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LINGUET.

Linguet shews very ably in his Epistle to the King of Prussia, that the Sorbonne and the other Mon. Orders professed just the same principles as the Jesuits in the time of the League.

28. A just criticism of the Lett. Provinciales." Elles flattent si agréablement la malignité humaine :"-how many authors are continually labouring to deserve this praise, which is in reality a just sentence of damnation. 218. False citations by Pascal.

150. He shows admirably well how the Mendicants (like the Jesuits after them) came to advance and act upon principles so injurious to society.

159. The Jesuits more hated because from the first they had to encounter more formidable and more watchful enemies :— enemies too whom the Pope could not silence.

168. Very just. All the hatred has fallen upon them, for actions in which the whole Romish Church was equally guilty.

178." Dix ans apres leur naissance, on leur reprochait, avec justice leur origine espagnole."

178. "Les Espagnols d'aujourd'hui ne sont plus ceux de Philippe II. mais les Jesuites sont restés les mêmes. Fondés par un Espagnol Autrichien, composés d'abord entièrement d'Espagnols, soumis a la meme domination, la façon de penser des premiers membres est devenue invariablement celle de tout l'ordre."

Not so. For when France, upon the decline of Spain, succeeded to its places of dominion, the Company gallicized.

204. Linguet had adopted the false notion that they enriched themselves by commerce. But he allows that their wealth had not debauched them.

220. He regrets that education has been taken from the Jesuits, and entrusted to any who chose to undertake it. "L'enseignement public qui etait un art, deviendra bientot entre leurs mains un metier." And he appeals to the condition of the Colleges in France at that time.

373

222-8. Very good this defence of their system of education.

245. Not true that they did not pretend to miracles. They did not venture upon such open exhibitions as the Stigmata.

True, that they reconciled in their institute " une entiere liberté avec la plus parfaite dépendance."

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251. Ignatius's leg after all being too short, he had it stretched every day, en l'assujettissant avec des eclisses de fer." Bonhours is the authority quoted.

266. His scheme when he made his followers take their first vows at Montmartre, 1554, was to convert the Turks.

275. "Il se renferma dans Rome avec Laines et Salmeron, à qui il crut trouver l'esprit qu'il lui fallait."

276. An excellent view of their economy. 293.

294. They were the first who gave gratuitous education. Thence arose the hatred of the Universities.

296. And they exercised the ministry without payment.

300. Their brightest members were never entrusted with authority in the society. For their superiors they chose men who had only one belief" celui de remuer les esprits avec adresse."

304. Two Jesuits sent to Ireland, 1541. 314. Both the Franciscans and Dominicans were looking to catch S. Francisco Boza as a member.

315. Linguet calls the Exercises "livre indecent-fruit honteux de ses delires." 320. They did not renounce the cardinalship.

321. Loyola gave good instructions to Laques and Salmeron for their conduct at Trent.

393. Procession of Death in triumph at Palermo. A Jesuit pageant.

396. "Il est certain que leur ordre, d'ailleurs le plus éclairé de tous, est celui qui a le plus appuyé les petites pratiques de devotion qui frappent les yeux et le cœur du peuple."

397. Attempt at giving religious instruc

374

CARDINAL D'OSSAT-ALPHONSO DE VARGAS.

tion by histrionic dialogues in a church.

447. Paul IV. made them perform the canonical services, and appoint their general for a limited time.

Vol. 2.

64. Why it concerned them so much neither to be declared Secular, nor Regulars.

60. Management at the Council of Trent with regard to property, and persons wearing the habit without taking the vows.

147. Douay. Opposed there by the University, because they taught gratuitously.

154. An absurd calumny that they attempted to make Sebastian establish a law that the kings of Portugal after him must always be Jesuits, and elected by the Order, as the Pope is by the Cardinals. The calumny is most absurd: but it is a form of elective monarchy which would have insured able kings.

388. Reproached for using castrated editions of the classics-as if this had been a crime.

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credence the more easily for their own fables, the Virgin having made known that to establish this was one main reason why the Company by Divine inspiration was founded. 13.

17. Paul IV. compelled them to perform the service of the choir;-the Divine authority of their Rule in this, and other instances, giving way, and indeed never being pleaded when any change was to be made. 29. They taught the art of war.

33. Commerce recommended by them as fitly to be carried on by the nobles and the clergy.

37. A boast that in their Institute they had realized all that was excellent in Plato's republic.

43. Great preachers of persecution, but so were all the Regulars, and this the writer dishonestly keeps out of sight.-But he well applies the text that the Lord was not in the wind, nor in the earthquake, nor in the fire, but in the small still voice.

45. Nuremberg says he named himself in infancy Ignatius,-" quasi Ignem facio, ut significaret officium quod in Ecclesia esset sortiturus."

85. No Jesuit could for 100 years commit a mortal sin. Xavier obtained an extension of the privilege for 200 more. (?)

97. Poza's Marian mythology. Matripater vel Patrimater he called her.

98. This book, though condemned at Rome, they are said to have reprinted at Lyons.

105. Poza's creed deduced.

164.70. 252. They made themselves many enemies by obtaining monasteries founded for other Orders; these they persuaded the and they are likened to Luther for this. Emperor to transfer to them for Colleges;

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Spiritual Exercises.

3. MORAVIAN language in the introductory prayer.

10. Not a word altered by the Censors, though they were authorized to make any alterations.

SPIRITUAL EXERCISES.

11. Not to be printed or sold except for the Society.

12. The course comprises meditation, contemplation, mental and oral prayer. 13. Divided into four weeks-and usually completed in about thirty days.

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16. An hour in each day's exercise. common temptation of the Devil's is to shorten the time appointed for meditation or prayer.

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47. Cilices, chains and flagellation. 50. Parallel between allegiance to Christ, and to an earthly king.

53. The Virgin's house at Nazareth, and the Prelude there. 54.

55. To imagine himself at the Nativity. 62-3. De duobus vexillis.

78. Midnight contemplations in the third week.

90. Comfortable feelings now to be in

17. Greater merit in the "opus ex voto, duced. quam sine voto factum."

19. To be accommodated to the weak. 23. All things on earth "creata sunt hominis ipsius causâ, ut eum ad finem creationis suæ prosequendam juvent."

24. At morning he is to determine upon correcting some one particular sin. At noon to pray for grace that he may be enabled to remember how often he has committed it, and to avoid it in future. He is to have lines ruled each for a sin, and make a mark upon the line for every time he has fallen into that sin in the course of the current day. At night to sum up the account. The book is not clear here, but I believe the ruled paper related to the sin of the day, a line for every hour; every lapse into it was to be noted, and pricked down, and the diminished score in the latter lines proved the progress of amendment.

27. When sin suggests itself, the more struggle the more merit.

34. What the imagination is to pourtray as a prelude.

35. Sin of the angels to be contemplated. 36. Then the sin of Adam and Eve, then sin itself, mortal and venial, and a colloquy with Christ on the cross, to conclude with! 40. Exaggerated self-condemnation. 41. Colloquies with the Mother, the Son, and the Father.

42. Prelude de Inferno.

44. What on going to sleep, what on waking.

46. Joyful cogitations to be avoided in this stage, and the patient to be kept in darkness, except when reading, or at his meals.

136. How the devil acts during the course. 138. Celibacy. 139. Relics, pilgrimages, holy candles, &c.

141. Perfect submission to the Church, even if it tells us that white is black.

Directorium in Exercitia.

3. Jesuits desired to inform the General through their respective Superiors, if any thing can be added or altered with advantage in the Course.

and the

7. The Exercises inspired scheme of the Society. 8. 8-9. Their importance as the chief means of the Society's rise and progress.

10. A means of conversion when all others have failed. Men put themselves thus in the way of Grace,-out of the way of the world, and in solitude.

12. The first General Congregation determined that a Directory should be prepared.

13. They are to induce men to undergo the Course, and carefully avoid giving any cause to suspect that there is a wish of drawing them into a religious profession. 27. Egging on. 107.

14. Prudent proceedings.

15. Who are fit subjects for the Course. 17. Seclusion from all friends and business during the Course. 18.

21. What books are allowed to the Exerciser.

23. Five hours the daily allowance. 24. Dispensation of the midnight hour. 25. The place.

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34. Men like to choose, or think that they is fixed, lest it be repented when the spirit choose their own way.

35. Written meditations given them that the memory may be spared, the whole strength of the faculties being required for the understanding and the will.

35. Great danger of hurting the head by prayer.

39. By this they may reform other Orders in no invidious way, qualifying their own members to undertake the work of reformation.

41. The Course may be at the patient's own house, "quod aliquando melius esse potest, quam ut ipsi domum nostram veniant et instructorem: præsertim cum sunt personæ Illustriores, quia sic facilius res celatur." But retreat is best-to the country

or to a convent.

43. How women are to be dealt with ;for whom however the Course was not designed.

flags.

122. The first Week's Course is purgative, the second partly purgative and partly illuminative, and so the third. The fourth unctive.

124. Ill consequences of passing per saltum to the unctive Course.

126-7. Precautions after the Course.

Francisco de Salazar. Afectos y Conside

raciones devotas sobre los quatro Novissimos, añadidas a los Exerciosos de la Primera Semaña. 10th edition, 1758.

SUCH helps as this were much wanted, many such therefore had been prepared; but this, which long circulated in MS. was found the best.

1-2. First Prelude.

3. This is a good consideration, that all

43. Novices to have the Exercises piece- creatures except man, fulfil the end of their meal.

46. Others of the Order to go through them for their own amendment.

52. The consideration of our latter end the foundation of this Course, "quia est basis totius ædificii moralis et spiritualis."

54. Every man has some ruling vice. One must be selected to begin with. 57. Why the first Exercise is called of the three Powers.

58. Too much imagination must not be directed to the Preludes.

61. The Colloquies are what require most

reverence.

64. General Confession to be advised, at the end of the first Week.

creation.

22-3. The presentation of his own sinful

state.

39. "If any one held me suspended by a single rope from the top of a high tower, should I dare provoke him? Yet Lord," &c.

48. Moravian language.

52. Renunciation of his parents, and of his senses.

54. Christ represented in terrors.
98. Prayer for charity to the Virgin.
120. Representation of death.
133-4. Of burial.

137. A particular Judgement.

138. The Guardian Angel accusing him,

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11. No fees for any of their ministerial le seul respectable des ordres religieuses. functions.

24.

16. Every temptation must be confessed. 17. No part to be taken in political affairs.

22. At the summons of the bell, they must instantly repair to it, "statim vel imperfectâ litterâ relictâ."

Every one must keep his own cell clean, and be his own chamberlain.

33. Subordination.

36. The Superior, and all others in authority, must every year take upon themselves some of the menial offices of the house.

All letters to be inspected.

37. No musical instruments allowed. Pupils not to have their time employed in devotional exercises.

38. A holyday, or at least a half one every week.

39. Every scholar reported to the Provincial.

44. Not to undertake the care of Nuns. 45. Not to visit or write to women, except for great cause. Women not to enter their Colleges.

48-9. Rules for deportment, and for carrying a Jesuitical face.

68. They must know the Exercises thoroughly.

69. Deportment when hearing confession.

C'st le seul au moins qu'on n'ait jamais accusé ni d'ambition, ni d'avidité, ni de bassesse, ni de cruauté.”—Hist. Imp. des Jesuites, vol. 1, p. 180.

"Ar Clonenagh, near Montrath, in Ireland, are cemeteries for men and women distinct from each other, by order of St. Fintan. It would have been a breach of chastity for monks and nuns to lie interred within the same inclosure." - LEDWICH, Antiquities of Ireland, p. 99.

"IN the act of confession a woman is to place herself beside the Confessor, not before him, and not very near, so that he may hear her but not see her face, for the prophet Habakkuk says, the face of a woman shall sup up as the East Wind."-Partida, 1, tit. 4, ley 26.

HOSTIENS. quoted in the Gloss.

"Ir upon the death of a Monk any money was found in his possession it was to be buried with him in a dunghill. But the Gloss. adds that not all the money-thirty pence will be sufficient as a sign of his damnation."-Ibid. vol. 1, tit. 7, ley 14.

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