[10] Exam. cap. i.[11a] Exam. cap. vi. 3.[11b] Exam. cap. vi. 4.[11c] Exam. cap. vi. 1.[12a] Duller’s Jesuits.[12b] These privileges are of no ordinary value, as is proved by the fact that any persons of either sex, who shall once a-year visit any church or pious place of the Society on a given day, appointed by the General for the time being, between the first vespers and sunset, and shall then repeat the Lord’s Prayer and the angelic salutation, may obtain a plenary indulgence and remission of all their sins.—“Letter Apostolic of Pope Paul III.,” p. 49. Antwerp edition.[15] Circular of Foreign-Aid Society.[17] “Secreta Monita,” ch. ii., 2, 8.[18a] Ord. cap. xi., § 2.[18b] “Secreta Monita,” chap. xvii. 8.[19a] Neal gives the following curious extract from a letter from an English Jesuit to the Rector of the College at Brussels:—“I cannot choose but laugh to see how some of our own coat have accoutred themselves; and it is admirable how in speech and gesture they act the Puritans. The Cambridge scholars, to their woful experience, shall see we can act the Puritans a little better than they have done the Jesuits. They have abused our sacred patron in jest, but we will make them smart for it in earnest.”—Neal’s “Puritans,” vol. i., p. 515.[20] The following circumstance was recently mentioned to the author by the Rev. Hugh Stowell:—A gentleman named Bridge settled at Salford with three daughters. He appeared to be an intelligent and active man, and being a decided Conservative, was, after a time, made Secretary to the Manchester Conservative Association. From that time there was reason to believe that the plans of the Association were betrayed, when one morning another gentleman named Bridge, also residing in Salford Crescent, whose Christian name commenced with the same initial as that of the other, received a letter from the College of Jesuits at Rome, giving him full directions as to the manner in which he should conduct the business of the Association. The Mr. Bridge who received it forwarded it to his neighbour, and the Conservative Secretary disappeared from Salford Crescent that afternoon.[24] “Pilgrimage to Rome,” chap. vii.[25] Primum ac Generate Examen, chap. IV., §§ 9, 10,11, 12.[26] Examen, chap. IV., § 30.[27] Taylor’s Loyola.[29] In the translation the word “white” is most ingeniously substituted for “black” in flat contradiction both to the sense and to the Latin. The sentiment as really expressed was probably considered too atrocious for the honesty of the English character.[30] Pilgrimage to Rome.[31] Part VI., cap. i., §. 1.[32] The reader will see in a moment that the translation given above is not correct, according to the ordinary rules of the Latin language. The words “obligare ad aliquid” mean “to oblige a person to do a thing,” and so the author of the Constitutions has employed them in the 3d chap. and 5th sec. of the “Examen,” where the expression, “Obligare ad matrimonium,” is clearly “to oblige to marry.” The translation, therefore, which was given in the first edition, viz., “can lead to an obligation to sin mortal or venial,” is undoubtedly correct. But there are passages in the book, and in some other scholastic authors, in which the phrase, “obligatio ad peccatum,” is employed to convey the idea that the obligation is of such a character as to render disobedience a sin; and as it is possible that the phrase may be so employed in this passage, I have given the version which the friends of the Society desire. I cannot, however, think that the ordinary rules of scholarship are to be wholly set aside, or the real meaning of the words excluded altogether from the translation; and I am confirmed in this opinion by the reference to the decree in the index of a copy recently procured, which was published at Rome in the College of the Society, in the year A.D. 1615, and which may be supposed to convey the true meaning of the Constitution. In this index the passage is referred to in the following words: “Superiores possunt obligare ad peccatum in virtute obedientiÆ, quando id multum conveniat.” The natural antecedent of the “id” is clearly “peccatum,” in which case the translation must be, “The Superiors may oblige to sin in virtue of obedience, when it (the sin) is particularly convenient.” If this be not the meaning, what occasion would there be for the “multum conveniat?” But, translated either way, the decree is so bad, that the question is scarcely worth discussion.[35] Examen, chap. iv. 6.[36a] Exam. iv. 7.[36b] 2 Tim. iii. 2, 3.[36c] Exam. iv. 2.[37a] Exam. iv. 5.[37b] Sec. 2.[40a] Examen, iv. 8.[40b] The rule is as follows: “If any one has failed in giving unquestionable proof of his obedience, an associate should always be united with him, who has been more conspicuous therein.”—Const., P. viii., chap, i., sec. 3.[41] Ordinance of the Fifth General Congregation.[42a] Examen, iv. 35.[42b] “Which confessor ought not to be at a loss what cases should be reserved for the Superior. Those, then, shall be reserved which shall seem necessary or highly expedient to be known by him.”—Const., Part III., Chap. I.[44] Sec. Mon. xiii. 9.[45] Examen, T. G.[48] The rule is as follows:—“If any one is endowed with the talent of writing books conducive to the common good, and shall compose any such,—he ought not to publish any writings unless the General shall first see them, and cause them to be read and examined, so that they may come before the public if they seem good for edification, and not otherwise.”—Const. vii. iv. 11.[49] For this and many similar passages see Dalton’s “Jesuits.”[55] Pope Clement XIV. said, “Our will and pleasure is that these our letters should, for ever and for all eternity, be valid, permanent, and efficacious, . . . and be inviolably observed by all and every whom they do or may concern, now or hereafter, in any manner whatever.”—21st July, 1773.

Pius VII. reinstated the Order, “notwithstanding any apostolical constitutions and ordinances, especially the Brief of Clement XIV., of happy memory . . . which we expressly abrogate, as far as contrary to the present order.”—7th August, 1814.[57] Some good illustrations of the morality of the Jesuits are given in a book called “Cases of Conscience by Pascal the younger.”—Bosworth.[59] Hume’s History.[60] Dalton on the Jesuits.[62] Isaiah xxix. 13.[63a] “The Spiritual Exercises.” Dolman, 1847. Pref., p. 21.[63b] Ibid, p. 14.[63c] Ibid, p. 14.[64a] P. 12.[64b] P. 13.[65a] P. 42.[65b] P. 42.[65c] P. 44.[65d] Pref., p. 20.[65e] P. 19.[66a] The italics are the Cardinal’s.[66b] “The Spiritual Exercises,” Pref., p. 15.[66c] Ibid., p. 14.