THE Institutions OF THE CONGREGATION OF THE ORATORY, At St. MARY'S in Vallicella, WITHIN THE City of ROME.  
Founded by St. PHILIP NERIUS.  
Printed at OXFORD, 1687.   

The Institution of the Congregation of the ORATORY in the City  
THE Congregation of the Oratory instituted by Saint Philip Nerius, enured rather by practice, than bound by laws, had no peculiar rule according to the custom of Religious persons, by which to direct their consultations in managing affairs. For, the pious Father using with a paternal affection to govern the designs of all suitably to their inclinations, thought it enough to see his, altogether inflamed towards piety, to be very fervent in the contempt of all worldly things for the love of Christ; and then to approve and confirm as by the Spirit of the Lord those things which by long experience he had found both well to content them, and daily to advance them in the attaining virtue, and pleasing God. This way therefore he was worthily held fit to discover to Secular Priests, though differing from the rules of the Religious, who often professed, the Congregation was not instituted by him as its Founder, but by Almighty mighty God, as the author and perfecter thereof. Those things therefore, either which he took care after this manner to be decreed, or which have been, from his first institution, by those of our Congregation customarily observed, and ever since retained, that they may be known in short, are here summarily collected.  

Of the Oratory, and the Prayer there.  
Of the Church, and the Divine Offices.  
Of the profitable use of the familiar Sermons.  
Of the standing rules of the Congregation of the Oratory.  
Of the election, and office of the Precedent, and four Priests Deputies.  
Of those that are to be admitted into, or expelled out of, the Congregation.  
Of the breeding of Novices.  
Of the chief practices of the Congregation.  
Of their apparel, and usual converse.  
Of the Refectory, and manner of their Diet together.   

CHAP. I. Of the Oratory, and the Prayers.  
WE truly term it the Oratory, being a place appropriated to Prayer: (for the familiar handling the word of God, hereafter to be spoken of, which was begun in it, but afterward more perfected, and translated into the Church, did not so fitly give it that name.) In this place as well strangers, as our own, every evening after mental prayer (as we call it) say the usual Litanies; or also besides three times in the week (which is an arbitrary castigation of the body) discipline themselves with whips. On holidays likewise, from the first of November to the Feast of our Lord's Resurrection, they are here not only by the usual Prayers, but also by a familiar Exhortation, and a consort of Music, excited to the contemplation of celestial things. From Easter again to the first of November, after Vespers sung in our Church, and a Sermon heard, they repair to some appointed place of the Suburbs, or (in case hot weather hinders) to some Church within the City, there to perform the same Spiritual exercises. Besides, every Sunday, unless there be some preaching in our Church, the Litanies being said here in the morning, and a seasonable Sermon made after a plain familiar way, chief from some observations drawn out of the Gospels, those of the Brethren resorting thither are named, that are to visit the seven principal Churches of the City, and the three public Hospitals of the Sick at certain times that week. The care of all this belongs to the Perfect of the Oratory, one appointed out of our Priests: or to his Assistant: either of which are to see to the keeping of these Orders, and provide for the spiritual benefit of those Strangers that come in, whom likewise they are to instruct on holidays in their personal attendance on the offices of piety to be performed to sick persons in the Hospitals; and also to choose out of the Brethren some one fit for some services of the Oratory, and especially a Rector; and to be careful, that in no wise these infringe that Constitution, which the Congregation thought good to deliver in these words.  
Let the Perfect of the Oratory by no means suffer the Brethren, who are chosen Officers therein, to intermeddle in any matter, or business belonging any way either to the place itself, or the Constitutions thereof, which he hath not appointed them: for such authority or power they may not have. And furthermore, that nothing may be innovated hitherto observed there, especially concerning all weighty matters belonging to the Oratory, let the Perfect consult the Precedent of the Congregation, who hath the same power to dispose of the affairs of the Oratory, as of the Congregation.  
Enough of this now, to show, after what way the many strangers, that more frequent the Oratory, are to be furthered in contemplation, and the love of heavenly things. But our own, more dedicated to such a purpose, are especially to observe that which the Fathers, instructed by St. Philip have to this end thus decreed.  
Let every one have his set hours for meditation, wherein let him daily make greater progress, affecting and aspiring after God and things celestial; of which the Superiors, according to their Charity and prudence, ought often to admonish every one, and mind them of the benefit reaped from these exercises.  
Thus those of the Congregation have their set times wherein to sequester themselves for Prayer, and meditation. And besides the Precedent to exhort them, whom they are to hear, they have the Priest also that is appointed to take the Confessions of our Order; who is wont according to his discretion either to quicken unto these exercises any that is too flow, or, when it is requisite, moderate any too eager.  
But, by reason of the many other employments beneficial to themselves and their neighbours, they have no other time or space either of the morning, or day, appointed or prescribed them for prayer, but what every one at his own choice piously and religiously shall allot for such meditations, and holy devotions. But, at evening, as hath been said, they are duly to meet in the public Oratory, then open for all, even Strangers, and inviting them to Prayer, whence it took its name. But concerning the order, and custom of the using Prayer, and discipline in the Oratory, and concerning the other pious Offices of the Fraternity, we shall treat below in the Appendix of this Chapter.   

CHAP. II. Of the Church, and the Divine Service.  
THE Priests of the Congregation, as being Ministers in Divine things, are much in the Church, especially on holidays. Some give the divine mysteries to them that come; others, busied in hearing Confessions, quit not their feats from daybreak till dinner time, unless forced by necessity. All the Priests say Mass every day, and the rest serve, especially those in Orders; who when Mass is to be celebrated more solemnly, and with Music, betimes in the morning descending into the Vestry, with a devout diligence apparel the Priests with the sacred vestments; and, present at the solemn Sacrifice, and performing several other duties, never depart from the custody of the holy things, nor from the Church, till all Divine Service be finished. As touching the things belonging to the Church, the laws prescribed to ours are these.  
In our Church there shall be no Statues of the deceased, either of Marble, Brass, Plaster, or any other matter.  
On holidays both Mass and Vespers shall be always said in solemn manner. There shall likewise be solemn Vespers on the Vigils of Corpus Christi, on the Nativity of the Blessed Virgin Mary, and the Consecration of our Church on the twenty third of May; upon the Octave of which the same Office is repeated; and within it is renewed unto us the joyful memory of the departure of our Father St. Philip, viz. on the twenty sixth of May. Besides, within the Octave of Corpus Christi the Vespers every day are to be sung.  
Likewise every year on the twenty ninth of January is solemnly celebrated the Festival of the Holy Martyrs Papias & Maurus; and on the morning of that holy day Mass is said with a Deacon and Sub-deacon attending. The Vespers are sung with Music both on the Vigil, and on the day itself. Also on the Vigil the next days Matins and laud's are to be said before Supper by our own Priests and Clergy; that the due honour be paid to the Patrons of our Church and Congregation.  
But, on their Translation, which falls on the eleventh of February, though the same be observed, Mass and Vespers are not solemnly sung.  
The Feast likewise of St. Gregory, Pope, and Patron of our Church, on the twelfth of March is solemnly kept by us, both in the first Vespers, and at Mass.  
We also particularly honour in our solemn Church Service those other Saints, with whose sacred Relics, or some more eminent things belonging to them, we have been enriched.  
For we honour with a Double Office, on the twelfth of May, the holy Martyrs Nereus, Achilleus, and Domitilla.  
On the ninth of July Patermuihius, Copres, and Alexander, Martyrs, who have an Altar dedicated to them, with a Semi-double.  
On the first of August the Martyr Pantaleon with a Semi-double.  
On the twenty first of October St. Ursula, and her Fellow-virgins, Martyrs, with a Semi-double.  
On the fourteenth of December Spiridion Bishop, and Confessor, with a Semi-double.  
Now although ours in saying the Ecclesiastical Offices, except only the Vespers on Festival days, do not frequent the Church; yet they are wont to meet in Choir there, when any eminent Anniversary is kept; as on the day of the Purification of the Blessed Virgin Mary, for Candles; on Ash-Wednesday, the Principal Fast, for Ashes; on Palm-Sunday, for Palms; on the usual days in the Week before Easter at Matins, Mass, and the other solemn Ceremonies of that time. Also on the Feast of All Saints at Vespers; besides those used likewise for the Dead, and at the Matins too; as in the morning at Mass. Last of all on the night of the Nativity of our Lord Jesus Christ, at Matins, and Mass.  
After these Festivals, now to speak of Funerals.  
When any one of our Congregation dies, every Priest is to say three Masses for the party deceased: those, who are not Priests, shall repeat their Beads nine time; and in the place where the dead body lies shall be said the Office of the Dead: and if it be in the morning, a solemn Mass; if not, it shall be said the next day, a Deacon and Sub-deacon attending with six Candles lighted on the Altar, and four Torches about the Corpse. The Office ended, let two of those lights continue by it till the burial of it. But, if he died in absence from the house, the Night-Office for the Dead shall be said by the Priests privately: but Mass solemnly, as before. Every year likewise within the Octave of All Saints a solemn Mass shall be said for all those of our Congregation that are deceased.  
Without the consent of the Precedent and Deputies Mass shall not be said solemnly (that is with a deacon and Sub-deacon attending) for any strangers deceased; neither shall they ordinarily grant it, except he that died were a Prelate; or of eminent rank and quality among the Laity; or else very well deserving from our Congregation.  
No Legacy shall be received by the Congregation for saying Mass for every; unless perhaps there be some extraordinary reason, and be the full consent of the Fathers of ten years standing.  
As touching the things which seem fit to be here set down concerning Confessions, we have these Orders.  
That every week day one of the Priests chosen for this work is to tarry in the Church to hear Confessions: but on Wednesday and Friday from morning till dinner time all are to attend there, and likewise on Holy days.  
Yet is none admitted to take Confessions, without the consent of those Fathers, that have lived ten years in the Congregation.   

CHAP. III. Of the exceeding great benefit of the familiar Sermons, as well in the Church, as in the Oratory.  
IN our Church, every day, except Saturday, kept vacant, four of our Priests (unless it be a Holiday, on which some one only preacheth) who are chosen out for this employment, each in his turn, fitting their expressions to the capacity principally of the vulgar, and pretending to no pomp at all, or vain popularity, recreate the minds of their auditors with a very beneficial kind of discourse, confirming their matter especially with examples, and approved histories of the Saints. For they are to avoid all difficult questions, arguing of opinions, and whatever better becomes the Schools than the Oratory. Now, he, who is to take care of this business, is wont at the appointed time to go down into the Church, and, among other things that are to be prepared, to set an Hourglass by the Preachers Seat, and, when he sees eight or ten auditors assembled, to read some Book of wholesome precepts, or else composed of the say, and lives of the Saints; and, when fifteen, or twenty at the most are present, to give notice with a Bell at the usual hour, upon the hearing whereof, he that is first to preach hastens to the place, and, after he hath heard him that reads a while, goes up into a wooden Seat, some six or eight steps high, turns the half-hour-glass, which allots him his time, and, making no Preface, gins his discourse upon that subject principally, which was read out of the Book. In the midst of his discourse the Keeper riseth up to give notice again with the same Bell tolled louder; which done, another, who is to speak in the second place, hies him thither, and waits so long as till the first have finished his discourse. In the same manner just the third succeeds the second, and the fourth the third. Neither is any one of these allowed above half an hour; but, when need is, they are put in mind of making an end not only by a glass, but by a little bell.  
The Sermons being done, a Sacred Hymn is sung with Music; after which he that spoke last invites them to say three Pater Noster's, and three Ave Maria's to themselves, and so the assembly is dismissed. But, on Sundays, and other holidays, one of them, who have such days allotted them to preach on, after Vespers sung, makes a Sermon in the Church; who hath power to exceed the half-hour something, but not their established rules of discoursing already mentioned. On the same days from the first of November to the solemn Festival of our Lord's Resurrection, as also on Sundays in the morning, one of ours all the year makes a Sermon in the Oratory. But of this elsewhere; it sufficeth now to relate our Constitutions belonging hereto.  
None of ours may be admitted to make a Sermon in the Oratory, without the consent of the Fathers that have lived ten years in the Congregation.  
No Stranger is to be invited to preach in the Oratory, or Church, but by leave from the Precedent, and the four Deputies.   

CHAP. IU. Of the constant form of Government of the Congregation of the Oratory.  
NOW we will lay down the State, and Form of our Congregation, that is never to be changed, as it is expressed in two decrees. The first of which is comprised in these words.  
Whereas heretofore our Congregation was by divine inspiration so instituted by the Holy Father Philip Nerius, as to be united only with the bond of mutual charity, not bound with any obligations of vows, oaths, or such like promises, as this always was, and, is his, and all the Fathers of the Congregation their unanimous meaning, that it should so continue; it is ordered, that, if at any time any of ours intent to quit this course, and to bind the Fathers and Brethren in any bonds of vows, oaths, or promises, although these should prove the greater part, it may be in their choice, to go into what order they please, but that the other part, though in number far inferior, do enjoy all the goods of the Congregation in what place soever situate, so long as they shall continue in their first condition, and that they shall not be tied to give any thing of what is, or shall be, possessed, to that other part, that would change it. For so shall this Congregation be ever preserved in the Church of God, that is circumamicta varietate. Thus far the words of the Decree; that from thence it may appear, that our Reverend Father in Christ could not be persuaded to lead his Sons any other way, who yet out of his Christian charity so extremely honoured Religious persons, and out of his singular prudence knew that the holy institutions of so many Orders, as have been already founded, were abundantly sufficient to such as desired to tie up themselves by the bonds of vows for attaining the greatest excellency of Christian Discipline.  
The other Decree is. Lest, any, under colour of enlarging the Congregation, should destroy it, and that such confusion, and trouble may be avoided, which a multitude is wont to cause, and that those of the Congregation may be amongst themselves more strictly cemented together in the bands of love, which daily conversation begets and nourisheth; that also every ones inclinations may be more exactly discovered, and that all may more reverence those persons, whose worth hath been long known to them; it is ordered, that this Congregation shall not accept of any place elsewhere, nor undertake the charge of governing any other Congregation abroad: and, if any Colleges and Societies in other places shall procure our Rules, and desire to observe them, let them not be annexed to ours, nor their Priests accounted of the Congregation of the Roman Oratory. But let every House, or Body following our form, govern, and manage itself by itself, apart from others.   

CHAP. V Of the Election, and Office of the Precedent, and the four Priests Deputies.  
FOR the governing of the Congregation, and taking care of the things belonging to it, first a Precedent is chosen, whom we style The Father: next four Priests are made Deputies. Of the choice, and offices of all whom the Congregation thus determines.  
None shall be elected Precedent, who hath not  
continued in the Congregation fifteen years, in the which time he hath discharged the office of Deputy or Minister; and who is not at least forty years of age.  
The choice of the Precedent shall belong to all the Priests of the Congregation; who, after their tenth year past, shall be admitted to giving their votes: but the Laics are to know, that they have no power to elect the Precedent, Deputies, and Prefects, but only to perform the duties appointed them by the Rule.  
As well the Precedent, as the Deputies, and other Officers may be chosen in their absence.  
That Priest, that amongst ours holds the first place next to the Precedent in the Congregation, aught to preside as Superior in the Election, and absence of the Precedent.  
Now the Election of the Precedent shall be after this manner. He that is Secretary shall give every Elector Tickets, in which are written, or printed the names of those that are eligible, to put one of them, which they please, into a Box; two, appointed to that end, looking on. Then, as every one is drawn out in the sight of those two, he shall be named aloud by the Secretary; and he shall be chosen Precedent, in whole Election more than half the number of the Electors do jointly agree. This way of electing, till they thus agree, they may reiterate ten times; but, after the tenth Scrutiny, if still a greater part than half light not on one, let there be a com-promise, namely, that only five of the Electors choose a Precedent only out of those two, who in any of the trials formerly made have had the most voices. Which is shown by an instance: For, if two, or more have an eighth part of voices; or one, or more an eighth, and others a seventh; then, refusing all the rest, the Electors are to choose out of these only. But the Electors themselves, the five Com-promisers, who have the power of choosing a Precedent, are only to be elected by a major part of voices of the Congregation, not required that each have more of the Electors voices than the half: and let them be taken out of those, that were not in nomination at the first election. For these two at that time have no right at all to any such election, but are deprived of both active, and passive voice, as it is called.  
If at length, when the papers are drawn, the Com-promisers be even, let him be chosen Precedent, who by his place in the Congregation precedes the rest of his Competitors.  
The office of Precedent is to last three years; and may, at the pleasure of the Congregation, be confirmed every third year. He shall come and sit down at the same table with the rest, unless sickness hinder.  
He is to have nothing singular, either, in the Church, at Table, in Bed, at home, or abroad; except the chief place, and a Laic of our own appointed him by the Deputies, to perform any service he commands.  
As for the estate, and goods of the Congregation, he is to menage them carefully, and to provide things necessary for diet, and apparel for ours. To the poor or others, who are not of our Congregation, he may give the value of one Crown every month. For any greater sum, as oft as there shall be occasion of such disbursements, he shall ask the consent of the four Deputies: and (if it happen to exceed ten Crowns) of the whole Congregation. The same let him observe in other extraordinary charges of any work, or other business, and in all things no way belonging to the provision, or daily use of our House.  
The chief power of governing the whole Congregation, and taking care of all things that concern it, is to be in the Precedent; for to him only shall belong the assembling, when need is, the Congregation; the proposing things to be debated; the seeing good orders executed; the taking an account also of things done, or to be done, by any of ours, to whom any office, or charge in what manner, or place soever, is committed, and the looking that all things be duly performed. To this end he shall call the Congregation of the four Deputies at least once every week; without whose consent he shall do nothing that relates to the public governing of the house, and the choosing, or removing Officers. For, all the other Officers, and servants, who are to continue for three years, shall be chosen by the Precedent; and the four Deputies, except the Confessor, to be chosen by a major part of the Electors in the Congregation immediately after the Precedent, and Deputies being elected: for none of these may undertake that charge.  
The Prefects over the several employments of the House, whom we term Officers, known sufficiently by their titles, are these that follow.  
The Priest for Confessions.  
The Corrector: one of the Seniors, who privately reprehends the faulty.  
The Minister; who, looks to the managing the household business according to the appointment, and direction of the Precedent.  
The Perfect of the Vestry, to whose paternal care those assigned to the service of the Vestry are committed, as all the other Laics are to the Minister.  
The Keeper of the Vestry.  
The Perfect of the Oratory, and his Assistant.  
The Perfect of the Preachers in the Church.  
The Perfect of Ceremonies.  
The Perfect of the Music.  
The two Entertainers of Guests.  
The Monitor of the Prayers that are to be made for those recommended at the Table every evening.  
The Perfect of the Novices.  
The Keeper of the Stock-mony.  
The Procurator of the household affairs, and his Assistants.  
The Library-keeper, and his Assistant, who are not to permit books to be taken out of the public Library.  
The Attendant of the Sick, and his Assistants.  
The Perfect of the buildings, and his Assistant.  
Two Prefects, for correcting the errors of those that read at the Table.  
The Perfect of the Apothecary's shop, and the Apothecary.  
The Receiver, and Dispenser of moneys.  
The Keeper of the household goods.  
The Keeper of the Pantry.  
The Keeper of the Wine-cellar.  
The Keeper of the Refectory.  
The Porters.  
All these the Congregation particularly admonisheth by this constitution.  
Let none refuse any Office imposed by the Congregation, or the Precedent, and Deputies, but accept it with all submission of mind. And, if he conceive he ought for some reason to refuse, after he hath with befitting modesty declared his opinion once, or twice, and the Precedent, and Deputies approve it not, he shall without any further excuse undertake the office enjoined him.  
But, as touching the Deputies to be chosen at the same time with the Precedent, thus it is.  
After the Election of the Precedent, shall be chosen assistants to him four of the Priests that have lived in the Congregation ten years since they were admitted to their first probation; and they have power of choosing out of the whole Congregation; by whose consent, as was said, the Precedent shall do all things, which he thinks concern the public government of the Congregation.  
By the same Priests then (all of ten years standing) in the same manner as above, but proceeding to a third scrutiny only, shall four Deputies be chosen; each apart, in the same Congregation: but, after a third scrutiny, without any com-promising, let those two be chosen, upon whom the most voices in these three votings shall light. But if more than two, as having equal votes, happen to be thus eligible; only two, the rest rejected, can be elected: namely those, who of course precede the others in the Congregation. For example; If, after the third scrutiny, one have an eighth number of voices, and another a seventh, the rest not so many; we say, these two are to be preferred to the office of Deputies by scrutiny, the rest being utterly uneligible. And, if many have a seventh number; he likewise shall by scrutiny be chosen out of them, excluding others, who takes place in the Congregation. If the votes for the two to be elected be equal again, let him in like manner be taken for Deputy, who of course is wont to go first amongst us.  
One of the four Deputies of the three years past, (for every ones office lasts three years) or, if it be thought fit, two, may be confirmed for three years more; but after can be confirmed no longer.  
Out of the Deputies also one shall be chosen Secretary by consent of the Deputies themselves; who shall write down in a Book made for that purpose all the things decreed by the General Congregation, or by the Precedent, and four Deputies, and writ Letters abroad upon occasions. But all letters, that contain business, are to be transcribed into another Book.  
Besides; when a Precedent dies, or goes out of his office, the Deputies are to admonish the foresaid Senior, who in the mean time executes his place, to summon those that are to be called to the election of a Precedent. And, if he neglect to do it, they shall do it themselves.  
If, no man dissenting, the Deputies shall think fit to grant unto, or impose upon, the Precedent, for some just cause, a cessation from his office; four of the Priests of ten years standing shall be called in. And, if they also approve of it, let them call a Congregation, by which let him be deposed, and a new Precedent chosen after the manner aforesaid; yet still keeping the same course in deposing a Precedent, as is appointed to be observed in ejecting others.  
Every year in January one of the Deputies, with another that is no Deputy, shall take a particular account of all the expenses of the whole year, and, being cast up, shall rehearse it in a public Congregation; that the disbursements of the former year may appear to all, and every one may see, whether any debt be contracted, and what the Stock and goods of the Congregation amount to.   

CHAP. VI Of admitting Persons into, and ejecting them out of, the Congregation.  
THE Fathers of the Congregation, following the practice of their excellent Founder, the Blessed Philip, would have none received for members of their Body, but persons of good life, very fit and as it were naturally disposed for their Rule: the Decrees running thus.  
Let none younger than eighteen, or older than five and forty, be admitted to their first probation; nor such as the Canons except from Orders, unless they mean to continue altogether amongst the Laity; none sickly; nor such as have been of any Religious Order; none, but persons well reported of by all; who have been frequent auditors at the Oratory, and present at the Prayers, and often wont to confess to some of our Priests, and who have made trial of our Rule. Yet, in all these, if the Fathers, that have lived ten years in the Congregation, so please, there may be a dispensation.  
Two Priests shall be chosen by the Congregation, who are to be very careful concerning those that are to be admitted into the Congregation, that, before their admission, their life, and manners be strictly looked into. To this end they shall often confer with them, converse with them; and, not herewith content, inform themselves likewise from their Country men, amongst whom they have formerly lived. And the two, that are chosen, are to report the information, that they have touching them, to the Congregation being assembled again, if it any way concern them to know it, before they privately pass their votes.  
Besides the two Fathers, who (we said) were to be chosen for that work, other Fathers likewise shall diligently inquire into the things before spoken of; and examine, whether they come disposed to continue constantly to their lives end in the Congregation, on no other ground, but the serving God, and observing the rules, and constitutions of the Congregation, which therefore the Fathers, before their admission, shall offer them to be read, to the end they may the more advisedly deliberate on the whole business.  
But, how those that are to be admitted should dispose of their estates, and domestic affairs, is shown in the eighth Chapter. For, before they be admitted to private suffrages, they must be in a readiness to live and dwell with us, lest, being so admitted, they live out of the Congregation, except for some few days, at the most fifteen.  
Those admitted to the first probation shall not presently be reckoned among the Novices, but live a month in our House as guests, in that space the better to learn our customs, and deliberate more maturely; and on the other side to try them, whether they be ready to obey in all things, even in the meanest and most difficult: whether of themselves they be inclined to the exercises of holy meditation, and of the Sacraments; not contentious, not obstinate, not proud, and refractory in any matter against their Superiors, or Inferiors.  
If they make a good proof, after a month their names shall be set down in a Book appointed for that purpose, and from thence shall their first year of probation commence; in which years space, if their conversation be virtuous, and laudable, they shall continue two years in a second probation; otherwise they shall be dismissed by the Precedent, and Deputies, whose office it is to admit to the first, and second, probation. And at three years' end, if in like manner they still retain the esteem of having lived virtuously in common, they shall be voted worthy to be members of the Congregation. To this therefore by private suffrages they shall be associated, and may afterward be chosen into all offices, except that of Precedent, and Deputy. But power of choosing others they shall only have at ten years' end; unless, by consent of the Deputies, the Precedent upon some grounds think fit to defer it  
And if any of them, upon no other cause intervening, but forgetfulness, or modesty, require not at the due time, what he might easily obtain from the Congregation, when he shall be registered in the Catalogue among ours, let him be reckoned as incorporated from that time, wherein the usual three years, or ten years, shall be expired.  
The admitting into the Congregation, and to all the offices above mentioned, shall belong to the Priests of ten years standing, and shall go by the major part of voices: but the admitting to the first and second probation, as hath been said, belongs to the Precedent, and Deputies.  
None can be expelled the Congregation, unless first all the Priests that have lived ten years therein (reckoning from the day wherein they were admitted to their first probation) meet together, and every one give his vote, and that two parts of three determine it to be done. And, if the Priests cannot equally be distributed into three parts, than the proportion shall be observed that is of eight to thirteen, or to fourteen: so that, for example, whether the Priests be thirteen, or fourteen, two thirds thereof shall be eight.  
None may be expelled the Congregation, but for a reiterated, and criminal obstinacy; or some heinous offence; but, what are so, it shall be stood to the judgement of two parts of three, accounting them as before.   

CHAP. VII. Of the breeding up of the Novices.  
THose that are admitted to the first probation, whether inferior Clergy, or Priests, are committed to his care, who manageth that office in the Congregation, till, the three years being expired, they are reckoned amongst ours. He directing all unto the good of Souls, besides that special quest after virtue, which ours principally aught to possess, takes care to propose certain other things, which have hitherto been constantly observed: as namely.  
That they serve every day at Mass.  
That, at the appointment of the Superior, they abstain from the study of Sciences; which studies are to be moderated in the first place, that, endued with heavenly wisdom, they may learn to love, as to these, to be nothing accounted of.  
That they come immediately to the Refectory upon the Bell giving notice, and there, according to order, perform the office of Servitor, or Reader.  
That all of them serve, or read, daily, or weekly, both at the first and second hour of dinner, or supper: but they, who are Priests, use only to attend at the first hour in the morning.  
That in like manner they read in the Church before the Sermons, as every ones appointed week falls out: that they be present at them, and likewise take care that nothing usually observed be at such time omitted. And this custom of attending, and reading, let those also, who are associated, still observe, till they be of ten years standing, or thereabouts, as the Superiors, viz. the Precedent, and Deputies, shall think fit.  
When the Sermons are done (two of which, or at least one, every day they are to hear) that they may also something attend their health, let them recreate themselves with a walk.  
At Evening let them come to Prayer in the Oratory.  
After dinner and supper, for recreation, let all of them for an hour accompany together in the same place with the rest; and there laying aside all severity with a pleasant behaviour, yet modestly, so demean themselves, as that none, though but in jest, touch his fellow.  
If the Porter brings any of them word, that one inquires for him, let him repair presently to the gate, there dispatch his business in few words, bringing in no stranger into his chamber, or at all into our house, without acquainting the Superior.  
Let them neither go out of the house, nor go forth alone at any time, but by his leave also.  
Let them manage or undertake no business of Strangers, or any other, which are forbidden to those that live in the Congregation, either by custom, or statute, without the President's permission.  
Let them on holidays scarcely upon urgent necessity quit their attendance on holy things, or leave the Vestry.  
The Altar, which any one hath the charge of, according to the change of the Church-Solemnity let him dress up, as suits best with the time.  
Thrice a week let them confess their sins to the Confessor appointed, and those, who are no Priests receive the Blessed Sacrament, as he shall direct.  
Let them take care, if in any thing they err, on their own accord to submit themselves to correction.  
As touching the Congregation, before which they are to appear, and declare their faults, the constitution is this.  
The Congregation for the faults of the Novices, that is, those, who have not yet lived three years in the Congregation, whether they be Priests, or inferior Clerks, shall assemble, if it may be, every week, namely that they appear before the meeting for general Confession: but, if some week there happen no such meeting, let all the Novices assemble themselves privately before him, to whose care they are committed.  
Sometimes also, instead of the forementioned accusation, they are wont, met together, to use the reading of some approved author, by which, thro' discourse, and conference about Spiritual matters, they may as it were by turns be seasoned with most profitable instructions.   

CHAP. VIII. Of the principal Customs amongst us.  
FOR the cultivating her children's minds with a more heavenly discipline, and the better conforming them to true Christian Piety, the Congregation chief lays down these Decrees.  
Thrice a week let every one confess his sins to the Priest chosen for that purpose (unless one be upon good grounds sometimes permitted by him to do otherwise.) Yet the Fathers, so instituted by St. Philip, do much approve, and commend this custom as very beneficial to eternal salvation. In like manner let him so often prepare himself to receive the Eucharist; and, if his Confessor think fit, receive it.  
The Congregation for faults (as they call it) meet once a fortnight, at which not only Priests, but all of the Congregation, Clergy and Laity, shall be present; where from the lowest to the highest every one accuseth himself upon his knees of some offence, though it be a small one, committed by him in common conversation; and, whatsoever he hath displeased another in, asks pardon of him. Yet, in this public accusation, no mention is made of such secret faults as are meet only to be confessed privately to the Priest.  
No Priest, who hath not been full ten years a Priest in the Congregation, may be the corrector of others.  
So, on the day appointed all being met together, the Precedent, as the custom is, first by solemn Prayers invocating the Holy Spirit, that Priest, who in his turn is to correct the rest (for in this office they use to take their turns) called forth sits down in a seat at the Precedents right hand, and making a short speech before, for the better enflaming their minds towards God, in the spirit of meekness performs the duty of Corrector: and, whilst he corrects those of the Clergy, and Priests, he remains uncovered; which he useth not to be, when he reproves the Laity. He stands bareheaded likewise in his admonishing, and correcting, the Precedent.  
The Laity, and inferior Clerks, when they have accused themselves of their faults, after correction, and a very short admonition from the Precedent concerning some vicious custom to be amended, or commendable to be retained, presently departed. Next all the Priests, who are as yet Probationers, accuse themselves: these likewise going away, the rest of the Priests take their turn, who, having accused themselves, and received correction, the Precedent returns thanks to God in the accustomed Prayers.  
There is to be prescribed a Form of Penances, as it is termed, which, in the enjoining them, it shall not be lawful to exceed. And these written in tickets the same day, that the faults are acknowledged, at evening in the Refectory at the end of supper let them be distributed to every one out of a bag.  
After this distribution, as it falls out, let every one in order, and openly before all, read his own penance.  
Besides this; as is said before, one of the Seniors shall be chosen to perform the continual office of Corrector. Who is privately to correct every one of the Congregation, even the Deputies, and Precedent: which duty notwithstanding he shall discharge with all meekness, and lenity of mind, considering himself (as the Apostle saith) lest he also be tempted; so that he seem to endeavour more to reform himself, and his own life, that by this means he may reduce his brethrens to a better course.  
Last of all, the care of the discipline of the house requires, that that week, wherein there is no public acknowledgement of faults, all the Lay-people of the Congregation do meet before the Minister to whose charge they are assigned, to be by him instructed, and gently directed in observing the way of eternal salvation.  
Furthermore, to the end ours be none of them infected with covetousness, or corrupted with ambition, and that by degrees they neither cast off modesty, nor rashly usurp authority, provision is in some kind made by these following Constitutions.  
To the end, all who are admitted into the Congregation may more disengaged give up themselves to God and divine matters, they are in the first place to look chief, that by no means there be any difference about the estates they enjoy; and they are to know, that their yearly profits are to be laid out in such pious uses as they think fit, and nothing to be hoarded up; that so none of the Congregation may set his mind upon getting of riches; nay every one according to his ability is to contribute liberally out of his estate, to the common use, and benefit of the Congregation. Which thing hath hitherto been so carefully observed by our Fathers, that, if any one thro' poverty hath omitted the paying of the rate appointed, as soon as he is any way more enabled he hath not neglected to supply and make it up; so fitting and reasonable hath it always seemed to them to war every one at his own charge; and to abstain from the means of the Congregation, as from another man's estate, wherewith she is especially to maintain those of hers who have nothing to live on. Nor may the Congregation therefore be thought to use a command over any one's money, whilst she requires only the set proportion for every ones diet from a cheerful giver; and this too only where their estate will bear it.  
The Precedent and Deputies may likewise remit part of the means allotted by any one, or all of it; if upon any ground they think fit so to do.  
Those of the Congregation are forbidden to meddle with all secular business; unless when some upon a necessary cause is appointed them by the Precedent, and four Deputies.  
None of ours may (though requested) profess under any Congregation or Society out of the house, or undertake any charge whatever without leave of the Congregation.  
Whereas there are many in the Church of God, who either do, or conveniently may, employ themselves in taking the confessions of Nuns; therefore, that none be drawn away from the particular design of the Congregation, it is decreed, that none of ours oblige, or apply himself to the hearing the confessions, reforming the manners, and managing the business of such. The same we say of Seminaries, Colleges, Congregations, Societies, or Universities, and the intermeddling any way in their affairs.  
No Bishop, Prelate, nor person admitted to any dignity whatsoever, may be received into the house of the Congregation to tarry, and dwell there with ours, though but for a certain time.  
In no wise at any time may they sue for, or accept, any Ecclesiastical Benefices: but may keep those they had formerly, if they do not require their personal residence.  
None may take any dignities, but upon the Pope's command.  
None without the Precedents, and the four Deputies consent may frequent Courts, nor seek after offices, or live for himself, or others.  
None may have a servant of his own; if any one be in necessity, he shall acquaint the Precedent therewith, who together with the four Deputies shall provide them what is necessary.  
None shall suffer boys to come into his Chamber, unless they be brought in by others, who are present as witnesses; others let them very sparingly admit, but rather being called let them go down to them.  
None may be admitted to any Ecclesiastical Orders without the consent of the Priests that have lived ten years in the Congregation. The same holds for preaching publicly, or hearing confessions, as elsewhere is said.  
None may put a Book to the Press without the Precedents, and Deputies leave.  
No Statute shall be proposed to be confirmed by the Pope, except the Priests of ten years standing first consent thereunto.  
When any universal Law is to be made, let all the Priests of three years standing be present, and have their votes in the consultation; but in the decision only those of ten years standing.  
When any thing is proposed to be done, let the Fathers beforehand have a public, and free consultation about it; then after some days their private votes shall pass concerning it; unless perhaps the necessity, benefit, or sometimes also the meanness of the matter require, that it be dispatched presently after consultation by their private suffrages. But, as hath been said, though all the Priests of three years standing be admitted, and have a vote in the consult; yet those only have votes in the decree, who are past their tenth year.   

CHAP. IX. Of their apparel, and familiar converse.  
MOreover, for the external modest behaviour of ours, we exhibit these Rules, and Observations. Let not them be wanting to apply them also for obtaining internal virtues.  
Let none of the Brethren, or Fathers in their apparel wear any silk, except a short close Cap upon their Crowns, for keeping their head warm, and a lining to be sewed to the inside of their hat.  
Also the fashion of clothes used by the Secular Clergy shall always be observed.  
The Laics shall wear a Cassock down to their knees, and a Cloak somewhat longer.  
Those that are clothed at the House's charge, as oft as need is, are to go to the Minister, or, in his absence, to the Precedent, and acquaint him what they want; and let them, when appointed to relieve them, with all charitable affection satisfy their requests.  
In all their apparel, gate, discourse, actions, and gestures let them observe a decorum, and every one behave himself with all modesty; but let none of ours show himself in any action of his singular (as it is called) from the ordinary sort; or in his carriage differ from the common course of honest, and plain persons.  
And, though it be a peculiar custom with us, that (in honour preferring each other, and obeying one another) every one desires (for abasing their minds) to take the lowest place; yet, lest the order of precedency, and ages, especially in sitting, and going together publicly, and other such like actions, should be confounded; those Priests, who are the Seniors, shall precede: yet so, that, if any of the inferior Clergy of three years standing be promoted to Priesthood, he be preferred before the Novice-Priests, namely those, who have not lived full three years in the Congregation. And the Laics must always come after the Clergy.  
After Dinner and Supper all persons of the Congregation are to stay together in a place appointed, for the space of an hour, after which let all departed to their Chambers.  
The Signior Priests shall take their choice of the Chambers that are void; unless the Precedent and Deputies shall appoint otherwise.  
None under ten years standing in the Congregation may go out of the house without the Precedents leave: for after three years standing to that time the Precedent either himself, or by some other, is wont to take the particular care of these (especially such as are not yet Priests) for their progress in virtue.  
None invited out of the house to dinner, or supper may go, without the Precedents consent.  
No Stranger, without the acquainting the Superior, may be invited to dinner, or supper; much less to lodge in the house, but by the joint consent of both the Precedent, and Deputies.  
None of the Fathers, or Brothers may invite any Stranger to any of the country Farms belonging to the Congregation, nor entertain him, to continue there with him, but by consent of the Precedent of the Congregation.  
None shall have leave from the Precedent to be absent from the Congregation above a month, whether he go into his Country, or elsewhere; except the Deputies likewise consent thereto.  
None of the Congregations shall be Sponsors for any either in Baptism, or any other Sacrament.  
To these may fitly, and pertinently be added likewise some things, which being by long continued custom received, and allowed, are strictly observed among us.  
As: At Evening in their several weeks all the Priests say Litanies in the Oratory.  
At the Sacrifice of the Holy Mass not only all the inferior Clergy, and Laity daily serve, but many Priests (to be commended for it) use to be attendants.  
At table, besides the Laity and inferior Clerks, who constantly serve by turns, all the Priests likewise, on their several days at the evening, do attend.  
Some of ours also often repair to the Hospitals of the sick, there by their labour to help the infirm.  
If any fall sick in the house, all often visit, assist, comfort, attend on, and confirm him very carefully.  
When any one is near his end, upon notice given, all come together both Priests and others, unanimously to implore the divine mercy for the dying person.  
If at any time one offends another in word; when the matter is decided, at evening in suppertime he knelt down in the midst of the Refectory, and, accusing himself as guilty, he craves pardon of him whom he offended; then the other rising up, and doing so likewise; at least takes the fault to himself, as giving the occasion thereof: But he that did the wrong is enjoined by the Precedent due penance, which is sometimes a slight one, sometimes none at all.  
The Penances usually imposed on the faults confessed twice a month in the Congregation are commonly such as these. Kissing the feet of the three first, or last Priests at table: Saying in the middle of the Refectory in a low voice, with their arms extended, the Psalm De profundis, or the Psalm Miserere, joining their hands: taking the lowest place at table: eating their meat sitting upon the ground: begging on their knees the auxiliary Prayers of those that come into the Refectory: or begging them for the expiating their sins at least by repentance before their death: the craving of every one, as they sit at supper, something as an alms, before their own sitting down at table: serving at the second table; or performing at it the Readers office: saying their Beads for the Pope, or the Benefactors of the Congregation, or for those of it that are dead: visiting the sick in Hospitals, and the like.   

CHAP. X. Of the Refectory, and their Dieting together.  
IN the last place the ordering of the Table in the Refectory, and fitting it for pious converse, comes to be insisted on; where all ours have both the same quality, and same portion of meat, and drink: It is read sometimes at supper in Italian, by the President's or Ministers appointment, set down much what after this manner.  
As soon as notice is given of dinner or suppertime, every one giving over his employment, and work, repairs to the Refectory. He is silent as he goes to, and also as he comes from, the table to the place where ours are to meet for recreating their minds.  
At his first entrance bowing his head, he doth reverence to the sacred Image before him; then with the wont expression of respect saluting the company; every one modestly, and silently stands in his place near the table, neither out of curiosity looking on the dishes served up, nor on others coming in.  
The Precedent, or he that in his absence supplies his place, after he hath tarried a while till all may come from their chambers, with a plain and distinct voice blesseth the table in the form prescribed by the Holy Roman Church; and the Precedent sits in the first place; then the rest, as every one's order is in the Congregation. If any one come late, yet so, as before the Latin lection be ended, standing near the door, he saith Grace to himself, and making his reverence to the Precedent sits down last after all the rest: for out of honour, and respect, the Precedent hath his place in his absence kept empty on purpose at the table, but none else. But, after the Latin lection at table, he may not come in, till the cloth being laid again, they be called by the wont signal to the second Table; that thus all may be present both at benediction, and giving of thanks. Yet Confessors are excepted, who on Holy days have leave to come to dinner, after the reading at the table is ended. At the beginning of the meal none toucheth any thing on the table, till the Precedent prepare himself to eat (who, before he gins, hears about two verses of the reading.) Likewise care is taken, that there be not much noise made at the beginning.  
They are all to be content with what is set before them at table, ask for nothing more, nor of themselves bringing aught without the Precedents, or Ministers leave; who shall freely bestow, and provide what they judge necessary, and fitting for every one. If any one want some of those things usually brought, and served up to the table, he himself may ask the Servitors for it, though this better befits him that fits next to him.  
At table silence is always observed, unless some exception hinders: for liberty of speaking is allowed to him, that propounds, or those that answer, for explicating a doubt.  
Allowed also to him, who after supper mentions those that are to be recommended to the Prayers of the Congregation: last of all to the Precedent, and Minister, when any thing falls out which may neither be committed to the Reader, nor aught to be deferred: else the law of silence is to be observed, whereto even the Precedent himself is obliged.  
None may read Letters at the table, nor may the Porter bring any, or carry word thereof to any, whilst eating. If there be any urgent necessity, the ●orter, acquainting first the precedent, or Vice-President with it, by his permission dispatcheth it. The same he is to observe till they come from the Refectory to the place where, for recreating their minds, all are to meet together.  
After meals the cloth taken away, as soon as the Precedent riseth, all rise and going forth stand near the table, so that, if it may with convenience be done, those who sat lowest stand in the midst, and those who sat in the middle, stand lowest, all standing in their due order. Only the Precedent for dignity's sake is a little further distant from the rest. This is the posture, and order, wherein they use to give thanks; which done, they go by couples out of the Refectory; so that he who at table sat next to the▪ Precedent goes out with him, and afterwards the rest, in the same order.  
None may tarry at all in the Refectory, or the Porch adjoining, any longer than whilst they wash their hands.  

The Reader, and Reading at the Table.  
Not the body only, but the mind too is to be furnished at table with its proper food. Therefore, before other books, the Holy Bible is there read; then some kind of pious Commentaries, or piece of Antiquity; last of all, at the Superiors pleasure, another Book, wherein either the approved histories of the Saints, or some profitable instructions in Italian, are contained. The Reader, before dinner or supper, makes himself and the books ready for reading on the desk; where he stands bareheaded, whilst prayers are said at the table and having pronounced the verse, Jube Domine benedicere, and tarried till all be set, sitting down himself with his head covered, and held upright, he reads aloud, distinctly, and plainly. The whole reading being discreetly distributed into its parts, he ceaseth not reading of the last till commanded by the Precedent; nor doth he command him till above half dinner, or supper be past. The rest of the time at table is spent in putting a question, as the manner is, and clearing it by answers. The Reader is not only at table to read the forementioned Books, but to invite them to the putting of some doubt: likewise every week once at least to rehearse the names of our Benefactors; lastly to publish whatsoever he shall be enjoined, either in word, or writing, by the Precedent, or Minister. For, he may neither read, nor pronounce any thing more, than what is by them imposed upon him. The Reader, when corrected, is to repeat the Correctors words with the same pronunciation of the syllables as he gives them: and the Corrector chosen for this purpose is to word mistaken, without the interposing any other words.  
When he hears the Precedent say, Etreliqua, the Reader gives over. Then saying the verse, Tu autem Domine miserere nobis, and giving notice aloud to the Priest, who, in his turn, is to propose some doubt, he goes down, and making an obeisance to the Precedent sits down to meat.   

Doubts to be proposed at Table.  
After reading presently some one of the Priests (for all of three years standing in the Congregation are wont to do the same) every day, morning, and evening, propounds something out of the Scriptures, or Morality, or instructions for right informing the mind, and conscience, that may be questioned, or disputed: but avoids the putting any thing difficult, obscure, or too curious, to which all are not able to speak. Yet if at any time one make no other answer, save that he stands to the common judgement of the rest, it is rather to be imputed to modesty, than ignorance. And he that is to do that office, when his day comes, proposeth the question of himself, though the Reader, according to the custom, do not advertise him: yet, if any stranger invited be at the table, not without the command of the Precedent, or his Substitute, for then, the Reader is not, as at other times, to put him in mind. If the Proponent be absent, he is to succeed him, who useth to sit next him at table. If any be long  he propose the case, either thro' forgetfulness, or neglect, coming unprovided, the Precedent is either to demand it aloud of him, or to mind him thereof by the whisper of some one that sits near him. The difficult questions proposed at Table are usually two: every one speaks to one, or other thereof; but the proponent in the last place, to remove all doubt, makes a premeditated answer to both. The first Answerer is to be he that sits next below the Proponent at table; then the other Priests of full three years standing in the Congregation in like order. Let the answers (which are to be very short) have nothing of flourish, and ostentation: for the doubt is proposed as it were in the name of the whole company, to have it explained; that every one, even the proposer himself, may answer to it, as a Scholar, examined by his Master.   

An Appendix.  
last; Concerning the Constitutions themselves it is ordered thus.  
If there be any thing doubtful in our Constitutions, the Precedent, a●d Deputies shall clear it: yet by no means may they change, or impair them, nor in any wise innovate, or make new ones.   

An Appendix to the first Chapter purposely set by its self.  
In the Oratory everyday at evening, upon tolling a Bell, a lamp and candles being lighted, and an hourglass set upon the Altar before the Image of our Blessed Lady, from the solemn Feast of our Lord's Resurrection, till the first of September, the hour before Sunset, and from the first of September to the Feast of Easter the first hour after Sunset, is appointed for Prayer: but on Holy days, from the first of November, the second hour too; for then there is both a Sermon, and Music.  
Now the manner of the Prayers is this; after they have spent half an hour silent in mental Prayer, as it is called, the Sacristan lighting the rest of the candles upon the Altar, and giving notice, the Priest, whose week it is to officiate, gins the Litanies, alternately with him recited by the company assernbled, excepting the following prayers pronounced by him alone: Who, when he comes to the Prayer for Peace, which gins, Deus a quo sancta desideria etc. prefently two of the Brothers, or Ministers of th● Oratory, taking from off the Altar two little pictures of our Blessed Saviour first give them to the Priest kneeling to kiss: he kissing them both, and saying on the one side, and the other, Pax tecum, they bowing their heads answer, Et cum spiritu tuo: and afterward offer them to be kissed by all that are in the Oratory, with the like salutation [Pax tecum] as the Priest used. The rest of the prayers in the mean while being ended, he desires them all aloud to pray to God for per-severing constantly in his worship and service, saying to themselves five times the Lord's Prayer, and the Angelical Salutation: his words are, Petamus quaeso, nobis in divinis perseverantiam, recitantes etc. Let us I beseech you, beg perseverance in things spiritual, rehearsing etc. These Prayers ended, he again desires them to repeat them both again twice for the Pope, Cardinals, and other more eminent Priests; for the concord of Christian Princes, propogation of Faith, extirpation of Heresies, and for obtaining the conversion of wicked livers; Then again to recite them once more for the Brethren of the Oratory that are deceased, begging for them eternal rest. Afterward saying the verse, Dominus det nobis suam pacem, he repeats an Antiphon of our Blessed Lady, either Salve Regina, or some other best suiting to the time. At last they, who with these sacred Images have saluted first the assembly, and then mutually themselves with the kiss of peace, relate to the Priest what things they have received from them to be at that time recommended to their prayers; who thereupon entreats all that they would be pleased to say one Pater, and Ave, for those particulars, and five times invoke the most Holy Name of Jesus. Which done, so soon as he hath pronounced the verse Divinum auxilium maneat semper nobiscum, and all have bowed themselves even to the kissing the very ground, the Assembly is dissolved.  
This is the constant order of the Prayers, excepting Mondays, Wednesdays, and Fridays, and the whole week before Easter: for on these days, in memory of the scourging wherewith our most innocent Lord Christ Jesus for our sakes was punished, they all whip themselves in the Oratory. And the custom, and manner is (unless these days be Holy days, of fall in Easter week) that after half an hours mental prayer (as they call it) made secretly, strait some of the Keepers, or Officers of the Oratory distribute whips made of small cords, full of knots, put forth the children (if there be any) and carefully shut the doors and windows, and extinguishing the other lights, except only a small candle so placed in a dark lantern upon the altar that the Crucifix may appear clear and visible, but not reflecting any light, thus make all the room dark. Then the Priest in a loud and doleful tone pronounceth the verse Jube Domine benedicere.  
The Passion of our Lord Jesus Christ be ever in our hearts.  
Remember, Dear Brethren, that our Lord Jesus Christ was for us sold, betrayed with a kiss, led first to Annas, then to Caiphas the High Priest, and at last to Pilate into the Judgement Hall, where he was bound to a Pillar, and scourged; crowned with a crown of thorns, and clothed with a purple vesture; buffeted, and spit on, and delivered to the Jews to be crucified; brought to Mount Calvary, and crucified, and with him two thiefs, one on the right hand, the other on the left; and when he said I thirst, they reached him vinegar, which having taken he said It is finished, and bowing down the head gave up the ghost. [Hear every one with his fist beats his breast] Afterward one of the Soldiers with a spear pierced his side, and straightway issued out blood, and water; and being taken down from the Cross, he was buried in a new tomb; and the third day risen from the dead. Tu autem Domine miserere nobis. They answer; Deo gratias. Then follows: Serve the Lord with fear, and rejoice unto him with trembling: Apprehendite disciplinam etc.  
At which words taking their whips they scourge their naked bodies during the time that the fiftieth Psalm Miserere with the Gloria Patri, etc. and the 129. De profundis (at the end of which is said, Requiem aeternam &c) be devoutly by turns recited: Likewise during the prayers, Fidelium Deus omnium conditor, & redemptor &c. and, Deus qui culpâ offenderis &c. at the conclusion of which, upon a sign given, they end their whipping. Then the Priest requests them to repeat the Lord's Prayer and Angelical Salutation five times: after that, twice for the Pope &c. and once for the faithful departed &c. so as they are wont to do on other days, when they use no disciplining. Meanwhile in this space they all put on their clothes in the dark, and in silence. After this they say by turns the Song of Simeon, Nunc dimittis servum tuum Domine. In the mean time the Keeper of the Oratory makes him ready against he hears those words, Lumen ad revelationem gentium &c. when opening his lantern he lights the candles anew. The Priest who officiates goes on praying, Da pacem Domine &c. and, that Prayer being ended, Deus a quo sancta desideria etc. the holy Pictures are presented to be kissed in token of peace, after the same manner, as on other Feria's. Meanwhile the other prayers following being added, he that prayeth saith, Dominus det nobis suam pacem: to which they answer, & vitam aeternam Amen. In the last place they salute the Holy Virgin Mother of God with an usual Antiphon, such as befits the particular season of the year: and so the rest, as in other Feria's, wherein they use no whip at all.   

The Exercises wherein they are employed on Sundays.  
On Sundays the Sacristan, or some of the Keepers, betimes in the morning opens the Oratory doors; the Reader prepares to read in some book of some good subject and profitable discourse, till, the company increasing, the Perfect, or his Assistant, all kneeling down, proposeth something for their pious meditation: after this he goeth on with the Litanies, and other prayers, as is every day the custom there at Evening to do. These ended, some one of the Priests, that are not then appointed to hear confessions, making a Sermon upon the Gospel for the day in a plain stile, and not above half an hour long, exhorts his auditors to the avoiding sin, the keeping up good customs, and in fine to the conserving all piety. The Sermon ended, and the Lord's Prayer and Angelical Salutation rehearsed, the Perfect asks, whether any of the company knows any of the Brethren sick, that he may presently dispatch such as are appointed, or as he likes best, to visit, and comfort the party languishing, relieve his sadness or want, exhort him to the confessing of his sins, and the bearing his pain patiently and cheerfully. The sick Brother's name, and dwelling is writ down in a table, that the offices of visiting and praying for him be not omitted. Then seven of the Brothers are sent to the seven Churches of the City famous all the world over for devotion and the several Indulgences of Popes; and three to the three public Hospitals of the sick; that so each of them may once a week visit either the Church, or Hospital, that falls to his lot: for on Holy days almost all attend on these offices of Piety. And in these exercises they spend about an hour and a half. Also on the last Sunday of every month they are put in mind to prepare themselves for the Communion, to receive the Holy Eucharist: for every first Sunday in the month they arm themselves with this Sacrament; and in the afternoon [i. e. at Vespers] either certain brief instructions written in tickets, or paper pictures of some Saints are distributed in the Oratory, for every one to take one, and learn by that which is written underneath what he is to request of our Lord by means of that Saint whose picture is fallen to him.   

The Afternoon Exercises both for Sundays and holidays.  
On all Holy days after Vespers sung in the Church, and a Sermon made, many of ours, Priests, and Laics, with the Brethren of the Oratory and divers others, meet in an appointed place in the Suburbs, where, sitting down on the grass, first those that are skilful sing some pious or sacred hymn; then some one says by heart a Sermon adorned no less with Piety, than elegancy, given him in writing by the Perfect of the Oratory: which done, they sing again. After this the Perfect of the Oratory riseth up, or some other thereto appointed by the Fathers, who, proposing very briefly a subject concerning living virtuously and christianly, invites a second to discourse thereon; then a third; and, if the time permit it, a fourth: who all of them speak to the matter propounded with equal brevity, and piety, to the benefit of both themselves, and their auditors. When it is time to conclude their discourse, a hymn is sung, and so all return home, or to the Oratory. And, when they cannot go to such places for extreme heat in Summer, they repair in some Church to those their exercises. But in Winter, from the first of November to Easter, on Holy days at evening, when the Ave-Mary-Bell rings, they go into the Oratory. Half an hour mental prayer lasts; Litanies are said or sung with music; our Lord's Prayer and the Angel's Salutation repeated according to the usual number (but, when there is music, rehearsed only thrice;) then the Antiphon of the Blessed Virgin, which is changed according to the season; and lastly some pious song set to the music is sung. After this one of our Priests, as it happens to be his turn to preach, with as much profit and plainness as may be, dispenseth to the people present the word of God for half an hour: after that the music again: then they pray to God in the usual form thrice; salute the Virgin Mother; and so the Assembly is dismissed.   

The employments of the Strangers in the Oratory.  
Out of the Strangers, who are Brethren of the Oratory, first the Perfect chooseth a Rector to oversee the offices of the rest; two or four Sacristans, or Keepers, to sweep the Oratory, light the Lamps, and Candles, take care of the disciplines, Clock, and dressing the Altar. Likewise two or four tenders of the sick, who are to visit the Brothers that are ill; some are also chosen, faithfully and carefully to dispose of the money voluntarily offered either for the benefit of the sick Brothers, or of the Hospitals, or of the Oratory; and they are by no means to receive any, unless they know it be freely offered; observing that of the Apostle Non vestra, sed vos: Not yours, but You. One likewise is chosen Secretary, to register all things to be debated-of. A Reader also, who on Holy days reads some pious lessons before the Prayers. Besides, every Holy day they carry to the sick in the Infirmaries things conducing to their recovery approved-of by the Physician.  
Every month, or oftener, if they please, they are to report the sum of their disbursements, according to the orders given them, to the Rector, and Perfect of the Oratory; for these Strangers, and Lay-brethrens have no authority or power in disposing the things belonging to the Oratory, but only in the dispensing them by the direction of the Perfect.   

The Order in electing these Lay-officers.  
Every four months the Brethren, that are Strangers, are chosen to these Offices in this manner. After rehearsing the Lord's Prayer and Angelical Salutation, the Perfect is wont in this form to implore the Divine assistance: Veni Creator Spiritus, reple etc. Answer is made: Et tui amoris etc. V Emitte Spiri●um tuum, & creabuntur. R. Et renovabis faciem terrae. The Prayer, Deus, qui cordafidelium etc. Actiones nostras etc. As soon as they are declared, and published, Te Deum is said; an Antiphon of our Blessed Lady; the Prayer, Gratiam tuam etc. the Antiphon, Da pacem &c: the Prayer, Deus, a quo sancta defideria etc. And the Prayer of that particular Sunday, or of the Saint, whose Festival is is then kept. Then some pious directions or instructions are briefly read to the persons elected.   

An Advertisement concerning the Constitutions of the Congregation.  
Seeing that the Congregation hath power to eject, and expel out of the society and house, all enormous offenders or disturbers of its orders; and seeing that it is likewise very probable, that whoever neglects his own salvation will hardly continue long there, where is to be both a daily advancement in virtue, and a pious emulation of the most perfect, the Holy Founder hath declared his intent, that these constitutions should not oblige any one under sin. God the great Arbiter, who will bestow on every one eternal rewards according to their piety, in his great mercy be propitious unto us. Amen.  
Here end the Rules of the Congrgation of the blessed Philip, or of the Roman Oratory of St. Mary's in Vallicella, composed, revised, and confirmed by the authority of the Holy See Apostolic.   

Prayers used before a Congregation.  
Come Holy Ghost replenish the hearts of thy faithful; and kindle in them the fire of thy love.  V 
Send forth thy Spirit, and they shall be created.  R. 
And thou shalt renew the face of the earth.  V 
Remember thy Congregation.  R. 
Which thou hast possessed from the beginning  V 
O Lord hear my Prayer.  R. 
And let my cry come unto thee.  V 
The Lord be with you.  R. 
And with thy Spirit.  
Let us pray.  
God, that hast taught the hearts of the faithful by the illumination of the Holy Ghost: grant us in the same Spirit to understand the things that are right, and always to joy in his consolation.  
Prevent our actions, O Lord we beseech thee, by thy favour, and further them by thy help: that every Prayer, and work of ours may begin always from thee, and begun may end in thee, Thro Christ our Lord. Amen.   

Prayers after a Congregation.  V 
But thou O Lord have mercy upon us.  R. 
Thanks be unto God.  
Let us pray.  
O God, whose property is always to have mercy, and to spare, receive our petition; that, if in this Congregation we have committed any error, the clemency of thy piety may pardon it, Thro Christ our Lord. Amen.  
Our Father etc.  V 
And lead us not &c.  R. 
But deliver us etc.  V 
From the gate of hell.  R. 
Deliver them O Lord.  V 
Let them rest in peace.  R. 
Amen.  V 
O Lord hear my Prayer.  R. 
And let my cry come unto thee.  V 
The Lord be with you.  R. 
And with thy Spirit.  
Let us pray.  
O God, the bestower of mercy, and lover of man's salvation, we humbly beseech thy clemency, grant, that the brethren, relatives, and benefactors of our Congregation, who are departed out of this world, may by the intercession of the blessed and perpetual Virgin Mary, and of all thy Saints, attain to the fruition of eternal felicity, Through Christ our Lord. Amen.  
Let the souls of the faithful thro' the mercy of God rest in peace. Amen.  
Glory be to God.     

Memorable Say and Advices of St. PHILIP NERI Translated out of an Italian Copy.  
1. THE Devil, who is a most proud Spirit, and a lover of darkness, is no way better conquered than by humility of heart, and by manifesting simply and clearly without any concealment all one's sins and temptations to their Confessor.  
2. According to the rules of the Fathers and ancient Monks, he, that will make advancement in Religion, must  the world, must esteem all others in it, not value himself; not value that he is not valued.  
3. God evermore searcheth into the hearts of men for the spirit of humility, and a mean esteem of ones self; nor is there any thing more displeasing to him, than a swollen conceit of ones own worth.  
4. When one commits a sin, or falls into some oversight; he ought presently to imagine, God permitted this his fall because of his pride. And surely to excuse such a defect, is a thing very dangerous; therefore who thus falls aught so often to say; Had I been humble I had not fallen.  
5. When one is reprehended for some fault committed, he ought with all cheerfulness and humility to entertain such reproof, and not to become sullen and discontent upon it; because such a pettish discontent, which out of a certain pride thinks much to be corrected, is more mischievous than the fault itself.  
6. We ought not to demand of God to visit us with afflictions and temptations out of a presumption of our own ability to conquer them; but well may we request of him, with an humble and confident affection, grace and strength with cheerfulness to undergo whatsoever he shall please to inflict.  
7. When a man is afflicted by any infirmity or indisposition of Body, he ought to bethink himself seriously and say; God hath laid this weakness on me, because of something he would have to be done by, or amended in, me. Therefore I resolve to change my course of life (but this by his assistance) and become a better man.  
8. Fasting, using of disciplines and such like other penances, aught to be done by advice of one's Confessor. For whosoever do them of their own head, may either wrong their complexion, or may by doing them become proud, thinking themselves to have done some great matter. We must seek after knowledge, but without curiosity or anxiety; and that which we learn aught to be kept secret, making no ostentation of it, but using it to better our life.  
9 A man's heart is arrived to great perfection, when it is discreet and passeth not the limits of what is convenient Therefore many (especially of those who begin to serve God) for want of this discretion apply themselves suddenly to a most austere life, and undertake most tiresome penances; by rigorous fastings, putting on the roughest sackcloth, lying on boards, watching and praying whole nights, when such things are disproportional to, and much exceeding, their strength; so that in some time they remain confounded, and indisposed both in respect of body and mind.  
10. We may not so apply ourselves wholly to the means, as to forget the end for which the means were used. Therefore they err exceedingly who are only intent on mortifying the body with abstinences, whip, pilgrimages, hair cloth, or such like, and there stay, imagining now they have done all; And know not that all this is nothing if these means do not promote us to fear God, to keep, with a love to them, his Commandments, and to humble us, and to wean us wholly from the world, that with our whole heart we may serve him.  
11. Some there be who by little and little much over-charge themselves, tasking themselves to say every day their Beads, several times the hours of the blessed Virgin, the office of the Dead, and divers Prayers some for one man, some for another, and the like, all which may haply be good, but altogether are too much; and straining themselves to perform them, in the end through tediousness they give them over. Besides that so many things to be done hinder mental prayer. Therefore 'tis best to choose some good course of devotion, and so continue to practise it, and not afterward to leave it off.  
12. We must not do all things in a moment, nor become Saints in three or four days; but by little and little and from one degree to another.  
13. There is more difficulty to remedy those who will do too much, than to incite others who do too little.  
14. It is very profitable to intermit sometimes one's usual devotions, when his Confessor adviseth it. If it so fall out that his Confessor adviseth him not to communicate on his accustomed days, but defer it to another time, and the person thus advised will not obey, but is resolute still to communicate, and is displeased with what is commanded him; this is not devotion but a sign of hardheartedness, of little mortification, and of pride, by which he is rendered most unworthy of that Sacrament.  
15. When one knows how to countermand his own will, and to deny to his soul it's own desires, he is in a good degree of virtue. But not to know and not to study to do this, is to carry about one the seminary of a thousand temptations; and such a one will be apt to take offence, and to break friendship, and will seldom be cheerful, but for the most part Melancholy and troubled for the things that will befall him.  
16. External devotion is no certain sign that one is truly devout, neither are tears themselves always a true sign of devotion; because ill women easily weep, yet are no Saints for it.  
17. If from any person one receives a repulse, he ought by no means to take it ill, or show sign of discontent, but continue towards them the same cheerful countenance, as formerly, and to take from them all suspicion of his small satisfaction.  
18. When it is needful to admonish any person of quality of some notable defect, the best way is to let the reprehension fall on some third person, for so they will more easily and gently take it to themselves; and not be angry that one should dare to play the Master over them.  
19 Who would be much obeyed, let him not command too much.  
20. Then the obedience is good when one obeys without arguing, and holds it for a rule, that what is commanded is fittest to be done. And whoso enters into a Society ought to be most ready to obey; and to leave all private, for the common, affairs.  
21 It is not enough only to honour our Superiors, but we ought also to honour our equals and our inferiors, and to strive to be the first in giving honour.  
22. It is a thing appertaining to virtue to fly all manner of singularity, and not to make show to be, or to do, any thing more than others.  
23. Raptures, Ecstasies, and tears in public, and in the sight of people, are suspicious; because Grace loves the recess and privacy of the heart, except so far as it is necessary to manifest it for the good of our neighbour; and Nature seeks her own, and loves to make an outward show and appearance.  
24. We ought not to delay to do well, for death delays not to approach; and happy is the young man to whom God gives time to be able to do good.  
25. Idleness is a pestilence to a Christian; and therefore must we always be doing something, especially when alone in our chamber: either reading some book of Devotion, or the lives of Saints, or the H. Scripture; or saying our Prayers, or ordering our books, or making our bed, or some such thing, that the Devil never find us idle.  
26. To go on in the way of virtue it is a good motive to consider, that in this world there is no Purgatory for us, but either Paradise, or ●ell; because he who serves God as he ought all labour and infirmity turns to his consolation, and he hath within himself a Paradise; but he who doth the contrary, and giveth himself to sensuality, hath Hell in this world, and in the next.  
27. The frequent Confession of sins brings great good to our soul; for it purifies, and heals, and confirms it in God's service. Therefore our set time to perform it must not be deferred for any business whatsoever which may then occur: but first we ought to go to confession, and afterward about our affairs, in which we may hope for the better success by this help.  
28. Melancholy and trouble of mind brings great hurt to the spirit, whereas cheerfulness fortifies the heart, and makes one persevere the better in a good life. Therefore the servant of God ought always to be cheerful.  
29. Scruples, because they disquiet the mind and make it melancholic, aught to be greatly shunned.  
30. We must not ask of God temporal blessings, as health, riches, prosperity, and the like, absolutely, but conditionally; if it please God, and if they be expedient.  
31. When God bestows on us any internal grace we ought not to diclose it except to our spiritual Father, otherwise we lose it.  
32. Who goeth to serve the sick, or do other charities, must imagine such a sick person to be Christ, and all he doth to him to be done to Christ himself; for so it is done with more love and benefit.  
33. When any man doth a good work, and another ascribes it to himself, and assumes the glory of it, he who did it ought exceedingly to rejoice, and acknowledge it a great favour from God, that others take that from him before men, because he shall recover it with greater reward before God.  
34. He doth ill who hath confidence of himself; and he who puts himself on the occasion of a sin, saying, I shall not fall, commonly doth fall with greater damage of his own soul: who would not fall let him not trust to himself, nor presume on his own strength; but say to God, Lord, trust not to me, nor expe●t any thing else of me but evil; and I shall assuredly fall if thou help me not.  
35. To keep far off all danger of impurity young men ought to fly carefully whatsoever (even the smallest) occasion of this sin. Therefore this H. man forbade his spiritual children to touch one another not so much as by the hands, although but in jesting.  
36. When the soul resigns itself into the hands of God, and is contented with the divine good pleasure, it remains in good hands, and is very secure that it will go well with it: and it belongs especially to a sick man to resign over himself, and to say to God, Lord, if thou wilt have me, behold here I am; though I have done no good at all, do with me what seems good unto thee.  
37. Who willeth any thing but Christ, knoweth not what he would have; who asketh any thing but Christ, knoweth not what he asketh; who worketh and not for Christ, knoweth not what he doth.  
38. We must not be fastened to any thing in this world, be it never so small a matter: but we must be humbly affected amongst the creatures, and desire to have so low a condition as to stand in need of , and, begging for it, to be denied it.  
39 Who would have riches shall never have the Spirit.  
40. The soul who gives itself to God must be wholly God's; and what love is bestowed on Parents and kindred, or on studies, or on itself, of so much love is God deprived.  
41. The man who loves God with true love, and prizeth him above all things, sometimes in his prayers meets with an overflowing of tears, and a concourse of graces, or feelings of the Spirit, in such abundance that he is forced to beg an abatement.  
42. One ought to reserve for himself neither place, nor time, when there is need to help his neighbour; and aught to quit his Spiritual gusts and his prayers for his neighbour, and leave Christ for Christ. And this is a great perfection, and few know how to do it.  
43. When God's servant hath no troubles, nor any to persecute him, and treat him injuriously; if he would find the Spirit, let him imagine that some wicked man comes to affront him, and sayeth much villainy against him, and to injurious words addeth as uncivil deeds, beats him with a cudgel, or wounds him with a sword, and with his fist makes his face black and blue; and being thus abused, then with great fervency of love in imitation of Christ let him incline his heart to pardon the wrong that is done him, and overcoming all angry motions that may arise, and not willing for the love of God to take any revenge let him with great love forgive him, as if he had truly received such an injury; that by the frequent practice of such imaginations the heart may accustom itself to pardon a real injury; as the soldier, who learns to play at foils, by accustoming himself to handle his arms afterwards makes use of his art to fight in good earnest.  
44. Suffering Penance is still necessary to the servant of God; and when straightened with any affliction, then let him expect a consolation: for God never sends an affliction, but that he sends after it a consolation: and in sum, the whole life of him, who serves God is nothing else but first a consolation, and then another trouble.  
45. When God visits any man with an affliction, and he hath not patience to bear it, it may be well said unto him; Thou art not worthy of God's visitation, nor deservest so great a benefit.  
46. When there come against us tribulations, infirmities, and things much contrary to us, we are not timorously to fly them, but valiantly to overcome them; because, if thou fly from any of them, another worse will come upon thee: who flies from a hoar-frost will be covered with snow; who flies from a Bear meets with a Lion.  
47. When God's servant goeth to receive in the Sacrament the glorious Body of Christ, in which are all the delights of heaven, he ought to stand in fear, and prepare himself more than ordinarily for future temptations; because the marvellous Graces, which are conferred in that divine Sacrament, God will not have to lie idle; for Grace more abhors idleness, than Nature doth vacuities.  
48. When any one feels within his heart a new and extraordinary spirit, for the reason before mentioned let him stand prepared for some temptation and tribulation: and whilst one feels in him this ardour of the Spirit, let him ask of God strength to be able to endure whatsoever from heaven he shall be ordained to suffer, and that the temptation induce him not to any sins, great, or little.  
4●. If any should ask, what is the greatest tribulation a true servant of God can have? It may be answered him, Not to have any tribulation at all.  
50. Let young men beware of the sin of the flesh, and old men of the sin of avarice; the first is overcome by flying, the second by resisting.  
51. A man must always stand in fear, and not trust to himself, because the Devil makes his assault unexpected, and darkens the understanding; and who stands not in fear is overcome, because self-confident he is destitute of the help of God.  
521. In the temptations which the lasciviousness of the flesh suggests to us let the tempted have recourse instantly to God, and make thrice on his heart the sign of the H. Cross, and say; Christ, thou Son of God, have mercy on me; or the verse of the Psalm, O God make speed to save me, O Lord make haste to help me; or this, Create in me a clean heart O God, and renew a right spirit within me; and let him kiss the earth, and say to the tempter, I will accuse thee to my spiritual Father if thou temptest me any more.  
522. Obedience against our inclinations is to be practised in small matters, and which seem of no consequence; because thus we attain a facility to yield it in greater.  
523. The mortification of the will and understanding in matter of obedience to Superiors is much more beneficial, and attains sooner to perfection, than great corporal Penances.  
524. It is not sufficient to consider, if God will have such good done as is attempted, but if he will have it done by our means, in such a manner, at such a time: which appearing not to be God's will, we ought contentedly to desist from any such enterprise.  
53. There is nothing better for man than Prayer, and without it he cannot endure long in the way of the Spirit; therefore every moment must he have recourse to this most powerful means of Salvation.  
54. The enemy of our salvation fears nothing more, nothing makes him sadder, nothing he seeks more to hinder, than Prayer.  
5●. When one is praying, let not his bodily eyes be so fixed on an Image that he never removes them from it, for this will hurt the Head; but let him make use of an Image for the help of his memory: as, for example, to reduce into his mind the benefit of the Incarnation of Christ, or his Nativity, or his death on the Cross; or if it be the Image of a holy man, or a holy woman, let him make use of it to put him in mind of their virtues, that he may imitate them, and pray them to intercede to God for him.  
56. To know how to pray well, it is a very great help to read the Lives of Saints, and when the Spirit inclines him then to meditate on them; and so when it inclines to think on the passion of Christ then to follow that attraction; and not to pray or meditate differently from that to which the Spirit moves.  
57 Fancies, which intervene, are a great disturbance to prayer; and many troubled with such by-thoughts give it over: but they do not well; for, notwithstanding any such fancies, one ought to persevere still, as much as may be, in prayer; and God often gives in a moment that which could not be obtained in a long time.  
58. Amongst other things, we are to ask of God, a chief is perseverance in well-doing, and well-serving of God; because if any hath patience and perseverance in well doing in a good life after once begun, he will acquire an exceeding great measure of Spirit.  
59 In the beginning of the conversion of a soul to God the Spirit useth to come sometimes strongly upon him; but afterward it seems as it were to go away, and the Lord shows thereby as if he had forsaken him; but stand he firm, and it will return again  
60. God useth almost never to send death to one who much serves him, but that he first notifies it to him by some sign, or by giving him the Spirit extraordinarily.  
61. There are three degrees in a Spiritual life: the first is called an animal life; the second, the life of a man; the third, the life of an Angel; that is to say, the Lord useth in the beginning, for the drawing of souls to himself, to entice them with sweetness, and with a certain spirit and gusts extraordinary, and then afterward he makes a show to go far from them, withholding his most holy hand from these sweet treatments, to see if they stand firm in the Spirit, leaving them to fight it out for a little time; and then when they have made resistance for a while, and have overcome those tribulations and temptations, he restores afterward their heavenly gusts and consolations doubled; and this is a life Angelical, void of all pain or offence.  
621. It is no pride to desire to exceed in sancity any Saint whatsoever; because to desire to be Saint is to desire we may have the will to love and to honour God above all things: and this desire, if it were possible, aught to be extended to infinity, because God is worthy of infinite love, and because his greatness is infinite.  
622. No man ever aught to trust his own prudence, but in all things to ask counsel of God, consult his Confessor, and beg the prayers of others.  
63. To maintain ourselves in a good life, and the holy service of God, frequent Confession and the holy Communion are most necessary; for the right practising of these is a very great help.  
64. For Graces obtained by the way of prayer, we must continue so long our prayer till the grace be perfected; and if prayer be intermitted God doth sometimes suspend the grace. Therefore if a sick man, for whom prayer is made, begin to mend upon the prayers made for him, these than must not be ceased; but as such recovery was begun by prayer, even so by the strength of prayer must it be perfected.  
65. When he, who prayeth, feels in the continuation of his prayer great quietness of spirit, it is a good sign, that God either hath or will grant the grace he sues for.  
66. Many feeling within themselves carnal temptations, or the like, doubt sometimes whether they have consented or no; but if the person tempted feel in himself still a love toward that virtue against which he was tempted, and an hatred against that vice; it is a sign he hath not consented. Likewise if he would not swear that he hath consented, it is a sign that he hath not consented; because when there is a deliberate consent, the soul easily perceives it.  
67. After the temptation passed we must not reason if we have consented, or not; for such reasonings cause a return of carnal temptations.  
68 Carnal temptations ought to be feared and fled even in sickness, and in old age itself, so long as we are able to shut and open our eyes; for the spirit of fornication spares neither time nor person.  
69. The servant of God, if with more security he will walk amongst so many snares spread abroad in all places, let him have for an intercessor for him to her Son the Bl. Virgin.  
70. church-good must be employed sparingly, and not be spent but upon necessity, because they are goods which belong to God.  
71. Cheerfulness and mirth is good in him who serves God, but he must file dissoluteness, and be careful not to fall into a spirit of jesting; for they who delight in jesting render themselves incapable of ever receiving the Spirit of God, and if they have any thing that is good in them, they lose it suddenly.  
72. When the Priest visits the sick let him not play the Prophet, saying, that the sick person will not recover; because sometimes having prophesied death, if the sick become well again he is displeased that he hath erred in his prophecy.  
73. A Confessor is to be chosen with serious deliberation, for it is a great advantage to have a good guide in so difficult a way; but having chosen one he is not easily to be changed, but to be believed and conferred-with about our occurrences, because God will never permit that a Confessor should err in a thing that might be a hindrance to the soul of a Penitent.  
74. To profit by reading the lives of Saints, or other Spiritual books, we must not read them with curiosity, or in haste, but by little and little; and when any feels himself touched, or that some devotion ariseth in him, he must go no further, but shut the book and there stop, and hearken to the Spirit; and when it fails, return to his Reading.  
75. To pray well the soul must first bring itself into a most profound humility, and know itself unworthy to stand before so great a Majesty, and to show to God its necessities and its weakness, and being humbled cast itself on God, that he may teach it to pray.  
76. When any man remains listless and all-discontented, or feels his sensual appetite troublesome and frequent, he must not lose courage: because when God will bestow any virtue, he permits a temptation of the contrary vice; that by fight and resisting a man may make himself capable of that virtue, against which he was assaulted.  
77. It is not fitting to leave off doing any good work because one feels some rising of vainglory; because as often as Vainglory is not the Mistress but a companion of the work, it takes not away the worth of the work, though perfection is in this that it be a servant.  
78. Whosoever desires to live in a strict way of Religion, let him first learn to subdue his will in some things wherein he finds greatest opposition, because thus with more facility he shall persevere.  
79. When any one of his own accord would fast, use discipline, wear sackcloth; or the like, and his Confessor doth not like it; the Confessor ought not to be violently urged to give any such licence.  
80. Let a man stay in his own house, i. e. within himself, and not become a Syndick, or Judge of the actions and lives of others; if he desires not to make rash judgements, nor to murmur at, nor to despise, his neighbour.  
81. A young Convert is not to seek to convert others, but to be careful to confirm himself, and to make himself strong against temptations, and to be humble, and not to think he hath done any great matter, but rather to esteem himself to have done nothing, that he fall not into pride.  
82. Scrupulous persons are in all things whatsoever to depend upon their spiritual Father, and not trust their own judgement; otherwise they will never be able to deliver themselves; they may well find a truce, but not a peace.  
83. A man, who serves God, must remain resigned to feel the gusts of the things of God, and to want them; to entertain cheerfulness and sadness.  
84. It is a thing very dangerous to spiritual persons to desire to see visions; and many, who have followed after such a spirit, have fallen into great ruin.  
85. To cure any one, who hath fallen into some sin after a virtuous life led for a long time, there is no greater means to reduce him to his first condition, than to make him do some eminent mortification: that is to make him discover his fault to some others of a singular good life, with whom he hath some intimacy, in whom he may confide; because by such humility God will raise him up to his former estate again.  
86. All men are much concerned in the quiet of their own conscience; therefore if any would make some particular vow, the Holy Man thought it good for the most part that it should be made conditional; as thus, If I can; If I remember, or in some such manner.  
87. In every thing and for every thing we ought to throw ourselves into the hands of our Lord: for if God will have us to do nothing more than we do, yet he will make us good in that which we do.  
88 A Religious man, who is in an Order fallen away from its ancient discipline, and findeth in himself great gifts of the spirit, ought not to leave his own Order, to enter into another, but to abide therein: for God will make use of him towards the reforming of his Order by his good Example.  
89. We must not be swift in advising our brother concerning his defects and wants; but first we are to consider ourselves, afterwards others; and to do it with much prudence.  
90. Every man ought so live to holily every day, and to frame all his actions in such a manner, as if that should be his last day.  
91. If thou lovest all men with true love, thou canst never bear hatred to any man; neither for words spoken against thee, nor for discourtesies received; for in a heart, where there is not love to our neighbour whomever, there God is not.  
92. Who perceives some discontentedness in himself ought not to be troubled at it; for it will quickly pass over; but in the meanwhile to overcome such an ill passion he must say his prayers, or sing some spiritual Hymn of praise.  
93. We must be ready to obey the will of our Superiors, and to do rather the will of another than our own.  
94. Whosoever desires that Christ should give him the first place in heaven, let him be well pleased to stand always in the last place here on earth; and when any one perceives himself despised let him thank God for it, hoping that honour is reserved for him in heaven.  
95. Let all things be taken in good part, and judge not other men's actions; but learn to have compassion on our neighbour's defects; thinking with ourselves, that if God did not hold his hand upon our head we should do worse: and he who hath any good parts let him not be proud, but give thanks to God, from whom cometh every good.  
96. We must seek Christ where he is not, i. e. in Crosses, and Tribulations, where now our Redeemer, who is crowned with glory, is not to be found; and when any falls into Tribulations, he must not complain; because they are sent from God our most loving Father and most merciful Lord, to procure us the greater crown in heaven  
97. Every day for some short time read some spiritual book, and be careful to retain in memory some particular point which may be profitable to your soul.  
98. When there is occasion to buy any thing none ought to be moved with affection to it, but with the need or want of it; and the holy Man used on such occasions to say; I buy not affections.  
99 At the time of receiving the Holy Communion we should beg a remedy against that vice we find ourselves most inclined to.  
100 When any one visits the Altars let him ask from the Saints of these Altars a spiritual Alms; this being a good way to acquire the Spirit and Devotion.   

Concerning the INSTITUTION of the Society of JESUS.  
THey have three years in all of Novitiatship; two before entering on their Studies; one after these are finished.  
In their Novice-ship much accustomed to Mental Prayer; Examen of their Meditations, and of Conscience; being obliged to manifest all their good as well as evil thoughts and suggestions to their Superiors, that these may be able to make a perfecter judgement of them, and more aptly guide them. Much practised in all mean employments; as, serving in Hospitals, tending on the sick, begging alms from door to door. In the house doing all under-offices, helping in the Kitchen, sweeping rooms, carrying wood, serving the table etc. Having no extraordinary fasts or other mortifications appointed them; but in all these directed as the Master of the Novices thinks fit.  
After the two years of their Novice-ship seven years are to be spent in their studies, after having first learned the languages: three in Philosophy and Mathematics, four in School-Divinity.  
During their study of Divinity often practised in domestic preaching, that they may so acquire a facility therein.  
After the four years spent in School-Divinity they are allowed two years for private study in Theology; and for giving account of their former Studies in performing of public disputations and exercises. Then they pass through a third year of Novice-ship or Probation; and after this again are allowed one year more (if they be designed for preaching) for the study of the Holy Scriptures, and of the Fathers, and for Meditation: Or two years for this, if allowed none before for reviewing their former studies. One reason given for this in Instruct. 2. of the 7th Congreg. pro Concionat. is,— Vnde (say they) illud etiam commodum sequetur, quod tantopere aliorum concionibus describendis non inhiabunt. Vid. Reg. Provincial. 52. Instruct. 7. Congreg. pro Concionantibus.  
Their chief employments after their studies finished, and a third year of Novitiatship passed thro', are.  
1. Teaching the Christian Doctrine to Children and common people, especially on Holy days, when they are more easily assembled. The Fathers-professed and more ancient doing this office, as well as others. Ignatius did it when General.  
2. Teaching to children and students the languages, Rhetoric, and Humanity; then Philosophy and Mathematics; and lastly Divinity. In which obliged never to be singular in their opinions, nor broach any new, not formerly taught by approved authors.  
3. Preaching. For which the chief preparations, they are directed to, are, Reg. Contion. 4. Lectioni sacrae Scripturae ac Patrum praecipue, incumbere. Videre peculiari study Evangelia toto anno occurrentia, & in eyes ea quae usui esse possunt adnotare; itemque compendium facere explicationis rerum ad fidem & christianam vitam necessariarum [this chief for their teaching the Doctrina Christiana]: atque in communes locos redigere omnia, quae ad virtutum commendationem & vitiorum detestationem pertinent. Or as in the Constit. 4. p. 8. c. §. 3. Praevidere quod in vitiorum detestationem inducit, & remedia eisdem applicanda: sicut è contrario, quae ad praecepta, ad virtutes, ad bona opera pertinent: tum ea, quae movere possunt ad illa amanda; & media etiam ad eadem consequenda: & haec in compendium, si fieri potest, redacta utiliora esse, ne tam multis libris opus sit. Likewise for to render them the more fit for their employment they are directed often to hear good preachers, and to peruse the treatises of such de modo concionandi: and all the Society are practised early to make probation Sermons in their Colleges, at meals, in the Refectory, and at other times, whilst yet Students in Divinity, and before they be in sacred Orders; another giving them their subject, and directing them to matter. See Constit. 3. p. 1. c. 2 and 5 §. So in the fifth rule Concionat. they are enjoined in concionibus domi, vel in aliiis locis minus frequentibus, se exercere. Again. In their Sermons they are required (Reg. ib. 9) jis praecipue insistere, quae ad christianans institutionem, atque ad extirpanda vitia & virtutes inserendas valent. Commendare populo Confessionis & Eucharistiae frequentem usum, in bonis operibus profectum & perseverantiam; ecclesiasticarum caeremoniarum observationem; obedientiam Principibus & Praelatis, qui Dei in terris vices gerunt: Commendare etiam illis peculiari ratione poenitentiae & misericordiae opera; sanctarum precum & aliarum piarum devotionum exercitia; uttlium librorum lectionem; filiorum bonam educationem. Reg. 10. they are instructed modum concionandi a Scholastico diversum esse debere, & ita ad docendum comparatum, ut ad animorum motum praecipue dirigatur; non ita exacte proponere argumenta, quibus contraria pars confirmatur; sed tamen eo pacto rem exponere, ut audirtores ex datâ explicatione solutionem eorum quae sibi in mentem venerint, aut ab aliis audiverint, facile colligant. Epist. Generalium 16. §. 10, 11. And Indust. 5. they are required Aliquid sibi certo constituere, quod persuadeant, & rationes afferre, quibus id confirment, amplificent, exaggerent, & moveant audientes. Instare persuaden do & inculcando &c. & non multa cursim dicere ad copiam ostendendam, ne concionator jejunus appareat. Quasi vero insistere singulis [mutatis rationibus & stimulis] prolatis exemplis & rationibus à similibus & dissimilibus, & argumentis à majori, & e contra, ab utilitate, delectatione, facilitate &c, tum etiam loco & tempore scriptures expendendis &c non arguat copiam. They are warned Ibid. add vit andam ostentationem, ejusve suspicionem, not to criticise too much on the signification of words, or infer other science little to their purpose. Warned (Reg. Concionat. 9) a rerum subtilium curiosâ tractatione abstinere. Warned (Reg. 20.) Non esse affectatoes, aut verborum lenocinia sectari, nec studio-politioris sermonis &c saeculare aliquid redolere. (Reg. 21.) In laudibus & reprehensionibus, animique exaggerationibus abstinere: vocem, ubi non est opus, non praeter modum extollere, aut deprimere. (Reg. 16.) Cavere, ne facetiis aut inutilium rerum narratione concionem contemptibilem faciant. (Reg. 12, 13.) to forbear in their Sermons reprehensions of great persons (Magistrates, or Prelates) other Religious Orders, or their own, or any private person; but to reprehend vice in a general manner, and so as the vice may not be particularly fastened upon any. (Ep Gen. 16. Indust. 7.) Not to write their whole Sermon and then verbatim get it by heart. Name, (saith Aquaviva) (praeterquam quod ut populus probe intellig at ac percipiat quod dicitur, versandum est, quod agitur, multimodâ ratione dicendi; quod in potestate non habent, qui praeparata & ad verbum memoriter retenta pronunciant) certum est, dici efficaciter eo modo & penitus inseri vix quidquam posse Id vero si animadvertat Auditor (quoth proclive est) tum certe illud tanquam serium, aut ex animo dictum non habet, nec magni facit. Add quod oratio artificiose contexta & claborata seipsam prodit; semperque veretur Concionator, ne, si vel una periodus aut etiam particula memoriâ excidat, totus ruat orationis contextus. Quaeres quantopere dicendi vim retardet credi vix potest. Lastly such, as teach others, are required in their own life to be singularly exemplary.  
4. Confessing people, and administering the Sacraments. For Confessions certain Priests are appointed, at certain hours, every day, or those more solemn, to sit in the Church to hear them. The Confessors are required Reg. Sacerdot. 11. In casibus conscientiae iisque praesertim, qui ad censuras, casus reservatos, restitutiones, pertinent, seize diligenter exercere; earumque rerum compendia, & brevem interrogandi methodum [for helping the penitents to discover their sins] ac, contra singulorum peccatorum species, exempla & dicta Sanctorum, atque alia salutaria remedia studere comparare. Inter seipsos conformes esse, & aliorum Confessariorum existimationi unumquemque consutere. To carry themselves equally, in receiving Confessions, to all Conditions. For women, to show themselves to them rather severe than familiar; and to render their Confessions as short as may be, by cutting off impertivencies; not to take again their General Confessions, if formerly made. To avoid looking upon the Confessed, their hand being interposed, where nothing else▪ Forbidden, to advise their Penitents to the taking of Religious Vows, or to enter into one Order of Religious, rather than other; or to communicate more frequently than once in eight days. See these things in Reg. Sacerd. and in the Instruct Congreg. 7. pro Confessariis. Several instructions are drawn up (Ordinat. General. 11. c.) for the Confessors of Princes, which these Confessors are obliged to observe: which instructions are also showed to the Prince, and such obligation declared to him.  
5. Giving the Spiritual Exercises to any persons whatsoever desiring to perform them: but all or only some part of them according to the condition and capacity of the person: They having in every House and College a chamber, one of the most solitary and retired, fitted for it. These Exercises are a Body of select Meditations, Directions, and Rules so ordered and administered to the Meditant as that each of them may have a right place for a more effectual operation upon the Soul fitly prepared by the former. All together tending to the effecting of its speedy Conversion from a bad life to a good: or from a good to one yet better and more perfect: As also to the present election of a better State or Condition of life than its former hath been; or, (where no reason, or at least liberty, to change this) to a better management or improvement of it. To all which the Meditant is chief excited by the perfect example and pattern of the life of our Lord frequently proposed to him in these spiritual exercises The Meditant, for the space of a month, or fortnight, or less time, as other affairs permit, retires to a private room, sequestering himself from all company, save one that at certain times brings him his diet and other necessaries, and his Director in the exercises; in this retirement also meddling with no other employment or Books, though pious, save only the Exercises; nor pre-occupating any thing in these, or doing in any other order, than is from time to time prescribed. His Director visits him once a day, or (if need require) oftener: and from time to time gives him in writing the matter of his present Meditations; after he hath first delivered him some General Rules and Method how to perform them. And he again is to return to his Director a punctual account of all that passeth in his Soul whether consolatory or desolatory in them; which gives his Director light in what way best to proceed with him for the future; who detains him for a longer or shorter time in exercises of the same king (though varied always in some particulars) or also changeth them, according to his different proficiency. In general practising him also in some parts only of the Exercises, and wholly omitting others, according to the condition, present capacity, knowledge, advancement in virtue and piety of the person exercised. Five hours of Meditation are designed every day, or (where some debility) four. The first at mid night, he rising then to perform it. The second early in the morning. The third not long before dinner. The fourth in the Afternoon. The fifth toward the Evening. Every Meditation is to be concluded with a reverend Colloquy to God, or our Lord Christ &c, as a Criminal with his Judge, or a Servant with his Lord, or a Son with his Father, or also a Friend with his Friend, complaining before him of his present faults or infirmities, requesting some Grace, ask his counsel, craving his help. After every Meditation a quarter of an hour is aloted for recollecting the chief passages of it; as also two of the five daily Meditations are only Repetitions of the former, for fixing them more in his thoughts, and also enlarging these on the things therein, which most affected him. The Meditant also in this retirement, after sufficiently prepared, makes a general Confession of the sins of his former life, but this thought fit to be heard by some other Priest rather than his Director.  
6. Assisting Hospitals, the Sick, the Imprisoned; both for their spiritual and corporal necessities.  
7. Missions to plant Christian Religion, or repair and augment, wherever their Superiors shall send them. The manner of the Mission this, Some chosen Fathers professed, after the manner of Apostles, two together, and on foot, if necessity require not the contrary, without much luggage (See Ep. Gen. 7. §. 4.) are sent forth into such places, as are thought to have much need of Instruction, of which places they have a Catalogue given them to stay in each, as they discern its profiting by them (especially to go in vicos & castella minori hominium frequentiâ habitata, & proinde opis illius magis indiga, saith Aquaviva Ibid.) Leave is first obtained from the Ordinary. Their expense is discharge by the Society, (that no offence from hence be taken) save only lodging, which they are to take up rather in some Hospital, if such convenience be, or else, where the Parson of that place shall appoint; only it to be remote from women. Their employments (after first having applied themselves to the Clergy of that place to obtain their good will and aid; and after having first discoursed to the people being assembled, of the necessity of the Christian Doctrine, and of the great evils that accompany the state of mortal sin, whereby may be apprehended the necessity of Confession) are these. In the morning to hear Confessions; having also several Privileges and Indulgences granted to them by the Pope. In the Afternoon to teach the Christian Doctrine to women and children, requiring also from the children an account thereof; after Sunset for an hour explaining the same Christian Doctrine (the doctrine of the Trinity, the Apostles Creed &c) to men, supposed then most at leisure, only all women are excluded; besides these employments, to reconcile differences and quarrels: To promote Confraternities Sanctissimi Sacramenti, Rosarii, Doctrinae Christianae etc. To give the spiritual Exercises to Clergy or others desiring them; and in other things also to direct the Clergy, Schools, &c, so far as they shall desire, accept, or suffer it. See Instruct. 7. Congreg General. pro Missioniqus §. 5.10.  
No Stipends to be received for any of these functions, or for any other service of the Society either in Divinity, or humane Sciences; nor yet Alms, if given with relation to, and as a recompense of, such Service; See Constit. 6. p. 2. c. 1. §. and in the first Canon of the fifth General Congregation this Constitution is made undispensable. It is ordered likewise that no College may admit of any alms or gift in any respect, when they can once live on their own rents, unless such gift or alms be for the increasing of the number of Students, or Preceptors. But first if alms be declared to be given them without any such respect to their service (in which the Donor may soon declare himself) the House of Father's Professed may accept it, for this House lives wholly on Alms. Secondly, For Colleges also when endowed in 3. Cong. Gen. Can. 7. 'tis conceded to the General to dispense with them, also to accept such alms and gifts, when not given as a recompense: and, accordingly, we find the General dispensing with them in Ord. Genera. 1. c. §. 14. by Claud. Aquaviva. Collegia quae possunt alere 12 scholar's nullas eleemosynas admittere possunt, nisi levis momenti, raro, & ab iis quorum timeatur offensio si non admittantur. Reliqua [Collegia] possunt. Sed si ab iis mittantur, quorum filli scholas nostras fequentant, & conjectura sit (sumpto judicio ex circumstantiis personarum, ac modo dandi & loquendi) mitti pro compensatione, vel intuitu ministerii, admitti non debent, donec plane intelligant accipi non posse, nisi nomine eleemosynae secluso omni alio respectu, atque hoc eodem modo ipsi quoque largiantur [few Donors, that upon such advertisement will withdraw their gift, and not profess rather the admittable intention.] Idemque est judicium de eleemosynis, quae postquam nostri alicubi concionati sunt, ad domos vel Collegia interdum mittuntur a Praelatis, vel a civitatius, aut aliis. He that confesseth any is enjoined also Reg. Sacerd. §. 22. non accipere quidquam sive ab iis quorum confessiones audiverit, sive ab aliis, quod vel in pauperes distribuat, vel alteri satisfactionis nomine restituat, nisi superior, cum opus esset, secus faciendum judicaverit. All gifts &c sent to any particular person may only be applied to the common use, Reg. 60. Rector. Also to avoid all show of Avarice they may retain in their Churches no Alms-Chest or Box, whether for themselves or others. Const. 6. p. 2. c, 8. §.  
In times of Infection, for peforming to such persons all necessary duties, the Superior proposeth the matter to his Society, and out of those who offer themselves chooseth those whom he thinks fittest.  
None ordinarily made Priest till ten years' experience had of him: that is till two or three years after he hath finished the course of his Studies. None Professed and taking the fourth vow of obedience to the Pope's Mission, till (ordinarily) seventeen or eighteen years standing; and then his ability first approved by some sworn examiners for teaching Philosophy and Divinity with applause.  
To the three Vows taken by other Orders many qualifications and restrictions are added by the Founders of this Society.  
First concerning them in general. These Vows are taken with a reservation, that the General may release them, whereby persons unfit or scandalous may at any time be removed, or also the malcontent, if they can obtain the General's consent, released.  
2. For Poverty: First, as none may have any thing of his own, so of what they have in common, all fare alike; the Seniors and the General himself, as the Servants; for clothes, lodging, and employments, even in performing the meanest offices, all alike; none exempted, not the General himself, but that they are sometimes in the year to perform them for mortification and example sake, Constit: 3. p. 1. c. 19 §. No difference made in secular privileges, save the civil respect amongst them, which is due to Age and Superiors. The General is regulated, in iis quae ad sumptus & ad curam corporis ejus attinent, by the Constitutions of his four consulters or assistants, whose order herein he is obliged to obey. Constit. 9 p. 5. c. 2. §. 4. c. 3. §. 2. They are prohibited to seek any preferments, either without or within the Society: or to admit of any offered, unless by the express command of those Superiors whom they are obliged to obey: and are bound to disclose any other person whom they know to seek them. Which thing, as it cures ambition, and makes them wholly intent the common good of the Society, wherein their staff is for ever set up, so it preserves the worthiest persons still for the employment, the service, and the government of the Society, who otherwise would be continually called out of it. It casts them much upon writing, having noecclesiastical, necessary, employments; nor being permitted to take any where any set curam animarum, or office in Church or Commonwealth (Const. 4. p. 2. c. 4. §. 6. p. 3. c 5. §.) the reason, that so they may have more freedom first for their studies; and secondly for more general services of God and the Church. And lastly it renders them more acceptable to, and more credited by, Princes and great men, because they know, that these follow not any interests of their own; and renders also these persons more free in their advice. 3. They are obliged not to meddle or entangle themselves in any secular affairs either of private persons, or of Princes; or to side with any Prince more than other, in their secular differences or quarrels (Summar. Const. Reg. 43.) that so having the good will of all men, as not meddling in worldly matters, as likewise having their own thoughts the more free from these, they may proceed more prosperously in divine matters. See Canon. Congregationum Generalium. Can 12, 13. of the fifth Cong. And 7. Cong. Can 13. ●4. All offices in the Society are bestowed not by a major part of Votes (save only the election of the General) but by single persons: the higher by the General, the lower by the Provincial; the Society joining some Consulters or Assistants always to them, whose advice they are bound to hear, but not to follow: which prevents all discord and factions, and more preserves obedience to Superiors.  
3. For Obedience; They are more left to the arbitrary power of their Superiors than any other Order: to which Superiors they are tied frequently to open all their mind and conscience, and make known the good things thereof as well as the evil, and to be wholly at their arbitrary disposal for their employments etc. Only, in much doubt of any thing unlawful commanded, they may repair (first) to other judgements, who have the power to determine this unto them. See Constit. 6. part. 1. c. 1. n.— 3. part. 1. c. 23. §.— 8 p. 1. c. D. and see Ignatius his Life, 5. l. 4. c. And also in all other matters they may freely acquaint their Superiors with their wants, inconveniences, or necessities, with their desires and inclinations, as also with the reasons inducing them thereto; provided, that they have used prayer first about such business. But, after such proposal, they are to acquiesce in silence to what their Superior commands, unless he perhaps demand some further account from them of their own judgement or affections. See touching this Constit. 3. part. 2. c. 1. §. 6. part. 3. c. 1. §  
4. For the preserving of unity of opinion amongst them, and so more peace and charity, they are enjoined, in general, to conform to the doctrine of S. Thomas, (though 〈…〉 with the same liberty as others, called Thomists, have, as the 56. decree of the 5th. Gen. Cong. expounds the Constitution; ² in Divinity, not Philosophy; ³ nor in every thing for Divinity, [In quaestionibus mere Philosophicis, aut etiam in iis quae ad Scripturas & Canon's pertinent, licebit sequi etiam alios, qui eas facultates ex professo tractaverunt. Thus the 5th. Gen. Congr.]) because nullius hoc tempore doctrina occurrit, quae sit eâ solidior, aut securior: and to conform to the common tenants of the Church-Doctors, avoiding new opinions. For which cause also one and the same person (viz. the General) is appointed to licence all their printed Books. V Constit. 4. p. 6. c. 17. §. Again every one, in any difference from common opinion, is obliged to submit his judgement to the definition of the Society, i. e. in such points as remain undefined by the Church. See Constit. 3. part. 1. c. 18. §. required also where the Doctors of the Church are contrary one to another, yet the Society therein also to endeavour a conformity of opinion amongst themselves; nay further, required to acquiesce in the judgement (though contrary to theirs) of two or three, to whom they shall have first proposed their reasons, For thus runs the 6th. Rule dictated by Ignatius, (Vid. S. Ignatii vit. per Ribadeneiram, 5. l. 4 c.) after his writing of his Epistle of Obedience. Si quando tempus inciderit (saith he) quo mihi videatur à Superiore meo quid praecipi, quod contra conscientiam meam sit, Superiori vero aliud videatur; illi potius quàm mihi credam, si quidem aperta ratio non repugnat. Quod si hoc in animum inducere non possum, at certè meum judicium sensumque relinquam, & ad unius aut duorum triumve judicium rem totam rejiciam, ut quod ab illis judicatum sit, id sequar: hoc si recuso, longissime à perfectione absum etc. Again, the Professors and Readers required not to handle all questions, nor urge, or confute all objections; nor infer all arguments and reasons; but in all these to omit those unconsiderable or unprofitable; also required (to give it in their own words) ut receptas jam, quamvis congruentes tantum, rationes, quibus Fidei res probari solent, non refellant, nec temere novas excogitent, nisi ex constantibus solidisque principiis. So likewise not to teach or defend opinions, which may give great offence to the Catholics of that place. Their words are: Quae opiniones, cujuscunque authoris sint, in aliqua Provincia aut Academia Catholicos graviter offendere scirentur, eas ibi non doceat aut defendat [Professor]. Vbi enim nec Fidei doctrina, nec morum integritas in discrimen adducitur, prudens charitas exigit, ut nostri se illis accomodent, cum quibus versantur. See for these things Ratio Studiorum, Regulae communes, and Reg. Professorum Scholar Theol. They are required also ibid. ut de Conceptione B. Mariae, ac de solemnitate Votorum sequantur sententiam quae magis hoc tempore communis sit, magisque recepta apud Theologos. Lastly, in Summar. Constit. Reg. 42. They are required also judiciorum de rebus agendis diversitatem (quae mater esse solet discordiae & inimica unionis voluntatum) quantum fieri potest evitare. Likewise the Pope's Supremacy over Princes being so stated by some Doctors, as hath given much offence; the 8th Congregation General (after the former Prohibitions of the Generals Aquaviva and Vitelleschi to the Society to speak or write any thing at all on this subject) hath made this decree touching it: Ordinamus in virtute Sanctae Obedientiae, ne quis in posterum materiam de potestate Summi Pontificis super Principes, eos deponendi &c tractet, aut libris editis aut scriptis quibuscunque, nec publice disputet aut doceat in Scholis, ut occasiones omnes offensionis & querelarum praecidantur.  
5. For growing to perfection in their manners, and acquiring of all virtuous habits, as also for conserving humility, they give their consent, at their entrance into the Society, that any one (except only he that receives them in Confession) may inform their Superior of their faults, errors, and defects, or any other thing notable in them: To which purpose every one is asked in his first General Examination; An contentus sit futurus, ut omnes errores & defectus ipsius, & res quaecunque, quae notatae in eo & observatae fuerint, Superioribus per quemvis, qui extra confessionem eas acceperit, manifestentur. As likewise all are required so far to take care of one another as to disclose them, when they think it necessary: which known, the Superior may use his endeavour toward that person for the rectifying thereof; but may not divulge the Informer, nor the fault, especially if great. Meanwhile none may reprehend another, unless the Superior, or one licenced by him; of which thus the 31. Reg. Communis. Nemo praeter eos, quibus per Superiorem licet, quidquam aliis jubeat, aliosve reprehendat. Only they are required in Exam. 4. c. 8. §. boni consulere ab aliis corrigi, & ad aliorum correctionem juvare, & paratos esse sese invicem manifestare debito cum amore & charitate ad majorem Spiritus profectum, praesertim ubi à Superiore, qui illorum curam gerit, fuerit iis praescriptum.  
Likewise besides weekly Confession, and the informations of others concerning their defects and faults, they are obliged, at lest once in six months, to render an account of their conscience to their Superior, wherein they communicate to him (sub Sigillo, if they please) not only their faults, but the whole state of their souls, their contentedness in their condition, their proficiency in prayer, in the Spirit, in virtues; their temptations, impediments, anxieties, fears; their desires, consolations, joys, &c, which may give their Superior more light how to proceed with them for the future, how to cure their infirmities, and advance them toward perfection. See Summar. Constit. R. 40. and Reg. Mag. Nou. Obliged also, once in the year, for renewing of the Spirit, every one of how great employment soever, to retire himself for certain weeks or days, and repeat the Spiritual Exercises.  
For Corporal Mortifications and Penances they have no set Rule, prescribing these alike to all, as many other Orders, but are left to the arbitrement and direction of their Superior; who occasionally appoints these to several persons both for the kind and degree, differently, as he thinks fit. Which matter is thus ordered; because the necessary employments imposed for the service of their neighbour do require, as to many, especially Seniors, the remission of these corporal afflictions, and some indulgence one way, to enable them for fatigues in another; wherein they meet with far greater mortifications of the Spirit, in foregoing some other contents and satisfactions of our nature, than those of the flesh amount to. For which employment to fit them the better, the Juniors of the Society are prepared first with the Spiritual Exercises, retired from all humane conversation, with strictest Examen of Conscience, General Confessions, many hours in the day Meditations; after this, the more to abase and humble them, with a constant service for two or more months in the most vile and abject offices of the House: Next, with being sent to an Hospital for a month or longer times attendance of the sick, enquiry also being made after their behaviour. Hence, sent abroad on a pilgrimage, without money or other humane aid for their subsistence, that lodging with the poor in Hospitals they may learn to forego the respects and honours of the world; and; begging their daily victuals, they may learn to wait and rest wholly on the Divine Providence, and receive thankfully whatever good or bad treatment he affords them; and lose all affection to the support and supplies of their kindred, and not fear the extremest necessities of the lowest secular condition. The subduing of our will in such Spiritual appetites being both to all more beneficial, and to many much more difficult, than the subduing of it in the carnal.  
Frequent Letters, yearly, monthly, weekly, (as Rectors to the Provincials) to be sent to Superiors, giving account of all special occurrents within and without the Society, and concerning all persons in the Society, as well their Superiors as inferiors, (in which that all freedom may be used, their Letters are not to be opened), that so all may be kept in perfect obedience and co-intelligence; and all things being discovered, things amiss may sooner be rectified, good beginnings improved, etc.  
6. For Solitude; They are prohibited to go to one another's chambers, or to the gate to speak with strangers, without leave; as also enjoined to keep silence when meeting one another, and when at table, (exceptis usitatis salutationibus. Reg. Communes 27.— Nisi obiter & perpaucis, aut de rebus necessariis. Reg. 26.— Sive, in quibus loqui necesse sit. Reg. Magist. Novit. 79.) &c, save at those times of the day wherein conference is allowed, viz. the two hours of recreation after dinner and supper.  
7. For Chastity; They are enjoined not to touch one another at all, though but in jest; not to contract any particular familiarity or friendship with one more than other: not to go abroad without a companion and witness of their conversation: not to speak with a woman, but that the other be present in the same room to see what they do, though standing out of distance to heart what they say: lastly, to confess and communicate every week.  
Because no rules so perfect, that they fit best all times and persons, therefore most of the Constitutions of this Society left dispensable by the General, or his certain delegates, or also by the Provincials, as extraordinary occasions require.  
For the due execution of all the Constitutions and Rules of the Order, a Provincial is appointed to visit once every year every House in his Province, residing in each for what time he seethe fit. And besides this, in every particular House there is appointed a Consultation of the Governor and his Assistants in the beginning of every month concerning this matter; at which time is a Compendium or Memorial of them, and of other Ordinances of the Provincial or other Superiors read over, to see the better what is neglected: See for this Instructio 18. pro Executione urgendâ.  
To the Governors of the Society are always joined a certain number of persons for Consulters; with whom the Governor is to advise in all matters of moment, but having heard them, to determine and execute what himself pleaseth. One of which Consulters is appointed to be his Admonitor (but praemissâ oratione) concerning any thing which he thinks belongeth to his duty and office, or which is neglected by him; yet chief concerning those things which the Consulters think meet to be told him; which Admonitor is faithfully to conceal his admonitions, yet, in much neglect of these by the Governor, he is obliged to acquaint the higher Superiors therewith. Letters directed to the Admonitors may not be opened by the Superiors. These Consulters are not elected by the Governor whom they assist, but by the next Superior, and those of the General by the General Congregation. See Regul. Consultorum & Admonitoris. And Constit. 9 p. 4. c. 4. §.  
The dangers incident to this most prudent and holy Order, upon their omitting solemn divine service, seem to be these; their much converse in and with the world; their being much tempted with gifts, by reason of their good services to be public; their liberty of dispensations and arbitrary government; their intentiveness to studies and humane Sciences; their not having much prescribed mortification; the being entangled too much with secular affairs; the omission of devotions and mortifications; the diminishing of the Spirit by prosecution of knowledge; the use of knowledge to too much curiosity and hindrance of edification; the loss of humility by the inflation of science; the trespassing against poverty in acquiring of wealth: though it cannot be denied, that both by the fundamental Rules of the Society, and those, since, both of the Generals, and the General Congregations of this Order, all cautions are used for preventing these things, and for preserving the primitive Spirit of the Society, that Christian prudence can easily suggest, so that the Original designs of the Society be not laid aside.  

The Ordering of the Novices of the Jesuits.  
IN the first Novice-ship their employments are thus ordered. They rise every day at four of the clock in the morning (except on Saturdays, when they rise at five) and have half an hour to dress themselves and to make their beds, and to read over the subject of their following Meditation or Prayer.  
At half hour after four they betake themselves to their Meditation or Prayer for one whole hour.  
The next half hour till six they ruminate and take notes of their precedent Prayer.  
At six they go to Mass all together (except those who are to serve at Mass at some other time) which lasteth half an hour.  
The next half hour they betake themselves again to their Chambers, and read some spiritual book till seven. And then they go to Breakfast. Or else for one hour next after Mass they are to be present at some Sermon, or some spiritual Conference; and thence they go to Breakfast.  
At eight they do the work of the House, i e Some carry wood, some sweep the Chambers, some help the Cook in the Kitchen, some make clean the dining room, and lay the cloth, napkins, knives, and all necessaries for dinner: and these works they share amongst them.  
At nine they betake themselves all to their Chamber till a quarter past ten, to read spiritual Books.  
At a quarter past ten they learn something without book for one half hour. At three quarters they make an Examen of their conscience till eleven.  
At eleven they go all to dinner (except those that wait, who dine when the rest have done.) From dinner they go all either into the Garden in Summer, or into some large Hall in the Winter, to discourse together, and refresh themselves after their Morning Recollection, till a quarter before one, and then for that quarter they hear the Saints Litanies.  
At one they betake themselves all to their chambers to read till three, if there be no Exposition of Catechism or Sermon at two.  
At three they do the same works that they do in the morning at eight, or such like.  
At four they prepare themselves for mental Prayer, which gins at the half hour after, and is continued till five.  
At five they ruminate, and take notes of their Prayer, till the half hour.  
At the half hour they go into the Church to pray and vist the Bl. Sacrament of the Altar for one quarter; and thence they go into a great Hall, and walking recite their Rosary till half hour after six.  
Then they go to supper, and thence into the Garden or Hall, to refresh themselves after their afternoons Recollection till eight.  
At eight they betake themselves to their Chambers, and read for half an hour: the next quarter examination of conscience is to be made, and the last quarter they are to be all in bed by nine.  
On Sundays and Holy days at six of the clock after the first Mass they all communicate; and then hear another Mass in lieu of the Sermon or Conference on other days.  
FINIS.