Monita Secreta Societatis Jesu.

upou them that they ought to assist Christ in his companions ivith their possessions , in the manner of those evangelical Avidows . At last everything that speaks in disfavour of a cloistral life should be laid before , and these instructions given to them , tinder tho seal of silence , so that they cannot reach the ears of nuns . CHAPTER XVI .

In what manner a show of contempt of wealth is to be made . 1 . To prevent the secular clergy charging us with greed , it is expedient sometimes to decline donations of smaller amount offered in consideration of services rendered by the Society , although it is as well to accept even the smallest amounts from those Avho are well affected to us , for fear lest we might be accused of avarice if we take only the larger gifts .

2 . Burials in our temples are to be denied to persons ofloAV standing ( personis vilibus ) , though they may have been very AY ell affected to the Society , lest it might appear that Ave seek riches from the plurality of the dead , and the benefits we derive from the deceased become known . 3 . AVith Avidows and other persons who have

bequeathed most of their property to the Society , a more energetical mode of action should be folloAved , cceteris paribus , than Avith others , that we may not appear to favour them more than these in consideration of their temporal goods . The same is to be observed with regard to members of the Society , but only after they have

given up and ^ resigned their property iu favour of the Society . If it should be necessary , they may even be dismissed , but with all due discretion , that they may at least leave a portion of Avhat they have given to the Society , and bequeath it to the latter in their will .

CHAPTER XVII . How to further tlie interests of the Society . 1 . All are to endeavour to be always of one mind in things of little importance , or at least to make it appear so , for in this manner , whatever the troubles of this world may be , the Society will necessarily increase anel consolidate itself .

2 . Thus , all should try to shine by learning and by their good example , to put into shade all other religious orders , and chiefly the clergy , pastors , & c , to secure our influence with the masses ( vulgus ) . It may even be said in public that pastors do iiot require so much learning , but shonld only discharge their duties properly , and that it would be expedient for them to avail

themselves of the advice of the Society , who have always considerable talent at their command . 3 . Kings and princes should be imbued ( fovendi ) with this doctrine that the Catholic faith cannot exist in its

present state Avithout political tendencies ( politismus ) , but iu this great caution is necessary . In this manner tho members of our Order will become agreeable to the great , and be chosen as their more intimate councillors . 4 . These may be fostered also by sending them the most select and averred HOAVS from everywhere . 5 . It will be of no little avail if the dissensions between noblemen

and princes are fostered cautiously and secretly , even at the risk of injuring the power of both ( fitiam cum mutud virium infraclione ) . If there be any apparent chance of thoir becoming reconciled , the Society is to try as soon as possible to appease them , lest steps to that effect should be taken from another quarter . 6 . _ By every possible means the opinion should be cultivated

, chiefly among the vulgar and noblemen , that the establishment of the Society is due to a special divine Providence , according to the prophecies of the Abbot Joachim , in order to free the depressed Church of the heretics . 7 . _ The goodivill of noblemen and bishops once gained , clerical benefices and canonicates should be secured , with a view to the more efficient reformation of the clergy who in former times used to live on a certain rule with

Monita Secreta Societatis Jesu.

their bishops , and were aspiring towards perfection . Next to this , abbacies and prelacies should be sought after , and may easily be obtained Avhen they become vacant , considering the inertia and stupidity of monks . Indeed , it Avould be much to the advantage of the Church if all bishoprics Avere held by the Society , aud the latter become even possessed ofthe Apostolical See ,

especially if the Pope were' to be tho temporal prince for all property . To this end the Avorldly possessions of the Society shonld be gradually increased by all possible means , but cautiously and in secret , and then , no doubt , there will be a golden age and continual and universal peace , and , consequently , the Church Avould be in full enjoyment of divine blessings .

8 . If the hope of attaining such end bo vain , considering that scandals will be inevitable , a different course of policy should be followed for a time , and those princes who employ us Avith confidence be made to go to Avar with each other , that the Society may bo everywhere asked for and entrusted with the reconciliation of the publicas the oriinator of the common goodand be

, g , indemnified by the chief ecclesiastical benefices and dignities . 9 . Lastly , the Society should endeavour to effect at least this , that , having once secured the goodwill and power of princes , it be feared by thoso ivho are not favourably inclined towards it .

Masonic Notes And Queries.

MASONIC NOTES AND QUERIES .

PULLING- OIT A SHOE . I have read with interest the folloiving in an American Masonic paper upon the old Masonic custom of " pulling off a shoe " : —The Jews attached a more extended signification to this old Masonic custom of "pulling off a shoe" than most of your

readers understand . 1 . Entering the Temple of the Lord , they pulled off their shoes , that no dust or pollution might profane the holy ground . 2 . It was the closing or cement of a holy contract among the Eastern nations—the party conveying the right or privilege pulled off his shoe , and gave it to his fellow

as a pledge of his fidelity . 8 . Among the Jews it was a token of renunciation . Thus the kinsman of Ruth renounced his claim upon her in favour of Boaz . He loosed his shoe from his foot , Avhich shoAA'ed Ruth was released from all engagements hy which the laws of her country had bound her to her nearest of kin . — BETA .

WHY FREEMASONRY IS CALLED UNIVERSAL . In answer to "Iota , " I say that all men who rightly use their reason can , by the Light of Nature , unassisted by revelation , arrive at a knowledge of the Moral Law , of the Soul ' s Immortality , and of the One God . These are the three essential principles of

Freemasonry . All men recognising these principles are admissible into Ereemasonry . NOAV , if all men rightly used their reason , all men Avould recognise these principles , and , consequently , all men lvould he admissible into Ereemasonry . Hence , as it seems to me , Ereemasonry is properly called universal . — CHARLES PURTON COOPER .

ATHEISM ; AND EREEMASONRY IN GERMANY . A brother , who has just finished a three years ' continental tour , expresses his surprise that many of the Ereemasons in Germany with whom he happened to associate , Avhatever they may have been when initiated ( he suggests that some were Deists , others Mystic Pantheists ) , had adopted Atheism without