Part 7

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)