Chapter III: Part 3

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)