all agree,
in every fact, stated by each. Now it would be the most incredible event
ever established by proof, if this various and concurring evidence
should be proven to have accidentally conduced all to the very same
result and still all be false. It would on the other hand be the most
extraordinary circumstance ever conceived of, that so many persons, in so
distant places, and so separated by ages, should conspire, and succeed in
practising such a fraud as this, upon the minds of men. Indeed it is hard
to imagine, how the genuineness and perfect authenticity of any record,
could be established on more irrefragable proofs.

IV. There are however those who deny that the SECRETA MONITA is
authentic: but make the allegation contained in the second of the three
suppositions made above. This brings us to consider, whether as they say,
this book may not be the work of some expelled Jesuit, and therefore
false.

It may be observed that, it would not by any means follow that because
the Jesuits had expelled a man, therefore all his statements must
necessarily be false. Perhaps the contrary would be quite as fair a
conclusion; unless indeed, all the allegations of history against this
order be false. It would seem, amongst the most probable events, that an
upright man, who chanced to become possessed of their real designs, would
desire to leave them as fast as he could; and would thus subject himself
to expulsion, if that were their way of treating the refractory.

But an expelled Jesuit is, I apprehend, a rarer being, even than a candid
one. They know little of priests, little of Rome, nothing of the spirit
of the Society of Jesus, as they profanely call themselves, who can for
one moment suppose, that the high and trusty dignitaries of the order,
(and none else knew their secrets,)—would escape with expulsion, and the
power to reveal them. The cord, the bowl, the dagger, are instruments not
perfectly unknown to this fraternity; and none ever knew better, that the
dead speak not. The light of history must be put out, and the ferocious
spirit that even in this free land gnashes on us with its hideous teeth
must be more warily concealed, before such stories about _expelled
Jesuits_ can gain credence.

But if this were the work of expelled Jesuits,—the order must have been
peculiarly unhappy. For, from the proofs adduced, there must have been
at the least _four of them_, widely separated in country and distant by
generations from each other! This Venetian Jesuit about 1596, and this
Jesuit at Amsterdam in 1717, nearly a hundred and twenty years after him:
these Jesuits at Prague and Paderborn about the middle of the seventeenth
century, and those French Jesuits at Cologne far into the eighteenth,
eighty years apart; how could it be, that so many of them should have
been expelled as if for the very purpose of miraculously writing
falsehoods, that were perfectly identical! Upon the whole, this is a
better story than that for which some are silly enough to say they have
the unanimous consent of the fathers, about the miraculous translation
of the Septuagint, by seventy men, in seventy cells who in an incredibly
short time turned all the old Testament from Hebrew into Greek, all using
identically the same words!

The story originally set on foot by one CORDARA, (as quoted by Mr.
DALLAS, the English defender of this order,) and afterwards repeated
by the Jesuit GRETSER, that the SECRETA MONITA, was the production of
an expelled Polish Jesuit, by name _Jerome Zarowich_; and that it was
written by him in 1616; is not only absurd, but is contradicted by
himself. It is absurd to suppose that any one man could have produced
the whole copies of the work, under the circumstances already stated.
It is equally absurd, to call a man the Author of a work in 1616, which
was in existence about 1596, as is shown above, in a distant country.
But _Gretser_ himself says, that the SECRETA MONITA, was put into the
Index of prohibited books, and its perusal condemned at Rome in 1616;
which proves clearly, that it could not have been at that very time in
a process of composition, at Cracow in Poland, hundreds of leagues from
Rome!—This admission shows, however, the great antiquity of the work; and
its being put into the _Prohibitory Index_, shows the great anxiety of
the Jesuits to have it suppressed; and confirms the story told in the
_first American edition_, about one of the _Amsterdam_ editions. Those
who wish to see GRETSER demolished, may examine DR. JONES’ _Defence of
the Bellum Papale_.

These persons however call this work, a mere forgery: not giving the
expelled Jesuit, even a pretext for his alleged libel on the society.
This however is as ridiculous, as it is shamelessly false.

In the first place, if any one man ever lived who was capable of
producing, from his mind, this system of subtle, profound and all
grasping crime, (which is hardly credible,)—then it may be confidently
maintained, that if he had ever fallen into the hands of this society, he
was just the man, that the world’s wealth could not have purchased from
them.

Again, whoever will attentively read over these _secret counsels_,
will at once perceive that they exhibit a system so peculiar in all
respects, as could only have been suggested and concocted under the most
extraordinary circumstances. It is such as must have been social in its
origin,—and founded on the common sagacity, experience, forecast, and
interests of several, if not many, utterly unscrupulous minds. There is
no possible account of this system’s origin, that can be so incredible
as that which pretends, that one man produced it by mere excogitation.
If that were indeed so, it would be the greatest intellectual wonder the
world ever beheld.

But the truth is, that the minute proofs, which establish the fact that
this book is no forgery, are so remarkable, as to force us to admit its
genuineness, or to shut our eyes to truth.

In the first place, the style of the Latin composition, is such that
it must have been written, by persons, having slight pretensions to
learning. The expressions are occasionally grossly ungrammatical; very
often most singularly vulgar. And yet the scope of the whole is awful!

Again, the turn of the expression, is such as to render it certain,
that the authors of the Latin did not think in English. I dare not use
the same confidence as to other languages,—but I believe no scholar
will deny, that the manner of writing shows that the authors could
not have thought either in French or German.—It is probable that one
individual put this work originally into form, as we find the expression
“_inquam_,”—_I say_, _&c._; and it is nearly certain that that person
was a _Spaniard_. For first, the spelling of the Latin is sometimes
peculiar, and resembling the Spanish; and secondly, unusual technical
words, are drawn from that language. Such are _syndicationibus_, (Chap.
vii. 8.) from the _Spanish_, _Sindicado_ (_judicium_,) the judgment or
authoritative sentence, instead of the French _Syndical_, which could not
express the sense intended; and the German _Syndicat_ which only means
the tribunal itself. So also, _Cilicia_, (Chap. vii. 9.,) which passing
by the Latin _Cilium_, from which the word might have been formed,
and the French _Cilice_, uses almost the very letters of the Spanish
_Cilicio_, _a hair shirt_.—

Such peculiarities seem to draw down our minds almost irresistibly, to
the very band of detestable, ignorant, and yet shrewd conspirators, who
originated, and for the first fifty years, controlled this fearful and
diabolical corporation. Their very speech betrayeth them.

So again the whole turn of thought, in those numerous and most infamous
passages which relate to females, and especially to widows, show
evidently, that the prevailing ideas were drawn from a state of society
neither English, French, nor German, but peculiarly _Spanish_.

Thus too, some of the most incredible things contained in the whole book,
and which no audacity would think of forging, and nothing but absolute
truth could embolden a man to assert, from the very unreasonableness of
the thing, and the certainty of exposure, have actually been remarkably
exemplified in practice, years after their publication. In chap. vi.
1. for example, it is coolly laid down as a settled rule of conduct,
that initiated Jesuits are in certain cases _to pledge their faith and
stake their souls, on the behalf of those they wish to gain over to
their object_. This, I admit, seems wholly incredible. And yet the Duke
of Brunswick, has solemnly declared to mankind, that one of the most
weighty reasons (being the 50th of his series) which induced him to turn
Catholic was precisely this. He had asked many Protestants if they would
agree to be damned in his stead, if he remained a Protestant, and their
religion should by chance be false; and not one would agree to it! But on
the other hand, many Catholics readily agreed to such terms, if he would
become one of them. The little volume containing the Duke’s reasons,
(just such reasons, as one would expect to see used to justify such an
act,) has been actively handed about by Papists, as an instrument of
proselyting, in various parts of America.

Still further, the most minute details of these terrible chapters, have
been fulfilled even in this community, at the end of more than two
centuries after the wonderful book was put into the prohibitory Index at
Rome. Of this I make three signal citations.

1. In the preface to the book, they are directed as a principle, to deny
their own rules, acts and every thing, no matter how true, certain,
and estimable, provided policy requires it; and to have uninformed or
unscrupulous members to confirm their denial by oath. Now in this very
city, I have known priests, and many others, deny the very decrees
and canons, of their most famous councils; and openly traduce as
calumniators, those who quoted their books, printed by Archiepiscopal
authority in our very midst, and sold daily every where!

2. In the first chapter, it is recommended as peculiarly important, to
have connections with _Hospitals_, _Prisons_ &c. In this city at this
time, an _order_ of _female professed_, holding the nearest intercourse
with the Jesuits, has possession of two of our most important public
institutions, for the sick. In one, if not both, there are mass altars,
at the expense of the public; and the compensation given, to these
females, (of the order, two of whose members were witnesses to the will
forged by the late Rector of the Cathedral) is kept secret, while the
public is made to believe that nothing is paid for their services.

3. In Chapter viii. the method is pointed out by which the sons of widows
may be induced to join this monstrous fraternity. Now it so happens, that
both Mr. Whitefield the last Archbishop, and Mr. Eccleston the present
one, were _widows’ sons_! And what is worse, of Protestant extraction.
And what is final and conclusive, if the best proof in our reach is to
be credited, both Jesuits!

These are only specimens, of the exact and minute fulfilment, _of lies
forged two hundred years ago_, as they would persuade us by an expelled
Jesuit in impotent, and sheer malice! The least that can be said is
that our priests and prelates, and their——_sisters_, have been most
unfortunate in their _accidental confirmations of those falsehoods_!

V. We now come to the last supposition, of which the case seems to admit;
namely, that the SECRETA MONITA, is the work of some implacable enemy of
the Society, who never was a member of it, but has here exhibited the
principles by which he believed, or at least wished to persuade others,
that its secret affairs were conducted.

In refutation of such an opinion, if any one ever held an opinion so
entirely absurd, it may in general be observed, that the whole amount of
proof for two centuries, and the universal consent of all disinterested
persons, to the sufficiency of that proof, cannot be set aside by the
suggestion even of probable conjectures, still less by such as are highly
improbable, indicating a different state of case. Now all the learned,
both Protestants and Catholics, so that they were not Jesuits, have
constantly and with one accord, received this book as authentic in the
fullest sense. Every person who has written expressly on the subject
of the Jesuits, _not being one of their creatures_,—all who have had
occasion to touch incidently on the subject, all compilers of current
opinion, and received truth in the present and past ages, unanimously
agree, that these _secret counsels_, are the mystery of iniquity, by
which this association has produced so much harm. Surely something above
conjecture and assertion are wanting to rebut this _unanimous consent_.

It may also be observed, that he who will carefully examine this
system, will see, that organized as human society has been, and without
pronouncing on the merit or demerit of the system itself; it is in the
highest degree clear, that if the Jesuits had adopted such rules of
conduct as these, they must have produced great and lasting effects.
On the other hand, if we look back at what the Jesuits have done and
suffered, we see in these rules, the clearest exposition of their
greatness and their overthrow. To my mind, no proofs of genuineness could
be more complete, than those which thus spring up, from the very nature
of the case, and stamp themselves indelibly upon it.—And this is most
remarkably true, if we remember, that the production and publication of
this work, occurred within less than sixty years after the origin of
the order,—before the developement of its greatness, and its general
infamy for its crimes; and has come down side by side with it, through
successive ages crying to the world, at once with the voice of prophecy,
and the undeniable truth of history!

The difficulties which must have existed in the way of any attempt
to compile such a work as this, from the most abundant sources even,
are so very great, that it is next to impossible any man could have
done it, without committing such and so many blunders as to render
detection certain. That an obscure and now forgotten person should have
accomplished such a work, is not capable of belief. That such a person
should have completed and issued such a work before the great mass of
the publications from which they say he pretended to draw it, were
written, is childish folly to assert. And that these mighty and terrible
Jesuits afterwards wrote these works to confirm what the SECRETA MONITA,
had before said, or to give a colour to the allegation, that it was so
compiled, no one will be mad enough to pretend.

The new state of the world out of which this order arose made it
different from all things that had existed before. In compiling this
work, the author must know all their peculiarities, must understand
their entire design, must enter into their prejudices—must see through
their code of morals—must be perfect master of their grand scheme, and
all the means by which it was to be compassed. See their peculiarities,
their contempt of all other orders, their asserting contrary to all other
orders, _that the Church was a monarchy_ (chap. ix. 16.) their devotion
to the education of youth, their special intrigues with the great; their
snares for widows and servants—the singular privileges, personal and
social, of the order, the peculiar difficulties that they had met with,
in different places, and the especial hatreds they had already conceived,
their whole plan, and their whole profound, sagacious, corrupt,
complicated, and secret machinery! Who could know, who could gather out
of scattered volumes even if they existed, or by private industry and
opportunities, such a system as this! It is out of all the bounds of
belief, that such a system could be so formed, and then so fitted, as
this has fitted.

But if any choose to think otherwise, then let them rest satisfied
that he who should gather up, out of a thousand sources the true
principles and policy of any order of men, from their own writings and
actions, would thus give the most complete and comprehensive view of
it, that could by possibility be produced. It would then stand forth, a
living, moving, acting creature; and not, as in the naked principles,
dogmatically laid down, a great, but inanimate outline. Let them rest
assured moreover, that he who did this, in the case in hand, with no
very ample materials, at the period the work was done, if ever, has
accomplished a work, the like of which cannot be produced out of all the
annals of the world, for perfect accuracy and immeasurable success. If
such a man ever lived, we may safely pronounce him, the most remarkable
of his race, and mourn that he has left behind no trace of his being, but
this stupendous triumph.

VI. There is in this case one peculiar circumstance which gives to the
authenticity of the SECRETA MONITA, the seal of absolute certainty, while
it casts the darkest shade over the society. Why have the Jesuits any
_secret_ rules or instructions, or principles of conduct or objects of
effort? Why this secrecy? And how, at so early a period of their history,
as the end of the sixteenth century, was the author of this work,
supposing him to have been no Jesuit, to have known with such certainty,
the existence and the nature of such secrets?

For many years they did indeed deny that any such secret rules existed;
and doubtless, they will now deny, that these are the real _secret
counsels_ by which their affairs are conducted. But about the middle of
the last century, when the society was suppressed in Portugal for being
accessory to the assassination of King Joseph I. and suddenly expelled
from Spain for their complicated crimes; their constitutions and secret
records fell into the hands of the public. And in the famous controversy
before the great Chamber at Paris, between the merchants of Lyons and
Marseilles and the French Jesuits, in the year 1761, about the immense
losses in the Martinica trade, the court demanded, and in a luckless hour
the Jesuits produced, their secret constitutions; thus falsifying all
their former statements.

But it had been long certain, that what was now first admitted was really
true. In the year 1624 the University of Paris, charged this order with
being “_governed by private laws, neither sanctioned by kings, nor
registered by parliaments; and which they were afraid to communicate,
having done all in their power to prevent their being seen by any other
than those of the society_.” (Hist. of the Jesuits p. 329 of vol. 1.) How
perfectly does this accord with their own maxims, in their preface to
the present work; _let no one who knows our secrets, be allowed to join
any other order, except the CARTHUSIANS who preserve strict retirement
and perfect silence; WHICH THE SEE OF ROME HAS CONFIRMED_? So that the
allegation of the unknown libeller who the Jesuits would have us believe
forged the _Secreta Monita_, is confirmed by the direct declaration
of the University of Paris, and placed past doubt by the indirect
confirmation of the Pope himself!

But I will produce one more witness,—PALAEOX, _Bishop of Angelopolis_,
in his famous letter to POPE INNOCENT X. dated Jan. 8, 1649, writing of
this society, demands “_what other Religion has a secret constitution,
hidden privileges, and concealed laws of its own? And what other order
has all those things which relate to its government involved in so much
mystery? There is suspicion in mystery. The rules of all other orders are
open to all; even the Rules and Canons of Popes, Cardinals, Bishops, and
the whole clergy; the privileges, instructions, and statutes, of other
religious orders may be seen and consulted in almost every library; and
the lowest novice in the Franciscan order may read at one view, what
his duty would be, if he should ever become the General of his Order._
BUT THE SUPERIORS OF THE JESUITS DO NOT GOVERN THEM BY THE RULES OF THE
CHURCH, WHICH ARE KNOWN TO ALL, BUT BY CERTAIN SECRET RULES, (_Regles
Cachees_) WHICH ARE ONLY KNOWN TO THOSE SUPERIORS.” (See p. 36, of the
edition printed at Cologne, in 1666.)

VII. Such a system can of course be found nowhere else; for such another
order, never was established amongst men. Indeed the only real ground
for hesitation is the reluctance with which the heart allows itself to
credit such things of this kind. If history were less replete with the
crimes of this atrocious fraternity, if the irresistible evidence of the
past, left us some room to question the utter and horrible depravity of
this order; there might be some room left, to relapse into a grateful
incredulity of such amazing sin. But there is not “a single hook on which
to hang a doubt.” If every thing that is impartial in history, can be
said to concur with irresistible light and power, upon one single point,
it is that this society has been the most perfectly diabolical that
ever was conceived. If there is in the wide compass of human thought,
one expression, that in every dialect used amongst men, conjures up at
once, all that is wicked, fearful and degraded; the supreme union of sin,
activity and genius; the very essence of what is to be hated, feared, and
shunned, that expression is, _a Jesuit priest_! Whence this universal
execration? Whence this “_unanimous consent_,” of all countries and ages
against them! The Infidel, the Catholic, the Protestant, _and the very
father of the faithful_: Hume, De Thou, Mosheim, and Gongenilli, as
specimens of all; Protestant England, Catholic Venice, Infidel France,
Pagan China, as a committee of the universe; why have all, every where,
denounced, abhored _Jesuitism_, as the sum of all evil! Reader, examine,
ponder these _secret counsels_, and you will see the solution of this
problem; and in that solution you cannot but find the fullest authority
for asserting the genuineness and authenticity of the book itself.

Upon the whole, there cannot be a doubt on the mind of any candid man who
will examine the subject, that this SECRETA MONITA, is no forgery; that
it is no ingeniously deduced system; but that it is sustainable by proofs
the most conclusive in its pretensions to be the _real secret counsels
of the society of Jesus_, profanely so called; drawn up at a very early
period of its existence; combining all its experience; revealing its
grand purpose—and constantly followed by its leading spirits.




SECRETA MONITA SOCIETATIS JESU.

THE SECRET INSTRUCTIONS OF THE JESUITS.




PRÆFATIO.


Privata hæc monita custodiant diligenter et penes se servent superiores,
paucisque ex professis ea tantum communicent, et aliqua de iis instruant
non professos, quando nimirum et quanto cum fructu societati usui sit;
illaque non nisi sub sigillo silentii, ne quidem ut scripta ab altero,
sed ex professis horum secretorum sunt conscii, ideo vel ab initio cavit
societas, ne ullus conscius horum posset ad alias religiones se conferre,
excepta Carthusianorum, ob perpetuam vitæ abstractionem, et indelebile
silentium; quod etiam sacra sedes confirmavit.

Cavendum omnino ne in manus externorum hæc monita deveniant, quia
sinistre ea interpretarentur, destinationi nostræ invidentes: quod si
hoc accidat (quod absit!) negentur hæc esse sensa societatis, idque per
illos confirmando è nostris, de quibus certo constat, quod ea ignorent;
opponanturque his monita nostra generalia, et ordinationes seu regulæ
impressæ vel scriptæ.

Superiores etiam sollicite semper et caute inquirant, an alicui externo
à nostris hæc monita prodita sint; nullus etiam hæc pro se, aut pro alio
transcribet, nisi conscio generali vel provinciali; et si de asservandis
tantis secretis de aliquo dubitetur, in contrarium illi imputetur, et
dimittatur.




PREFACE.


These _Secret Counsels_, the superiors should diligently keep, and
preserve among themselves; and only communicate them to a few of the
professed, and instil some of them into those who are not professed,
when it evidently may be done with much advantage to the society; and
then only under the seal of secrecy, and not then as if prescribed by
any one, but as the fruits of personal experience; and because many of
the professed know these secrets, from their commencement, the _Society_
has especially provided that no one acquainted with them should remove
himself to other religious orders, except to the _Carthusians_, because
of their perpetual solitude of life and obligatory silence; which the
Holy See has confirmed.

The utmost care should be taken that these _counsels_ should not come
into the hands of strangers, because envying our destiny they would
maliciously misinterpret them; but should this occur, which must be
prevented if possible, let it be denied that these are the principles of
the society, and this denial confirmed by those of us, whom we certainly
know to be ignorant of these rules; and let our public instructions, and
our rules or regulations printed or written, be set in opposition to them.

Let the superiors also, always carefully and cautiously inquire whether
these _counsels_ have been made known to strangers by any of us; and
also, let none transcribe them for himself or for another, unless by
consent of a general or provincial; and if there be a doubt of any one’s
fitness to be intrusted with such important secrets of the society,
convince him that you confide in him, but drop him.




SECRETA MONITA SOCIETATIS JESU. THE SECRET INSTRUCTIONS OF THE JESUITS.




CAP. I.

    _Qualem Societas præstare sese debeat, cum incipit de novo
    alicujus loci Fundationem._


I. Ut se gratam reddat incolis loci, multum conducet explicatio finis
Societatis præscripti in regulis, ubi dicitur Societatem summo conatu in
salutem proximi incumbere, æque atque in suam: quare humilia obsequia
obeunda in Xenodochiis, pauperes, et afflicti, et incarcerati invisendi,
confessiones prompte et generatim excipiendæ, ut insolita in omnes
charitate, et rei novitate eminentiores incolæ nostros admirentur et
ament.

II. Meminerint omnes facultatem ad exercenda Societatis ministeria
modeste ac religiose petendam, et omnes tum ecclesiasticos præsertim, tum
sæculares quorum auctoritate indigemus, benevolos sibi facere studeant.

III. Ad loca distantia etiam eundum, ubi eleemosynæ quantumvis parvæ
recipiendæ, exposita necessitate nostrorum; eædem deinde dandæ aliis
pauperibus, ut sic ædificentur ii, qui nondum Societatem noverunt, et
sint in nos tanto liberaliores.

IV. Omnes eundem videantur spirare spiritum, ideoque eundem modum
exteriorem addiscant, ut uniformitas in tanta diversitate personarum
unumquemque ædificet: qui secus fecerint, tanquam nocui, dimittantur.

V. Caveant nostri emere fundos in initio; sed si quos emerint nobis bene
sitos, fiat hoc mutuato nomine aliquorum amicorum fidelium et secretorum;
et ut melius luceat paupertas nostra, bona quæ sunt vicina locis, in
quibus collegia habeamus, per provincialem assignentur collegiis remotis,
quo fiet ut nunquam Principes vel Magistratus habeant certam notitiam
redituum Societatis.

VI. Non divertant nostri cum intentione residendi per modum Collegii nisi
ad urbes opulentas; finis enim Societatis est imitari Christum Salvatorem
nostrum, qui Ierosolymis maxime morabatur, alia autem loca minus præcipua
tantum pertransibat.

VII. Summum pretium à viduis semper extorquendum, inculcata illis summa
nostra necessitate.

VIII. In unaquaque provincia, nemo nisi Provincialis noverit præcise
valorem redituum. Sacrum autem esto quantum corbona Romana contineat.

IX. Concionentur nostri, et ubique in colloquiis propalent, se ad
puerorum instructionem, et populi subsidium venisse, ac omnia gratis, et
sine personarum exceptione præstare, nec esse in gravamen communitatis,
ut cæteri Ordines religiosi.




CHAP. I.

SECRET COUNSELS OF THE SOCIETY OF JESUS.

    _How the Society ought to conduct itself when it commences a
    settlement in a new place._


I. An explanation of the design of the society, prescribed in those
rules, which declare that the society ought to labor with as great
diligence for the good of others, as for its own, will render it
acceptable to the people of the place; therefore the humblest duties in
the hospitals ought to be performed; the poor and the afflicted, and
those in prison, should be visited and the confessions of all promptly
received, that by such uncommon benevolence to all, and by the novelty of
the thing, the principal inhabitants may admire and love us.

II. Let all remember that the power to exercise the offices of the
society is to be requested modestly and religiously, and that they
should study to make all chiefly ecclesiastical, but also secular, whose
influence we want, favorable to themselves.

III. Also let them take care to visit distant places, where having
explained our poverty, alms, however small, may be received, which should
again be given to others who are poor, so that they who do not as yet
know the society, may be won, and may be so much the more liberal towards
us.

IV. Let all appear to breathe the same spirit, and so learn the same
exterior deportment, that by such uniformity in such variety of persons,
every one may be attracted; they who do otherwise should be dismissed as
injurious.

V. In the commencement, let our members be careful in buying lands; but
if they should purchase for us those well situated, let this be done in
the fictitious name of some faithful and confidential friend; and that
our poverty may better appear, let the estates which are near to places
in which we may have colleges, be assigned by the provincial to remote
institutions, by which it will be impossible that rulers or magistrates
can ever have certain knowledge of the society.

VI. Let not our members make any location for a college, except in
wealthy cities; for the object of the society is to imitate Christ, our
Saviour, who resided generally in Jerusalem, but only passed through
other places of less importance.

VII. Let the utmost means be always extorted from widows, and our extreme
poverty be proven to them.

VIII. In every province let no one, except the provincials, know
precisely the value of the revenues. Let what is in the treasury at Rome,
be sacred.

IX. Let us proclaim, and every where in conversation announce, that
we have come for the education of youth, and the good of the people,
and that all things will be performed _gratis_, and without respect of
persons, and that we will not be a burthen to the community, as other
religious orders are.




CAP. II.

    _Quomodo Principum, Magnatum et Primariorum P. P. Societatis
    familiaritatem acquirent, et conservabunt._


I. Conatus omnis ad hoc in primis adhibendus, ut Principum et primariorum
ubique locorum aures et animos obtineamus, ne sit qui in nos audeat
insurgere, quin immo omnes cogantur à nobis dependere.

II. Cum autem experientia doceat Principes et Magnates tum præsertim
affici personis ecclesiasticis, quando odiosa eorum facta dissimulant,
sed in meliorem potius partem ea interpretantur, ut videre est in
matrimoniis contrahendis cum affinibus, aut consanguineis, aut similibus,
animandi sunt qui hæc aut similia affectant, spe facta per nostros
istiusmodi dispensationes facile a summo Pontifice impetrandi, quod
faciet si explicentur rationes, proferantur exempla, et recitentur
sententiæ favorabiles titulo communis boni, et majoris gloriæ Dei, quæ
est scopus Societatis.

III. Idem faciendum si princeps aggreditur aliquid faciendum non æque
magnatibus omnibus gratum; permovendus nempe animus ei, et instigandus,
cœterorum vero animi commovendi ad hoc ut principi sese accommodent,
neque contradicant; in genere tamen tantum, nec unquam ad particularia
descendendo, ne societati imputetur, si male negotium successerit; et
siquidem hoc aliquando factum reprobetur, recitentur monita contraria hæc
plane prohibentia, et adhibeatur auctoritas aliquorum patrum, de quibus
constat quod hæc ipsa monita illos lateant, qui etiam cum juramento
asserere poterunt societatem, quoad hæc quæ illi improperantur, calumniam
pati.

IV. Juvabit etiam non parum ad occupandos principum animos, si nostri
dextere et per tertias personas insinuent se ad legationes honorificas et
favorabiles ad alios principes aut reges pro illis obeundas, præsertim
apud pontificem et supremos monarchias; hac enim occasione sese et
societatem commendare poterunt, quare non nisi zelosi valde et versati in
instituto nostro eo erunt destinandi.

V. Alumni principum et domestici præcipue, quibus familiariter utuntur,
per munuscula præcipue et varia pietatis officia vincendi sunt, ut eandem
nostros fideliter de humoribus et inclinationibus principum et magnatum
instruant, sic facile illis societas sese accommodabit.

VI. Experientia etiam docuit in domo Austria, aliisque regnis Galliæ,
Poloniæ, &c. cæterisque ducatibus, quantum societas sese juverit
tractandis matrimoniis inter principes. Quare prudenter proponantur
exquisiti conjuges, qui cum parentibus vel amicis nostrorum sunt amici
vel familiares.

VII. Fæminæ principes per domesticas potissimum, quæ a cubiculis sunt,
facillime vincentur; quare illæ omnibus modis foveantur, sic enim ad
omnia, etiam secretissima, in familia aditus patebit.

VIII. In conscientiis magnatum regendis sequentur nostri confessarii
sententiam illorum auctorum qui liberiorem conscientiam faciunt contra
opinionem aliorum religiosorum, ut, relictis illis, a nostra directione
et consiliis toti velint dependere.

IX. Tam principes quam prælati, aliique omnes qui societati favorem
extraordinarium præstare possunt, participes faciendi sunt omnium
meritorum societatis, exposito illis momento hujus summi privilegii.

X. Insinuandæ etiam caute et prudenter facultates amplissimæ societatis
absolvendi etiam a casibus reservatis, respectu aliorum pastorum aut
religiosorum, item dispensandi in jejuniis, debito reddendo, aut petendo,
matrimonii impedimentis, aliisque notis, in quo fiet ut plurimi ad nos
recurrant et obstringantur.

XI. Invitandi ad conciones, sodalitates, orationes, actiones,
declamationes, &c. in quibus carminibus, inscriptis thesibus honorandi,
tum si expedit in triclinio mensa excipiendi, variisque et dictis
salutandi.

XII. Inimicitiæ et dissensiones inter magnates ad nos distrahendæ erunt
ut componantur, sic enim in notitiam familiarium et secretorum paulatim
poterimus devenire, et alterutram partem nobis devincire.

XIII. Quod si monarchæ vel principi serviat aliquis societati parum
addictus, invigilandum ut sive per nostros, sive potius per alios ille in
amicitiam ac familiaritatem societatis inducatur, promissis, favoribus ac
promotionibus per principem, aut monarcham suum procurandis.

XIV. Caveant omnes quacumque ratione dimissos a societate, et præsertim
illos, qui sua sponte ab ea discedere voluerunt, apud quemquam
commendare, aut promovere; quia quantumcumque illi dissimulent, semper
tamen irreconciliabile odium adversus societatem gerunt.

XV. Denique ita omnes solliciti sint, principes, magnates, et magistratus
cujusque loci conciliare, ut etiam contra consanguineos, et affines,
et amicos suos, pro illis, quando occasio sese obtulerit, strenue
fideliterque agant.




CHAP. II.

    _By what method the Principal Persons of the Society may
    acquire and preserve the familiarity of Princes, Noblemen, and
    persons of great distinction._


I. For this above all things, every effort should be made, that we may
gain the ears and hearts of Princes and persons of distinction, so that
there may be none who will dare to rise up against us, but that all may
be obliged to depend upon us.

II. Experience teaches that Princes and Noblemen are especially pleased
with ecclesiastical persons when they connive at their vices, and give
them a favorable interpretation; such especially of the contracting of
marriages within the prohibited degrees of affinity or consanguinity,
and the like; they who desire such things are to be encouraged with the
hope that by our influence, dispensations can easily be obtained from
the _Pope_, which he will grant if the reasons be explained, examples
produced, and opinions quoted, to show that it may be done for the
promotion of the common good and greater glory of God, which is the scope
of this society.

III. The same is to be done when a Prince attempts any enterprise which
is not equally pleasing to all the nobility; for his mind is to be moved
and excited to go on, but the minds of the others are to be persuaded to
accommodate themselves to the ruler and not to oppose him; but this is
to be alone in a general manner, never entering into particulars, lest
should the enterprise not succeed, it be charged to the society; and
should this act be disapproved at any time, contrary counsels should be
provided plainly prohibiting the very thing; and the authority of some
Fathers should be addressed, from whom the real counsels are concealed,
who with an oath can attest that the society is calumniated when those
things are insinuated respecting it.

IV. It will also greatly help us in joining the minds of Rulers if we
skilfully, and by the aid of third persons, insinuate ourselves into
embassies for them at once honorable and beneficial, which are to be
undertaken to other Princes and Rulers; especially to the Pope and
supreme Monarchs; for we can thus promote at once ourselves and the
society; wherefore none but those devoted to our affairs and skilled in
them, should be destined to this service.

V. The favorites of Princes, and especially their domestics with whom
they are on familiar terms, by small presents chiefly, and by various
duties of piety, are to be gained, that by them we may acquire faithful
information respecting the humors and inclinations of Rulers and
noblemen; so that the society may readily accommodate itself to them.

VI. Experience also teaches us as in the case of Austria and the
Kingdoms of France and Poland, and other empires, how much the society
may benefit itself by being concerned in the marriage contracts of
Princes. Therefore, let those matches be carefully promoted as the most
proper, where the parents and friends of the parties are our friends or
associates.

VII. Distinguished women are most readily gained through those domestics,
attached to the bed chamber; therefore let these be pleased by every
method, for thus will access to all, even the most profound secrets in
families, be opened.

VIII. In governing the consciences of the great, let our confessions
follow the opinions of those authors who give the greater latitude to
conscience, against the opinions of other religious orders, that they
being left, the great will prefer to depend wholly on our direction and
counsel.

IX. Rulers as well as prelates, and all others who can render
extraordinary service to the society, are to become partakers of all the
merits of the society; the greatness of so high a privilege having been
first explained to them.

X. The unlimited powers of our society of absolving, even in cases which
as it regards other pastors or religious orders, are reserved; also as
it regards dispensing with fasts, keeping vows, or having them released,
matrimonial impediments, and other affairs, are to be cautiously and
prudently insinuated; by which it will happen that many will come to us
and be bound to us by obligations received.

XI. Such are to be invited to discourses, meetings, orations, exercises,
declamations, &c. complimented with verses and written themes, invited to
entertainments, and honored in these, and various other appropriate ways.

XII. Let the animosities and dissentions amongst the great, be brought to
us, that they may be settled; for so we can come gradually to a knowledge
of their familiar and secret affairs, and can bind one party to our
interests.

XIII. But if any one not attached to the society should serve a monarch
or ruler, vigilance is required on our part; or what is better, on the
part of others, he should be seduced by promises, favors and preferments,
obtained for him through his prince or monarch, into the friendship and
familiarity of the society.

XIV. Let all beware of recommending or promoting those who for any reason
have been dismissed from the society, and especially, those who have
voluntarily left it; for however they may dissemble, they will always
bear an implacable hatred to the society.

XV. Finally, let all be solicitous so to conciliate the rulers, noblemen,
and magistrates of every place that they may strenuously and faithfully
support us, even against their own relations, kindred and friends,
whenever the occasion requires it.




CAP. III.

    _Quomodo agendum Societati cum illis qui magnæ sunt
    auctoritatis in republica, et quamvis divites non sint aliis
    tamen modis juvare possunt._


I. Præter supradicta, quæ fere omnia proportionaliter illis applicari
possunt, curanda est gratia illorum adversus adversarios nostros.

II. Utendum etiam auctoritate, prudentiá, et consilio eorum, ad
contemtionam bonorum et acquisitionem variorum munerum a societate
obeundorum; adhibito etiam tacite et plane secreto illorum nomine, in
augmentatione bonorum temporalium, si satis illis putetur confidendum.

III. Adhibendi etiam ut mitigent et compescant homines viliores, et
plebem societati nostræ contrariam.

IV. Ab episcopis, prælatis, et aliis superioribus ecclesiasticis, pro
diversitate rationum et propensione in nos, ea exigenda quæ fuerint
opportuna.

V. In quibusdam partibus satis erit, si procuretur ut prælati et parochi
efficiant quod subditi illorum societatem revereantur, et ipsi ministeria
nostra non impediant, in aliis locis ubi plus possunt, ut in Germania,
Polonia, &c. sacrosancte colendi, ut auctoritate illorum et principum,
monasteria, parochiæ, præposituræ, patronatus, altarium fundationes,
loca pia fundata ad nos divelli possint; facillime enim ea assequi
poterimus in locis ubi Catholici hæreticis et schismaticis permisti
sunt. Demonstrandum ejusmodi Prælatis, immensum fructum et meritum ex
talibus mutationibus, oriundum à sacerdotibus, sæcularibus, et monachis
non expectandum; quod si fecerint, laudandus palam illorum zelus, etiam
scripto inculcandaque memoria facti perpetua.

VI. Conandum eo fine ut prælati tales nostris tum a confessionibus, tum à
consiliis utantur, et si quidem in spe sint, aut prætensione ad altiores
gradus in curia Romana, juvandi omni contentione, ac conatu amicorum
ubicumque ad hoc conferre valentium.

VII. Curent etiam nostri apud episcopos et principes, ut dum fundant
collegia, ac ecclesias parochiales, societas habeat potestatem statuendi
vicarium habentem curam animarum, ipse vero superior loci pro tempore
existens sit parochus, et sic totum regimen ecclesiæ illius erit nostrum,
et parochiani omnes societati plene erunt subjecti, ut quidvis ab illis
impetretur.

VIII. Ubi academici sunt nobis repugnantes, vel catholici, aut hæretici
cives fundationes impedientes, ibi per prælatos conandum, et primariæ
cathedræ concionatoriæ occupantur; sic enim continget societatem
aliquando saltem necessitates, ac rationes per occasionem saltem
exposituram.

IX. Maxime vero prælati ecclesiæ devinciendi erunt, quando agetur de
beatificatione aut canonizatione nostrorum, et tunc omnibus modis a
magnatibus et principibus litteræ procurandæ erunt, in quibus apud sedem
apostolicam negotium promoveatur.

X. Si contingat prælatos aut magnates legationem obire, cavendum sedulo
ac præveniendum, ne aliis religiosis qui nobiscum certant, utantur, ne
affectum in illos transferant, et in provincias ac civitates in quibus
nos moramur inducant. Quod si hujusmodi legati transiverint illas
provincias vel civitates, ubi societas collegia habet, excipiantur magno
honore et affectu, et pro modestia religiosa tractentur.




CHAP. III.

    _In what manner the society must act with those who have great
    authority in the state: and how others, although not rich, can
    nevertheless aid us in various ways._


I. Besides all the before mentioned principles, which will be
proportionally applicable here, we must secure the favor of these persons
against our adversaries.

II. Let their authority, wisdom, and prudence, be used for the
acquisition of property, and various offices, will be really enjoyed by
us; and even let their names, where they are perfectly confidential, be
quietly, and with great secrecy, used to augment our temporal wealth.

III. They are to be employed in soothing and restraining meaner men, and
common people, opposed to the society.

IV. From bishops, prelates, and other superior ecclesiastics, according
to the diversity of our occasions, and their disposition towards us,
those things must be obtained which shall be needful to us.

V. In some places it will be sufficient to procure prelates and curates
to do what they can, that those under their direction should reverence
the society. And that they themselves, will not impede our ministeries.
In others, where they can do more, as Germany, Poland, &c., they are
to be most profoundly honored, that by their influence and that of
rulers, we may obtain the control of monasteries, parishes, priories,
patronages, foundation of masses, and religious places. And we can very
readily accomplish these things in places where Catholics are intermixed
with heretics and schismatics. It must be shown to these prelates, that
immense advantage and merit will arise from such changes, which could
not be expected from priests, seculars or monks. If they will do what we
desire, their zeal is to be openly applauded and the memory of the action
made perpetual.

VI. For this purpose, exertion should be used, that such prelates should
resort to our confessions and counsels, and if they have any hope, or
ambition for higher honors, from the Roman See, they are to be favored by
every exertion and effort of our influential friends, concentrated from
every quarter, upon this object.

VII. We should be watchful of bishops and rulers, when they found
colleges or parochial churches that the society may have the power of
appointing the vicars who have the care of souls; and that one superior
of that place, for the time being, be appointed _curate_; and so the
whole government of that church will be ours, and all the parishioners
become so subject to the society, that we can obtain any thing from them.

VIII. Whenever the principals of academies oppose us, or the Catholic or
heretical citizens hinder our foundations, we must manage the prelates
that the principal pulpits may be occupied by us: for it will thus occur
that the society will some time at least, have a suitable occasion to
explain their necessities and wants.

IX. The prelates of the Church must be greatly caressed when any thing is
to be done respecting the _beatification_ and _canonization_ of any of
our members, and then by all means, letters should be procured from great
men and rulers, by which the business may be forwarded at the Papal See.

X. If it should happen that prelates or noblemen obtain legations,
it should be diligently guarded and prevented, that they should not
employ any religious orders who oppose us, lest they might communicate
disaffection to them, and they spread it into the provinces and states
in which we reside. And if legates of this kind, should pass through
those provinces and states where the society has colleges, let them be
received with great honor and affection, treated with all the distinction
consistent with religious decorum.




CAP. IV.

    _Quæ commendata esse debeant concionatoribus et confessariis
    magnatum._


I. Nostri principes, virosque illustres ita dirigant, ut solum ad majorem
Dei gloriam tendere videantur, et ad talem austeritatem conscientiæ, quam
ipsimet principes concedunt; neque enim statim, sed sensim spectare debet
directio illorum externam et politicam gubernationem.

II. Ideo sæpe illis inculcandum distributionem honorum et dignitatum
in rep. spectare ad justitiam, graviterque Deum offendi a principibus,
si contra eam spectant, et ex passione procedant. Protestentur sæpe ac
serio se nullo modo velle in Reip. administrationem ingerere, sed invitos
dicere, ratione officii sui; tum ubi semel bene hæc apprehenderint,
explicetur quibus virtutibus præditi esse debeant, qui ad dignitates
et munia publica ac primaria assumendi sunt, nominenturque tandem, et
commendentur ab illis qui sunt sinceri amici societatis; hoc tamen non
fiet immediate per nostros, nisi princeps ad hoc cogerit, sed plus gratiæ
habebit, si interponantur amici vel familiares principis.

III. Quocirca confessarii et concionatores nostri informentur ab amicis
nostris, qui pro quovis munere sunt apti, præsertim tales qui erga
societatem liberales sunt, horum nomina apud se habeant, et suo tempore
cum dexteritate, sive per se, sive per alios, principibus insinuent.

IV. Meminerint summopere confessarii et concionatores, principes suaviter
et blande tractare, nullo modo in concionibus et privatis colloquiis
perstringere, omnes pavores ab illis removere, et in spe, fide, justitia
politica potissimum adhortari.

V. Munuscula parva vix unquam pro privato usu acceptent, sed commendent
necessitatem communem provinciæ et collegii, domi cubiculo simpliciter
instructo gaudeant, neque curiose nimis se vestiant et ad abjectiores
personas, quæ in palatio sunt, juvandas ac consolandas prompte se
conferant, ne solis magnatibus præsto esse videantur.

VI. Quam primum post mortem officialium curent ut de substituendis amicis
societatis mature agant, et suspicione se eximant extorti regiminis;
quare etiam, uti supradictum est, immediate se non impendent, sed amicos
fideles, ac potentes, qui sustinere invidiam possunt, si quæ oriatur.




CHAP. IV.

    _What things ought to be recommended to preachers, and
    confessors, to the great._


I. Our members should so manage, princes and distinguished men, that
while they appear to aim singly after the greater glory of God, they may
enjoin on them the no greater austerity of conscience than the princes
themselves permit; for our aim should be, not at once, but insensibly to
look towards temporal and political supremity.

II. It is therefore often to be inculcated upon them, that the
distribution of honors and dignities in the state should look to justice;
and that God is greatly displeased with rulers, if, instead of respecting
it, act from impulse. They should protest often and in a solemn manner,
that they wish in no way to interfere in the management of public
affairs, but only to speak when invited, from the obligation of their
station. When they understand these things well, it should be explained
what virtues they ought to possess, who aspire to dignities, and to
public and eminent stations; and at the proper time they should nominate
and recommend for them, those who are the sincere friends of the society;
and this should not be done immediately by ourselves unless the prince
should direct it, but it would have a better effect if his friends or
favorites would interfere.

III. Hence let our confessors and preachers be informed by our friends
what persons are qualified for any office, especially such as are liberal
towards the society; let them have the names of these among themselves,
and in a proper time with dexterity, either through ourselves or others,
propose them to princes.

IV. Let the confessors and preachers most carefully remember, to behave
towards princes in a refined and gentle manner, and by no means to glance
at them, either in sermons or private conversation; but to remove all
apprehension from them, and to exhort them above all, to the cultivation
of hope, faith and political justice.

V. Scarcely ever let them accept little presents for private use, but let
them exhibit the common necessity of the Province, or College; let them
be contented with a chamber plainly furnished, nor clothe themselves too
richly: and let them promptly administer comfort and consolation to the
most abject persons about the palace, and not seem to be obsequious to
the great _alone_.

VI. As soon as possible after the death of official persons, let due
care be taken, that friends of our society may succeed them: yet so as
to escape suspicion of usurping authority; for as we said, let them not
immediately advance themselves, but faithful and powerful friends, who
can bear envy if any should arise.




CAP. V.

    _Quomodo agendum cum religiosis, qui iisdem in ecclesia, quibus
    nos, functionibus vacant._


I. Genus istud hominum ferendum animose, interim principibus et illis,
qui aliqua auctoritate valent, et aliquo modo nobis addicti sunt,
explicandum et indicandum opportune nostram societatem, omnium ordinum
continere perfectionem, præter cantum et exteriorem in victu et vestitu
asperitatem; et si quæ religiones in aliquo excellant, societatem in
eminentiori modo lucere in ecclesia Dei.

II. Inquirantur et notentur defectus aliorum religiosorum, quibus
prudenter et plerumque per modum deplorationis apud fideles amicos
paulatim detectis ac propalatis, ostendatur, minus feliciter illos
satisfacere istis functionibus, quibus nobiscum concurrunt.

III. Majori conatu eundum est contra eos, qui scholas pro juventute
docenda instituere volunt istis locis, in quibus cum honore et utilitate
nostri docent. Ostendant principibus et magistratibus tales fore
perturbationi et seditioni Reip. nisi impediantur, quæ ab ipsismet
pueris, qui diversimode instruentur, incipient, denique societatem
sufficere juventuti erudiendæ.

IV. Quod si religiosi litteras pontificias obtinuerint, aut cardinalium
commendationem pro se habeant, agant nostri contra per principes ac
magnates, qui pontificem informent de bene meritis societatis, et
sufficientia ut per illam pacifice juventus instruatur: procurent
etiam et exhibeant testimonia a magistratibus danda de bona illorum
conversatione et institutione.

V. Interim pro viribus nostri studeant edere specimen singulare virtutis
et doctrinæ, exercendo studiosos in studiis, aliisque plausibilibus ludis
scholasticis, magnatibus ac magistratibus et populo spectantibus.




CHAP. V.

    _How to act towards religious orders, which perform the same
    functions in the church, which we do._


I. These men should be met firmly; and at the same time, it is to be
explained and demonstrated on a proper opportunity, to princes and
others, who have any authority, and are at all attached to us, that our
society contains the perfection of all orders, excepting their cant and
external asperity of life and dress; and even if any religious orders
should excel in any thing, that even in that, this society shines in a
more eminent manner in the church of God.

II. Let the defects of other religious orders be inquired into and
noticed, which being gradually pointed out and published to our faithful
friends, but prudently and with the appearance of sorrow; let it be shown
that they discharge these duties in which they concur with us, less
happily than we do.

III. That greater opposition should be made against those who wish to
establish schools for the education of youth in places, in which we
instruct with honor and usefulness; let it be shown to princes and
magistrates, that such would lead to commotion and sedition in public
affairs, unless prevented, which will begin with the youth themselves,
who are instructed in such diversity of manners; and finally that this
society is best able to educate youth.

IV. And if those religious orders should obtain pontifical letters, or
should have for themselves the recommendation of cardinals, we must
oppose them through princes and noblemen, who should inform the pope
respecting the merits of this society, and that youth can be peacefully
instructed by it with sufficient ability; and also let them procure and
exhibit testimonials from magistrates, given respecting our good conduct
and instruction.

V. In the meantime let us diligently study to give a striking example of
virtue and learning, by exercising the students in their studies and in
other popular scholastic performances, before noblemen and magistrates,
and the people as _spectators_.




CAP. VI.

    _De conciliandis societati viduis opulentis._


I. Deligantur ad hoc opus patres provectæ ætatis, complexionis vivacis
et conversationis gratæ, ab illis visitentur viduæ illæ, et simul atque
affectum aliquem erga societatem ostendunt, vicissim opera et merita
societatis illis offerantur, quod si acceptent et ecclesias nostras
visitare cœperint, prospiciatur eis de confessario, a quo bene dirigantur
præsertim in ordine ad constantiam in statu viduali; enumerando et
laudando illius fructus et felicitatem, certoque spondeant et tanquam
obsides promittant æternum meritum hac ratione conquirendum, et
efficacissimum esse medium ad purgatorias pœnas evitandas.

II. Procuret idem confessarius ut sacello vel oratorio alicui domo
adornando occupentur, in quo meditationibus aliisque exercitiis
spiritualibus vacare possint, ut sic facilius à conversatione, et
procorum visitationibus avocentur, et quamvis sacellanum habeant, nostri
tamen à celebratione missæ et præcipue ab exhortationibus opportune
faciendis non abstineant, et sacellanum sub se continere studeant.

III. Caute et sensim mutanda quæ ad gubernationem domus spectant, sic
habita ratione personæ, loci, affectus, et devotionis.

IV. Amoliendi potissimum tales domestici (sed paulatim) qui plane cum
societate non communicant aut correspondent, talesque commendandi (si qui
substituendi sint) qui à nostris dependeant aut dependere velint, sic
enim omnium qui in familia aguntur, participes esse poterimus.

V. Totus conatus confessarii hoc spectet, ut vidua ejus consilio in
omnibus utatur et acquiescat, quod ostendetur per occasionem, esse unicum
fundamentum profectus spiritualis.

VI. Consulatur et celebretur frequens usus sacramentorum, præsertim
pænitentiæ in quo intima animi sensa et tentationes quascumque liberrime
aperiat, deinde frequens communio, auditus sacri ipsiusmet confessarii,
ad quod invitabitur cum promissis peculiaribus precibus, recitatio
litaniarum et quotidianum examen conscientiæ.

VII. Juvabit etiam non parum ad plenissimam cognitionem omnium
inclinationum ejus, confessio generalis, etiamsi alias alteri facta
fuerit, iterata.

VIII. Exhortationes fient de bonis viduitatis, de molestiis matrimonii
præsertim iterati, de periculis quæ simul incurruntur, &c. quæ maxime ad
hominem sunt.

IX. Proponendi subinde et dextre proci aliqui, sed tales à quibus scitur
bene viduam abhorrere; describantur aliorum vitia, et mali mores, si qui
putentur illi arridere, ut sic universim secundas nuptias nauseat.

X. Quando ergo circa viduitatis statum bene affectam esse constat, tunc
commendanda vita spiritualis, non religiosa, cujus incommoda potius
proponenda, et exaggeranda, sed qualis fuit Paulæ et Eustochii, &c.
prospiciatque confessarius ut quantocyus voto castitatis saltem ad
biennium vel triennium emisso, omnem aditum ad secundas nuptias excludat,
quo tempore omnis conversatio cum sexu impari, et recreationes etiam
cum consanguineis et affinibus prohibendæ, titulo majoris conjunctionis
cum Deo. Ecclesiastici autem à quibus vidua visitabitur, aut quos
visitabit, si omnes excludi nequeant, tamen tales sint qui ex nostrorum
commendatione admittantur, vel à nostrorum nutu dependeant.

XI. Huc usque ubi progressum fuerit, paulatim ad bona opera præsertim
eleemosynas inducenda erit vidua, quæ tamen nulla ratione præstabit
sine sui patris spiritualis directione; cum plurimum intersit, ut cum
discretione talentum in lucrum spirituale detur, et eleemosynæ male
collocatæ sint sæpe causa vel fomentum peccatorum, et sic simplicem
tantum fructum et meritum causent.




CHAP. VI.

    How to conciliate rich widows to the society.


I. For this work, fathers advanced in age, should be chosen, of lively
complexion and agreeable conversation, by whom these widows are to be
visited, and as soon as they show any affection towards the society,
then let the works and merits of the society be exhibited to them,
which if they receive, and begin to visit our churches, look out for
them a confessor, by whom they may be weekly directed, especially in
order to constancy in their widowed state, by enumerating and praising
its advantages and happiness; and let them pledge their faith and stake
themselves as hostages that eternal reward can be acquired by such a
course, and that it is the most effectual method to escape the pains of
purgatory.

II. Also let the confessor provide that they should be occupied in
embellishing some house, as a chapel, or oratory, in which they can
employ themselves in meditations and spiritual exercises, so that they
may the more easily be called away from the conversation and visits of
suitors; and although they may have a chaplain, let _ours_ not abstain
from the celebration of mass, and especially from exhortations properly
made; and study to keep the chapel under their control.

III. Things which relate to the government of the house should be
cautiously and gradually changed, so that regard be had to person, place,
affection, and devotion.

IV. Let those domestics especially, be removed, but by little and little,
who do not plainly communicate and correspond with the society; and let
such be recommended, if any should be substituted, who depend on us, and
are content to do so; for so we can be made acquainted with all things
which are done in families.

V. The whole effort of the confessor should look to this point, that
the widow should use and acquiesce in his advice in all things; which
he may occasionally show to be the only foundation of her spiritual
proficiency.

VI. The frequent use of the sacraments, and especially of penance, is to
be advised, in which she may open the thoughts of her mind and all her
temptations most freely; and then frequent communion, and the sacred rite
of confession, to which she should be invited with promises of _special_
prayers; and the recitation of the litany and daily examination of
conscience.

VII. It will also aid, not a little, to the fullest knowledge of all her
inclinations, that a general confession, though it may have been made to
another, be repeated.

VIII. Exhortations should be made concerning the advantages of widowhood,
the troubles of matrimony, especially when repeated, and concerning the
dangers which have been once incurred, &c.; and which pertain in the
highest degree to man.

IX. Sometimes, skilfully make the proposal of some suitor, but of one
whom it is well known the widow abhors; the vices and bad habits of those
who are thought to please her are to be depicted so that she may sicken
at all second marriages.

X. When therefore it appears that she is well affected to the state of
widowhood, then let a spiritual life be recommended, not a recluse one,
the inconveniences of which had better be set forth and exaggerated; but
such as was that of Paula, or Eustachia, &c. and let the confessor take
care as soon as possible that by a vow of chastity extended to at least
two or three years, he prevent every step to second marriages, during
which time all conversation with the opposite sex, and even intercourse
with relations and connexions, are to be forbidden, under the pretext of
greater communion with God. As for the Ecclesiastics by whom the widow
shall be visited, or whom she shall visit, if all cannot be excluded, let
such only be admitted as come by our recommendation, or are dependant
upon us.

XI. When it shall have gone thus far, let the widow be persuaded by
little and little to good works, especially to _alms-giving_; but even
this she is by no means to do without the direction of her spiritual
father; since it is of the highest importance that her talent be given
with discretion for her spiritual improvement; and alms ill applied
may be the cause, or occasion, of sins, and so might yield only small
benefits and rewards.




CAP. VII.

    _Quomodo conservandæ viduæ, et disponendum de bonis quæ habent._


I. Urgeantur continuo ut pergant in devotione et operibus bonis, sic ut
nulla hebdomada transeat, quin sua sponte aliquid in honorem Christi,
B. Virginis, vel patroni sui præscindant a se de superfluis; quod ipsum
in pauperes erogent, vel ornatui templorum destinent, donec spoliis
plerisque et primitiis Ægypti sint exutæ.

II. Quod si præter communem affectum, suam erga societatem nostram
liberalitatem testentur, idque facere continuent, fiant omnium meritorum
societatis participes, cum indulto speciali Provincialis, aut etiam, si
tantæ personæ fuerint, generalis.

III. Si emiserint votum castitatis, renovent illud more nostro bis in
anno, concessa illis pro illa die recreatione honesta cum nostris.

IV. Visitentur crebro, et jucundis colloquiis, et historiis
spiritualibus, ac facetiis recreentur et foveantur, juxta uniuscujusque
humorem et inclinationem.

V. Non tractentur nimis rigide in confessione, ne morosæ nimis fiant,
nisi forte amissa spe gratiam illarum aliunde occupatam recuperandi; in
qua magna discretione de inconstanti mulierum genio judicandum.

VI. Arceantur ingeniose à visitationibus et festivitatibus aliorum
templorum, maxime religiosorum, et inculcetur illis omnes aliorum ordinum
indulgentias in societatem esse refusas.

VII. Si lugendum ipsis sit, permittatur ornatus lugubris cum honesta
majestate aliquid spirituale simul et mundanum spirans, ut non
apprehendant se à viro spirituali plane gubernari; denique modo non
sit periculum inconstantiæ, et erga societatem fideles et liberales
inveniantur, concedatur illis quidquid ad sensualitatem requirunt,
moderate et excluso scandalo.

VIII. Collocentur apud viduas aliæ puellæ honestæ et parentibus divitibus
ac nobilibus natæ, quæ nostrorum directioni, et modo vivendi paulatim
assuefiant; his præsit aliqua à confessario totius familiæ ad hoc electa
et constituta; subjiciantur syndicationibus aliisque consuetudinibus
societatis, et quæ sese accommodare nolunt, dimittantur ad parentes vel
alios à quibus adductæ erant, describantur tanquam dyscolæ, difficilis
genii, &c.

IX. Nec minor cura sanitatis, et recreationis illarum, quam salutis
habenda erit; quare si de valetudine conquerantur, statim jejunia,
cilicia, disciplinæ, aliæque pœnitentiæ corporales, prohibebuntur;
neque permittantur ad templum etiam exire, sed domi secreto et caute
administrentur. Dissimuletur cum illis ingressus in hortum vel collegium,
modo secrete id fiat, permittantur colloquia et recreationes secretæ cum
iis qui maxime arriserint.

X. Pro dispositione redituum quos habet vidua in favorem societatis
facienda, proponatur perfectio status hominum sanctorum, qui relicto
mundo, parentibus, et bonis abdicatis, cum magna resignatione, et animi
hilaritate Deo servierunt. Exponantur in ordine ad hoc quæ habentur in
constitutione et examine societatis, de istiusmodi renunciatione et
obnegatione omnium rerum. Allegentur exempla viduarum, quæ sic brevi
in sanctas evaserunt, cum spe canonizationis, si sic in finem usque
perseveraverint, ostendaturque ipsis non defuturam ad hoc nostrorum apud
pontificem auctoritatem.

XI. Imprimendum ipsis hoc firmiter, si conscientiæ perfecta quiete frui
velint, omnino sine murmuratione, tædio, aut ulla renitentia interiori,
sequendam esse tam in temporalibus quam in spiritualibus confessarii
directionem, tamquam à Deo peculiariter destinati.

XII. Instruendæ etiam per occasionem, gratius esse si personis
ecclesiasticis maxime religiosis spectatæ et exemplaris vitæ eleemosynas
suas dent, non nisi conscio tum et approbante confessario.

XIII. Cavebunt diligentissime confessarii, ne quocumque prætextu
hujusmodi viduæ illorum pœnitentes alios religiosos invisant, aut
familiaritatem cum illis ineant, quod ut impediant, conabuntur suo
tempore deprædicare societatem tamquam ordinem superlativum præ cæteris,
et utilissimum in ecclesia, majoris auctoritatis apud pontificem et
principes omnes, perfectissimum in se, quia dimittit noxios et inidoneos,
adeoque sine spuma et fecibus vivit, quibus scatent monachi, plerumque
indocti, bardi, segnes, salutis suæ incurii, ventricolæ, &c.

XIV. Proponant confessarii et suadeant illis ordinarias pensiones, et
tributa, quibus subleventur annuatim collegiorum et domorum professarum
debita, præcipue domus professæ Romanæ, nec immemores sint ornamentorum
templi, ceræ, vini, &c. ad celebrationem missæ sacrificii necessariorum.

XV. Quod si in vita sua vidua ex pleno bona sua societati non
inscripserit, proponatur illi per occasionem, et præsertim ingruente
gravi morbo aut periculo vitæ, egestas, novitas et multitudo plurimorum
collegiorum nondum fundatorum, inducanturque suaviter et fortiter ad
sumtus faciendos, quibus æternam gloriam sunt fundaturæ.

XVI. Idem faciendum cum principibus, et benefactoribus aliis;
persuadendum, inquam, ea quæ perpetua sunt in hoc mundo et in altero
æternam illis gloriam à Deo paritura; quod si hinc inde aliqui malevoli
allegent exemplum Christi, qui non habeat ubi caput reclinaret, velintque
socios Jesu similiter esse pauperrimos, ostendatur et serio imprimatur
passim omnibus, ecclesiam Dei nunc mutatam et monarchiam factam, quæ
auctoritate et potentia magna tueri se debet, contra potentissimos
inimicos, et esse lapidem illum parvum excisum qui crevit in montem
maximum, prædictum per prophetam.

XVII. Istis quæ addictæ sunt eleemosynis et ornatui templorum, ostendatur
crebro, summam perfectionem in eo consistere, quod terrenarum rerum amore
esse exuentes, ipsum Christum ejusque socios earum possessores faciant.

XVIII. Sed quia minus semper sperandum à viduis quæ liberos suos ad
sæculum dirigunt, videbimus.




CHAP. VII.

    _How widows are to be retained; and how to dispose of the goods
    which they may leave._


I. Let them be urged constantly to go on in their devotion, and
good works, so that no week may pass in which they do not retrench
spontaneously some of their superfluities, for the honor of Christ, the
blessed Virgin, or their patron saint; which let them give to the poor,
or devote to the decoration of temples, till they are divested of the
most of these treasures, like the first fruits of Egypt.

II. But if besides their common affection, they show a liberality to this
society, and continue stedfast; let them become partakers of all the
merits of the society, by the special indulgence of the provincial, or
even of the general, if they be eminent persons.

III. If they have taken a vow of chastity, let them renew it, according
to our custom, twice a year; innocent recreation being conceded to them,
on that day with our members.

IV. Let them be frequently visited, entertained and amused with agreeable
conversations and stories, spiritual and facetious, according to each
one’s humor and inclination.

V. Let them not be too rigidly treated in confession, lest they become
too morose; except where the hope be lost of regaining the favor of those
enticed from us, in which case great discretion is to be exercised on
account of the characteristic inconstancy of women.

VI. Let them be carefully kept from the visitations and festivals of
other churches, especially those of the religious orders; and let it be
impressed upon them that all the indulgences of other orders are abundant
in our society.

VII. If any mourning-dress be required by them, let it be of a becoming
elegance, having an air at once religious and fashionable, lest they
think themselves governed entirely by their spiritual guide; and if
there should not be any danger of inconstancy, and they should be found
faithful and liberal towards the society, let what they may require for
sensuality be granted them moderately, scandal being avoided.

VIII. Let other ladies who are young and respectable, and descended from
rich and noble parents, be placed with widows, that they by degrees
become accustomed to our direction and manner of living: over these let
some female preside, elected and appointed for this purpose, by the
confessor of the whole family; let them be subject to the decisions
and other established rules of the society, and let those who will not
accommodate themselves to them, be sent to their parents or others, by
whom they were brought to us; and let them be described as perverse and
of an ungovernable disposition, &c.

IX. Nor should less care be taken of their health and amusements than
of their safety; wherefore if any complain of indisposition, at once
let all fasting, the use of the hair-shirt, and of bodily penances, be
forbidden; nor let them be permitted to go even to church, but secretly
and cautiously let them be administered to at home; let their visits
to gardens and colleges, provided they be secret, pass unnoticed; and
let their intercourse and private amusements, with those whom they most
delight in, be connived at.

X. To obtain such a disposal of the revenues which any widow may have as
will be favorable to the society, let the perfection of the state of holy
men, be exhibited, who having left the world, renounced their parents
and possessions, with great resignation and cheerfulness of mind, have
served God. And for this end let what is contained in the constitution
and rules of the society, about this kind of renunciation and self-denial
of all things, be explained in order. Let other examples be adduced of
widows who thus in a short time have been sanctified, and obtained hope
of canonization, if they should thus persevere to the end; and let it be
shown to them that for this object our influence with the pope shall not
be wanting.

XI. Let this be firmly impressed upon them, that if their consciences
would enjoy perfect tranquility, the direction of the confessor, as well
in temporal as in spiritual things, is to be as implicitly followed,
without murmuring, reluctance or any inward _reservation_, as if
particularly ordained by God himself.

XII. They are also to be properly instructed that even if they should
give alms to ecclesiastics, or what is better, to the professed, and even
those of respectable and exemplary lives, still they are not acceptable
if given without the knowledge and approbation of the confessor.

XIII. Let the confessors most diligently take care that such widows as
are their penitents should, under no pretext, visit persons of other
religious orders, or enter into any familiarity with them; to prevent
which they should endeavor at the proper time to exhibit the society
as an order superior to all others, and most useful in the church; of
greater authority with the pope, and all rulers; most perfect in itself,
because it dismisses the hurtful and unfit, and so lives without the scum
and dregs with which the monastic orders are infected, who mostly are
ignorant, stupid, slothful, careless about their salvation, gormandisers,
&c.

XIV. Let the confessors propose to them, and persuade them to give
pensions and contributions, with which the ordinary yearly expenses of
colleges and houses of the professed, especially that at Rome, may be
discharged; neither should they be forgetful of the ornaments of the
temple, and of wax-tapers, wine, &c., necessary for the celebration of
the sacrifice of mass.

XV. But if any widow in her life should not have given to the society
her whole estate, let a proper occasion be taken, and especially when
she is laboring under severe indisposition and her life is in danger, to
represent to her the indigence, recent foundation, and multitude of our
colleges not yet endowed, and let her be encouraged to undertake those
expenses as the foundation of her own eternal glory.

XVI. The same is to be done with rulers and other benefactors; for they
are to be persuaded to say that these are the acts which are memorable in
this world, and prepare eternal glory from God, for them in another; but
if any malevolent persons should allege the example of Christ, who had
not where he might lay his head, and wish the companions of Jesus to be
also very poor, let it be shown and seriously impressed upon all, every
where, that THE CHURCH OF GOD IS NOW CHANGED, AND MADE A MONARCHY, which
ought to defend itself with great authority and power against the most
powerful enemies, and that it is that little stone hewn out of a _rock_
which increases to a very great mountain, as predicted by the prophets.

XVII. To those who are inclined to alms-giving, and to the adorning of
churches, let it be shown that therein consists the greatest perfection;
because extricating themselves from the love of worldly things they may
make Christ himself and his companions possessors of them.

XVIII. But because we always expect less from widows who educate their
children for the world, we will see.




CAP. VIII.

    _Quomodo faciendum, ut filii et filiæ viduarum religiosum aut
    devotarium statum amplectantur._


I. Sicut matribus fortiter, sic nostris suaviter in hac materia est
agendum: matres, nimirum, instruendæ ut proli suæ reprehensionibus,
castigationibus, &c. molestæ sint à teneris dum provectiores præsertim
filiæ fuerint, muliebrem ornatum et clenodias illis negent; optando sæpe
et Deum rogando ut ad statum ecclesiasticum adspirent, et pollicendo
insignem dotem si moniales esse voluerint; exponant sæpe difficultates
quæ in matrimonio sunt omnibus communes, et si quas ipsæmet in
particulari expertæ sint, dolendo quod cælibatum suo tempore matrimonio
non prætulerint; denique sic agant continuo, ut filiæ præsertim, tædio
vitæ apud matrem tali modo transigendæ, de statu religioso cogitent.

II. Cum filiis conversentur nostri familiariter, si quidem ad societatem
nostram apti visi fuerint, introducantur opportune in collegium, et
ostendantur, explicenturque illis ea, quæ quoquo modo grata futura, et
ad societatem amplectendam invitatura credentur, ut sunt horti, vineæ,
domus rurales, et prædia, ubi nostri sese recreant; narretur illis
itineratio ad diversa regna, communicatio cum principibus mundi, et
quæcumque juvenilem ætatem oblectant, in refectorio et cubiculis exterior
mundities, blanda conversatio inter nostros, regulæ nostræ facilitas,
cui tamen compromissa est gloria Dei, ordinis denique nostri super alios
præ-eminentia, et colloquia simul faceta cum piis commisceantur.

III. Moneantur quasi ex revelatione interdum ad religionem in genere;
deinde caute insinuetur perfectio et commoditas nostræ præ cæteris,
exponanturque tum in publicis exhortationibus, tum in privatis
colloquiis, quam sit grave contra vocationem divinam calcitrare:
tandemque inducantur ad facienda exercitia spiritualia, ut de statu vitæ
deligendo concludant.

IV. Procurent nostri ut hujusmodi adolescentes instructores habeant
societati addictos, qui continuo invigilent et hortentur; si autem
reluctentur, subtrahantur hinc inde aliqua, ut tædio vitæ afficiantur.
Exponat mater difficultates familiæ. Tandem, si non ita commode fieri
possit, ut sua sponte animum ad societatem adjiciant, mittantur titulo
studiorum ad remota societatis gymnasia, et ex parte matris pauca
submittantur solatia, ex parte vero societatis adhibeantur lenocinia, ut
affectum in nostros transferant.




CHAP. VIII.

    _What must be done that the sons and daughters of widows may
    embrace a religious or devoted life._


I. As the mothers are to act firmly, so we must act mildly in this
matter: let the mothers be certainly instructed that by reproofs,
chastisements, &c., they may be severe to their children from infancy,
and when the daughters especially become more advanced, let them deny
them female ornaments and dress; and by often desiring and praying God
to incline them to the ecclesiastical state, and by promising some
remarkable gift if they would become _nuns_: let them often explain the
difficulties which are common to all in matrimony, and those which they
themselves have particularly experienced, by lamenting that they had not
preferred a single life to marriage; and finally let them continually so
act that their daughters especially, disgusted with the tedium of a life
passed in such a manner with their mothers, might think of a religious
state.

II. Let our members converse familiarly with their sons, or if any should
appear adapted for our society, let them be introduced occasionally into
the college, and let those things be shown and explained to them which
may be in any manner pleasant; and that the invitations to join our
society may be accepted, let such things as gardens, vineyards, country
seats, and estates, where we amuse ourselves, be shown them; let our
travels to different kingdoms, our intercourse with the rulers of the
world, and whatsoever may delight young persons be told them; let them
see the external neatness of our refectories and bed-rooms; the cheerful
intercourse among ourselves, the ease of our government to which is yet
promised the glory of God; and finally the pre-eminence of our order
above all others, and let our conversations mix what is pleasant with
what is grave.

III. Let them be exhorted sometimes, as if by inspiration, to religion in
general; and then let the perfection and excellence of our society be
cautiously insinuated; let them also know, both in public exhortations
and private conversations, how great a sin it is to spurn the divine
call; and finally let them be persuaded to perform such spiritual
exercises as will strengthen their preference for such a life.

IV. We should take care to have instructors attached to our society,
who may constantly watch and exhort such youth; but if they should be
reluctant abridge their privileges somewhat now and then, that they by
such monotony of life may be made submissive. Let the mother explain
the difficulties of the family. At last if it cannot thus be properly
affected, that of their own choice they would move their minds to the
society, let them be sent under the pretext of their studies to remote
institutions of the society; and while on the part of the mother few
comforts are allowed to be administered, on the part of the society let
strong allurements be shown that their affections may be transferred to
us.




CAP. IX.

    _De reditibus collegiorum augendis._


I. Nemo quantum fieri poterit ad ultimam professionem admittatur,
quamdiu successiones aliquas expectet, nisi fratrem se juniorem habeat
in societate, vel ob alias graves causas; in omnibus tamen et ante omnia
consulendum est amplificationi societatis, secundum fines superioribus
notos; qui in hoc saltem conspirent, ut ecclesia ad majorem gloriam
Dei pristino nitori restituatur, et totius cleri non nisi unus sit
spiritus; quocirca frequenter monendum est et passim promulgandum,
societatem partim constare ex professis adeo mendicis, ut præter
largitiones quotidianos fidelium, careant omnibus, partim etiam aliis
patribus pauperibus quidem, sed qui possident bona stabilia, ne sint
in gravamen populi pro studiis ac functionibus suis, ut sunt cæteri
mendicantes; ideoque serio inculcent confessarii principum, magnatum,
viduarum, et aliorum (à quibus societas multum sperare potest) ea quæ
hanc materiam concernunt, ut dum spiritualia illis conferunt et divina,
ad minimum terrena et temporalia ab illis recipiant, neque vix unquam
omittant occasiones recipiendi cum offertur, si autem promissum fuerit et
differatur, prudenter in memoriam revocetur, quantum tamen fieri potest
omnem affectum erga divitias dissimulando; quod si quis ex confessariis
sive magnatum sive aliorum, ad hæc in praxin redigenda minus industrius
videatur, tempori et caute amoveatur; alio in locum ejus suffecto: et
si necessarium sit ad majorem pœnitentium satisfactionem, ad remotiora
collegia relegetur dicendo societatem plurimum illius persona ac talentis
ibidem indigere; nuper enim audivimus juvenes viduas immatura morte
præventas, negligentia nostrorum suppellectilem valde pretiosam, templis
societatis dicatam non legasse, eo quod tempestive acceptata non esset;
neque est ad similia acceptanda tempus, sed bona pœnitentium voluntas
spectanda est.

II. Prælati, canonici, pastores, aliique opulenti ecclesiastici
industriis variis ad exercitia spiritualia sunt alliciendi, et paulatim
sic mediante affectu erga res spirituales societati conciliandi, deinde
eorum liberalitas paulatim prognosticando.

III. Non negligant confessarii interrogare pænitentes suos (opportune
tamen) de nomine, familia, affinibus, parentibus, amicis, bonis, dein
spectare successiones illorum, statum, intentionem ac resolutionem, quam
si nondum sumpserint societati favorabilem, oportebit persuadere; quod
si spes alicujus utilitatis prima fronte affulgeat, quia non expedit de
omnibus simul interrogare, jubeantur sive titulo majoris elucidationis
conscientiæ, sive pænitentiæ medicinalis, hebdomadatim confiteri, et
honeste ab eodem confessario invitentur, ut quod unavice inquirere
non potuit, pluribus inquirat; quod si successerit ex voto, si fæmina
fuerit, ad persistendum, in frequenti confessione et visitatione, si vir
ad sodalitatem frequentandam, et familiaritatem nostrorum, quoquo modo
inducatur.

IV. Quæ de viduis dicta sunt, eadem agenda circa mercatores, cives
opulentos, et conjugatos prole carentes, intelligantur; à quibus non raro
societas ex asse hæreditatem acquiret, si prudenter hæ praxes executioni
mandentur. Potissimum autem hæc observanda erunt, circa opulentas
devotarias nostros frequentantes, quæ si non sint parentibus valde
nobilibus natæ, tantum ad summum poterit vulgus obmurmurare.

V. Rectores collegiorum conabuntur habere notitiam domorum, hortorum,
prædiorum, vinearum, pagorum, cæterorumque bonorum, quæ à primariis
nobilibus, mercatoribus aut civibus possidentur, et si fieri potest
gravaminum ac redituum quibus onerantur; sed caute id præstandum et
efficacissime per confessionem, sodalitatem, ac privata colloquia; quod
si confessarius pænitentem divitem adeptus sit, continuo rectorem moneat,
et omni modo fovere conetur.

VI. Porro summa rei in eo constituenda est, quod nostri omnes apposite
benevolentiam pænitentium, et aliorum, quibuscum conversantur captare
norint, et singulorum inclinationi se accommodare; quapropter ad loca quæ
à divitibus et nobilibus inhabitantur, provinciales provideant, ut multi
mittantur, et ut provinciales id prudentius ac felicius faciant, rectores
de messe illos accurate instruere suo tempore meminerint.

VII. Inquirant etiam an contractus et possessiones per receptiones
filiorum in societatem, ad illam transire possint; et si fieri potest,
explorent an bona aliqua sic per pactum aliquod conducta, vel aliter
collegio cedere possint, ut post tempus societati cedant; ad quem
finem, societatis necessitas, et gravamen debitorum, omnibus præsertim
magnatibus et divitibus intimanda erunt.

VIII. Si contigerit viduas aut conjugatos divites nobis addictos tantum
habere filias, eas nostri blande dirigent ad statum devotarium, vel
ad religionem monialium; dote aliqua illis relicta; cætera societati
paulatim acquirentur; quod si filios habeant qui societati apti erunt,
ad illam allicientur, alii ad alias religiones, etiam certo minimo
compromisso inducendi erunt; sed si filius unicus sit, quibuslibet modis
ad societatem pertrahendus erit, eique metus omnis parentum ex animo
removendus, et vocatio Christi inculcanda est, ostendendo etiam Deo
sacrificium gratissimum fore, si parentibus insciis et invitis aufugerit;
deinde mittatur ad novitiatum remotum, præmonito prius generali; quod
si filios et filias habeant, prius filiæ in monasterium vel statum
devotarium dirigantur, deinde filii in societatem cum successione bonorum
pertrahantur.

IX. Superiores hujusmodi viduarum et conjugatorum confessarios suaviter
et fortiter moneant, ut sese utiliter pro societate secundum hæc monita
impendant; quod si non fecerint, alii eorum loco substituantur, et ipsi
removeantur, sic ut notitiam cum illa familia fovere non possint.

X. Viduæ vel aliæ personæ devotæ, quæ videntur magno affectu ad
perfectionem tendere, inducantur ad hoc tamquam ad efficacissimum medium
perveniendi ad apicem perfectionis, si omnes suas possessiones societati
cedant, et vivent annona societatis, quæ illis secundum exigentiam
continuo administrabitur, ut sine ulla cura ac sollicitudine Deo liberius
serviant.

XI. Ad persuadendàm efficacius paupertatem societatis superiores à
ditioribus personis societati addictis mutuent pecunias sub chirographo,
quarum solutio differatur; deinde tempore morbi præsertim periculosi
talis persona constanter visitetur, et omni ratione præveniatur,
ut tandem moveatur ad reddendum chirographum; sic enim nostri non
agnoscentur testamento, et interim nihilominus lucrabimur absque invidia
succedentium in bona morientis.

XII. Conveniet etiam ab aliquibus personis pecuniam sub annuo reditu
sumere, et eandem nummo altiori alibi constituere, ut reditus reditum
compenset; interim enim fieri poterit, ut amici qui pecunias sic mutuo
dederunt, misericordia nostri moti, lucrum aut subinde etiam capitale
sive testamento, sive donatione inter vivos, societati cedant, dum
collegia struuntur, aut templa ædificantur.

XIII. Utiliter etiam societas sub nomine mercatorum divitum nobis
addictorum negotiari poterit; sed respiciendum certum ac copiosum lucrum,
etiam in Indiis, quæ societati non tantum animas, verum etiam opes multas
hactenus, Deo favente, subministrarunt.

XIV. Procurent nostri habere in locis ubi resident, medicum aliquem
societati fidelem, quem apud ægros præ cæteris præcipue commendent et
extollant; ut vicissim ipse nostros præ cæteris religiosis commendans,
efficiat ut passim apud primarios ægrotos et præsertim moribundos vocemur.

XV. Confessarii sint assidui in visitandis ægris, potissimum qui
periclitantur, et ut alios religiosos et ecclesiasticos inde honeste
eliminent, procurent superiores, ut tempore illo quo confessarius
discedere cogitur ab ægroto, continuo alii succedant, et ægrotum in
bonis propositis foveant; interim incutiendus erit prudenter horror
inferni, &c. ad minimum purgatorium, demonstrandumque, quod sic ut aqua
exstinguit ignem, sic eleemosyna exstinguit peccatum; nusquam autem
melius eleemosynas impendi posse, quam in hujusmodi personarum alimentum
ac subsidium, qui ex vocatione sua profitentur charitatem erga salutem
proximi, sic enim illius participes faciendos, et satisfacturos ægrotos
pro peccatis propriis, qui charitas operiit multitudinem peccatorum;
describi potest quoque charitas, tamquam vestis illa nuptialis, sine
qua nemo admittitur ad mensam cœlestem. Denique ex scriptura et sanctis
patribus alleganda erunt, quæ, respectu habito ad capacitatem ægroti,
efficacissima judicabuntur ad illum permovendum.

XVI. Mulieres conquerentes de vitiis aut molestiis suorum maritorum,
doceantur subtrahere secreto summam aliquam pecuniæ, illamque, Deo
offerre pro expiandis peccatis maritorum, et impetranda illis gratia.




CHAP. IX.

    _Of increasing the revenues of our colleges._


I. When it can be prevented, let no one be admitted to complete
profession as long as he expects any inheritance, unless he has a younger
brother in the society, or on account of other important reasons; but
in all things, and above every thing, let the interest of the society
be consulted in accordance with the known objects of the superiors; who
agree at least in this, that the church should be restored to its former
splendor, for the greater glory of God, and that all the clergy ought
to be of one mind; wherefore let it be frequently suggested and every
where promulgated, that the society consists partly of members who are
so poor that but for the daily alms of the faithful they would totally
want all things; that another part consists of fathers, poor indeed, but
who possess a certain support, and are not like others, mendicants and
burthensome to the people in their studies and functions; wherefore let
the confessors of rulers, of noblemen, of widows and others from whom the
society can hope much, seriously inculcate those things which concern
this matter, that while they confer spiritual and divine things upon
them, they should receive at least earthly and temporal things in return;
and scarcely ever omit opportunities of receiving them when offered; and
if any thing be promised and delayed, let it be prudently recalled to
memory, when it can be done, so as to conceal all love of riches; but if
any confessor of noblemen or others seem less industrious in attending
practically to these things, let him be seasonably and cautiously
removed; and let another be substituted; and should it be necessary for
the greater satisfaction of his _penitents_, let him be sent to the more
remote colleges, declaring that the society most needed his presence
and talents there; for we have recently heard that some young widows,
prevented by sudden death, did not make a legacy of tapestry very
precious, which had been designed for temples of the society, through our
negligence in not accepting it in right time; for it is not time, but the
good will of our penitents which is to be looked at, in receiving such
things.

II. Let prelates, canons, pastors, and other ecclesiastics who may be
rich, be allured by great efforts to religious acts, and by degrees
through the influence of the propensity to religious actions, conciliated
to the society, which may finally see their liberality become gradually
manifest.

III. Let confessors not neglect to interrogate their penitents, (but
cautiously) about their name, family relations, parents, friends,
estates, and then to examine their expectancies, state, intentions and
resolutions, which ought to be moulded favorably to the society, if
not so already. But if the hope of any advantage should be apparent,
for it is not expedient to inquire about all things at once, let them
be directed under pretence of greater clearing of conscience, or some
salutary penance, to confess weekly; wherefore for the same reason let
them be pressed to come freely to the confessional, so that what could
not be inquired into on one occasion, may be ascertained on repeated
opportunities; which if it shall succeed according to his wish, if it
be a female, let her by every method be induced to persist in frequent
confession and visitation; if a man to frequent companionship and
familiarity with us.

IV. What has been said about widows may be understood to apply concerning
merchants and rich citizens and married persons, without children, from
whom the society may frequently acquire their whole estate, if these
rules are prudently reduced to practice. But these things are to be
chiefly observed towards rich female devotees, who adhere to us, about
whom, if not descended from very distinguished parentage the common
people can at most but murmur.

V. Let the rectors of colleges endeavor to obtain intelligence of the
houses, gardens, farms, villages, and other estates which may be owned
by the first nobility, merchants or citizens, and if it can be done, the
taxes and rents by which they may be burthened; but cautiously, for it
can be done most effectually by confession, companionship and private
conversations, wherefore when a confessor obtains a rich penitent, let
him immediately inform the rector, and try to cherish him by every method.

VI. But the sum of the matter consists in this, that all our members
should know precisely how to conciliate their penitents, and others with
whom they associate, and to accommodate themselves to the disposition of
each; wherefore let the provincials provide, that many be sent to places,
which are inhabited by the rich and noble; and that the provincials may
do this the more prudently and completely, let the rectors remember to
inform them accurately of the proper time to act.

VII. Let them also inquire whether by the reception of their children
into the society, their contracts and possessions would pass to it; and
if it can be done let them inquire whether any goods, by some agreement
could be transferred or otherwise ceded to a college so as to come back
after some time to the society; to which purpose let the poverty of the
society and the greatness of its debts, be intimated to all, especially
to the _rich and great_.

VIII. If it happen that widows, or rich married persons who are attached
to us, have only daughters, let our members direct them kindly to the
state of a devotee, or to religious seclusion; but if they have sons
who may be fit for our society—let such be enticed to it, and let the
others be encouraged by some small inducement to go to other orders.
But if there should be an only son, by all means let him be drawn to
the society, and all fear of his parents removed from his mind, and
that the vocation is of Christ is to be shown by proving that the
sacrifice would be acceptable to God although it required him to leave
his parents without their knowledge and against their will; then let
him be sent to some remote noviciate, having first given notice to the
general: but if they have sons and daughters, let the daughters be first
sent to a monastery or state of devotion, and then let the sons with the
inheritance of the estates be drawn into the society.

IX. Let the superiors gently but firmly admonish the confessors of widows
and married persons of this description that they may usefully employ
themselves in behalf of the society according to these counsels: which if
they do not, let them be removed and others substituted in their place,
so that they cannot maintain any correspondence with the family.

X. The widows and other devout persons who appear to strive with great
earnestness after perfection are to be induced as the most efficient
method of rising to the pinnacle of excellence, to give all their
possessions to the society, and to live upon the annuity which the
society will regularly appoint them according to their need, so that
without any care or solicitude, they may more freely serve God.

XI. To manifest more effectually the poverty of the society, let the
superiors borrow money on bond from rich persons attached to the society
of which the payment should be deferred; and then in time of dangerous
disease especially, let such person be constantly visited, and by every
method be prevailed on until he is persuaded to surrender the bond;
for so we shall not be known in the _will_, and in the meantime will
nevertheless obtain something without incurring the hatred of the heirs
to the estate of the deceased person.

XII. It will also be proper to borrow money from some persons, at a
yearly interest, and to dispose of it somewhere else at a higher rate,
that the excess may cover the expense; for in the meantime it may happen,
that the friends who have lent us the money, moved by compassion for us
may give the society the interest, and at length even the principal,
either by will or by donation during their life, when colleges are to be
built or temples raised.

XIII. The society can also usefully trade, under the name of rich
merchants attached to us; but certain and abundant gain is to be looked
at, as in the Indies, which have furnished the society not only souls but
thus far also much wealth through the favor of God.

XIV. Let our members take care to provide, in places where they reside, a
physician who may be faithful to the society, whom they should especially
commend to the sick, and extol above others; that in turn, he commending
us in preference to other religious orders, may cause that every where we
will be called to them that are sick and dying, and especially to such as
are persons of great distinction.

XV. Let the confessors be attentive in visiting the sick, especially
those who are in danger, and that they may decently exclude other
ecclesiastics, and members of other orders, let the superiors take care
that at any time when the confessor is obliged to leave the sick, others
may succeed, and may encourage the sick man in good purposes; the horror
of hell, &c. or at least of purgatory, in the meantime is prudently to
be held forth, and it is to be shown, that as water extinguishes fire,
so alms extinguishes sin; and that alms can never be better bestowed
than for the nourishment and support of such persons as by their calling
profess a desire for the salvation of their neighbors; and so too will
the sick be benefited themselves, and make satisfaction for their own
sins; for charity covers a multitude of sins. Charity can also be
described as that wedding garment, without which no one can be admitted
to the heavenly feast. Finally, let those things be produced from
scripture and the holy fathers, which may be judged most efficacious to
influence him, respect being had to the capacity of the sick person.

XVI. Let women complaining of the vices and unkindness of their husbands
be instructed secretly to withdraw a sum of money and to offer it to
God, for the expiation of the sins of their husbands and for obtaining
forgiveness for them.




CAP. X.

    _De disciplinæ hujus rigore privato in societate._


I. Dimittendus erit quilibet vel cujusvis conditionis vel ætatis, alio
colore quæsito, tamquam hostis societatis, qui devotas nostras vel
alios amicos alienaverit à templo nostro vel frequentatione nostrorum,
aut eleemosynas ad alia templa, vel religiosos diverterit, vel alicui
opulento, aut bene societati congruo illam dissuaserit; tum etiam qui
circa tempus, quo de bonis propriis disponendum erat, affectum erga
consanguineos potius, quam erga societatem, ostenderint; hoc enim
magnum immortificati animi signum est, et convenit professos esse plane
mortificatos: item qui eleemosynas à pœnitentibus aut aliis amicis
societatis ablatas ad consanguineos suos pauperes diverterint. Ut autem
de causa dimissionis suæ postea non conquerantur, non dimittantur statim,
sed prohibeantur primo, ab audiendis confessionibus, mortificentur et
vexentur exercitiis vilissimorum officiorum, cogantur ad ea in dies
præstanda à quibus aversionem maximam habere cognoscuntur, removeantur
ab altioribus studiis ac honorificis muniis, urgeantur capitulis ac
reprehensionibus publicis, arceantur à recreationibus, et conversatione
externorum, subtrahantur in vestibus, aliisque utensilibus, ea quæ omnino
necessaria non sunt, donec ad murmurationem, et impatientiam inducantur,
et tunc tamquam nimis immortificati, et aliis malo exemplo perniciosi
dimittantur; et si ratio dimissionis parentibus aut prælatis ecclesiæ
danda sit, dicantur non habuisse spiritum societatis.

II. Dimittendi insuper erunt qui scrupulum fecerint in acquirendis
societati bonis, dicanturque esse nimium proprio judicio addicti; quod si
apud provinciales rationem facti sui reddere voluerint, non audiantur,
sed urgeantur ad regulam quæ omnes obligat ad cæcam obedientiam
præstandam.

III. Reflectendum erit ab initio et à teneris, quinam maxime in affectu
erga societatem proficiant, qui autem affectum erga alios ordines, aut
pauperes, aut parentes tenere deprehenduntur, cum sint futuri inutiles,
modo supra dicto, paulatim ad dimissionem disponantur.




CHAP. X.

    _Of the secret strictness of this discipline in the society._


I. Let every one, of whatever condition or age, be dismissed as an
enemy of the society, but under another pretext, who shall alienate our
devotees and other friends from our churches, and from resorting to us,
or who shall divert alms to other churches or orders, or shall attempt
to seduce any wealthy or well affected person from the society; and also
those who when they dispose of their effects shall show greater affection
for their relations than for the society; for this is a great sign of
an unmortified mind, and it is proper that the professed should be
thoroughly mortified; so of all who shall turn alms taken from penitents
or other friends of the society to their own poor relations. But that
they may not afterwards make complaints of the cause of their dismission,
let them not be at once dismissed, but let them at first be prohibited
from hearing confessions; and be mortified and vexed with the exercise of
the meanest offices; let them be obliged daily to perform those to which
they are known to have the greatest aversion, let them be removed from
higher studies and honorable occupations, and let them be provoked with
chapters and public censures; let them be kept from recreations and from
intercourse with strangers, let those things which are not absolutely
necessary in dress and other indispensable things, be withheld till
they are forced to murmuring and impatience; and then, as persons too
little mortified, and injurious to others by an evil example, let them
be dismissed; and if a reason of their dismission should be required by
their parents or the prelates of the church, let them be represented as
not having the spirit of the society.

II. Let such be dismissed, moreover, as have any scruples in acquiring
riches for the society, and let them be represented as too confident in
their own judgment, but if they should wish to give the reason of their
conduct, to the provincials, let them not be heard, but compelled to
observe the rule which binds all to render blind obedience.

III. Let it be considered from the beginning, even from infancy, who go
farthest in devotion to the society; and who are observed to entertain
regard for other orders, or for the poor, or for their parents, and
as such will be useless in future, let them be gradually prepared for
dismission in the aforesaid manner.




CAP. XI.

    _Qualiter se nostri unanimiter præstabunt contra dimissos è
    societate._


I. Quoniam dimissi saltem aliquorum secretorum conscii sunt, plerumque
obsunt; ac proinde eorum conatibus obviandum erit his modis: antequam
è societate dimittantur, inducantur ut promittant scripto, et jurent
se nihil de societate unquam sinistri scripturos vel dicturos; interim
superiores servent scripto malas inclinationes, defectus ac vitia
illorum, quæ ipsi aliquando in manifestatione conscientiæ suæ pro more
societatis dederunt, quibus si necesse fuerit, societas apud magnates et
prælatos ad illorum promotionem impediendam se juvare poterit.

II. Scribatur quamprimum per collegia, quinam dimissi sint,
exaggerenturque causæ dimissionis generales, immortificatio animi,
inobedientia, parvus affectus erga exercitia spiritualia, proprium
judicium, &c., deinde moneantur alii omnes ne cum illis ulla ratione
correspondeant; et si ab externis de dimissis mentio fiat, loquantur
omnes uniformiter, et passim dicant, societatem neminem dimittere sine
gravibus causis, ejicere instar maris cadavera, &c., insinuentur etiam
caute hujusmodi causæ, propter quas odio habemur, ut plausibilior sit
dimissio.

III. In domesticis exhortationibus persuadeatur dimissos esse plane
inquietos, et continuo societatem repetere, exaggerenturque infortunia
eorum, qui post discessum à societate male perierunt.

IV. Obviandum etiam erit accusationibus, quas dimissi è societate
facere possent, per auctoritatem virorum gravium, qui passim declarent
societatem neminem sine gravi causa dimittere, neque præscindere sana
membra; quod confirmari potest per zelum quem habet, et generatim
ostendit societas erga animas externorum: quanto magis erga domesticos
suos?

V. Deinde hujusmodi magnates aut prælati, apud quos dimissi aliquid
auctoritatis aut fidei sibi conciliare cœperint, omni genere beneficiorum
à societate præveniendi sunt, ac obstringendi; explicandum illis
quomodo bonum commune unius religionis tam celebris, quam utilis
ecclesiæ præponderare debeat bono privato qualiscumque personæ; quod si
affectus erga dimissos perseveret, juvabit causas dimissionis exponere,
et exaggerare etiam quæ non adeo certa sunt, modo per probabilem
consequentiam deducantur.

VI. Omni modo præcavendum erit, ne præsertim ii, qui sua sponte
societatem deseruerunt, promoveantur ad aliqua officia aut dignitates
ecclesiæ, nisi se suaque omnia societati submiserint et addixerint, ita
ut omnibus constare possit quod à societate omnino dependere velint.

VII. Procuretur tempori ut ab exercitio functionum celebrium in ecclesia,
ut sunt conciones, confessiones, evulgationes librorum, &c., quantum
fieri potest sint remoti, ne affectum et plausum vulgi sibi concilient;
eo fine diligentissime in vitam ac mores illorum erit inquirendum, nec
non in sodalitia, occupationes, &c., et intentiones dimissi; quocirca
efficiendum erit, ut cum aliquo è familia illa, quam dimissi incolunt,
nostri peculiarem correspondentiam habeant, quamprimum autem quidpiam
minus laudabile, aut censura dignum deprehensum fuerit, per personas
inferioris ordinis nobis addictas in vulgus dispergatur, deinde magnates
vel prælati, qui dimissos fovent, futuræ infamiæ indiciis teneantur:
quod si nihil committant reprehensione dignum, et laudabiliter se gerant,
extenuentur argutis propositionibus, ambiguisque verbis eorum virtutes,
operaque quæ commendantur; donec æstimatio et fides quæ antea illis
adhibebatur, imminuatur; societatis enim plane interest, dimissos et
præsertim eos, qui eam sua sponte deseruerunt, prorsus supprimi.

VIII. Infortunia et eventus sinistri, qui illis accidunt, quamprimum
divulgandi sunt, imploratis tamen precibus personarum piarum, ut
non credantur nostri ex passione procedere; domi vero omnibus modis
exaggerentur, ut alii contineantur.




CHAP. XI.

    _What we should all do against those dismissed from the
    society._


I. Since the dismissed, acquainted with at least a portion of our
secrets, frequently do injury on that account, these efforts are to be
obviated by the following methods:—before they may be dismissed from the
society let them be induced to promise in writing, and swear, that they
will never write nor speak any thing injuriously of the society; in the
meantime let the superiors preserve in writing, the evil inclinations,
defects and vices, which they may have at any time admitted for the
clearing of their conscience, according to the constitution of the
society, by which, if it shall be necessary, the society can strengthen
itself with noblemen and prelates in preventing their promotion.

II. Those who are dismissed, should be published immediately, through
our colleges, and the general reasons of their discharge, such as an
unmortified mind, disobedience, an indisposition for spiritual exercises,
obstinacy, &c. should be accumulated; then let all others be admonished,
on no account to associate with them; and if strangers speak of the
dismissed, let all uniformly say, and every where declare that the
society discharges none but for weighty causes, even as the sea casts up
only the dead, &c.; especially let such cases, as have caused us odium,
be managed with such caution, as will give plausibility to the dismission.

III. In private exhortations it should be urged that the dismissed
are exceedingly unhappy, and constantly soliciting re-admission: and
the misfortunes of any, who may have perished miserably, after their
departure from the society, should be aggravated.

IV. Whatever accusations those dismissed from the society may bring, are
to be opposed by the influence of important men, who should every where
declare that the society dismisses no one without strong reasons, and
never cuts off sound members: which is proven by the zeal which the
society feels and commonly exhibits, for the souls of those without: how
much more then for her own members?

V. Again, such noblemen or prelates as the dismissed may have begun to
obtain any influence or credit with, should be drawn and bound to the
society by every kind of benefit; it should be urged upon them, that the
common good of an order, whose fame equals its utility to the church,
ought to predominate over the private advantage of any individual; but if
their regard for the dismissed should continue, it will be profitable,
besides urging the real causes of their dismission, to add other things,
which although not certain, may be made to appear probable.

VI. We must by all means, prevent those, especially who have voluntarily
deserted the society, from being promoted to any office or dignity in the
church, until they shall have submitted and devoted themselves, and their
all to the society; and that in such a way, as to make it obvious to all
that they are willing to depend entirely upon it.

VII. Timely care should be taken, as much as possible, to prevent their
exercising the more distinguished functions of the church, such as
preaching, hearing confessions, publishing books, &c., lest they should
conciliate the affection and applause of the people; therefore, let the
most diligent inquiry be made into their life and conduct, as well as
their associations, occupations, &c.; and as it regards the dismissed,
even their intentions; for which purpose it will be useful for us to
hold confidential intercourse with some one in the families, where the
dismissed reside, that the moment any thing equivocal, or censurable,
shall be discovered, it may be noised about by persons of inferior
condition, devoted to us, and thus noblemen and prelates who might favor
them, may be restrained by these indications of future infamy; but if
they commit nothing blameworthy, and conduct themselves laudibly,
their virtues and commendable actions, are to be depreciated by subtle
suggestions, and ambiguous expressions, until the esteem and confidence
which they before enjoyed is diminished; for it is the plain interest
of the society, that the dismissed, and still more deserters, should be
wholly crushed.

VIII. The misfortunes and disastrous events which befall them, ought
to be immediately published, but at the same time solicit for them the
prayers of the righteous, lest we should be suspected of malevolence;
but, amongst ourselves, in every way exaggerate them, thus to retain
others.




CAP. XII.

    _Quinam conservari ac foveri in societate debeant._


I. Primum locum tenere debent strenui operarii, qui scilicet non minus
temporale quam spirituale societatis bonum promovent, quales sunt
plerumque confessarii principum ac magnatum, viduarum et devotarum
opulentarum, concionatores et professores, et quicumque horum secretorum
sunt conscii.

II. Corruentes viribus et defecti ætate, secundum quod talenta sua
pro bono societatis temporali impenderunt, adeo ut habeatur decens
ratio messis præteritæ; preterquam quod adhuc apta instrumenta sint ad
deferendos superioribus defectus ordinarios quos in reliquis domesticis,
cum perpetuo domi sint, animadvertunt.

III. Dimittendi illi nunquam erunt, quantum fieri poterit, ne societas
male audiat.

IV. Præterea fovendi quicumque ingenio, nobilitate, aut divitiis
excellunt; præsertim si amicos et consanguineos societati addictos
habeant et potentes, et revera ipsi sincero affectu erga societatem
sint, secundum explicationem supra datam; mittendi illi _Romam_, vel ad
universitates celebriores ut studeant: si autem in provincia studuerint,
peculiari affectu et favore professorum sunt promovendi, quoad usque
cessionem bonorum suorum fecerint societati, nihil illis denegetur, sed
postquam illam fecerint, mortificentur, ut cæteri, semper tamen respectu
aliquo habito ad præterita.

V. Erit etiam ratio peculiaris eorum apud superiores, qui selectos
aliquos juvenes ad societatem allexerint, quandoquidem affectum suum
erga societatem non parum testati sunt; sed quamdiu illi nondum professi
sunt, videndum ne nimium illis indulgeatur, ne forte fortuna, quos ad
societatem adduxerunt, reducant.




CHAP. XII.

    _Who should be cherished and favored in the society._


I. The first rank is due to diligent laborers, who promote equally the
temporal and spiritual good of the order, such are most frequently, the
confessors of princes and nobles, widows, and rich devotees, as well as
preachers and professors, all in short, who know _these secrets_.

II. The second place belongs to those, who waisted in strength and
decrepid with age, have spent their talents, for the temporal good of the
society; and this as well out of a decent regard to their past services,
as, the rather, because they are suitable instruments for reporting to
the superiors the usual defects, which being constantly at home, they
perceive in other members.

III. These last must never be discharged, if possible to avoid it, lest
the society be reproached.

IV. Next let all be favored as they are distinguished for understanding,
high birth, and riches, particularly if they have powerful friends and
kindred who are attached to the society, and are themselves sincerely
devoted to it, in the manner aforesaid; let such be sent to ROME, or
to the more celebrated universities to study; but if they should study
in the provinces, they are to be encouraged by the utmost kindness and
indulgence on the part of the professors, and up to the moment of their
surrendering every thing to the society, nothing is to be denied them;
after that, however, they are to be mortified like the rest, some regard
perhaps, being always had to the past.

V. The superiors must also show peculiar respect to those who may have
drawn any clever youths into the society, whereby they have not a little
proven their love for it; but so long as these are not yet professed, let
not the others be too much indulged; lest possibly, they should withdraw
from the society, those whom they led into it.




CAP. XIII.

    _De delectu juvenum in societatem admittendorum, et modo
    retinendi._


I. Summa prudentia contendendum est ut deligantur juvenes ingenio bono,
formà non contemnenda, genere nobiles, aut quod minimum horum aliquo
excellentes.

II. Ut facilius ad institutum nostrum pertrahantur, peculiari affectu
quamdiu student à præfectis scholarum et magistris sunt præveniendi,
extra tempora scholæ, ab iisdem sunt instruendi, quam gratum Deo sit, si
quibus illi se et sua omnia, præsertim in societate filii sui, consecret.

III. Ducantur occasione data per collegium et hortum, immo aliquando
etiam ad villas, et cum nostris versentur tempore recreationum, et
paulatim familiares fiant, cavendo tamen ne familiaritas pariat
contemptum.

IV. Non permittantur castigari, et in ordinem redigi à præceptoribus cum
aliis discipulis.

V. Munusculis ac privilegiis variis ætati illorum conformibus devinciendi
sunt, et maxime colloquiis spiritualibus sunt animandi.

VI. Inculcetur illis hæc fieri dispositione divina, tamquam ad societatem
electis præ tot aliis idem gymnasium frequentantibus.

VII. Aliis occasionibus, præsertim exhortationibus, terrendi sunt minis
damnationis æternæ, nisi divinæ vocationi obtemperent.

VIII. Si societatem ingredi constanter petant, differatur illorum
admissio, quamdiu constantes manent; quod si mutabiles appareant,
quamprimum, et omnibus modis foveantur.

IX. Admoneantur efficaciter, ne ulli familiari suo, et ne quidem
parentibus vocationem suam aperiant, priusquam admissi sint; quod si
deinde aliqua illos tentatio resiliendi superveniat, in integro tum ipse,
tum societas erit; et si illa superata fuerit, semper erit occasio illos
rememoratione ejusdem postea animandi, si tempore novitiatus, aut post
emissa vota simplicia obveniat.

X. Quia vero maxima difficultas est in alliciendis magnatum, nobilium,
senatorum filiis, quamdiu apud parentes sunt, qui illos ad succedendum
illorum officiis educant; persuadendum illis per amicos potius quam
per personas societatis, ut illos in aliis provinciis, et remotis
universitatibus collocent, in quibus nostri docent, præmissis
instructionibus ad professores de qualitate et conditionibus illorum, ut
affectum illorum societati facilius, et certius concilient.

XI. Quando ad ætatem aliquomodo maturam pervenerint, inducendi erunt ad
facienda aliqua exercitia spiritualia quæ in _Germanis_ et _Polonis_ sæpe
bonum successum habuerunt.

XII. Perturbationibus et afflictionibus illorum occurrendum erit, pro
qualitate et conditione uniuscujusque, adhibitis demonstrationibus, et
exhortationibus privatis de malo successu divitiarum, et bona vocationis
non contemnendo sub pæna indictionis pænæ infernalis.

XIII. Apud parentes ut facilius filiorum suorum desiderio in societatem
ingrediendi condescendant, ostendatur excellentia instituti societatis,
præ aliis religionibus, sanctitatis et doctrinæ patrum nostrorum,
æstimatio integra apud omnes, honor et applausus universalis, qui
societati à summis et à minimis defertur; et recenseatur numerus
principum et magnatum, qui magno animi sui solatio in hac societate
_Jesu_ vixerunt, et mortui sunt, et etiamnum vivunt: ostendatur quam
gratum Deo sit quod juvenes sese illi mancipent, præsertim in societate
filii sui, et quam bonum sit viro, cum portaverit jugum Domini ab
adolescentià sua; quod si de teneritudine et minus perfecta ætate
disceptetur, declaretur facilitas instituti nostri, quod præter trium
votorum observationem, nihil aliud quod valde molestum sit, continet, et
quod valde spectandum est, nullam regulam obligare, nequidem sub peccato
veniali.




CHAP. XIII.

    _Of the selection of youths for admission into the society, and
    the way to retain them._


I. The utmost prudence must be exercised, that the youths selected, may
be distinguished for the excellence of their understanding, agreeableness
of form, or dignity of birth, or at the very least for one of these.

II. As a means of drawing them more readily into our order, the prefects
and masters of schools must guide them with extraordinary assiduity,
whilst they study, and in time of recess instil into them, how acceptable
it is to God, for any one to consecrate himself, with all he has, to him,
especially in this society of his son.

III. They may be led, on proper occasions, through the colleges and
gardens, indeed occasionally even to our villas, and admitted to our
recreations, becoming gradually intimate, care, however, being taken that
familiarity does not breed contempt.

IV. The preceptors must not be permitted to chastise, and reduce them to
the level of other pupils.

V. They must be overcome by little gifts and various privileges suitable
to their age; but above all let them be excited by spiritual discourses.

VI. Let them be impressed with the divine interposition manifested in
their election to the society, in preference to all their school-mates.

VII. At other times, especially in exhortations, they must be terrified
with threats of eternal damnation, if they refuse to comply with the
divine call.

VIII. If they continue firmly in the desire to enter the society, their
admission can be deferred as long as they remain constant; but if they
seem to waver, use every method, immediately, to establish them.

IX. Let them be effectually taught, not to mention their vocation to any
friend, nor even to their parents, before their admission; so that if
subsequently any temptation should cause their relapse, neither the youth
nor the society shall be exposed; but if the temptation be overcome, its
recollection will always afford an opportunity of stimulating them, if it
occurred during their noviciate, or after the taking of their first vows.

X. As the greatest difficulty exists, in alluring the children of the
great, noble, and powerful, whilst they are with their parents, who are
training them to succeed to the situations they themselves occupy,—they
should be persuaded by our friends, rather than our members, to place
them in other provinces, at remote universities, in which we teach,
previous instructions being given to the professors of the quality and
condition of the youths,—and so, we may readily and certainly conciliate
their good will towards the society.

XI. As they arrive at an age somewhat mature, lead them to the
performance of certain spiritual exercises which have often ended
well,—as in _Germany_ and _Poland_.

XII. When they are in affliction and distress, is the time to urge and
admonish them, according to their rank and circumstances, of the vanity
of riches, and the blessedness of yielding to their vocation, rather than
to suffer eternal torment.

XIII. To obtain more readily, the assent of parents, to the desire of
their sons to join the society, we must exhibit the superiority of this,
above all other religious societies, on account of the sanctity and
wisdom of its fathers, its pure reputation with all, and the universal
honor and applause, which it receives, from the very highest to the
lowest; let us also enumerate the princes and nobles, who with infinite
comfort to their own souls, have lived and died, or do still live in
this society of JESUS: let us show how acceptable it is to God for the
young to give themselves to him, particularly in this society of his Son,
and how excellent for a man to have served God, from his youth; but if
there should be some hesitation, on account of tenderness and immaturity
of age, we can clearly display the gentleness of our institute, which
contains nothing very irksome, except the observance of _the three vows_;
indeed it ought to be specially noted, that we have no system, whose
violation would incur even venal sin.




CAP. XIV.

    _De casibus reservatis, et causa dimittendi è societate._


I. Præter causas expressas in constitutionibus, à quibus solus superior
aut confessarius ordinarius cum ejus licentia absolvere poterit, sunt
sodomia, mollities, fornicatio, adulterium, stuprum, tactus impudicus
maris aut fæminæ, præterea si quis quacumque zeli causa aut occasione
quomodo libet quidquam grave moliatur contra societatem, ejusque honorem
aut utilitatem, quæ etiam omnes sunt justæ causæ dimissionis.

II. Quod si quis aliquid hujusmodi confiteatur sacramentaliter, non
prius absolvetur, quam promiserit se extra confessionem superiori
manifestaturum per se vel per confessarium; tum superior concludet pro
bono communi societatis, quod melius videbitur, et si certa spes sit
criminis occultandi, conformi pænitentia plectendus erit, sin vero quam
primum dimittendus; cavebit sibi interim confessarius dicere pænitenti
illum periclitari de dimissione.

III. Si quis ex nostris confessariis audiverit ab aliqua persona
externa, quod cum aliquo è societate rem turpem commiserit, non eam
prius absolvat, quam extra confessionem aperuerit nomen illius cum quo
peccavit; quod si dixerit, adhuc non absolvatur, nisi jurejurando se
obstrinxerit se nunquam id ulli mortalium revelaturam sine consensu
societatis.

IV. Si duo ex nostris carnaliter peccaverint, si prior manifestaverit,
in societate retineatur, alter dimittatur; sed deinde is qui detinetur
ita mortificetur, et undequaque affligatur; ut præ tædio et impatientia
occasionem det dimissionis, quæ statim arripiatur.

V. Poterit etiam societas, cum sit corpus nobile et præstans in ecclesia,
à se præscindere hujusmodi personas, quæ ad instituti nostri executionem
minus idoneæ videbuntur, quamvis initio satisfecerint; et facile
invenietur occasio, si, nempe, continuo vexentur, et omnia fiant contra
illorum inclinationem, subjiciantur superioribus tetricis, arceantur à
studiis ac functionibus honorificentioribus, &c., donec obmurmurent.

VI. Retinendi etiam nullatenus sunt, qui aut superioribus palam
insurgunt, aut palam aut clam apud socios ac potissimum externos
conqueruntur; item qui apud domesticos vel externos modum agendi
societatis, quoad acquisitionem aut administrationem bonorum temporalium
condemnant, vel alias rationes agendi verbi gratia, conculcandi ac
supprimendi male affectos erga societatem, vel dimissos, &c. quin etiam,
qui _Venetos_, _Francos_, aut alios à quibus societas pulsa, et gravia
damna passa est, in colloquiis ferunt aut defendunt.

VII. Ante dimissionem, acerrime agitandi sunt ii qui dimittentur,
amovendi à consuetis officiis, et modo huic, modo illi applicandi,
interim quantumcumque bene præstiterint, reprehendendi, eoque titulo
alteri applicandi; pro leviori culpa quam forte commiserint graves pænæ
assignentur, confundantur publice usque ad impatientiam, tandemque
tanquam aliis perniciosi dimittantur; ad hoc autem locus, de quo minime
opinantur, eligatur.

VIII. Si de aliquo nostrorum spes certa sit de obtinendo episcopatu, aut
alia dignitate ecclesiastica, præter consueta societatis vota, cogatur
alterum emittere; quod semper bene de instituto societatis censurus sit,
ac dicturus, neque alio confessario quam qui de societate sit, utetur;
quinimo se in nullis rebus alicujus momenti quidquam dispositurum, nisi
audito judicio societatis; quod quia cardinalis _Toletus_ non observavit,
societas à sancta sede impetravit, ut posthac nullus _Maranus_, perfidiæ
_Judaicæ_ aut _Mahometicæ_ hæres admittatur; qui tale votum præstare
noluerit, tanquam acerrimus societatis hostis, quantumcumque celebris
esset, dimittatur.




CHAP. XIV.

    _Of reserved cases, and of cause of dismission from the
    society._


I. Besides the cases laid down in the constitutions, in which a superior
alone, or an ordinary confessor, by the license of the superior, can
grant absolution, there are, sodomy, wantonness, fornication, adultery,
incest, male or female uncleanness as well as one’s becoming the cause,
or even the occasion, and through the utmost zeal, even of any injury
to the society, to its honor or success,—all which are just causes for
dismission.

II. When any one shall sacramentally confess any thing of this kind,
he shall not be absolved, until he has promised, that, besides the
confession, he will, personally or through his confessor, discover
himself to the superior; then the superior must determine what seems best
for the common good of the society; for if there be certain hope, that
the crime may be concealed, it can be punished by an adequate penance, if
otherwise, let him be immediately dismissed; the confessor, however, will
be careful not to tell the penitent his danger of dismission.

III. If any confessor should hear, from a strange woman, that she has
carnally known some member of the society, he must not absolve her,
unless besides her confession, she reveals the name of her paramour, nor
even then, until she shall solemnly swear never to disclose it again to
any mortal, without the society’s consent.

IV. If two members, sin carnally, and one discovers it first, let him be
retained in the society, and the other dismissed; but the one retained
should be afterwards so humbled and constantly worried, that through
weariness and impatience, he may offer an occasion for dismission, which
is to be instantly seized.

V. Our society must, if it would perpetuate in the church its noble and
exalted association, cut off such persons, as appear at all unfit for
our purpose, even though they begin well; and occasion will readily be
found, if they be continually vexed, and all things managed contrary to
their wishes, by subjecting them to harsh superiors, depriving them of
more honorable pursuits and functions, &c., until they murmur.

VI. None are by any means to be retained, who openly oppose the
superiors, or complain either publicly or privately, to their companions,
or what is worse to those not members; nor in like manner, they who,
whether at home or abroad, condemn our method of proceeding, as to the
acquisition or administration of wealth, or indeed any thing else, as,
for example, the method of crushing and suppressing the disaffected, or
the dismissed, &c.; neither they who tolerate or defend the _Venetians_,
the _French_, or any others from whom the society has suffered oppression
or still sorer injuries.

VII. All who are to be dismissed should be treated beforehand with the
greatest severity; let them be deprived of their usual employment; let
them be applied first to one thing, then to another, and no matter how
well they may succeed, blame them, and under this pretence change their
employment; for the slightest accidental faults, impose heavy penances,
rebuke them publicly in an insupportable manner, and finally discharge
them, as if they were pernicious to others; but let an opportunity for
this be selected, which will be the least apprehended by them.

VIII. If any of our members should have a sure prospect of obtaining a
bishopric, or other ecclesiastical dignity, he should be compelled, in
addition to the accustomed vow of the society, to take another, that
he will always esteem and commend our institution, that he will use no
confessor, who is not one of us, in short that he will determine nothing,
in any important matter, but in accordance with the judgment of the
society; in consequence of the non-observance of which by Cardinal
TOLET, the society obtained from the _holy see_, that afterwards no
_Maronite_, the perfidious offspring of the Jews or Mahomedans, should be
admitted; and whoever refuses this vow, no matter how distinguished he
may be, must be dismissed as the worst enemy of the society.




CAP. XV.

    _Quomodo agendum cum monialibus, et devotariis._


I. Caveant valde confessarii et concionatores offendere moniales, aut
illis dare occasionem tentationis contra vocationem, sed contra affectu
potissimum superiorum sibi conciliato, procurent confessiones saltem
extraordinarias excipere, et conciones apud eas facere, si gratitudinem
illarum vicissim experiantur; multum enim juvare societatem possunt
nobiles, præsertim ac divites abbatiæ, tum per se, tum per parentes ac
amicos suos, adeo ut mediante notitia primariorum monasteriorum paulatim
in notitiam et amicitias totius fere civitatis venire possit.

II. Vetandum tamen ex altera parte devotabus nostris, ne monasteria
fæminarum frequentent, ne vivendi ratio illa ipsis magis arrideat, et
sic societas expectatione omnium bonorum, quæ possident, frustretur;
inducantur vero ad præstandum votum castitatis et obedientiæ in manibus
confessarii sui, ostendanturque illam vivendi rationem esse conformem
primitivæ ecclesiæ moribus, utpote lucentem in domo, et non sub modio
sine proximi ædificatione ac fructu animarum; præterquam quod exemplo
viduarum illarum evangelicarum Christo in sociis suis benefaciant de
substantia sua: denique omnia quæ in præjudicium claustralis vitæ sunt,
exponantur, eique applicent, hujusmodi instructiones illis sub secreti
sigillo communicent, ne forte ad aures religiosorum perveniant.




CHAP. XV.

    _Concerning the treatment of nuns and devotees._


I. The confessors and preachers should be extremely careful not to
offend nuns, nor tempt them from their vocation, but on the contrary by
conciliating the affection, especially of the superiors, they should
bring it about, that at least the principal confessions will be heard,
and discourses delivered by themselves, receiving in return the gratitude
of the nuns; for noble and rich abbesses can render great service to the
society, both personally and through their parents and friends, so that
by the aid of the principal monasteries, they may, by degrees obtain the
favor and friendship of almost the whole city where they reside.

II. On the other hand, our devotees should be forbidden to frequent
nunneries, lest they become too fond of that manner of life, and our
society be, in that way, cheated of its expectation, of obtaining all
their property: but, let them be induced to perform the vow of chastity
and obedience, under the guidance of their confessor, having instructed
them that this is the true method agreeably to the practice of the
primitive church, rather to let their light shine through the house,
than to hide it under a bushel, useless to our neighbor and barren of
good to souls: imitating those holy widows who ministered to Christ, let
them bestow their goods on his companions: in short, let every thing
prejudicial to a cloistered life be told, and urged against it; but such
instructions as these must be given under the seal of secrecy, lest they
come to the knowledge of other orders.




CAP. XVI.

    _De contemptu divitiarum palam præ se ferendo._


I. Ne sæculares nobis adscribant nimium affectum erga divitias, juvabit
nonnunquam recusare eleemosynas minoris momenti, quæ pro officiis à
societate præstitis offeruntur; quamquam ab iis qui omnino nobis sunt
addicti, etiam minimas quascumque acceptare conveniat, ne avaritiæ
arguamur, si tantum dona insigniora admittamus.

II. Negandæ erunt sepulturæ personis vilibus, in templis nostris, quamvis
valde addicti fuerint societati, ne videamur pluralitate mortuorum
divitias venari, et constet de beneficiis quæ à mortuo recipimus.

III. Cum viduis aliisque personis, quæ societati pleraque suà dederunt,
agendum erit valde resolute et acrius, cæteris paribus, quam cum aliis,
ne videamur propter considerationem bonorum temporalium illis favere
plus quam cæteris; immo idem observari convenit respectu illorum qui in
societate sunt, sed postquam bonorum suorum cessionem et resignationem in
favorem societatis fecerint; et si necesse sit à societate dimittantur,
sed omni cum discretione, ut saltem partem eorum quæ societati dederant
ei relinquant, aut morientes testamento legent.




CHAP. XVI.

    _Of the outward exhibition of a contempt of riches._


I. To prevent the seculars from charging us with covetousness, it will
be occasionally proper to refuse the smaller alms, which are offered for
services performed by the society; from those, however, who are entirely
devoted to us, it is best to accept even the smallest offerings, lest we
exhibit avarice, by admitting of none, but large gifts.

II. Sepulchre in our churches should be denied to vile persons, although
they may have been greatly attached to the order, for a multitude of such
tombs, might make us suspected of covetousness, and the very benefits
received from the dead, be discovered.

III. Other things being equal, those widows and other persons, who have
given most of their effects to the society, are to be treated with more
decision and firmness, than others,—that we may avoid the appearance of
favoring them, in preference to others, on account of their munificence;
the same rule should be observed with regard to the members of the
society, but not until they have made a cession and surrender of their
wealth to it: after that, if it be necessary, they might be dismissed
from the society, but with infinite discretion, in order to secure the
present relinquishment, or the devise at death, of at least a part of
what they may have presented to the order.




CAP. XVII.

    _De mediis promovendi societatem._


I. In primis in hoc incumbant omnes, ut etiam in rebus parvi momenti
unum semper sentiant, et saltem exterius dicant, sic enim, quantumcumque
res mundi hujus turbidæ fuerint, societas semper necessario augebitur et
confirmabitur.

II. Sic omnes lucere nitantur doctrina et exemplis, ut reliqui religiosi,
præsertim ii qui de clero sunt, pastores, &c. superentur, tandemque
vulgus omnia à nostris tantum præstari optet; quin immo hoc palam
dicatur, non requiri in pastoribus doctrinam tantam, modo suo munere bene
fungantur, consilio enim societatem juvare posse, quæ idcirco studia
summopere commendata habet.

III. Fovendi reges ac principes hac doctrina, quod fides catholica in
præsenti statu persistere nequeat sine politismo, sed ad hoc magna opus
discretione; hac ratione nostri grati erunt magnatibus, et ad intimiora
consilia adhibebuntur.

IV. Foveri poterunt novis, lectissimis, et certissimis undiquaque
transcriptis.

V. Neque parum conferet, si magnatum et principum dissensiones caute
ac secreto nutriantur, etiam cum mutua virium infractione; quod si
animadverteretur verisimiliter conciliandos, societas quam primum illos
pacificare contendet, ne aliunde præveniatur.

VI. Ingeneranda omnibus modis, præsertim vulgo et magnatibus, opinio
de societatis erectione per singularem providentiam divinam, juxta
prophetias _Joachimi_ abbatis, ad hoc ut ecclesia depressa ab hæreticis
elevetur.

VII. Tum magnatum et episcoporum gratia obtenta, occupandi pastoratus et
canonicatus, ad reformationem cleri exactiorem, qui olim sub certo regulo
cum episcopis suis vivebant, et ad perfectionem tendebant, ac tandem ad
abbatias, et prælaturas adspirandum, quas, attenta ignavia ac stupiditate
monachorum, ubi vacaverint, non erit difficile assequi: etenim ex re
ecclesia omnino foret, si omnes episcopatus à societate tenerentur, immo
sedes apostolica possideretur; præsertim si pontifex bonorum omnium
princeps temporalis fieret; quare omni ratione temporalia societatis,
prudenter tamen et secreto paulatim extendenda, neque dubium quin tunc
aurea sæcula et pax continua ac universalis, et consequenter benedictio
divina ecclesiam comitaretur.

VIII. Quod si spes non affulgeat ad hæc perveniendi, cum equidem
necesse sit ut veniant scandala, pro tempore invertendus erit status
politicus, et incitandi principes nostris familiariter utentes ad bella
mutua et importuna; ut sic ubique societas imploretur ac impendatur
reconciliationi publicæ, ut communis boni auctrix, et primariis
beneficiis et dignitatibus ecclesiasticis compensetur.

IX. Denique hoc saltem conabitur societatis efficere, acquisita principum
gratia et auctoritate, ut ab iis à quibus non amatur, saltem timeatur.




CHAP. XVII.

    _Of the method of advancing the interest of the society._


I. On this subject, it should be the grand effort of all, to be always
uniform in sentiment, or at least, to declare to others that they are so,
even in relation to the smallest matter, from whence it must necessarily
be, no matter how great the disturbance of human affairs, that the
society shall be continually increased and strengthened.

II. Let all so endeavour to shine, by their learning and their conduct,
that other orders, and especially such members of them as preach, are
pastors, &c., may be so eclipsed, that at length the common people may
desire that we exclusively, should perform all offices; let it be openly
taught, however, that learning alone is not sufficient for pastors, but
they must be well grounded in their peculiar duties, for the society can
help them with counsel, which for that very reason, sets so great a value
on its acquirements.

III. Kings and princes ought to be impressed with the truth that
under present circumstances, the Catholic faith cannot exist without
politism—but this demands great discretion; for which purpose our members
must have rendered themselves acceptable to the great, and acquainted
with their most secret purposes.

IV. They should have the advantage of the most recent, important, and
certain information, from every quarter.

V. It would be advantageous, if we could cautiously and secretly foment
dissentions amongst nobles and princes, even to the mutual wasting of
their strength; but if they seem likely to be reconciled, the society
should immediately endeavor to pacify them, lest it should be effected by
some other intervention.

VI. The opinion that the society was produced by a remarkable
interposition of divine providence, for the restoration of the church,
depressed by heretics, according to the revelation of the abbot
JOACHIM, ought to be sedulously inculcated, on the great, as well as the
common people.

VII. As soon as the favor of distinguished men and bishops is
conciliated, let our members secure the cases and canonries, for the
complete reformation of the clergy, who once lived under certain
regulations with their respective bishops, and advanced toward
perfection; then they should aspire to abbacies and prelacies,
which, if we consider the sloth and stupidity of the monks, might be
easily obtained when they become vacant: for it would be exceedingly
advantageous to the church for all the bishopricks to be held by the
society, indeed for it to possess the apostolic see; especially when
his holiness once more becomes a great temporal prince: wherefore let
every method be used, prudently and secretly by degrees, to enlarge the
temporalities of the society, as there can be no doubt, but that the
golden age of constant and universal peace would then abide, and with it,
the divine blessing, upon the church.

VIII. But when the hope of attaining to this state may not be bright,
and inasmuch as offences needs must come, we must temporarily change
our policy, and excite princes whose friendship we enjoy, to mutual and
fierce contests; in order that the society may be solicited and employed
every where for the general pacification, and then as the constant author
of good, be compensated with the principal benefices and ecclesiastical
dignities.

IX. In fine, let the society, by acquiring the favors and authority of
princes, endeavor at least to effect this,—that all shall fear, who will
not love us.




Transcriber’s Note


Corrections to punctuation and capitalisation are not noted. List of
substantive changes made to the text (chapter, paragraph):


LATIN

Præfatio, “illaqua” changed to “illaque” (illaque non nisi)

Præfatio, “secietas” changed to “societas” (ab initio cavit societas)

Præfatio, “hæe” changed to “hæc” (hæc monita deveniant)

Præfatio, “cofirmando” changed to “confirmando” (idque per illos
confirmando)

Præfatio, “opponant urque” changed to “opponanturque” (opponanturque his
monita nostra generalia)

I, title, “alicujos” changed to “alicujus” (alicujus loci Fundationem)

I, I, “Societatam” changed to “Societatem” (ubi dicitur Societatem)

I, I, “iuvisendi” changed to “invisendi” (et incarcerati invisendi)

I, I, “excipiendœ” changed to “excipiendæ” (et generatim excipiendæ)

I, IV, “euendem” changed to “eundem” twice (eundem videantur ... eundem
modum)

I, VII, “pretinm” changed to “pretium” (Summum pretium)

II, VI, “Austræ” changed to “Austria” (in domo Austria)

II, VI, “Poliniæ” changed to “Poloniæ” (Galliæ, Poloniæ, &c.)

II, VII, “quæa” changed to “quæ a” (quæ a cubiculis sunt)

II, VIII, “concientiis” changed to “conscientiis” (conscientiis magnatum
regendis)

III, IV, “seperioribus” changed to “superioribus” (et aliis superioribus
ecclesiasticis)

III, V, “monarchis” changed to “monachis” (et monachis non expectandum)

III, VIII, “concionatoriœ” changed to “concionatoriæ” (primariæ cathedræ
concionatoriæ)

III, IX, “quibusapud sedema pototicam” changed to “quibus apud sedem
apostolicam” (in quibus apud sedem apostolicam negotium promoveatur)

III, X, “out” changed to “aut” (aut magnates legationem obire)

IV, I, “virosqne” changed to “virosque” (Nostri principes, virosque
illustres)

IV, V, “commenden” changed to “commendent” (sed commendent necessitatem)

IV, V, “at” changed to “et” (provinciæ et collegii)

IV, V, “domicubiculo” changed to “domi cubiculo” (at collegii, domi
cubiculo)

IV, V, “instrucn” changed to “instructo” (simpliciter instructo gaudeant)

IV, V, “quœ” changed to “quæ” (quæ in palatio sunt)

IV, V, “prœsto” changed to “præsto” (magnatibus præsto esse videantur)

IV, VI, “susipcione” changed to “suspicione” (et suspicione se eximant)

IV, VI, “iut” changed to “uti” (uti supradictum est)

V, I, “liquo” changed to “aliquo” (religiones in aliquo excellant)

V, III, “institure” changed to “instituere” (docenda instituere volunt)

V, III, “quœ” changed to “quæ” (quæ ab ipsismet pueris)

V, V, duplicated phrase “magnatibus ac” removed (scholasticis, magnatibus
ac magistratibus)

VI, I, “œtatis” changed to “ætatis” (opus patres provectæ ætatis)

VI, I, “prœsertim” changed to “præsertim” (dirigantur præsertim in ordine)

VI, II, “quam vis” changed to “quamvis” (quamvis sacellanum habeant)

VI, II, “præcique” changed to “præcipue” (celebratione missæ et præcipue)

VI, VI, “pnæitentiæ” changed to “pænitentiæ” (præsertim pænitentiæ in quo)

VI, VI, “tentiones” changed to “tentationes” (sensa et tentationes)

VI, VI, “conscientæ” changed to “conscientiæ” (quotidianum examen
conscientiæ)

VI, X, “cofessarius” changed to “confessarius” (prospiciatque
confessarius)

VI, X, “consanguiniee” changed to “consanguineis” (cum consanguineis et
affinibus prohibendæ)

VI, XI, “praœsertim” changed to “præsertim” (opera præsertim eleemosynas)

VI, XI, “prœstabit” changed to “præstabit” (nulla ratione præstabit)

VII, title, “conservandoe riduæ” changed to “conservandæ viduæ” (Quomodo
conservandæ viduæ, et)

VII, title, “quœ” changed to “quæ” (de bonis quæ habent)

VII, II, “prœter” changed to “præter” (si præter communem affectum)

VII, II, “nostran” changed to “nostram” (societatem nostram)

VII, III, “imiserint” changed to “emiserint” (Si emiserint votum)

VII, V, “rigidœ” changed to “rigide” (nimis rigide in confessione)

VII, V, “morosœ” changed to “morosæ” (ne morosæ nimis fiant)

VII, XI, “omnio” changed to “omnino” (omnino sine murmuratione)

VII, XIII, “apeoque” changed to “adeoque” (adeoque sine spuma)

VII, XIII, “vivi” changed to “vivit” (et fecibus vivit)

VII, XIII, “monarchi” changed to “monachi” (quibus scatent monachi)

VII, XIV, “damorum” changed to “domorum” (collegiorum et domorum
professarum)

VII, XIV, “præcique” changed to “præcipue” (præcipue domus professæ)

VII, XV, “vito” changed to “vita” (Quod si in vita)

VII, XV, “peridaculo ... funtorum” changed to “periculo ... fundatorum”

VII, XVI, “principipibus” changed to “principibus” (cum principibus, et
benefactoribus)

VII, XVI, “incuam” changed to “inquam” (persuadendum, inquam, ea quæ)

VII, XVII, “summan” changed to “summam” (summam perfectionem in eo)

VIII, I, “cleonidas” changed to “clenodias” (ornatum et clenodias illis
negent)

VIII, I, “ipsæment” changed to “ipsæmet” (quas ipsæmet in particulari)

VIII, I, “vitœ” changed to “vitæ” (tædio vitæ apud matrem)

VIII, IV, “vita” changed to “vitæ” (ut tædio vitæ afficiantur)

IX, I, “prætur” changed to “præter” (ut præter largitiones)

IX, I, “fidelum” changed to “fidelium” (quotidianos fidelium, careant)

IX, II, “spirituallia” changed to “spiritualia” (ad exercitia spiritualia
sunt alliciendi)

IX, III, “tanem” changed to “tamen” (suos (opportune tamen) de)

IX, III, “confessorio invientur” changed to “confessario invitentur”
(honeste ab eodem confessario invitentur)

IX, III, “sodolitatem” changed to “sodalitatem” (si vir ad sodalitatem
frequentandam)

IX, IV, “acquirent” changed to “acquiret” (ex asse hæreditatem acquiret)

IX, V, “contiuuo” changed to “continuo” (sit, continuo rectorem moneat)

IX, VII, “couducta” changed to “conducta” (per pactum aliquod conducta)

IX, VII, “debitarum” changed to “debitorum” (et gravamen debitorum)

IX, XI, “prœsertim” changed to “præsertim” (tempore morbi præsertim
periculosi)

IX, XV, “roligiosos” changed to “religiosos” (alios religiosos et
ecclesiasticos)

IX, XV, “demonstandumque” changed to “demonstrandumque” (ad minimum
purgatorium, demonstrandumque)

X, I, “be” changed to “de” (quo de bonis propriis)

X, I, “maximan” changed to “maximam” (aversionem maximam habere)

X, II, “dicanturqne” changed to “dicanturque” (bonis, dicanturque esse)

XI, II, “moveantur” changed to “moneantur” (deinde moneantur alii)

XI, V, “cæperint” changed to “cœperint” (aut fidei sibi conciliare
cœperint)

XI, V, “par” changed to “per” (modo per probabilem)

XI, VII, “prælatos” changed to “prælati” (magnates vel prælati)

XI, VII, “reprehensioen” changed to “reprehensione” (si nihil committant
reprehensione dignum)

XII, I, “stenui operaii” changed to “strenui operarii” (debent strenui
operarii, qui scilicet)

XII, V, “iorte” changed to “forte” (ne forte fortuna)

XIII, title, “retineudi” changed to “retinendi” (et modo retinendi)

XIII, III, “ab” changed to “ad” (etiam ad villas)

XIII, III, “familtaritas” changed to “familiaritas” (ne familiaritas
pariat contemptum)

XIII, IV, “cumaliis” changed to “cum aliis” (à præceptoribus cum aliis
discipulis)

XIII, VII, “quamdui” changed to “quamdiu” (quamdiu constantes manent)

XIII, IX, “novitatis” changed to “novitiatus” (si tempore novitiatus, aut)

XIII, XI, “Poloniæ” changed to “Polonis” (quæ in _Germanis_ et _Polonis_)

XIII, XIII, “exceltia” changed to “excellentia” (ostendatur excellentia
instituti societatis)

XIV, IV, “it a” changed to “ita” (qui detinetur ita mortificetur)

XIV, IV, “affigatur” changed to “affligatur” (et undequaque affligatur)

XIV, VI, “apt” changed to “aut” (qui aut superioribus palam insurgunt)

XIV, VII, “præstitarint” changed to “præstiterint” (bene præstiterint)

XIV, VIII, “alteram” changed to “alterum” (cogatur alterum emittere)

XV, I, “potissimun” changed to “potissimum” (sed contra affectu
potissimum superiorum)

XV, II, “monastcria” changed to “monasteria” (ne monasteria fæminarum
frequentent)

XVI, I, “seculares” changed to “sæculares” (Ne sæculares nobis)

XVI, I, “præstatis” changed to “præstitis” (societate præstitis
offeruntur)

XVI, II, “nea” changed to “ne” (ne videamur pluralitate)

XVI, III, “societaii” changed to “societati” (quæ societati pleraque)

XVII, VI, “ecclæsia” changed to “ecclesia” (ecclesia depressa)

XVII, VII, “ignaoia” changed to “ignavia” (ignavia ac stupiditate)

XVII, VII, “uon” changed to “non” (non erit difficile)

XVII, VII, “prudentur” changed to “prudenter” (prudenter tamen et
secreto)


ENGLISH

Discourse, III, “loeis” changed to “locis” (in suis locis annotatæ)

Discourse, III, “posession” changed to “possession” (took possession of
the Jesuit College)

Discourse, III, duplicate word “as” removed (in 1746. This, as well)

Discourse, III, “concuring” changed to “concurring” (various and
concurring evidence)

Discourse, IV, “Venitian” changed to “Venetian” (This Venetian Jesuit
about 1596)

Discourse, IV, “Papile” changed to “Papale” (Defence of the Bellum
Papale)

Discourse, IV, “controled” changed to “controlled” (controlled this
fearful and diabolical corporation)

Discourse, V, “occured” changed to “occurred” (occurred within less than
sixty years)

Discourse, VII, “where” changed to “were” (If history were less replete)

II, XIV, “thy” changed to “they” (they will always bear)

III, VII, “appoited” changed to “appointed” (be appointed _curate_)

VI, VI, “right” changed to “rite” (the sacred rite of confession)

VII, XVII, duplicate word “to” removed (to the adorning of churches)

VII, XVIII, “well” changed to “will” (we will see)

IX, III, “feely” changed to “freely” (to come freely to the confessional)

XI, V, “soeiety” changed to “society” (bound to the society)

XIV, II, “he” changed to “be” (shall not be absolved)

XVI, II, “Sepulcre” changed to “Sepulchre” (Sepulchre in our churches)

XVII, VII, “concilliated” changed to “conciliated” (is conciliated, let
our members)