CHAP. II.By what method the Principal Persons of the Society may acquire and preserve the familiarity of Princes, Noblemen, and persons of great distinction.I. For this above all things, every effort should be made, that we may gain the ears and hearts of Princes and persons of distinction, so that there may be none who will dare to rise up against us, but that all may be obliged to depend upon us.II. Experience teaches that Princes and Noblemen are especially pleased with ecclesiastical persons when they connive at their vices, and give them a favorable interpretation; such especially of the contracting of marriages within the prohibited degrees of affinity or consanguinity, and the like; they who desire such things are to be encouraged with the hope that by our influence, dispensations can easily be obtained from thePope, which he will grant if the reasons be explained, examples produced, and opinions quoted, to show that it may be done for the promotion of the common good and greater glory of God, which is the scope of this society.III. The same is to be done when a Prince attempts any enterprise which is not equally pleasing to all the nobility; for his mind is to be moved and excited to go on, but the minds of the others are to be persuaded to accommodate themselves to the ruler and not to oppose him; but this is to be alone in a general manner, never entering into particulars, lest should the enterprise not succeed, it be charged to the society; and should this act be disapproved at any time, contrary counsels should be provided plainly prohibiting the very thing; and the authority of some Fathers should be addressed, from whom the real counsels are concealed, who with an oath can attest that the society is calumniated when those things are insinuated respecting it.IV. It will also greatly help us in joining the minds of Rulers if we skilfully, and by the aid of third persons, insinuate ourselves into embassies for them at once honorable and beneficial, which are to be undertaken to other Princes and Rulers; especially to the Pope and supreme Monarchs; for we can thus promote at once ourselves and the society; wherefore none but those devoted to our affairs and skilled in them, should be destined to this service.V. The favorites of Princes, and especially their domestics with whom they are on familiar terms, by small presents chiefly, and by various duties of piety, are to be gained, that by them we may acquire faithful information respecting the humors and inclinations of Rulers and noblemen; so that the society may readily accommodate itself to them.VI. Experience also teaches us as in the case of Austria and the Kingdoms of France and Poland, and other empires, how much the society may benefit itself by being concerned in the marriage contracts of Princes. Therefore, let those matches be carefully promoted as the most proper, where the parents and friends of the parties are our friends or associates.VII. Distinguished women are most readily gained through those domestics, attached to the bed chamber; therefore let these be pleased by every method, for thus will access to all, even the most profound secrets in families, be opened.VIII. In governing the consciences of the great, let our confessions follow the opinions of those authors who give the greater latitude to conscience, against the opinions of other religious orders, that they being left, the great will prefer to depend wholly on our direction and counsel.IX. Rulers as well as prelates, and all others who can render extraordinary service to the society, are to become partakers of all the merits of the society; the greatness of so high a privilege having been first explained to them.X. The unlimited powers of our society of absolving, even in cases which as it regards other pastors or religious orders, are reserved; also as it regards dispensing with fasts, keeping vows, or having them released, matrimonial impediments, and other affairs, are to be cautiously and prudently insinuated; by which it will happen that many will come to us and be bound to us by obligations received.XI. Such are to be invited to discourses, meetings, orations, exercises, declamations, &c. complimented with verses and written themes, invited to entertainments, and honored in these, and various other appropriate ways.XII. Let the animosities and dissentions amongst the great, be brought to us, that they may be settled; for so we can come gradually to a knowledge of their familiar and secret affairs, and can bind one party to our interests.XIII. But if any one not attached to the society should serve a monarch or ruler, vigilance is required on our part; or what is better, on the part of others, he should be seduced by promises, favors and preferments, obtained for him through his prince or monarch, into the friendship and familiarity of the society.XIV. Let all beware of recommending or promoting those who for any reason have been dismissed from the society, and especially, those who have voluntarily left it; for however they may dissemble, they will always bear an implacable hatred to the society.XV. Finally, let all be solicitous so to conciliate the rulers, noblemen, and magistrates of every place that they may strenuously and faithfully support us, even against their own relations, kindred and friends, whenever the occasion requires it.
By what method the Principal Persons of the Society may acquire and preserve the familiarity of Princes, Noblemen, and persons of great distinction.
By what method the Principal Persons of the Society may acquire and preserve the familiarity of Princes, Noblemen, and persons of great distinction.
I. For this above all things, every effort should be made, that we may gain the ears and hearts of Princes and persons of distinction, so that there may be none who will dare to rise up against us, but that all may be obliged to depend upon us.
II. Experience teaches that Princes and Noblemen are especially pleased with ecclesiastical persons when they connive at their vices, and give them a favorable interpretation; such especially of the contracting of marriages within the prohibited degrees of affinity or consanguinity, and the like; they who desire such things are to be encouraged with the hope that by our influence, dispensations can easily be obtained from thePope, which he will grant if the reasons be explained, examples produced, and opinions quoted, to show that it may be done for the promotion of the common good and greater glory of God, which is the scope of this society.
III. The same is to be done when a Prince attempts any enterprise which is not equally pleasing to all the nobility; for his mind is to be moved and excited to go on, but the minds of the others are to be persuaded to accommodate themselves to the ruler and not to oppose him; but this is to be alone in a general manner, never entering into particulars, lest should the enterprise not succeed, it be charged to the society; and should this act be disapproved at any time, contrary counsels should be provided plainly prohibiting the very thing; and the authority of some Fathers should be addressed, from whom the real counsels are concealed, who with an oath can attest that the society is calumniated when those things are insinuated respecting it.
IV. It will also greatly help us in joining the minds of Rulers if we skilfully, and by the aid of third persons, insinuate ourselves into embassies for them at once honorable and beneficial, which are to be undertaken to other Princes and Rulers; especially to the Pope and supreme Monarchs; for we can thus promote at once ourselves and the society; wherefore none but those devoted to our affairs and skilled in them, should be destined to this service.
V. The favorites of Princes, and especially their domestics with whom they are on familiar terms, by small presents chiefly, and by various duties of piety, are to be gained, that by them we may acquire faithful information respecting the humors and inclinations of Rulers and noblemen; so that the society may readily accommodate itself to them.
VI. Experience also teaches us as in the case of Austria and the Kingdoms of France and Poland, and other empires, how much the society may benefit itself by being concerned in the marriage contracts of Princes. Therefore, let those matches be carefully promoted as the most proper, where the parents and friends of the parties are our friends or associates.
VII. Distinguished women are most readily gained through those domestics, attached to the bed chamber; therefore let these be pleased by every method, for thus will access to all, even the most profound secrets in families, be opened.
VIII. In governing the consciences of the great, let our confessions follow the opinions of those authors who give the greater latitude to conscience, against the opinions of other religious orders, that they being left, the great will prefer to depend wholly on our direction and counsel.
IX. Rulers as well as prelates, and all others who can render extraordinary service to the society, are to become partakers of all the merits of the society; the greatness of so high a privilege having been first explained to them.
X. The unlimited powers of our society of absolving, even in cases which as it regards other pastors or religious orders, are reserved; also as it regards dispensing with fasts, keeping vows, or having them released, matrimonial impediments, and other affairs, are to be cautiously and prudently insinuated; by which it will happen that many will come to us and be bound to us by obligations received.
XI. Such are to be invited to discourses, meetings, orations, exercises, declamations, &c. complimented with verses and written themes, invited to entertainments, and honored in these, and various other appropriate ways.
XII. Let the animosities and dissentions amongst the great, be brought to us, that they may be settled; for so we can come gradually to a knowledge of their familiar and secret affairs, and can bind one party to our interests.
XIII. But if any one not attached to the society should serve a monarch or ruler, vigilance is required on our part; or what is better, on the part of others, he should be seduced by promises, favors and preferments, obtained for him through his prince or monarch, into the friendship and familiarity of the society.
XIV. Let all beware of recommending or promoting those who for any reason have been dismissed from the society, and especially, those who have voluntarily left it; for however they may dissemble, they will always bear an implacable hatred to the society.
XV. Finally, let all be solicitous so to conciliate the rulers, noblemen, and magistrates of every place that they may strenuously and faithfully support us, even against their own relations, kindred and friends, whenever the occasion requires it.
CAP. III.Quomodo agendum Societati cum illis qui magnæ sunt auctoritatis in republica, et quamvis divites non sint aliis tamen modis juvare possunt.I. Præter supradicta, quæ fere omnia proportionaliter illis applicari possunt, curanda est gratia illorum adversus adversarios nostros.II. Utendum etiam auctoritate, prudentiá, et consilio eorum, ad contemtionam bonorum et acquisitionem variorum munerum a societate obeundorum; adhibito etiam tacite et plane secreto illorum nomine, in augmentatione bonorum temporalium, si satis illis putetur confidendum.III. Adhibendi etiam ut mitigent et compescant homines viliores, et plebem societati nostræ contrariam.IV. Ab episcopis, prælatis, et aliis superioribus ecclesiasticis, pro diversitate rationum et propensione in nos, ea exigenda quæ fuerint opportuna.V. In quibusdam partibus satis erit, si procuretur ut prælati et parochi efficiant quod subditi illorum societatem revereantur, et ipsi ministeria nostra non impediant, in aliis locis ubi plus possunt, ut in Germania, Polonia, &c. sacrosancte colendi, ut auctoritate illorum et principum, monasteria, parochiæ, præposituræ, patronatus, altarium fundationes, loca pia fundata ad nos divelli possint; facillime enim ea assequi poterimus in locis ubi Catholici hæreticis et schismaticis permisti sunt. Demonstrandum ejusmodi Prælatis, immensum fructum et meritum ex talibus mutationibus, oriundum à sacerdotibus, sæcularibus, et monachis non expectandum; quod si fecerint, laudandus palam illorum zelus, etiam scripto inculcandaque memoria facti perpetua.VI. Conandum eo fine ut prælati tales nostris tum a confessionibus, tum à consiliis utantur, et si quidem in spe sint, aut prætensione ad altiores gradus in curia Romana, juvandi omni contentione, ac conatu amicorum ubicumque ad hoc conferre valentium.VII. Curent etiam nostri apud episcopos et principes, ut dum fundant collegia, ac ecclesias parochiales, societas habeat potestatem statuendi vicarium habentem curam animarum, ipse vero superior loci pro tempore existens sit parochus, et sic totum regimen ecclesiæ illius erit nostrum, et parochiani omnes societati plene erunt subjecti, ut quidvis ab illis impetretur.VIII. Ubi academici sunt nobis repugnantes, vel catholici, aut hæretici cives fundationes impedientes, ibi per prælatos conandum, et primariæ cathedræ concionatoriæ occupantur; sic enim continget societatem aliquando saltem necessitates, ac rationes per occasionem saltem exposituram.IX. Maxime vero prælati ecclesiæ devinciendi erunt, quando agetur de beatificatione aut canonizatione nostrorum, et tunc omnibus modis a magnatibus et principibus litteræ procurandæ erunt, in quibus apud sedem apostolicam negotium promoveatur.X. Si contingat prælatos aut magnates legationem obire, cavendum sedulo ac præveniendum, ne aliis religiosis qui nobiscum certant, utantur, ne affectum in illos transferant, et in provincias ac civitates in quibus nos moramur inducant. Quod si hujusmodi legati transiverint illas provincias vel civitates, ubi societas collegia habet, excipiantur magno honore et affectu, et pro modestia religiosa tractentur.
Quomodo agendum Societati cum illis qui magnæ sunt auctoritatis in republica, et quamvis divites non sint aliis tamen modis juvare possunt.
Quomodo agendum Societati cum illis qui magnæ sunt auctoritatis in republica, et quamvis divites non sint aliis tamen modis juvare possunt.
I. Præter supradicta, quæ fere omnia proportionaliter illis applicari possunt, curanda est gratia illorum adversus adversarios nostros.
II. Utendum etiam auctoritate, prudentiá, et consilio eorum, ad contemtionam bonorum et acquisitionem variorum munerum a societate obeundorum; adhibito etiam tacite et plane secreto illorum nomine, in augmentatione bonorum temporalium, si satis illis putetur confidendum.
III. Adhibendi etiam ut mitigent et compescant homines viliores, et plebem societati nostræ contrariam.
IV. Ab episcopis, prælatis, et aliis superioribus ecclesiasticis, pro diversitate rationum et propensione in nos, ea exigenda quæ fuerint opportuna.
V. In quibusdam partibus satis erit, si procuretur ut prælati et parochi efficiant quod subditi illorum societatem revereantur, et ipsi ministeria nostra non impediant, in aliis locis ubi plus possunt, ut in Germania, Polonia, &c. sacrosancte colendi, ut auctoritate illorum et principum, monasteria, parochiæ, præposituræ, patronatus, altarium fundationes, loca pia fundata ad nos divelli possint; facillime enim ea assequi poterimus in locis ubi Catholici hæreticis et schismaticis permisti sunt. Demonstrandum ejusmodi Prælatis, immensum fructum et meritum ex talibus mutationibus, oriundum à sacerdotibus, sæcularibus, et monachis non expectandum; quod si fecerint, laudandus palam illorum zelus, etiam scripto inculcandaque memoria facti perpetua.
VI. Conandum eo fine ut prælati tales nostris tum a confessionibus, tum à consiliis utantur, et si quidem in spe sint, aut prætensione ad altiores gradus in curia Romana, juvandi omni contentione, ac conatu amicorum ubicumque ad hoc conferre valentium.
VII. Curent etiam nostri apud episcopos et principes, ut dum fundant collegia, ac ecclesias parochiales, societas habeat potestatem statuendi vicarium habentem curam animarum, ipse vero superior loci pro tempore existens sit parochus, et sic totum regimen ecclesiæ illius erit nostrum, et parochiani omnes societati plene erunt subjecti, ut quidvis ab illis impetretur.
VIII. Ubi academici sunt nobis repugnantes, vel catholici, aut hæretici cives fundationes impedientes, ibi per prælatos conandum, et primariæ cathedræ concionatoriæ occupantur; sic enim continget societatem aliquando saltem necessitates, ac rationes per occasionem saltem exposituram.
IX. Maxime vero prælati ecclesiæ devinciendi erunt, quando agetur de beatificatione aut canonizatione nostrorum, et tunc omnibus modis a magnatibus et principibus litteræ procurandæ erunt, in quibus apud sedem apostolicam negotium promoveatur.
X. Si contingat prælatos aut magnates legationem obire, cavendum sedulo ac præveniendum, ne aliis religiosis qui nobiscum certant, utantur, ne affectum in illos transferant, et in provincias ac civitates in quibus nos moramur inducant. Quod si hujusmodi legati transiverint illas provincias vel civitates, ubi societas collegia habet, excipiantur magno honore et affectu, et pro modestia religiosa tractentur.
CHAP. III.In what manner the society must act with those who have great authority in the state: and how others, although not rich, can nevertheless aid us in various ways.I. Besides all the before mentioned principles, which will be proportionally applicable here, we must secure the favor of these persons against our adversaries.II. Let their authority, wisdom, and prudence, be used for the acquisition of property, and various offices, will be really enjoyed by us; and even let their names, where they are perfectly confidential, be quietly, and with great secrecy, used to augment our temporal wealth.III. They are to be employed in soothing and restraining meaner men, and common people, opposed to the society.IV. From bishops, prelates, and other superior ecclesiastics, according to the diversity of our occasions, and their disposition towards us, those things must be obtained which shall be needful to us.V. In some places it will be sufficient to procure prelates and curates to do what they can, that those under their direction should reverence the society. And that they themselves, will not impede our ministeries. In others, where they can do more, as Germany, Poland, &c., they are to be most profoundly honored, that by their influence and that of rulers, we may obtain the control of monasteries, parishes, priories, patronages, foundation of masses, and religious places. And we can very readily accomplish these things in places where Catholics are intermixed with heretics and schismatics. It must be shown to these prelates, that immense advantage and merit will arise from such changes, which could not be expected from priests, seculars or monks. If they will do what we desire, their zeal is to be openly applauded and the memory of the action made perpetual.VI. For this purpose, exertion should be used, that such prelates should resort to our confessions and counsels, and if they have any hope, or ambition for higher honors, from the Roman See, they are to be favored by every exertion and effort of our influential friends, concentrated from every quarter, upon this object.VII. We should be watchful of bishops and rulers, when they found colleges or parochial churches that the society may have the power of appointing the vicars who have the care of souls; and that one superior of that place, for the time being, be appointedcurate; and so the whole government of that church will be ours, and all the parishioners become so subject to the society, that we can obtain any thing from them.VIII. Whenever the principals of academies oppose us, or the Catholic or heretical citizens hinder our foundations, we must manage the prelates that the principal pulpits may be occupied by us: for it will thus occur that the society will some time at least, have a suitable occasion to explain their necessities and wants.IX. The prelates of the Church must be greatly caressed when any thing is to be done respecting thebeatificationandcanonizationof any of our members, and then by all means, letters should be procured from great men and rulers, by which the business may be forwarded at the Papal See.X. If it should happen that prelates or noblemen obtain legations, it should be diligently guarded and prevented, that they should not employ any religious orders who oppose us, lest they might communicate disaffection to them, and they spread it into the provinces and states in which we reside. And if legates of this kind, should pass through those provinces and states where the society has colleges, let them be received with great honor and affection, treated with all the distinction consistent with religious decorum.
In what manner the society must act with those who have great authority in the state: and how others, although not rich, can nevertheless aid us in various ways.
In what manner the society must act with those who have great authority in the state: and how others, although not rich, can nevertheless aid us in various ways.
I. Besides all the before mentioned principles, which will be proportionally applicable here, we must secure the favor of these persons against our adversaries.
II. Let their authority, wisdom, and prudence, be used for the acquisition of property, and various offices, will be really enjoyed by us; and even let their names, where they are perfectly confidential, be quietly, and with great secrecy, used to augment our temporal wealth.
III. They are to be employed in soothing and restraining meaner men, and common people, opposed to the society.
IV. From bishops, prelates, and other superior ecclesiastics, according to the diversity of our occasions, and their disposition towards us, those things must be obtained which shall be needful to us.
V. In some places it will be sufficient to procure prelates and curates to do what they can, that those under their direction should reverence the society. And that they themselves, will not impede our ministeries. In others, where they can do more, as Germany, Poland, &c., they are to be most profoundly honored, that by their influence and that of rulers, we may obtain the control of monasteries, parishes, priories, patronages, foundation of masses, and religious places. And we can very readily accomplish these things in places where Catholics are intermixed with heretics and schismatics. It must be shown to these prelates, that immense advantage and merit will arise from such changes, which could not be expected from priests, seculars or monks. If they will do what we desire, their zeal is to be openly applauded and the memory of the action made perpetual.
VI. For this purpose, exertion should be used, that such prelates should resort to our confessions and counsels, and if they have any hope, or ambition for higher honors, from the Roman See, they are to be favored by every exertion and effort of our influential friends, concentrated from every quarter, upon this object.
VII. We should be watchful of bishops and rulers, when they found colleges or parochial churches that the society may have the power of appointing the vicars who have the care of souls; and that one superior of that place, for the time being, be appointedcurate; and so the whole government of that church will be ours, and all the parishioners become so subject to the society, that we can obtain any thing from them.
VIII. Whenever the principals of academies oppose us, or the Catholic or heretical citizens hinder our foundations, we must manage the prelates that the principal pulpits may be occupied by us: for it will thus occur that the society will some time at least, have a suitable occasion to explain their necessities and wants.
IX. The prelates of the Church must be greatly caressed when any thing is to be done respecting thebeatificationandcanonizationof any of our members, and then by all means, letters should be procured from great men and rulers, by which the business may be forwarded at the Papal See.
X. If it should happen that prelates or noblemen obtain legations, it should be diligently guarded and prevented, that they should not employ any religious orders who oppose us, lest they might communicate disaffection to them, and they spread it into the provinces and states in which we reside. And if legates of this kind, should pass through those provinces and states where the society has colleges, let them be received with great honor and affection, treated with all the distinction consistent with religious decorum.
CAP. IV.Quæ commendata esse debeant concionatoribus et confessariis magnatum.I. Nostri principes, virosque illustres ita dirigant, ut solum ad majorem Dei gloriam tendere videantur, et ad talem austeritatem conscientiæ, quam ipsimet principes concedunt; neque enim statim, sed sensim spectare debet directio illorum externam et politicam gubernationem.II. Ideo sæpe illis inculcandum distributionem honorum et dignitatum in rep. spectare ad justitiam, graviterque Deum offendi a principibus, si contra eam spectant, et ex passione procedant. Protestentur sæpe ac serio se nullo modo velle in Reip. administrationem ingerere, sed invitos dicere, ratione officii sui; tum ubi semel bene hæc apprehenderint, explicetur quibus virtutibus præditi esse debeant, qui ad dignitates et munia publica ac primaria assumendi sunt, nominenturque tandem, et commendentur ab illis qui sunt sinceri amici societatis; hoc tamen non fiet immediate per nostros, nisi princeps ad hoc cogerit, sed plus gratiæ habebit, si interponantur amici vel familiares principis.III. Quocirca confessarii et concionatores nostri informentur ab amicis nostris, qui pro quovis munere sunt apti, præsertim tales qui erga societatem liberales sunt, horum nomina apud se habeant, et suo tempore cum dexteritate, sive per se, sive per alios, principibus insinuent.IV. Meminerint summopere confessarii et concionatores, principes suaviter et blande tractare, nullo modo in concionibus et privatis colloquiis perstringere, omnes pavores ab illis removere, et in spe, fide, justitia politica potissimum adhortari.V. Munuscula parva vix unquam pro privato usu acceptent, sed commendent necessitatem communem provinciæ et collegii, domi cubiculo simpliciter instructo gaudeant, neque curiose nimis se vestiant et ad abjectiores personas, quæ in palatio sunt, juvandas ac consolandas prompte se conferant, ne solis magnatibus præsto esse videantur.VI. Quam primum post mortem officialium curent ut de substituendis amicis societatis mature agant, et suspicione se eximant extorti regiminis; quare etiam, uti supradictum est, immediate se non impendent, sed amicos fideles, ac potentes, qui sustinere invidiam possunt, si quæ oriatur.
Quæ commendata esse debeant concionatoribus et confessariis magnatum.
Quæ commendata esse debeant concionatoribus et confessariis magnatum.
I. Nostri principes, virosque illustres ita dirigant, ut solum ad majorem Dei gloriam tendere videantur, et ad talem austeritatem conscientiæ, quam ipsimet principes concedunt; neque enim statim, sed sensim spectare debet directio illorum externam et politicam gubernationem.
II. Ideo sæpe illis inculcandum distributionem honorum et dignitatum in rep. spectare ad justitiam, graviterque Deum offendi a principibus, si contra eam spectant, et ex passione procedant. Protestentur sæpe ac serio se nullo modo velle in Reip. administrationem ingerere, sed invitos dicere, ratione officii sui; tum ubi semel bene hæc apprehenderint, explicetur quibus virtutibus præditi esse debeant, qui ad dignitates et munia publica ac primaria assumendi sunt, nominenturque tandem, et commendentur ab illis qui sunt sinceri amici societatis; hoc tamen non fiet immediate per nostros, nisi princeps ad hoc cogerit, sed plus gratiæ habebit, si interponantur amici vel familiares principis.
III. Quocirca confessarii et concionatores nostri informentur ab amicis nostris, qui pro quovis munere sunt apti, præsertim tales qui erga societatem liberales sunt, horum nomina apud se habeant, et suo tempore cum dexteritate, sive per se, sive per alios, principibus insinuent.
IV. Meminerint summopere confessarii et concionatores, principes suaviter et blande tractare, nullo modo in concionibus et privatis colloquiis perstringere, omnes pavores ab illis removere, et in spe, fide, justitia politica potissimum adhortari.
V. Munuscula parva vix unquam pro privato usu acceptent, sed commendent necessitatem communem provinciæ et collegii, domi cubiculo simpliciter instructo gaudeant, neque curiose nimis se vestiant et ad abjectiores personas, quæ in palatio sunt, juvandas ac consolandas prompte se conferant, ne solis magnatibus præsto esse videantur.
VI. Quam primum post mortem officialium curent ut de substituendis amicis societatis mature agant, et suspicione se eximant extorti regiminis; quare etiam, uti supradictum est, immediate se non impendent, sed amicos fideles, ac potentes, qui sustinere invidiam possunt, si quæ oriatur.
CHAP. IV.What things ought to be recommended to preachers, and confessors, to the great.I. Our members should so manage, princes and distinguished men, that while they appear to aim singly after the greater glory of God, they may enjoin on them the no greater austerity of conscience than the princes themselves permit; for our aim should be, not at once, but insensibly to look towards temporal and political supremity.II. It is therefore often to be inculcated upon them, that the distribution of honors and dignities in the state should look to justice; and that God is greatly displeased with rulers, if, instead of respecting it, act from impulse. They should protest often and in a solemn manner, that they wish in no way to interfere in the management of public affairs, but only to speak when invited, from the obligation of their station. When they understand these things well, it should be explained what virtues they ought to possess, who aspire to dignities, and to public and eminent stations; and at the proper time they should nominate and recommend for them, those who are the sincere friends of the society; and this should not be done immediately by ourselves unless the prince should direct it, but it would have a better effect if his friends or favorites would interfere.III. Hence let our confessors and preachers be informed by our friends what persons are qualified for any office, especially such as are liberal towards the society; let them have the names of these among themselves, and in a proper time with dexterity, either through ourselves or others, propose them to princes.IV. Let the confessors and preachers most carefully remember, to behave towards princes in a refined and gentle manner, and by no means to glance at them, either in sermons or private conversation; but to remove all apprehension from them, and to exhort them above all, to the cultivation of hope, faith and political justice.V. Scarcely ever let them accept little presents for private use, but let them exhibit the common necessity of the Province, or College; let them be contented with a chamber plainly furnished, nor clothe themselves too richly: and let them promptly administer comfort and consolation to the most abject persons about the palace, and not seem to be obsequious to the greatalone.VI. As soon as possible after the death of official persons, let due care be taken, that friends of our society may succeed them: yet so as to escape suspicion of usurping authority; for as we said, let them not immediately advance themselves, but faithful and powerful friends, who can bear envy if any should arise.
What things ought to be recommended to preachers, and confessors, to the great.
What things ought to be recommended to preachers, and confessors, to the great.
I. Our members should so manage, princes and distinguished men, that while they appear to aim singly after the greater glory of God, they may enjoin on them the no greater austerity of conscience than the princes themselves permit; for our aim should be, not at once, but insensibly to look towards temporal and political supremity.
II. It is therefore often to be inculcated upon them, that the distribution of honors and dignities in the state should look to justice; and that God is greatly displeased with rulers, if, instead of respecting it, act from impulse. They should protest often and in a solemn manner, that they wish in no way to interfere in the management of public affairs, but only to speak when invited, from the obligation of their station. When they understand these things well, it should be explained what virtues they ought to possess, who aspire to dignities, and to public and eminent stations; and at the proper time they should nominate and recommend for them, those who are the sincere friends of the society; and this should not be done immediately by ourselves unless the prince should direct it, but it would have a better effect if his friends or favorites would interfere.
III. Hence let our confessors and preachers be informed by our friends what persons are qualified for any office, especially such as are liberal towards the society; let them have the names of these among themselves, and in a proper time with dexterity, either through ourselves or others, propose them to princes.
IV. Let the confessors and preachers most carefully remember, to behave towards princes in a refined and gentle manner, and by no means to glance at them, either in sermons or private conversation; but to remove all apprehension from them, and to exhort them above all, to the cultivation of hope, faith and political justice.
V. Scarcely ever let them accept little presents for private use, but let them exhibit the common necessity of the Province, or College; let them be contented with a chamber plainly furnished, nor clothe themselves too richly: and let them promptly administer comfort and consolation to the most abject persons about the palace, and not seem to be obsequious to the greatalone.
VI. As soon as possible after the death of official persons, let due care be taken, that friends of our society may succeed them: yet so as to escape suspicion of usurping authority; for as we said, let them not immediately advance themselves, but faithful and powerful friends, who can bear envy if any should arise.
CAP. V.Quomodo agendum cum religiosis, qui iisdem in ecclesia, quibus nos, functionibus vacant.I. Genus istud hominum ferendum animose, interim principibus et illis, qui aliqua auctoritate valent, et aliquo modo nobis addicti sunt, explicandum et indicandum opportune nostram societatem, omnium ordinum continere perfectionem, præter cantum et exteriorem in victu et vestitu asperitatem; et si quæ religiones in aliquo excellant, societatem in eminentiori modo lucere in ecclesia Dei.II. Inquirantur et notentur defectus aliorum religiosorum, quibus prudenter et plerumque per modum deplorationis apud fideles amicos paulatim detectis ac propalatis, ostendatur, minus feliciter illos satisfacere istis functionibus, quibus nobiscum concurrunt.III. Majori conatu eundum est contra eos, qui scholas pro juventute docenda instituere volunt istis locis, in quibus cum honore et utilitate nostri docent. Ostendant principibus et magistratibus tales fore perturbationi et seditioni Reip. nisi impediantur, quæ ab ipsismet pueris, qui diversimode instruentur, incipient, denique societatem sufficere juventuti erudiendæ.IV. Quod si religiosi litteras pontificias obtinuerint, aut cardinalium commendationem pro se habeant, agant nostri contra per principes ac magnates, qui pontificem informent de bene meritis societatis, et sufficientia ut per illam pacifice juventus instruatur: procurent etiam et exhibeant testimonia a magistratibus danda de bona illorum conversatione et institutione.V. Interim pro viribus nostri studeant edere specimen singulare virtutis et doctrinæ, exercendo studiosos in studiis, aliisque plausibilibus ludis scholasticis, magnatibus ac magistratibus et populo spectantibus.
Quomodo agendum cum religiosis, qui iisdem in ecclesia, quibus nos, functionibus vacant.
Quomodo agendum cum religiosis, qui iisdem in ecclesia, quibus nos, functionibus vacant.
I. Genus istud hominum ferendum animose, interim principibus et illis, qui aliqua auctoritate valent, et aliquo modo nobis addicti sunt, explicandum et indicandum opportune nostram societatem, omnium ordinum continere perfectionem, præter cantum et exteriorem in victu et vestitu asperitatem; et si quæ religiones in aliquo excellant, societatem in eminentiori modo lucere in ecclesia Dei.
II. Inquirantur et notentur defectus aliorum religiosorum, quibus prudenter et plerumque per modum deplorationis apud fideles amicos paulatim detectis ac propalatis, ostendatur, minus feliciter illos satisfacere istis functionibus, quibus nobiscum concurrunt.
III. Majori conatu eundum est contra eos, qui scholas pro juventute docenda instituere volunt istis locis, in quibus cum honore et utilitate nostri docent. Ostendant principibus et magistratibus tales fore perturbationi et seditioni Reip. nisi impediantur, quæ ab ipsismet pueris, qui diversimode instruentur, incipient, denique societatem sufficere juventuti erudiendæ.
IV. Quod si religiosi litteras pontificias obtinuerint, aut cardinalium commendationem pro se habeant, agant nostri contra per principes ac magnates, qui pontificem informent de bene meritis societatis, et sufficientia ut per illam pacifice juventus instruatur: procurent etiam et exhibeant testimonia a magistratibus danda de bona illorum conversatione et institutione.
V. Interim pro viribus nostri studeant edere specimen singulare virtutis et doctrinæ, exercendo studiosos in studiis, aliisque plausibilibus ludis scholasticis, magnatibus ac magistratibus et populo spectantibus.
CHAP. V.How to act towards religious orders, which perform the same functions in the church, which we do.I. These men should be met firmly; and at the same time, it is to be explained and demonstrated on a proper opportunity, to princes and others, who have any authority, and are at all attached to us, that our society contains the perfection of all orders, excepting their cant and external asperity of life and dress; and even if any religious orders should excel in any thing, that even in that, this society shines in a more eminent manner in the church of God.II. Let the defects of other religious orders be inquired into and noticed, which being gradually pointed out and published to our faithful friends, but prudently and with the appearance of sorrow; let it be shown that they discharge these duties in which they concur with us, less happily than we do.III. That greater opposition should be made against those who wish to establish schools for the education of youth in places, in which we instruct with honor and usefulness; let it be shown to princes and magistrates, that such would lead to commotion and sedition in public affairs, unless prevented, which will begin with the youth themselves, who are instructed in such diversity of manners; and finally that this society is best able to educate youth.IV. And if those religious orders should obtain pontifical letters, or should have for themselves the recommendation of cardinals, we must oppose them through princes and noblemen, who should inform the pope respecting the merits of this society, and that youth can be peacefully instructed by it with sufficient ability; and also let them procure and exhibit testimonials from magistrates, given respecting our good conduct and instruction.V. In the meantime let us diligently study to give a striking example of virtue and learning, by exercising the students in their studies and in other popular scholastic performances, before noblemen and magistrates, and the people asspectators.
How to act towards religious orders, which perform the same functions in the church, which we do.
How to act towards religious orders, which perform the same functions in the church, which we do.
I. These men should be met firmly; and at the same time, it is to be explained and demonstrated on a proper opportunity, to princes and others, who have any authority, and are at all attached to us, that our society contains the perfection of all orders, excepting their cant and external asperity of life and dress; and even if any religious orders should excel in any thing, that even in that, this society shines in a more eminent manner in the church of God.
II. Let the defects of other religious orders be inquired into and noticed, which being gradually pointed out and published to our faithful friends, but prudently and with the appearance of sorrow; let it be shown that they discharge these duties in which they concur with us, less happily than we do.
III. That greater opposition should be made against those who wish to establish schools for the education of youth in places, in which we instruct with honor and usefulness; let it be shown to princes and magistrates, that such would lead to commotion and sedition in public affairs, unless prevented, which will begin with the youth themselves, who are instructed in such diversity of manners; and finally that this society is best able to educate youth.
IV. And if those religious orders should obtain pontifical letters, or should have for themselves the recommendation of cardinals, we must oppose them through princes and noblemen, who should inform the pope respecting the merits of this society, and that youth can be peacefully instructed by it with sufficient ability; and also let them procure and exhibit testimonials from magistrates, given respecting our good conduct and instruction.
V. In the meantime let us diligently study to give a striking example of virtue and learning, by exercising the students in their studies and in other popular scholastic performances, before noblemen and magistrates, and the people asspectators.
CAP. VI.De conciliandis societati viduis opulentis.I. Deligantur ad hoc opus patres provectæ ætatis, complexionis vivacis et conversationis gratæ, ab illis visitentur viduæ illæ, et simul atque affectum aliquem erga societatem ostendunt, vicissim opera et merita societatis illis offerantur, quod si acceptent et ecclesias nostras visitare cœperint, prospiciatur eis de confessario, a quo bene dirigantur præsertim in ordine ad constantiam in statu viduali; enumerando et laudando illius fructus et felicitatem, certoque spondeant et tanquam obsides promittant æternum meritum hac ratione conquirendum, et efficacissimum esse medium ad purgatorias pœnas evitandas.II. Procuret idem confessarius ut sacello vel oratorio alicui domo adornando occupentur, in quo meditationibus aliisque exercitiis spiritualibus vacare possint, ut sic facilius à conversatione, et procorum visitationibus avocentur, et quamvis sacellanum habeant, nostri tamen à celebratione missæ et præcipue ab exhortationibus opportune faciendis non abstineant, et sacellanum sub se continere studeant.III. Caute et sensim mutanda quæ ad gubernationem domus spectant, sic habita ratione personæ, loci, affectus, et devotionis.IV. Amoliendi potissimum tales domestici (sed paulatim) qui plane cum societate non communicant aut correspondent, talesque commendandi (si qui substituendi sint) qui à nostris dependeant aut dependere velint, sic enim omnium qui in familia aguntur, participes esse poterimus.V. Totus conatus confessarii hoc spectet, ut vidua ejus consilio in omnibus utatur et acquiescat, quod ostendetur per occasionem, esse unicum fundamentum profectus spiritualis.VI. Consulatur et celebretur frequens usus sacramentorum, præsertim pænitentiæ in quo intima animi sensa et tentationes quascumque liberrime aperiat, deinde frequens communio, auditus sacri ipsiusmet confessarii, ad quod invitabitur cum promissis peculiaribus precibus, recitatio litaniarum et quotidianum examen conscientiæ.VII. Juvabit etiam non parum ad plenissimam cognitionem omnium inclinationum ejus, confessio generalis, etiamsi alias alteri facta fuerit, iterata.VIII. Exhortationes fient de bonis viduitatis, de molestiis matrimonii præsertim iterati, de periculis quæ simul incurruntur, &c. quæ maxime ad hominem sunt.IX. Proponendi subinde et dextre proci aliqui, sed tales à quibus scitur bene viduam abhorrere; describantur aliorum vitia, et mali mores, si qui putentur illi arridere, ut sic universim secundas nuptias nauseat.X. Quando ergo circa viduitatis statum bene affectam esse constat, tunc commendanda vita spiritualis, non religiosa, cujus incommoda potius proponenda, et exaggeranda, sed qualis fuit Paulæ et Eustochii, &c. prospiciatque confessarius ut quantocyus voto castitatis saltem ad biennium vel triennium emisso, omnem aditum ad secundas nuptias excludat, quo tempore omnis conversatio cum sexu impari, et recreationes etiam cum consanguineis et affinibus prohibendæ, titulo majoris conjunctionis cum Deo. Ecclesiastici autem à quibus vidua visitabitur, aut quos visitabit, si omnes excludi nequeant, tamen tales sint qui ex nostrorum commendatione admittantur, vel à nostrorum nutu dependeant.XI. Huc usque ubi progressum fuerit, paulatim ad bona opera præsertim eleemosynas inducenda erit vidua, quæ tamen nulla ratione præstabit sine sui patris spiritualis directione; cum plurimum intersit, ut cum discretione talentum in lucrum spirituale detur, et eleemosynæ male collocatæ sint sæpe causa vel fomentum peccatorum, et sic simplicem tantum fructum et meritum causent.
De conciliandis societati viduis opulentis.
De conciliandis societati viduis opulentis.
I. Deligantur ad hoc opus patres provectæ ætatis, complexionis vivacis et conversationis gratæ, ab illis visitentur viduæ illæ, et simul atque affectum aliquem erga societatem ostendunt, vicissim opera et merita societatis illis offerantur, quod si acceptent et ecclesias nostras visitare cœperint, prospiciatur eis de confessario, a quo bene dirigantur præsertim in ordine ad constantiam in statu viduali; enumerando et laudando illius fructus et felicitatem, certoque spondeant et tanquam obsides promittant æternum meritum hac ratione conquirendum, et efficacissimum esse medium ad purgatorias pœnas evitandas.
II. Procuret idem confessarius ut sacello vel oratorio alicui domo adornando occupentur, in quo meditationibus aliisque exercitiis spiritualibus vacare possint, ut sic facilius à conversatione, et procorum visitationibus avocentur, et quamvis sacellanum habeant, nostri tamen à celebratione missæ et præcipue ab exhortationibus opportune faciendis non abstineant, et sacellanum sub se continere studeant.
III. Caute et sensim mutanda quæ ad gubernationem domus spectant, sic habita ratione personæ, loci, affectus, et devotionis.
IV. Amoliendi potissimum tales domestici (sed paulatim) qui plane cum societate non communicant aut correspondent, talesque commendandi (si qui substituendi sint) qui à nostris dependeant aut dependere velint, sic enim omnium qui in familia aguntur, participes esse poterimus.
V. Totus conatus confessarii hoc spectet, ut vidua ejus consilio in omnibus utatur et acquiescat, quod ostendetur per occasionem, esse unicum fundamentum profectus spiritualis.
VI. Consulatur et celebretur frequens usus sacramentorum, præsertim pænitentiæ in quo intima animi sensa et tentationes quascumque liberrime aperiat, deinde frequens communio, auditus sacri ipsiusmet confessarii, ad quod invitabitur cum promissis peculiaribus precibus, recitatio litaniarum et quotidianum examen conscientiæ.
VII. Juvabit etiam non parum ad plenissimam cognitionem omnium inclinationum ejus, confessio generalis, etiamsi alias alteri facta fuerit, iterata.
VIII. Exhortationes fient de bonis viduitatis, de molestiis matrimonii præsertim iterati, de periculis quæ simul incurruntur, &c. quæ maxime ad hominem sunt.
IX. Proponendi subinde et dextre proci aliqui, sed tales à quibus scitur bene viduam abhorrere; describantur aliorum vitia, et mali mores, si qui putentur illi arridere, ut sic universim secundas nuptias nauseat.
X. Quando ergo circa viduitatis statum bene affectam esse constat, tunc commendanda vita spiritualis, non religiosa, cujus incommoda potius proponenda, et exaggeranda, sed qualis fuit Paulæ et Eustochii, &c. prospiciatque confessarius ut quantocyus voto castitatis saltem ad biennium vel triennium emisso, omnem aditum ad secundas nuptias excludat, quo tempore omnis conversatio cum sexu impari, et recreationes etiam cum consanguineis et affinibus prohibendæ, titulo majoris conjunctionis cum Deo. Ecclesiastici autem à quibus vidua visitabitur, aut quos visitabit, si omnes excludi nequeant, tamen tales sint qui ex nostrorum commendatione admittantur, vel à nostrorum nutu dependeant.
XI. Huc usque ubi progressum fuerit, paulatim ad bona opera præsertim eleemosynas inducenda erit vidua, quæ tamen nulla ratione præstabit sine sui patris spiritualis directione; cum plurimum intersit, ut cum discretione talentum in lucrum spirituale detur, et eleemosynæ male collocatæ sint sæpe causa vel fomentum peccatorum, et sic simplicem tantum fructum et meritum causent.
CHAP. VI.How to conciliate rich widows to the society.I. For this work, fathers advanced in age, should be chosen, of lively complexion and agreeable conversation, by whom these widows are to be visited, and as soon as they show any affection towards the society, then let the works and merits of the society be exhibited to them, which if they receive, and begin to visit our churches, look out for them a confessor, by whom they may be weekly directed, especially in order to constancy in their widowed state, by enumerating and praising its advantages and happiness; and let them pledge their faith and stake themselves as hostages that eternal reward can be acquired by such a course, and that it is the most effectual method to escape the pains of purgatory.II. Also let the confessor provide that they should be occupied in embellishing some house, as a chapel, or oratory, in which they can employ themselves in meditations and spiritual exercises, so that they may the more easily be called away from the conversation and visits of suitors; and although they may have a chaplain, letoursnot abstain from the celebration of mass, and especially from exhortations properly made; and study to keep the chapel under their control.III. Things which relate to the government of the house should be cautiously and gradually changed, so that regard be had to person, place, affection, and devotion.IV. Let those domestics especially, be removed, but by little and little, who do not plainly communicate and correspond with the society; and let such be recommended, if any should be substituted, who depend on us, and are content to do so; for so we can be made acquainted with all things which are done in families.V. The whole effort of the confessor should look to this point, that the widow should use and acquiesce in his advice in all things; which he may occasionally show to be the only foundation of her spiritual proficiency.VI. The frequent use of the sacraments, and especially of penance, is to be advised, in which she may open the thoughts of her mind and all her temptations most freely; and then frequent communion, and the sacred rite of confession, to which she should be invited with promises ofspecialprayers; and the recitation of the litany and daily examination of conscience.VII. It will also aid, not a little, to the fullest knowledge of all her inclinations, that a general confession, though it may have been made to another, be repeated.VIII. Exhortations should be made concerning the advantages of widowhood, the troubles of matrimony, especially when repeated, and concerning the dangers which have been once incurred, &c.; and which pertain in the highest degree to man.IX. Sometimes, skilfully make the proposal of some suitor, but of one whom it is well known the widow abhors; the vices and bad habits of those who are thought to please her are to be depicted so that she may sicken at all second marriages.X. When therefore it appears that she is well affected to the state of widowhood, then let a spiritual life be recommended, not a recluse one, the inconveniences of which had better be set forth and exaggerated; but such as was that of Paula, or Eustachia, &c. and let the confessor take care as soon as possible that by a vow of chastity extended to at least two or three years, he prevent every step to second marriages, during which time all conversation with the opposite sex, and even intercourse with relations and connexions, are to be forbidden, under the pretext of greater communion with God. As for the Ecclesiastics by whom the widow shall be visited, or whom she shall visit, if all cannot be excluded, let such only be admitted as come by our recommendation, or are dependant upon us.XI. When it shall have gone thus far, let the widow be persuaded by little and little to good works, especially toalms-giving; but even this she is by no means to do without the direction of her spiritual father; since it is of the highest importance that her talent be given with discretion for her spiritual improvement; and alms ill applied may be the cause, or occasion, of sins, and so might yield only small benefits and rewards.
How to conciliate rich widows to the society.
How to conciliate rich widows to the society.
I. For this work, fathers advanced in age, should be chosen, of lively complexion and agreeable conversation, by whom these widows are to be visited, and as soon as they show any affection towards the society, then let the works and merits of the society be exhibited to them, which if they receive, and begin to visit our churches, look out for them a confessor, by whom they may be weekly directed, especially in order to constancy in their widowed state, by enumerating and praising its advantages and happiness; and let them pledge their faith and stake themselves as hostages that eternal reward can be acquired by such a course, and that it is the most effectual method to escape the pains of purgatory.
II. Also let the confessor provide that they should be occupied in embellishing some house, as a chapel, or oratory, in which they can employ themselves in meditations and spiritual exercises, so that they may the more easily be called away from the conversation and visits of suitors; and although they may have a chaplain, letoursnot abstain from the celebration of mass, and especially from exhortations properly made; and study to keep the chapel under their control.
III. Things which relate to the government of the house should be cautiously and gradually changed, so that regard be had to person, place, affection, and devotion.
IV. Let those domestics especially, be removed, but by little and little, who do not plainly communicate and correspond with the society; and let such be recommended, if any should be substituted, who depend on us, and are content to do so; for so we can be made acquainted with all things which are done in families.
V. The whole effort of the confessor should look to this point, that the widow should use and acquiesce in his advice in all things; which he may occasionally show to be the only foundation of her spiritual proficiency.
VI. The frequent use of the sacraments, and especially of penance, is to be advised, in which she may open the thoughts of her mind and all her temptations most freely; and then frequent communion, and the sacred rite of confession, to which she should be invited with promises ofspecialprayers; and the recitation of the litany and daily examination of conscience.
VII. It will also aid, not a little, to the fullest knowledge of all her inclinations, that a general confession, though it may have been made to another, be repeated.
VIII. Exhortations should be made concerning the advantages of widowhood, the troubles of matrimony, especially when repeated, and concerning the dangers which have been once incurred, &c.; and which pertain in the highest degree to man.
IX. Sometimes, skilfully make the proposal of some suitor, but of one whom it is well known the widow abhors; the vices and bad habits of those who are thought to please her are to be depicted so that she may sicken at all second marriages.
X. When therefore it appears that she is well affected to the state of widowhood, then let a spiritual life be recommended, not a recluse one, the inconveniences of which had better be set forth and exaggerated; but such as was that of Paula, or Eustachia, &c. and let the confessor take care as soon as possible that by a vow of chastity extended to at least two or three years, he prevent every step to second marriages, during which time all conversation with the opposite sex, and even intercourse with relations and connexions, are to be forbidden, under the pretext of greater communion with God. As for the Ecclesiastics by whom the widow shall be visited, or whom she shall visit, if all cannot be excluded, let such only be admitted as come by our recommendation, or are dependant upon us.
XI. When it shall have gone thus far, let the widow be persuaded by little and little to good works, especially toalms-giving; but even this she is by no means to do without the direction of her spiritual father; since it is of the highest importance that her talent be given with discretion for her spiritual improvement; and alms ill applied may be the cause, or occasion, of sins, and so might yield only small benefits and rewards.
CAP. VII.Quomodo conservandæ viduæ, et disponendum de bonis quæ habent.I. Urgeantur continuo ut pergant in devotione et operibus bonis, sic ut nulla hebdomada transeat, quin sua sponte aliquid in honorem Christi, B. Virginis, vel patroni sui præscindant a se de superfluis; quod ipsum in pauperes erogent, vel ornatui templorum destinent, donec spoliis plerisque et primitiis Ægypti sint exutæ.II. Quod si præter communem affectum, suam erga societatem nostram liberalitatem testentur, idque facere continuent, fiant omnium meritorum societatis participes, cum indulto speciali Provincialis, aut etiam, si tantæ personæ fuerint, generalis.III. Si emiserint votum castitatis, renovent illud more nostro bis in anno, concessa illis pro illa die recreatione honesta cum nostris.IV. Visitentur crebro, et jucundis colloquiis, et historiis spiritualibus, ac facetiis recreentur et foveantur, juxta uniuscujusque humorem et inclinationem.V. Non tractentur nimis rigide in confessione, ne morosæ nimis fiant, nisi forte amissa spe gratiam illarum aliunde occupatam recuperandi; in qua magna discretione de inconstanti mulierum genio judicandum.VI. Arceantur ingeniose à visitationibus et festivitatibus aliorum templorum, maxime religiosorum, et inculcetur illis omnes aliorum ordinum indulgentias in societatem esse refusas.VII. Si lugendum ipsis sit, permittatur ornatus lugubris cum honesta majestate aliquid spirituale simul et mundanum spirans, ut non apprehendant se à viro spirituali plane gubernari; denique modo non sit periculum inconstantiæ, et erga societatem fideles et liberales inveniantur, concedatur illis quidquid ad sensualitatem requirunt, moderate et excluso scandalo.VIII. Collocentur apud viduas aliæ puellæ honestæ et parentibus divitibus ac nobilibus natæ, quæ nostrorum directioni, et modo vivendi paulatim assuefiant; his præsit aliqua à confessario totius familiæ ad hoc electa et constituta; subjiciantur syndicationibus aliisque consuetudinibus societatis, et quæ sese accommodare nolunt, dimittantur ad parentes vel alios à quibus adductæ erant, describantur tanquam dyscolæ, difficilis genii, &c.IX. Nec minor cura sanitatis, et recreationis illarum, quam salutis habenda erit; quare si de valetudine conquerantur, statim jejunia, cilicia, disciplinæ, aliæque pœnitentiæ corporales, prohibebuntur; neque permittantur ad templum etiam exire, sed domi secreto et caute administrentur. Dissimuletur cum illis ingressus in hortum vel collegium, modo secrete id fiat, permittantur colloquia et recreationes secretæ cum iis qui maxime arriserint.X. Pro dispositione redituum quos habet vidua in favorem societatis facienda, proponatur perfectio status hominum sanctorum, qui relicto mundo, parentibus, et bonis abdicatis, cum magna resignatione, et animi hilaritate Deo servierunt. Exponantur in ordine ad hoc quæ habentur in constitutione et examine societatis, de istiusmodi renunciatione et obnegatione omnium rerum. Allegentur exempla viduarum, quæ sic brevi in sanctas evaserunt, cum spe canonizationis, si sic in finem usque perseveraverint, ostendaturque ipsis non defuturam ad hoc nostrorum apud pontificem auctoritatem.XI. Imprimendum ipsis hoc firmiter, si conscientiæ perfecta quiete frui velint, omnino sine murmuratione, tædio, aut ulla renitentia interiori, sequendam esse tam in temporalibus quam in spiritualibus confessarii directionem, tamquam à Deo peculiariter destinati.XII. Instruendæ etiam per occasionem, gratius esse si personis ecclesiasticis maxime religiosis spectatæ et exemplaris vitæ eleemosynas suas dent, non nisi conscio tum et approbante confessario.XIII. Cavebunt diligentissime confessarii, ne quocumque prætextu hujusmodi viduæ illorum pœnitentes alios religiosos invisant, aut familiaritatem cum illis ineant, quod ut impediant, conabuntur suo tempore deprædicare societatem tamquam ordinem superlativum præ cæteris, et utilissimum in ecclesia, majoris auctoritatis apud pontificem et principes omnes, perfectissimum in se, quia dimittit noxios et inidoneos, adeoque sine spuma et fecibus vivit, quibus scatent monachi, plerumque indocti, bardi, segnes, salutis suæ incurii, ventricolæ, &c.XIV. Proponant confessarii et suadeant illis ordinarias pensiones, et tributa, quibus subleventur annuatim collegiorum et domorum professarum debita, præcipue domus professæ Romanæ, nec immemores sint ornamentorum templi, ceræ, vini, &c. ad celebrationem missæ sacrificii necessariorum.XV. Quod si in vita sua vidua ex pleno bona sua societati non inscripserit, proponatur illi per occasionem, et præsertim ingruente gravi morbo aut periculo vitæ, egestas, novitas et multitudo plurimorum collegiorum nondum fundatorum, inducanturque suaviter et fortiter ad sumtus faciendos, quibus æternam gloriam sunt fundaturæ.XVI. Idem faciendum cum principibus, et benefactoribus aliis; persuadendum, inquam, ea quæ perpetua sunt in hoc mundo et in altero æternam illis gloriam à Deo paritura; quod si hinc inde aliqui malevoli allegent exemplum Christi, qui non habeat ubi caput reclinaret, velintque socios Jesu similiter esse pauperrimos, ostendatur et serio imprimatur passim omnibus, ecclesiam Dei nunc mutatam et monarchiam factam, quæ auctoritate et potentia magna tueri se debet, contra potentissimos inimicos, et esse lapidem illum parvum excisum qui crevit in montem maximum, prædictum per prophetam.XVII. Istis quæ addictæ sunt eleemosynis et ornatui templorum, ostendatur crebro, summam perfectionem in eo consistere, quod terrenarum rerum amore esse exuentes, ipsum Christum ejusque socios earum possessores faciant.XVIII. Sed quia minus semper sperandum à viduis quæ liberos suos ad sæculum dirigunt, videbimus.
Quomodo conservandæ viduæ, et disponendum de bonis quæ habent.
Quomodo conservandæ viduæ, et disponendum de bonis quæ habent.
I. Urgeantur continuo ut pergant in devotione et operibus bonis, sic ut nulla hebdomada transeat, quin sua sponte aliquid in honorem Christi, B. Virginis, vel patroni sui præscindant a se de superfluis; quod ipsum in pauperes erogent, vel ornatui templorum destinent, donec spoliis plerisque et primitiis Ægypti sint exutæ.
II. Quod si præter communem affectum, suam erga societatem nostram liberalitatem testentur, idque facere continuent, fiant omnium meritorum societatis participes, cum indulto speciali Provincialis, aut etiam, si tantæ personæ fuerint, generalis.
III. Si emiserint votum castitatis, renovent illud more nostro bis in anno, concessa illis pro illa die recreatione honesta cum nostris.
IV. Visitentur crebro, et jucundis colloquiis, et historiis spiritualibus, ac facetiis recreentur et foveantur, juxta uniuscujusque humorem et inclinationem.
V. Non tractentur nimis rigide in confessione, ne morosæ nimis fiant, nisi forte amissa spe gratiam illarum aliunde occupatam recuperandi; in qua magna discretione de inconstanti mulierum genio judicandum.
VI. Arceantur ingeniose à visitationibus et festivitatibus aliorum templorum, maxime religiosorum, et inculcetur illis omnes aliorum ordinum indulgentias in societatem esse refusas.
VII. Si lugendum ipsis sit, permittatur ornatus lugubris cum honesta majestate aliquid spirituale simul et mundanum spirans, ut non apprehendant se à viro spirituali plane gubernari; denique modo non sit periculum inconstantiæ, et erga societatem fideles et liberales inveniantur, concedatur illis quidquid ad sensualitatem requirunt, moderate et excluso scandalo.
VIII. Collocentur apud viduas aliæ puellæ honestæ et parentibus divitibus ac nobilibus natæ, quæ nostrorum directioni, et modo vivendi paulatim assuefiant; his præsit aliqua à confessario totius familiæ ad hoc electa et constituta; subjiciantur syndicationibus aliisque consuetudinibus societatis, et quæ sese accommodare nolunt, dimittantur ad parentes vel alios à quibus adductæ erant, describantur tanquam dyscolæ, difficilis genii, &c.
IX. Nec minor cura sanitatis, et recreationis illarum, quam salutis habenda erit; quare si de valetudine conquerantur, statim jejunia, cilicia, disciplinæ, aliæque pœnitentiæ corporales, prohibebuntur; neque permittantur ad templum etiam exire, sed domi secreto et caute administrentur. Dissimuletur cum illis ingressus in hortum vel collegium, modo secrete id fiat, permittantur colloquia et recreationes secretæ cum iis qui maxime arriserint.
X. Pro dispositione redituum quos habet vidua in favorem societatis facienda, proponatur perfectio status hominum sanctorum, qui relicto mundo, parentibus, et bonis abdicatis, cum magna resignatione, et animi hilaritate Deo servierunt. Exponantur in ordine ad hoc quæ habentur in constitutione et examine societatis, de istiusmodi renunciatione et obnegatione omnium rerum. Allegentur exempla viduarum, quæ sic brevi in sanctas evaserunt, cum spe canonizationis, si sic in finem usque perseveraverint, ostendaturque ipsis non defuturam ad hoc nostrorum apud pontificem auctoritatem.
XI. Imprimendum ipsis hoc firmiter, si conscientiæ perfecta quiete frui velint, omnino sine murmuratione, tædio, aut ulla renitentia interiori, sequendam esse tam in temporalibus quam in spiritualibus confessarii directionem, tamquam à Deo peculiariter destinati.
XII. Instruendæ etiam per occasionem, gratius esse si personis ecclesiasticis maxime religiosis spectatæ et exemplaris vitæ eleemosynas suas dent, non nisi conscio tum et approbante confessario.
XIII. Cavebunt diligentissime confessarii, ne quocumque prætextu hujusmodi viduæ illorum pœnitentes alios religiosos invisant, aut familiaritatem cum illis ineant, quod ut impediant, conabuntur suo tempore deprædicare societatem tamquam ordinem superlativum præ cæteris, et utilissimum in ecclesia, majoris auctoritatis apud pontificem et principes omnes, perfectissimum in se, quia dimittit noxios et inidoneos, adeoque sine spuma et fecibus vivit, quibus scatent monachi, plerumque indocti, bardi, segnes, salutis suæ incurii, ventricolæ, &c.
XIV. Proponant confessarii et suadeant illis ordinarias pensiones, et tributa, quibus subleventur annuatim collegiorum et domorum professarum debita, præcipue domus professæ Romanæ, nec immemores sint ornamentorum templi, ceræ, vini, &c. ad celebrationem missæ sacrificii necessariorum.
XV. Quod si in vita sua vidua ex pleno bona sua societati non inscripserit, proponatur illi per occasionem, et præsertim ingruente gravi morbo aut periculo vitæ, egestas, novitas et multitudo plurimorum collegiorum nondum fundatorum, inducanturque suaviter et fortiter ad sumtus faciendos, quibus æternam gloriam sunt fundaturæ.
XVI. Idem faciendum cum principibus, et benefactoribus aliis; persuadendum, inquam, ea quæ perpetua sunt in hoc mundo et in altero æternam illis gloriam à Deo paritura; quod si hinc inde aliqui malevoli allegent exemplum Christi, qui non habeat ubi caput reclinaret, velintque socios Jesu similiter esse pauperrimos, ostendatur et serio imprimatur passim omnibus, ecclesiam Dei nunc mutatam et monarchiam factam, quæ auctoritate et potentia magna tueri se debet, contra potentissimos inimicos, et esse lapidem illum parvum excisum qui crevit in montem maximum, prædictum per prophetam.
XVII. Istis quæ addictæ sunt eleemosynis et ornatui templorum, ostendatur crebro, summam perfectionem in eo consistere, quod terrenarum rerum amore esse exuentes, ipsum Christum ejusque socios earum possessores faciant.
XVIII. Sed quia minus semper sperandum à viduis quæ liberos suos ad sæculum dirigunt, videbimus.
CHAP. VII.How widows are to be retained; and how to dispose of the goods which they may leave.I. Let them be urged constantly to go on in their devotion, and good works, so that no week may pass in which they do not retrench spontaneously some of their superfluities, for the honor of Christ, the blessed Virgin, or their patron saint; which let them give to the poor, or devote to the decoration of temples, till they are divested of the most of these treasures, like the first fruits of Egypt.II. But if besides their common affection, they show a liberality to this society, and continue stedfast; let them become partakers of all the merits of the society, by the special indulgence of the provincial, or even of the general, if they be eminent persons.III. If they have taken a vow of chastity, let them renew it, according to our custom, twice a year; innocent recreation being conceded to them, on that day with our members.IV. Let them be frequently visited, entertained and amused with agreeable conversations and stories, spiritual and facetious, according to each one’s humor and inclination.V. Let them not be too rigidly treated in confession, lest they become too morose; except where the hope be lost of regaining the favor of those enticed from us, in which case great discretion is to be exercised on account of the characteristic inconstancy of women.VI. Let them be carefully kept from the visitations and festivals of other churches, especially those of the religious orders; and let it be impressed upon them that all the indulgences of other orders are abundant in our society.VII. If any mourning-dress be required by them, let it be of a becoming elegance, having an air at once religious and fashionable, lest they think themselves governed entirely by their spiritual guide; and if there should not be any danger of inconstancy, and they should be found faithful and liberal towards the society, let what they may require for sensuality be granted them moderately, scandal being avoided.VIII. Let other ladies who are young and respectable, and descended from rich and noble parents, be placed with widows, that they by degrees become accustomed to our direction and manner of living: over these let some female preside, elected and appointed for this purpose, by the confessor of the whole family; let them be subject to the decisions and other established rules of the society, and let those who will not accommodate themselves to them, be sent to their parents or others, by whom they were brought to us; and let them be described as perverse and of an ungovernable disposition, &c.IX. Nor should less care be taken of their health and amusements than of their safety; wherefore if any complain of indisposition, at once let all fasting, the use of the hair-shirt, and of bodily penances, be forbidden; nor let them be permitted to go even to church, but secretly and cautiously let them be administered to at home; let their visits to gardens and colleges, provided they be secret, pass unnoticed; and let their intercourse and private amusements, with those whom they most delight in, be connived at.X. To obtain such a disposal of the revenues which any widow may have as will be favorable to the society, let the perfection of the state of holy men, be exhibited, who having left the world, renounced their parents and possessions, with great resignation and cheerfulness of mind, have served God. And for this end let what is contained in the constitution and rules of the society, about this kind of renunciation and self-denial of all things, be explained in order. Let other examples be adduced of widows who thus in a short time have been sanctified, and obtained hope of canonization, if they should thus persevere to the end; and let it be shown to them that for this object our influence with the pope shall not be wanting.XI. Let this be firmly impressed upon them, that if their consciences would enjoy perfect tranquility, the direction of the confessor, as well in temporal as in spiritual things, is to be as implicitly followed, without murmuring, reluctance or any inwardreservation, as if particularly ordained by God himself.XII. They are also to be properly instructed that even if they should give alms to ecclesiastics, or what is better, to the professed, and even those of respectable and exemplary lives, still they are not acceptable if given without the knowledge and approbation of the confessor.XIII. Let the confessors most diligently take care that such widows as are their penitents should, under no pretext, visit persons of other religious orders, or enter into any familiarity with them; to prevent which they should endeavor at the proper time to exhibit the society as an order superior to all others, and most useful in the church; of greater authority with the pope, and all rulers; most perfect in itself, because it dismisses the hurtful and unfit, and so lives without the scum and dregs with which the monastic orders are infected, who mostly are ignorant, stupid, slothful, careless about their salvation, gormandisers, &c.XIV. Let the confessors propose to them, and persuade them to give pensions and contributions, with which the ordinary yearly expenses of colleges and houses of the professed, especially that at Rome, may be discharged; neither should they be forgetful of the ornaments of the temple, and of wax-tapers, wine, &c., necessary for the celebration of the sacrifice of mass.XV. But if any widow in her life should not have given to the society her whole estate, let a proper occasion be taken, and especially when she is laboring under severe indisposition and her life is in danger, to represent to her the indigence, recent foundation, and multitude of our colleges not yet endowed, and let her be encouraged to undertake those expenses as the foundation of her own eternal glory.XVI. The same is to be done with rulers and other benefactors; for they are to be persuaded to say that these are the acts which are memorable in this world, and prepare eternal glory from God, for them in another; but if any malevolent persons should allege the example of Christ, who had not where he might lay his head, and wish the companions of Jesus to be also very poor, let it be shown and seriously impressed upon all, every where, thatthe church of God is now changed, and made a monarchy, which ought to defend itself with great authority and power against the most powerful enemies, and that it is that little stone hewn out of arockwhich increases to a very great mountain, as predicted by the prophets.XVII. To those who are inclined to alms-giving, and to the adorning of churches, let it be shown that therein consists the greatest perfection; because extricating themselves from the love of worldly things they may make Christ himself and his companions possessors of them.XVIII. But because we always expect less from widows who educate their children for the world, we will see.
How widows are to be retained; and how to dispose of the goods which they may leave.
How widows are to be retained; and how to dispose of the goods which they may leave.
I. Let them be urged constantly to go on in their devotion, and good works, so that no week may pass in which they do not retrench spontaneously some of their superfluities, for the honor of Christ, the blessed Virgin, or their patron saint; which let them give to the poor, or devote to the decoration of temples, till they are divested of the most of these treasures, like the first fruits of Egypt.
II. But if besides their common affection, they show a liberality to this society, and continue stedfast; let them become partakers of all the merits of the society, by the special indulgence of the provincial, or even of the general, if they be eminent persons.
III. If they have taken a vow of chastity, let them renew it, according to our custom, twice a year; innocent recreation being conceded to them, on that day with our members.
IV. Let them be frequently visited, entertained and amused with agreeable conversations and stories, spiritual and facetious, according to each one’s humor and inclination.
V. Let them not be too rigidly treated in confession, lest they become too morose; except where the hope be lost of regaining the favor of those enticed from us, in which case great discretion is to be exercised on account of the characteristic inconstancy of women.
VI. Let them be carefully kept from the visitations and festivals of other churches, especially those of the religious orders; and let it be impressed upon them that all the indulgences of other orders are abundant in our society.
VII. If any mourning-dress be required by them, let it be of a becoming elegance, having an air at once religious and fashionable, lest they think themselves governed entirely by their spiritual guide; and if there should not be any danger of inconstancy, and they should be found faithful and liberal towards the society, let what they may require for sensuality be granted them moderately, scandal being avoided.
VIII. Let other ladies who are young and respectable, and descended from rich and noble parents, be placed with widows, that they by degrees become accustomed to our direction and manner of living: over these let some female preside, elected and appointed for this purpose, by the confessor of the whole family; let them be subject to the decisions and other established rules of the society, and let those who will not accommodate themselves to them, be sent to their parents or others, by whom they were brought to us; and let them be described as perverse and of an ungovernable disposition, &c.
IX. Nor should less care be taken of their health and amusements than of their safety; wherefore if any complain of indisposition, at once let all fasting, the use of the hair-shirt, and of bodily penances, be forbidden; nor let them be permitted to go even to church, but secretly and cautiously let them be administered to at home; let their visits to gardens and colleges, provided they be secret, pass unnoticed; and let their intercourse and private amusements, with those whom they most delight in, be connived at.
X. To obtain such a disposal of the revenues which any widow may have as will be favorable to the society, let the perfection of the state of holy men, be exhibited, who having left the world, renounced their parents and possessions, with great resignation and cheerfulness of mind, have served God. And for this end let what is contained in the constitution and rules of the society, about this kind of renunciation and self-denial of all things, be explained in order. Let other examples be adduced of widows who thus in a short time have been sanctified, and obtained hope of canonization, if they should thus persevere to the end; and let it be shown to them that for this object our influence with the pope shall not be wanting.
XI. Let this be firmly impressed upon them, that if their consciences would enjoy perfect tranquility, the direction of the confessor, as well in temporal as in spiritual things, is to be as implicitly followed, without murmuring, reluctance or any inwardreservation, as if particularly ordained by God himself.
XII. They are also to be properly instructed that even if they should give alms to ecclesiastics, or what is better, to the professed, and even those of respectable and exemplary lives, still they are not acceptable if given without the knowledge and approbation of the confessor.
XIII. Let the confessors most diligently take care that such widows as are their penitents should, under no pretext, visit persons of other religious orders, or enter into any familiarity with them; to prevent which they should endeavor at the proper time to exhibit the society as an order superior to all others, and most useful in the church; of greater authority with the pope, and all rulers; most perfect in itself, because it dismisses the hurtful and unfit, and so lives without the scum and dregs with which the monastic orders are infected, who mostly are ignorant, stupid, slothful, careless about their salvation, gormandisers, &c.
XIV. Let the confessors propose to them, and persuade them to give pensions and contributions, with which the ordinary yearly expenses of colleges and houses of the professed, especially that at Rome, may be discharged; neither should they be forgetful of the ornaments of the temple, and of wax-tapers, wine, &c., necessary for the celebration of the sacrifice of mass.
XV. But if any widow in her life should not have given to the society her whole estate, let a proper occasion be taken, and especially when she is laboring under severe indisposition and her life is in danger, to represent to her the indigence, recent foundation, and multitude of our colleges not yet endowed, and let her be encouraged to undertake those expenses as the foundation of her own eternal glory.
XVI. The same is to be done with rulers and other benefactors; for they are to be persuaded to say that these are the acts which are memorable in this world, and prepare eternal glory from God, for them in another; but if any malevolent persons should allege the example of Christ, who had not where he might lay his head, and wish the companions of Jesus to be also very poor, let it be shown and seriously impressed upon all, every where, thatthe church of God is now changed, and made a monarchy, which ought to defend itself with great authority and power against the most powerful enemies, and that it is that little stone hewn out of arockwhich increases to a very great mountain, as predicted by the prophets.
XVII. To those who are inclined to alms-giving, and to the adorning of churches, let it be shown that therein consists the greatest perfection; because extricating themselves from the love of worldly things they may make Christ himself and his companions possessors of them.
XVIII. But because we always expect less from widows who educate their children for the world, we will see.
CAP. VIII.Quomodo faciendum, ut filii et filiæ viduarum religiosum aut devotarium statum amplectantur.I. Sicut matribus fortiter, sic nostris suaviter in hac materia est agendum: matres, nimirum, instruendæ ut proli suæ reprehensionibus, castigationibus, &c. molestæ sint à teneris dum provectiores præsertim filiæ fuerint, muliebrem ornatum et clenodias illis negent; optando sæpe et Deum rogando ut ad statum ecclesiasticum adspirent, et pollicendo insignem dotem si moniales esse voluerint; exponant sæpe difficultates quæ in matrimonio sunt omnibus communes, et si quas ipsæmet in particulari expertæ sint, dolendo quod cælibatum suo tempore matrimonio non prætulerint; denique sic agant continuo, ut filiæ præsertim, tædio vitæ apud matrem tali modo transigendæ, de statu religioso cogitent.II. Cum filiis conversentur nostri familiariter, si quidem ad societatem nostram apti visi fuerint, introducantur opportune in collegium, et ostendantur, explicenturque illis ea, quæ quoquo modo grata futura, et ad societatem amplectendam invitatura credentur, ut sunt horti, vineæ, domus rurales, et prædia, ubi nostri sese recreant; narretur illis itineratio ad diversa regna, communicatio cum principibus mundi, et quæcumque juvenilem ætatem oblectant, in refectorio et cubiculis exterior mundities, blanda conversatio inter nostros, regulæ nostræ facilitas, cui tamen compromissa est gloria Dei, ordinis denique nostri super alios præ-eminentia, et colloquia simul faceta cum piis commisceantur.III. Moneantur quasi ex revelatione interdum ad religionem in genere; deinde caute insinuetur perfectio et commoditas nostræ præ cæteris, exponanturque tum in publicis exhortationibus, tum in privatis colloquiis, quam sit grave contra vocationem divinam calcitrare: tandemque inducantur ad facienda exercitia spiritualia, ut de statu vitæ deligendo concludant.IV. Procurent nostri ut hujusmodi adolescentes instructores habeant societati addictos, qui continuo invigilent et hortentur; si autem reluctentur, subtrahantur hinc inde aliqua, ut tædio vitæ afficiantur. Exponat mater difficultates familiæ. Tandem, si non ita commode fieri possit, ut sua sponte animum ad societatem adjiciant, mittantur titulo studiorum ad remota societatis gymnasia, et ex parte matris pauca submittantur solatia, ex parte vero societatis adhibeantur lenocinia, ut affectum in nostros transferant.
Quomodo faciendum, ut filii et filiæ viduarum religiosum aut devotarium statum amplectantur.
Quomodo faciendum, ut filii et filiæ viduarum religiosum aut devotarium statum amplectantur.
I. Sicut matribus fortiter, sic nostris suaviter in hac materia est agendum: matres, nimirum, instruendæ ut proli suæ reprehensionibus, castigationibus, &c. molestæ sint à teneris dum provectiores præsertim filiæ fuerint, muliebrem ornatum et clenodias illis negent; optando sæpe et Deum rogando ut ad statum ecclesiasticum adspirent, et pollicendo insignem dotem si moniales esse voluerint; exponant sæpe difficultates quæ in matrimonio sunt omnibus communes, et si quas ipsæmet in particulari expertæ sint, dolendo quod cælibatum suo tempore matrimonio non prætulerint; denique sic agant continuo, ut filiæ præsertim, tædio vitæ apud matrem tali modo transigendæ, de statu religioso cogitent.
II. Cum filiis conversentur nostri familiariter, si quidem ad societatem nostram apti visi fuerint, introducantur opportune in collegium, et ostendantur, explicenturque illis ea, quæ quoquo modo grata futura, et ad societatem amplectendam invitatura credentur, ut sunt horti, vineæ, domus rurales, et prædia, ubi nostri sese recreant; narretur illis itineratio ad diversa regna, communicatio cum principibus mundi, et quæcumque juvenilem ætatem oblectant, in refectorio et cubiculis exterior mundities, blanda conversatio inter nostros, regulæ nostræ facilitas, cui tamen compromissa est gloria Dei, ordinis denique nostri super alios præ-eminentia, et colloquia simul faceta cum piis commisceantur.
III. Moneantur quasi ex revelatione interdum ad religionem in genere; deinde caute insinuetur perfectio et commoditas nostræ præ cæteris, exponanturque tum in publicis exhortationibus, tum in privatis colloquiis, quam sit grave contra vocationem divinam calcitrare: tandemque inducantur ad facienda exercitia spiritualia, ut de statu vitæ deligendo concludant.
IV. Procurent nostri ut hujusmodi adolescentes instructores habeant societati addictos, qui continuo invigilent et hortentur; si autem reluctentur, subtrahantur hinc inde aliqua, ut tædio vitæ afficiantur. Exponat mater difficultates familiæ. Tandem, si non ita commode fieri possit, ut sua sponte animum ad societatem adjiciant, mittantur titulo studiorum ad remota societatis gymnasia, et ex parte matris pauca submittantur solatia, ex parte vero societatis adhibeantur lenocinia, ut affectum in nostros transferant.
CHAP. VIII.What must be done that the sons and daughters of widows may embrace a religious or devoted life.I. As the mothers are to act firmly, so we must act mildly in this matter: let the mothers be certainly instructed that by reproofs, chastisements, &c., they may be severe to their children from infancy, and when the daughters especially become more advanced, let them deny them female ornaments and dress; and by often desiring and praying God to incline them to the ecclesiastical state, and by promising some remarkable gift if they would becomenuns: let them often explain the difficulties which are common to all in matrimony, and those which they themselves have particularly experienced, by lamenting that they had not preferred a single life to marriage; and finally let them continually so act that their daughters especially, disgusted with the tedium of a life passed in such a manner with their mothers, might think of a religious state.II. Let our members converse familiarly with their sons, or if any should appear adapted for our society, let them be introduced occasionally into the college, and let those things be shown and explained to them which may be in any manner pleasant; and that the invitations to join our society may be accepted, let such things as gardens, vineyards, country seats, and estates, where we amuse ourselves, be shown them; let our travels to different kingdoms, our intercourse with the rulers of the world, and whatsoever may delight young persons be told them; let them see the external neatness of our refectories and bed-rooms; the cheerful intercourse among ourselves, the ease of our government to which is yet promised the glory of God; and finally the pre-eminence of our order above all others, and let our conversations mix what is pleasant with what is grave.III. Let them be exhorted sometimes, as if by inspiration, to religion in general; and then let the perfection and excellence of our society be cautiously insinuated; let them also know, both in public exhortations and private conversations, how great a sin it is to spurn the divine call; and finally let them be persuaded to perform such spiritual exercises as will strengthen their preference for such a life.IV. We should take care to have instructors attached to our society, who may constantly watch and exhort such youth; but if they should be reluctant abridge their privileges somewhat now and then, that they by such monotony of life may be made submissive. Let the mother explain the difficulties of the family. At last if it cannot thus be properly affected, that of their own choice they would move their minds to the society, let them be sent under the pretext of their studies to remote institutions of the society; and while on the part of the mother few comforts are allowed to be administered, on the part of the society let strong allurements be shown that their affections may be transferred to us.
What must be done that the sons and daughters of widows may embrace a religious or devoted life.
What must be done that the sons and daughters of widows may embrace a religious or devoted life.
I. As the mothers are to act firmly, so we must act mildly in this matter: let the mothers be certainly instructed that by reproofs, chastisements, &c., they may be severe to their children from infancy, and when the daughters especially become more advanced, let them deny them female ornaments and dress; and by often desiring and praying God to incline them to the ecclesiastical state, and by promising some remarkable gift if they would becomenuns: let them often explain the difficulties which are common to all in matrimony, and those which they themselves have particularly experienced, by lamenting that they had not preferred a single life to marriage; and finally let them continually so act that their daughters especially, disgusted with the tedium of a life passed in such a manner with their mothers, might think of a religious state.
II. Let our members converse familiarly with their sons, or if any should appear adapted for our society, let them be introduced occasionally into the college, and let those things be shown and explained to them which may be in any manner pleasant; and that the invitations to join our society may be accepted, let such things as gardens, vineyards, country seats, and estates, where we amuse ourselves, be shown them; let our travels to different kingdoms, our intercourse with the rulers of the world, and whatsoever may delight young persons be told them; let them see the external neatness of our refectories and bed-rooms; the cheerful intercourse among ourselves, the ease of our government to which is yet promised the glory of God; and finally the pre-eminence of our order above all others, and let our conversations mix what is pleasant with what is grave.
III. Let them be exhorted sometimes, as if by inspiration, to religion in general; and then let the perfection and excellence of our society be cautiously insinuated; let them also know, both in public exhortations and private conversations, how great a sin it is to spurn the divine call; and finally let them be persuaded to perform such spiritual exercises as will strengthen their preference for such a life.
IV. We should take care to have instructors attached to our society, who may constantly watch and exhort such youth; but if they should be reluctant abridge their privileges somewhat now and then, that they by such monotony of life may be made submissive. Let the mother explain the difficulties of the family. At last if it cannot thus be properly affected, that of their own choice they would move their minds to the society, let them be sent under the pretext of their studies to remote institutions of the society; and while on the part of the mother few comforts are allowed to be administered, on the part of the society let strong allurements be shown that their affections may be transferred to us.
CAP. IX.De reditibus collegiorum augendis.I. Nemo quantum fieri poterit ad ultimam professionem admittatur, quamdiu successiones aliquas expectet, nisi fratrem se juniorem habeat in societate, vel ob alias graves causas; in omnibus tamen et ante omnia consulendum est amplificationi societatis, secundum fines superioribus notos; qui in hoc saltem conspirent, ut ecclesia ad majorem gloriam Dei pristino nitori restituatur, et totius cleri non nisi unus sit spiritus; quocirca frequenter monendum est et passim promulgandum, societatem partim constare ex professis adeo mendicis, ut præter largitiones quotidianos fidelium, careant omnibus, partim etiam aliis patribus pauperibus quidem, sed qui possident bona stabilia, ne sint in gravamen populi pro studiis ac functionibus suis, ut sunt cæteri mendicantes; ideoque serio inculcent confessarii principum, magnatum, viduarum, et aliorum (à quibus societas multum sperare potest) ea quæ hanc materiam concernunt, ut dum spiritualia illis conferunt et divina, ad minimum terrena et temporalia ab illis recipiant, neque vix unquam omittant occasiones recipiendi cum offertur, si autem promissum fuerit et differatur, prudenter in memoriam revocetur, quantum tamen fieri potest omnem affectum erga divitias dissimulando; quod si quis ex confessariis sive magnatum sive aliorum, ad hæc in praxin redigenda minus industrius videatur, tempori et caute amoveatur; alio in locum ejus suffecto: et si necessarium sit ad majorem pœnitentium satisfactionem, ad remotiora collegia relegetur dicendo societatem plurimum illius persona ac talentis ibidem indigere; nuper enim audivimus juvenes viduas immatura morte præventas, negligentia nostrorum suppellectilem valde pretiosam, templis societatis dicatam non legasse, eo quod tempestive acceptata non esset; neque est ad similia acceptanda tempus, sed bona pœnitentium voluntas spectanda est.II. Prælati, canonici, pastores, aliique opulenti ecclesiastici industriis variis ad exercitia spiritualia sunt alliciendi, et paulatim sic mediante affectu erga res spirituales societati conciliandi, deinde eorum liberalitas paulatim prognosticando.III. Non negligant confessarii interrogare pænitentes suos (opportune tamen) de nomine, familia, affinibus, parentibus, amicis, bonis, dein spectare successiones illorum, statum, intentionem ac resolutionem, quam si nondum sumpserint societati favorabilem, oportebit persuadere; quod si spes alicujus utilitatis prima fronte affulgeat, quia non expedit de omnibus simul interrogare, jubeantur sive titulo majoris elucidationis conscientiæ, sive pænitentiæ medicinalis, hebdomadatim confiteri, et honeste ab eodem confessario invitentur, ut quod unavice inquirere non potuit, pluribus inquirat; quod si successerit ex voto, si fæmina fuerit, ad persistendum, in frequenti confessione et visitatione, si vir ad sodalitatem frequentandam, et familiaritatem nostrorum, quoquo modo inducatur.IV. Quæ de viduis dicta sunt, eadem agenda circa mercatores, cives opulentos, et conjugatos prole carentes, intelligantur; à quibus non raro societas ex asse hæreditatem acquiret, si prudenter hæ praxes executioni mandentur. Potissimum autem hæc observanda erunt, circa opulentas devotarias nostros frequentantes, quæ si non sint parentibus valde nobilibus natæ, tantum ad summum poterit vulgus obmurmurare.V. Rectores collegiorum conabuntur habere notitiam domorum, hortorum, prædiorum, vinearum, pagorum, cæterorumque bonorum, quæ à primariis nobilibus, mercatoribus aut civibus possidentur, et si fieri potest gravaminum ac redituum quibus onerantur; sed caute id præstandum et efficacissime per confessionem, sodalitatem, ac privata colloquia; quod si confessarius pænitentem divitem adeptus sit, continuo rectorem moneat, et omni modo fovere conetur.VI. Porro summa rei in eo constituenda est, quod nostri omnes apposite benevolentiam pænitentium, et aliorum, quibuscum conversantur captare norint, et singulorum inclinationi se accommodare; quapropter ad loca quæ à divitibus et nobilibus inhabitantur, provinciales provideant, ut multi mittantur, et ut provinciales id prudentius ac felicius faciant, rectores de messe illos accurate instruere suo tempore meminerint.VII. Inquirant etiam an contractus et possessiones per receptiones filiorum in societatem, ad illam transire possint; et si fieri potest, explorent an bona aliqua sic per pactum aliquod conducta, vel aliter collegio cedere possint, ut post tempus societati cedant; ad quem finem, societatis necessitas, et gravamen debitorum, omnibus præsertim magnatibus et divitibus intimanda erunt.VIII. Si contigerit viduas aut conjugatos divites nobis addictos tantum habere filias, eas nostri blande dirigent ad statum devotarium, vel ad religionem monialium; dote aliqua illis relicta; cætera societati paulatim acquirentur; quod si filios habeant qui societati apti erunt, ad illam allicientur, alii ad alias religiones, etiam certo minimo compromisso inducendi erunt; sed si filius unicus sit, quibuslibet modis ad societatem pertrahendus erit, eique metus omnis parentum ex animo removendus, et vocatio Christi inculcanda est, ostendendo etiam Deo sacrificium gratissimum fore, si parentibus insciis et invitis aufugerit; deinde mittatur ad novitiatum remotum, præmonito prius generali; quod si filios et filias habeant, prius filiæ in monasterium vel statum devotarium dirigantur, deinde filii in societatem cum successione bonorum pertrahantur.IX. Superiores hujusmodi viduarum et conjugatorum confessarios suaviter et fortiter moneant, ut sese utiliter pro societate secundum hæc monita impendant; quod si non fecerint, alii eorum loco substituantur, et ipsi removeantur, sic ut notitiam cum illa familia fovere non possint.X. Viduæ vel aliæ personæ devotæ, quæ videntur magno affectu ad perfectionem tendere, inducantur ad hoc tamquam ad efficacissimum medium perveniendi ad apicem perfectionis, si omnes suas possessiones societati cedant, et vivent annona societatis, quæ illis secundum exigentiam continuo administrabitur, ut sine ulla cura ac sollicitudine Deo liberius serviant.XI. Ad persuadendàm efficacius paupertatem societatis superiores à ditioribus personis societati addictis mutuent pecunias sub chirographo, quarum solutio differatur; deinde tempore morbi præsertim periculosi talis persona constanter visitetur, et omni ratione præveniatur, ut tandem moveatur ad reddendum chirographum; sic enim nostri non agnoscentur testamento, et interim nihilominus lucrabimur absque invidia succedentium in bona morientis.XII. Conveniet etiam ab aliquibus personis pecuniam sub annuo reditu sumere, et eandem nummo altiori alibi constituere, ut reditus reditum compenset; interim enim fieri poterit, ut amici qui pecunias sic mutuo dederunt, misericordia nostri moti, lucrum aut subinde etiam capitale sive testamento, sive donatione inter vivos, societati cedant, dum collegia struuntur, aut templa ædificantur.XIII. Utiliter etiam societas sub nomine mercatorum divitum nobis addictorum negotiari poterit; sed respiciendum certum ac copiosum lucrum, etiam in Indiis, quæ societati non tantum animas, verum etiam opes multas hactenus, Deo favente, subministrarunt.XIV. Procurent nostri habere in locis ubi resident, medicum aliquem societati fidelem, quem apud ægros præ cæteris præcipue commendent et extollant; ut vicissim ipse nostros præ cæteris religiosis commendans, efficiat ut passim apud primarios ægrotos et præsertim moribundos vocemur.XV. Confessarii sint assidui in visitandis ægris, potissimum qui periclitantur, et ut alios religiosos et ecclesiasticos inde honeste eliminent, procurent superiores, ut tempore illo quo confessarius discedere cogitur ab ægroto, continuo alii succedant, et ægrotum in bonis propositis foveant; interim incutiendus erit prudenter horror inferni, &c. ad minimum purgatorium, demonstrandumque, quod sic ut aqua exstinguit ignem, sic eleemosyna exstinguit peccatum; nusquam autem melius eleemosynas impendi posse, quam in hujusmodi personarum alimentum ac subsidium, qui ex vocatione sua profitentur charitatem erga salutem proximi, sic enim illius participes faciendos, et satisfacturos ægrotos pro peccatis propriis, qui charitas operiit multitudinem peccatorum; describi potest quoque charitas, tamquam vestis illa nuptialis, sine qua nemo admittitur ad mensam cœlestem. Denique ex scriptura et sanctis patribus alleganda erunt, quæ, respectu habito ad capacitatem ægroti, efficacissima judicabuntur ad illum permovendum.XVI. Mulieres conquerentes de vitiis aut molestiis suorum maritorum, doceantur subtrahere secreto summam aliquam pecuniæ, illamque, Deo offerre pro expiandis peccatis maritorum, et impetranda illis gratia.
De reditibus collegiorum augendis.
De reditibus collegiorum augendis.
I. Nemo quantum fieri poterit ad ultimam professionem admittatur, quamdiu successiones aliquas expectet, nisi fratrem se juniorem habeat in societate, vel ob alias graves causas; in omnibus tamen et ante omnia consulendum est amplificationi societatis, secundum fines superioribus notos; qui in hoc saltem conspirent, ut ecclesia ad majorem gloriam Dei pristino nitori restituatur, et totius cleri non nisi unus sit spiritus; quocirca frequenter monendum est et passim promulgandum, societatem partim constare ex professis adeo mendicis, ut præter largitiones quotidianos fidelium, careant omnibus, partim etiam aliis patribus pauperibus quidem, sed qui possident bona stabilia, ne sint in gravamen populi pro studiis ac functionibus suis, ut sunt cæteri mendicantes; ideoque serio inculcent confessarii principum, magnatum, viduarum, et aliorum (à quibus societas multum sperare potest) ea quæ hanc materiam concernunt, ut dum spiritualia illis conferunt et divina, ad minimum terrena et temporalia ab illis recipiant, neque vix unquam omittant occasiones recipiendi cum offertur, si autem promissum fuerit et differatur, prudenter in memoriam revocetur, quantum tamen fieri potest omnem affectum erga divitias dissimulando; quod si quis ex confessariis sive magnatum sive aliorum, ad hæc in praxin redigenda minus industrius videatur, tempori et caute amoveatur; alio in locum ejus suffecto: et si necessarium sit ad majorem pœnitentium satisfactionem, ad remotiora collegia relegetur dicendo societatem plurimum illius persona ac talentis ibidem indigere; nuper enim audivimus juvenes viduas immatura morte præventas, negligentia nostrorum suppellectilem valde pretiosam, templis societatis dicatam non legasse, eo quod tempestive acceptata non esset; neque est ad similia acceptanda tempus, sed bona pœnitentium voluntas spectanda est.
II. Prælati, canonici, pastores, aliique opulenti ecclesiastici industriis variis ad exercitia spiritualia sunt alliciendi, et paulatim sic mediante affectu erga res spirituales societati conciliandi, deinde eorum liberalitas paulatim prognosticando.
III. Non negligant confessarii interrogare pænitentes suos (opportune tamen) de nomine, familia, affinibus, parentibus, amicis, bonis, dein spectare successiones illorum, statum, intentionem ac resolutionem, quam si nondum sumpserint societati favorabilem, oportebit persuadere; quod si spes alicujus utilitatis prima fronte affulgeat, quia non expedit de omnibus simul interrogare, jubeantur sive titulo majoris elucidationis conscientiæ, sive pænitentiæ medicinalis, hebdomadatim confiteri, et honeste ab eodem confessario invitentur, ut quod unavice inquirere non potuit, pluribus inquirat; quod si successerit ex voto, si fæmina fuerit, ad persistendum, in frequenti confessione et visitatione, si vir ad sodalitatem frequentandam, et familiaritatem nostrorum, quoquo modo inducatur.
IV. Quæ de viduis dicta sunt, eadem agenda circa mercatores, cives opulentos, et conjugatos prole carentes, intelligantur; à quibus non raro societas ex asse hæreditatem acquiret, si prudenter hæ praxes executioni mandentur. Potissimum autem hæc observanda erunt, circa opulentas devotarias nostros frequentantes, quæ si non sint parentibus valde nobilibus natæ, tantum ad summum poterit vulgus obmurmurare.
V. Rectores collegiorum conabuntur habere notitiam domorum, hortorum, prædiorum, vinearum, pagorum, cæterorumque bonorum, quæ à primariis nobilibus, mercatoribus aut civibus possidentur, et si fieri potest gravaminum ac redituum quibus onerantur; sed caute id præstandum et efficacissime per confessionem, sodalitatem, ac privata colloquia; quod si confessarius pænitentem divitem adeptus sit, continuo rectorem moneat, et omni modo fovere conetur.
VI. Porro summa rei in eo constituenda est, quod nostri omnes apposite benevolentiam pænitentium, et aliorum, quibuscum conversantur captare norint, et singulorum inclinationi se accommodare; quapropter ad loca quæ à divitibus et nobilibus inhabitantur, provinciales provideant, ut multi mittantur, et ut provinciales id prudentius ac felicius faciant, rectores de messe illos accurate instruere suo tempore meminerint.
VII. Inquirant etiam an contractus et possessiones per receptiones filiorum in societatem, ad illam transire possint; et si fieri potest, explorent an bona aliqua sic per pactum aliquod conducta, vel aliter collegio cedere possint, ut post tempus societati cedant; ad quem finem, societatis necessitas, et gravamen debitorum, omnibus præsertim magnatibus et divitibus intimanda erunt.
VIII. Si contigerit viduas aut conjugatos divites nobis addictos tantum habere filias, eas nostri blande dirigent ad statum devotarium, vel ad religionem monialium; dote aliqua illis relicta; cætera societati paulatim acquirentur; quod si filios habeant qui societati apti erunt, ad illam allicientur, alii ad alias religiones, etiam certo minimo compromisso inducendi erunt; sed si filius unicus sit, quibuslibet modis ad societatem pertrahendus erit, eique metus omnis parentum ex animo removendus, et vocatio Christi inculcanda est, ostendendo etiam Deo sacrificium gratissimum fore, si parentibus insciis et invitis aufugerit; deinde mittatur ad novitiatum remotum, præmonito prius generali; quod si filios et filias habeant, prius filiæ in monasterium vel statum devotarium dirigantur, deinde filii in societatem cum successione bonorum pertrahantur.
IX. Superiores hujusmodi viduarum et conjugatorum confessarios suaviter et fortiter moneant, ut sese utiliter pro societate secundum hæc monita impendant; quod si non fecerint, alii eorum loco substituantur, et ipsi removeantur, sic ut notitiam cum illa familia fovere non possint.
X. Viduæ vel aliæ personæ devotæ, quæ videntur magno affectu ad perfectionem tendere, inducantur ad hoc tamquam ad efficacissimum medium perveniendi ad apicem perfectionis, si omnes suas possessiones societati cedant, et vivent annona societatis, quæ illis secundum exigentiam continuo administrabitur, ut sine ulla cura ac sollicitudine Deo liberius serviant.
XI. Ad persuadendàm efficacius paupertatem societatis superiores à ditioribus personis societati addictis mutuent pecunias sub chirographo, quarum solutio differatur; deinde tempore morbi præsertim periculosi talis persona constanter visitetur, et omni ratione præveniatur, ut tandem moveatur ad reddendum chirographum; sic enim nostri non agnoscentur testamento, et interim nihilominus lucrabimur absque invidia succedentium in bona morientis.
XII. Conveniet etiam ab aliquibus personis pecuniam sub annuo reditu sumere, et eandem nummo altiori alibi constituere, ut reditus reditum compenset; interim enim fieri poterit, ut amici qui pecunias sic mutuo dederunt, misericordia nostri moti, lucrum aut subinde etiam capitale sive testamento, sive donatione inter vivos, societati cedant, dum collegia struuntur, aut templa ædificantur.
XIII. Utiliter etiam societas sub nomine mercatorum divitum nobis addictorum negotiari poterit; sed respiciendum certum ac copiosum lucrum, etiam in Indiis, quæ societati non tantum animas, verum etiam opes multas hactenus, Deo favente, subministrarunt.
XIV. Procurent nostri habere in locis ubi resident, medicum aliquem societati fidelem, quem apud ægros præ cæteris præcipue commendent et extollant; ut vicissim ipse nostros præ cæteris religiosis commendans, efficiat ut passim apud primarios ægrotos et præsertim moribundos vocemur.
XV. Confessarii sint assidui in visitandis ægris, potissimum qui periclitantur, et ut alios religiosos et ecclesiasticos inde honeste eliminent, procurent superiores, ut tempore illo quo confessarius discedere cogitur ab ægroto, continuo alii succedant, et ægrotum in bonis propositis foveant; interim incutiendus erit prudenter horror inferni, &c. ad minimum purgatorium, demonstrandumque, quod sic ut aqua exstinguit ignem, sic eleemosyna exstinguit peccatum; nusquam autem melius eleemosynas impendi posse, quam in hujusmodi personarum alimentum ac subsidium, qui ex vocatione sua profitentur charitatem erga salutem proximi, sic enim illius participes faciendos, et satisfacturos ægrotos pro peccatis propriis, qui charitas operiit multitudinem peccatorum; describi potest quoque charitas, tamquam vestis illa nuptialis, sine qua nemo admittitur ad mensam cœlestem. Denique ex scriptura et sanctis patribus alleganda erunt, quæ, respectu habito ad capacitatem ægroti, efficacissima judicabuntur ad illum permovendum.
XVI. Mulieres conquerentes de vitiis aut molestiis suorum maritorum, doceantur subtrahere secreto summam aliquam pecuniæ, illamque, Deo offerre pro expiandis peccatis maritorum, et impetranda illis gratia.