THE SECRET INSTRUCTIONS OF THE JESUITS.

CAP. I.

Qualem Societas præstare sese debeat, cum incipit de novo alicujus loci Fundationem.

I. Ut se gratam reddat incolis loci, multum conducet explicatio finis Societatis præscripti in regulis, ubi dicitur Societatem summo conatu in salutem proximi incumbere, æque atque in suam: quare humilia obsequia obeunda in Xenodochiis, pauperes, et afflicti, et incarcerati invisendi, confessiones prompte et generatim excipiendæ, ut insolita in omnes charitate, et rei novitate eminentiores incolæ nostros admirentur et ament.

II. Meminerint omnes facultatem ad exercenda Societatis ministeria modeste ac religiose petendam, et omnes tum ecclesiasticos præsertim, tum sæculares quorum auctoritate indigemus, benevolos sibi facere studeant.

III. Ad loca distantia etiam eundum, ubi eleemosynæ quantumvis parvæ recipiendæ, exposita necessitate nostrorum; eædem deinde dandæ aliis pauperibus, ut sic ædificentur ii, qui nondum Societatem noverunt, et sint in nos tanto liberaliores.

IV. Omnes eundem videantur spirare spiritum, ideoque eundem modum exteriorem addiscant, ut uniformitas in tanta diversitate personarum unumquemque ædificet: qui secus fecerint, tanquam nocui, dimittantur.

V. Caveant nostri emere fundos in initio; sed si quos emerint nobis bene sitos, fiat hoc mutuato nomine aliquorum amicorum fidelium et secretorum; et ut melius luceat paupertas nostra, bona quæ sunt vicina locis, in quibus collegia habeamus, per provincialem assignentur collegiis remotis, quo fiet ut nunquam Principes vel Magistratus habeant certam notitiam redituum Societatis.

VI. Non divertant nostri cum intentione residendi per modum Collegii nisi ad urbes opulentas; finis enim Societatis est imitari Christum Salvatorem nostrum, qui Ierosolymis maxime morabatur, alia autem loca minus præcipua tantum pertransibat.

VII. Summum pretium à viduis semper extorquendum, inculcata illis summa nostra necessitate.

VIII. In unaquaque provincia, nemo nisi Provincialis noverit præcise valorem redituum. Sacrum autem esto quantum corbona Romana contineat.

IX. Concionentur nostri, et ubique in colloquiis propalent, se ad puerorum instructionem, et populi subsidium venisse, ac omnia gratis, et sine personarum exceptione præstare, nec esse in gravamen communitatis, ut cæteri Ordines religiosi.

CHAP. I. SECRET COUNSELS OF THE SOCIETY OF JESUS.

How the Society ought to conduct itself when it commences a settlement in a new place.

I. An explanation of the design of the society, prescribed in those rules, which declare that the society ought to labor with as great diligence for the good of others, as for its own, will render it acceptable to the people of the place; therefore the humblest duties in the hospitals ought to be performed; the poor and the afflicted, and those in prison, should be visited and the confessions of all promptly received, that by such uncommon benevolence to all, and by the novelty of the thing, the principal inhabitants may admire and love us.

II. Let all remember that the power to exercise the offices of the society is to be requested modestly and religiously, and that they should study to make all chiefly ecclesiastical, but also secular, whose influence we want, favorable to themselves.

III. Also let them take care to visit distant places, where having explained our poverty, alms, however small, may be received, which should again be given to others who are poor, so that they who do not as yet know the society, may be won, and may be so much the more liberal towards us.

IV. Let all appear to breathe the same spirit, and so learn the same exterior deportment, that by such uniformity in such variety of persons, every one may be attracted; they who do otherwise should be dismissed as injurious.

V. In the commencement, let our members be careful in buying lands; but if they should purchase for us those well situated, let this be done in the fictitious name of some faithful and confidential friend; and that our poverty may better appear, let the estates which are near to places in which we may have colleges, be assigned by the provincial to remote institutions, by which it will be impossible that rulers or magistrates can ever have certain knowledge of the society.

VI. Let not our members make any location for a college, except in wealthy cities; for the object of the society is to imitate Christ, our Saviour, who resided generally in Jerusalem, but only passed through other places of less importance.

VII. Let the utmost means be always extorted from widows, and our extreme poverty be proven to them.

VIII. In every province let no one, except the provincials, know precisely the value of the revenues. Let what is in the treasury at Rome, be sacred.

IX. Let us proclaim, and every where in conversation announce, that we have come for the education of youth, and the good of the people, and that all things will be performed gratis, and without respect of persons, and that we will not be a burthen to the community, as other religious orders are.

CAP. II.

Quomodo Principum, Magnatum et Primariorum P. P. Societatis familiaritatem acquirent, et conservabunt.

I. Conatus omnis ad hoc in primis adhibendus, ut Principum et primariorum ubique locorum aures et animos obtineamus, ne sit qui in nos audeat insurgere, quin immo omnes cogantur à nobis dependere.

II. Cum autem experientia doceat Principes et Magnates tum præsertim affici personis ecclesiasticis, quando odiosa eorum facta dissimulant, sed in meliorem potius partem ea interpretantur, ut videre est in matrimoniis contrahendis cum affinibus, aut consanguineis, aut similibus, animandi sunt qui hæc aut similia affectant, spe facta per nostros istiusmodi dispensationes facile a summo Pontifice impetrandi, quod faciet si explicentur rationes, proferantur exempla, et recitentur sententiæ favorabiles titulo communis boni, et majoris gloriæ Dei, quæ est scopus Societatis.

III. Idem faciendum si princeps aggreditur aliquid faciendum non æque magnatibus omnibus gratum; permovendus nempe animus ei, et instigandus, cœterorum vero animi commovendi ad hoc ut principi sese accommodent, neque contradicant; in genere tamen tantum, nec unquam ad particularia descendendo, ne societati imputetur, si male negotium successerit; et siquidem hoc aliquando factum reprobetur, recitentur monita contraria hæc plane prohibentia, et adhibeatur auctoritas aliquorum patrum, de quibus constat quod hæc ipsa monita illos lateant, qui etiam cum juramento asserere poterunt societatem, quoad hæc quæ illi improperantur, calumniam pati.

IV. Juvabit etiam non parum ad occupandos principum animos, si nostri dextere et per tertias personas insinuent se ad legationes honorificas et favorabiles ad alios principes aut reges pro illis obeundas, præsertim apud pontificem et supremos monarchias; hac enim occasione sese et societatem commendare poterunt, quare non nisi zelosi valde et versati in instituto nostro eo erunt destinandi.

V. Alumni principum et domestici præcipue, quibus familiariter utuntur, per munuscula præcipue et varia pietatis officia vincendi sunt, ut eandem nostros fideliter de humoribus et inclinationibus principum et magnatum instruant, sic facile illis societas sese accommodabit.

VI. Experientia etiam docuit in domo Austria, aliisque regnis Galliæ, Poloniæ, &c. cæterisque ducatibus, quantum societas sese juverit tractandis matrimoniis inter principes. Quare prudenter proponantur exquisiti conjuges, qui cum parentibus vel amicis nostrorum sunt amici vel familiares.

VII. Fæminæ principes per domesticas potissimum, quæ a cubiculis sunt, facillime vincentur; quare illæ omnibus modis foveantur, sic enim ad omnia, etiam secretissima, in familia aditus patebit.

VIII. In conscientiis magnatum regendis sequentur nostri confessarii sententiam illorum auctorum qui liberiorem conscientiam faciunt contra opinionem aliorum religiosorum, ut, relictis illis, a nostra directione et consiliis toti velint dependere.

IX. Tam principes quam prælati, aliique omnes qui societati favorem extraordinarium præstare possunt, participes faciendi sunt omnium meritorum societatis, exposito illis momento hujus summi privilegii.

X. Insinuandæ etiam caute et prudenter facultates amplissimæ societatis absolvendi etiam a casibus reservatis, respectu aliorum pastorum aut religiosorum, item dispensandi in jejuniis, debito reddendo, aut petendo, matrimonii impedimentis, aliisque notis, in quo fiet ut plurimi ad nos recurrant et obstringantur.

XI. Invitandi ad conciones, sodalitates, orationes, actiones, declamationes, &c. in quibus carminibus, inscriptis thesibus honorandi, tum si expedit in triclinio mensa excipiendi, variisque et dictis salutandi.

XII. Inimicitiæ et dissensiones inter magnates ad nos distrahendæ erunt ut componantur, sic enim in notitiam familiarium et secretorum paulatim poterimus devenire, et alterutram partem nobis devincire.

XIII. Quod si monarchæ vel principi serviat aliquis societati parum addictus, invigilandum ut sive per nostros, sive potius per alios ille in amicitiam ac familiaritatem societatis inducatur, promissis, favoribus ac promotionibus per principem, aut monarcham suum procurandis.

XIV. Caveant omnes quacumque ratione dimissos a societate, et præsertim illos, qui sua sponte ab ea discedere voluerunt, apud quemquam commendare, aut promovere; quia quantumcumque illi dissimulent, semper tamen irreconciliabile odium adversus societatem gerunt.

XV. Denique ita omnes solliciti sint, principes, magnates, et magistratus cujusque loci conciliare, ut etiam contra consanguineos, et affines, et amicos suos, pro illis, quando occasio sese obtulerit, strenue fideliterque agant.

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 the Pope, 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.

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 appointed curate; 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 the beatification and canonization of 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.

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 great alone.

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.

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 as spectators.

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.

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, let ours not 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 of special prayers; 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 to alms-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.

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 inward reservation, 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, that the 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 a rock which 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.

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 become nuns: 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.

CHAP. IX.

Of increasing the revenues of our colleges.

I. When it can be prevented, let no one be admitted to complete profession as long as he expects any inheritance, unless he has a younger brother in the society, or on account of other important reasons; but in all things, and above every thing, let the interest of the society be consulted in accordance with the known objects of the superiors; who agree at least in this, that the church should be restored to its former splendor, for the greater glory of God, and that all the clergy ought to be of one mind; wherefore let it be frequently suggested and every where promulgated, that the society consists partly of members who are so poor that but for the daily alms of the faithful they would totally want all things; that another part consists of fathers, poor indeed, but who possess a certain support, and are not like others, mendicants and burthensome to the people in their studies and functions; wherefore let the confessors of rulers, of noblemen, of widows and others from whom the society can hope much, seriously inculcate those things which concern this matter, that while they confer spiritual and divine things upon them, they should receive at least earthly and temporal things in return; and scarcely ever omit opportunities of receiving them when offered; and if any thing be promised and delayed, let it be prudently recalled to memory, when it can be done, so as to conceal all love of riches; but if any confessor of noblemen or others seem less industrious in attending practically to these things, let him be seasonably and cautiously removed; and let another be substituted; and should it be necessary for the greater satisfaction of his penitents, let him be sent to the more remote colleges, declaring that the society most needed his presence and talents there; for we have recently heard that some young widows, prevented by sudden death, did not make a legacy of tapestry very precious, which had been designed for temples of the society, through our negligence in not accepting it in right time; for it is not time, but the good will of our penitents which is to be looked at, in receiving such things.

II. Let prelates, canons, pastors, and other ecclesiastics who may be rich, be allured by great efforts to religious acts, and by degrees through the influence of the propensity to religious actions, conciliated to the society, which may finally see their liberality become gradually manifest.

III. Let confessors not neglect to interrogate their penitents, (but cautiously) about their name, family relations, parents, friends, estates, and then to examine their expectancies, state, intentions and resolutions, which ought to be moulded favorably to the society, if not so already. But if the hope of any advantage should be apparent, for it is not expedient to inquire about all things at once, let them be directed under pretence of greater clearing of conscience, or some salutary penance, to confess weekly; wherefore for the same reason let them be pressed to come freely to the confessional, so that what could not be inquired into on one occasion, may be ascertained on repeated opportunities; which if it shall succeed according to his wish, if it be a female, let her by every method be induced to persist in frequent confession and visitation; if a man to frequent companionship and familiarity with us.

IV. What has been said about widows may be understood to apply concerning merchants and rich citizens and married persons, without children, from whom the society may frequently acquire their whole estate, if these rules are prudently reduced to practice. But these things are to be chiefly observed towards rich female devotees, who adhere to us, about whom, if not descended from very distinguished parentage the common people can at most but murmur.

V. Let the rectors of colleges endeavor to obtain intelligence of the houses, gardens, farms, villages, and other estates which may be owned by the first nobility, merchants or citizens, and if it can be done, the taxes and rents by which they may be burthened; but cautiously, for it can be done most effectually by confession, companionship and private conversations, wherefore when a confessor obtains a rich penitent, let him immediately inform the rector, and try to cherish him by every method.

VI. But the sum of the matter consists in this, that all our members should know precisely how to conciliate their penitents, and others with whom they associate, and to accommodate themselves to the disposition of each; wherefore let the provincials provide, that many be sent to places, which are inhabited by the rich and noble; and that the provincials may do this the more prudently and completely, let the rectors remember to inform them accurately of the proper time to act.

VII. Let them also inquire whether by the reception of their children into the society, their contracts and possessions would pass to it; and if it can be done let them inquire whether any goods, by some agreement could be transferred or otherwise ceded to a college so as to come back after some time to the society; to which purpose let the poverty of the society and the greatness of its debts, be intimated to all, especially to the rich and great.

VIII. If it happen that widows, or rich married persons who are attached to us, have only daughters, let our members direct them kindly to the state of a devotee, or to religious seclusion; but if they have sons who may be fit for our society—let such be enticed to it, and let the others be encouraged by some small inducement to go to other orders. But if there should be an only son, by all means let him be drawn to the society, and all fear of his parents removed from his mind, and that the vocation is of Christ is to be shown by proving that the sacrifice would be acceptable to God although it required him to leave his parents without their knowledge and against their will; then let him be sent to some remote noviciate, having first given notice to the general: but if they have sons and daughters, let the daughters be first sent to a monastery or state of devotion, and then let the sons with the inheritance of the estates be drawn into the society.

IX. Let the superiors gently but firmly admonish the confessors of widows and married persons of this description that they may usefully employ themselves in behalf of the society according to these counsels: which if they do not, let them be removed and others substituted in their place, so that they cannot maintain any correspondence with the family.

X. The widows and other devout persons who appear to strive with great earnestness after perfection are to be induced as the most efficient method of rising to the pinnacle of excellence, to give all their possessions to the society, and to live upon the annuity which the society will regularly appoint them according to their need, so that without any care or solicitude, they may more freely serve God.

XI. To manifest more effectually the poverty of the society, let the superiors borrow money on bond from rich persons attached to the society of which the payment should be deferred; and then in time of dangerous disease especially, let such person be constantly visited, and by every method be prevailed on until he is persuaded to surrender the bond; for so we shall not be known in the will, and in the meantime will nevertheless obtain something without incurring the hatred of the heirs to the estate of the deceased person.

XII. It will also be proper to borrow money from some persons, at a yearly interest, and to dispose of it somewhere else at a higher rate, that the excess may cover the expense; for in the meantime it may happen, that the friends who have lent us the money, moved by compassion for us may give the society the interest, and at length even the principal, either by will or by donation during their life, when colleges are to be built or temples raised.

XIII. The society can also usefully trade, under the name of rich merchants attached to us; but certain and abundant gain is to be looked at, as in the Indies, which have furnished the society not only souls but thus far also much wealth through the favor of God.

XIV. Let our members take care to provide, in places where they reside, a physician who may be faithful to the society, whom they should especially commend to the sick, and extol above others; that in turn, he commending us in preference to other religious orders, may cause that every where we will be called to them that are sick and dying, and especially to such as are persons of great distinction.

XV. Let the confessors be attentive in visiting the sick, especially those who are in danger, and that they may decently exclude other ecclesiastics, and members of other orders, let the superiors take care that at any time when the confessor is obliged to leave the sick, others may succeed, and may encourage the sick man in good purposes; the horror of hell, &c. or at least of purgatory, in the meantime is prudently to be held forth, and it is to be shown, that as water extinguishes fire, so alms extinguishes sin; and that alms can never be better bestowed than for the nourishment and support of such persons as by their calling profess a desire for the salvation of their neighbors; and so too will the sick be benefited themselves, and make satisfaction for their own sins; for charity covers a multitude of sins. Charity can also be described as that wedding garment, without which no one can be admitted to the heavenly feast. Finally, let those things be produced from scripture and the holy fathers, which may be judged most efficacious to influence him, respect being had to the capacity of the sick person.

XVI. Let women complaining of the vices and unkindness of their husbands be instructed secretly to withdraw a sum of money and to offer it to God, for the expiation of the sins of their husbands and for obtaining forgiveness for them.

CAP. X.

De disciplinæ hujus rigore privato in societate.

I. Dimittendus erit quilibet vel cujusvis conditionis vel ætatis, alio colore quæsito, tamquam hostis societatis, qui devotas nostras vel alios amicos alienaverit à templo nostro vel frequentatione nostrorum, aut eleemosynas ad alia templa, vel religiosos diverterit, vel alicui opulento, aut bene societati congruo illam dissuaserit; tum etiam qui circa tempus, quo de bonis propriis disponendum erat, affectum erga consanguineos potius, quam erga societatem, ostenderint; hoc enim magnum immortificati animi signum est, et convenit professos esse plane mortificatos: item qui eleemosynas à pœnitentibus aut aliis amicis societatis ablatas ad consanguineos suos pauperes diverterint. Ut autem de causa dimissionis suæ postea non conquerantur, non dimittantur statim, sed prohibeantur primo, ab audiendis confessionibus, mortificentur et vexentur exercitiis vilissimorum officiorum, cogantur ad ea in dies præstanda à quibus aversionem maximam habere cognoscuntur, removeantur ab altioribus studiis ac honorificis muniis, urgeantur capitulis ac reprehensionibus publicis, arceantur à recreationibus, et conversatione externorum, subtrahantur in vestibus, aliisque utensilibus, ea quæ omnino necessaria non sunt, donec ad murmurationem, et impatientiam inducantur, et tunc tamquam nimis immortificati, et aliis malo exemplo perniciosi dimittantur; et si ratio dimissionis parentibus aut prælatis ecclesiæ danda sit, dicantur non habuisse spiritum societatis.

II. Dimittendi insuper erunt qui scrupulum fecerint in acquirendis societati bonis, dicanturque esse nimium proprio judicio addicti; quod si apud provinciales rationem facti sui reddere voluerint, non audiantur, sed urgeantur ad regulam quæ omnes obligat ad cæcam obedientiam præstandam.

III. Reflectendum erit ab initio et à teneris, quinam maxime in affectu erga societatem proficiant, qui autem affectum erga alios ordines, aut pauperes, aut parentes tenere deprehenduntur, cum sint futuri inutiles, modo supra dicto, paulatim ad dimissionem disponantur.

CHAP. X.

Of the secret strictness of this discipline in the society.

I. Let every one, of whatever condition or age, be dismissed as an enemy of the society, but under another pretext, who shall alienate our devotees and other friends from our churches, and from resorting to us, or who shall divert alms to other churches or orders, or shall attempt to seduce any wealthy or well affected person from the society; and also those who when they dispose of their effects shall show greater affection for their relations than for the society; for this is a great sign of an unmortified mind, and it is proper that the professed should be thoroughly mortified; so of all who shall turn alms taken from penitents or other friends of the society to their own poor relations. But that they may not afterwards make complaints of the cause of their dismission, let them not be at once dismissed, but let them at first be prohibited from hearing confessions; and be mortified and vexed with the exercise of the meanest offices; let them be obliged daily to perform those to which they are known to have the greatest aversion, let them be removed from higher studies and honorable occupations, and let them be provoked with chapters and public censures; let them be kept from recreations and from intercourse with strangers, let those things which are not absolutely necessary in dress and other indispensable things, be withheld till they are forced to murmuring and impatience; and then, as persons too little mortified, and injurious to others by an evil example, let them be dismissed; and if a reason of their dismission should be required by their parents or the prelates of the church, let them be represented as not having the spirit of the society.

II. Let such be dismissed, moreover, as have any scruples in acquiring riches for the society, and let them be represented as too confident in their own judgment, but if they should wish to give the reason of their conduct, to the provincials, let them not be heard, but compelled to observe the rule which binds all to render blind obedience.

III. Let it be considered from the beginning, even from infancy, who go farthest in devotion to the society; and who are observed to entertain regard for other orders, or for the poor, or for their parents, and as such will be useless in future, let them be gradually prepared for dismission in the aforesaid manner.

CAP. XI.

Qualiter se nostri unanimiter præstabunt contra dimissos è societate.

I. Quoniam dimissi saltem aliquorum secretorum conscii sunt, plerumque obsunt; ac proinde eorum conatibus obviandum erit his modis: antequam è societate dimittantur, inducantur ut promittant scripto, et jurent se nihil de societate unquam sinistri scripturos vel dicturos; interim superiores servent scripto malas inclinationes, defectus ac vitia illorum, quæ ipsi aliquando in manifestatione conscientiæ suæ pro more societatis dederunt, quibus si necesse fuerit, societas apud magnates et prælatos ad illorum promotionem impediendam se juvare poterit.

II. Scribatur quamprimum per collegia, quinam dimissi sint, exaggerenturque causæ dimissionis generales, immortificatio animi, inobedientia, parvus affectus erga exercitia spiritualia, proprium judicium, &c., deinde moneantur alii omnes ne cum illis ulla ratione correspondeant; et si ab externis de dimissis mentio fiat, loquantur omnes uniformiter, et passim dicant, societatem neminem dimittere sine gravibus causis, ejicere instar maris cadavera, &c., insinuentur etiam caute hujusmodi causæ, propter quas odio habemur, ut plausibilior sit dimissio.

III. In domesticis exhortationibus persuadeatur dimissos esse plane inquietos, et continuo societatem repetere, exaggerenturque infortunia eorum, qui post discessum à societate male perierunt.

IV. Obviandum etiam erit accusationibus, quas dimissi è societate facere possent, per auctoritatem virorum gravium, qui passim declarent societatem neminem sine gravi causa dimittere, neque præscindere sana membra; quod confirmari potest per zelum quem habet, et generatim ostendit societas erga animas externorum: quanto magis erga domesticos suos?

V. Deinde hujusmodi magnates aut prælati, apud quos dimissi aliquid auctoritatis aut fidei sibi conciliare cœperint, omni genere beneficiorum à societate præveniendi sunt, ac obstringendi; explicandum illis quomodo bonum commune unius religionis tam celebris, quam utilis ecclesiæ præponderare debeat bono privato qualiscumque personæ; quod si affectus erga dimissos perseveret, juvabit causas dimissionis exponere, et exaggerare etiam quæ non adeo certa sunt, modo per probabilem consequentiam deducantur.

VI. Omni modo præcavendum erit, ne præsertim ii, qui sua sponte societatem deseruerunt, promoveantur ad aliqua officia aut dignitates ecclesiæ, nisi se suaque omnia societati submiserint et addixerint, ita ut omnibus constare possit quod à societate omnino dependere velint.

VII. Procuretur tempori ut ab exercitio functionum celebrium in ecclesia, ut sunt conciones, confessiones, evulgationes librorum, &c., quantum fieri potest sint remoti, ne affectum et plausum vulgi sibi concilient; eo fine diligentissime in vitam ac mores illorum erit inquirendum, nec non in sodalitia, occupationes, &c., et intentiones dimissi; quocirca efficiendum erit, ut cum aliquo è familia illa, quam dimissi incolunt, nostri peculiarem correspondentiam habeant, quamprimum autem quidpiam minus laudabile, aut censura dignum deprehensum fuerit, per personas inferioris ordinis nobis addictas in vulgus dispergatur, deinde magnates vel prælati, qui dimissos fovent, futuræ infamiæ indiciis teneantur: quod si nihil committant reprehensione dignum, et laudabiliter se gerant, extenuentur argutis propositionibus, ambiguisque verbis eorum virtutes, operaque quæ commendantur; donec æstimatio et fides quæ antea illis adhibebatur, imminuatur; societatis enim plane interest, dimissos et præsertim eos, qui eam sua sponte deseruerunt, prorsus supprimi.

VIII. Infortunia et eventus sinistri, qui illis accidunt, quamprimum divulgandi sunt, imploratis tamen precibus personarum piarum, ut non credantur nostri ex passione procedere; domi vero omnibus modis exaggerentur, ut alii contineantur.

CHAP. XI.

What we should all do against those dismissed from the society.

I. Since the dismissed, acquainted with at least a portion of our secrets, frequently do injury on that account, these efforts are to be obviated by the following methods:—before they may be dismissed from the society let them be induced to promise in writing, and swear, that they will never write nor speak any thing injuriously of the society; in the meantime let the superiors preserve in writing, the evil inclinations, defects and vices, which they may have at any time admitted for the clearing of their conscience, according to the constitution of the society, by which, if it shall be necessary, the society can strengthen itself with noblemen and prelates in preventing their promotion.

II. Those who are dismissed, should be published immediately, through our colleges, and the general reasons of their discharge, such as an unmortified mind, disobedience, an indisposition for spiritual exercises, obstinacy, &c. should be accumulated; then let all others be admonished, on no account to associate with them; and if strangers speak of the dismissed, let all uniformly say, and every where declare that the society discharges none but for weighty causes, even as the sea casts up only the dead, &c.; especially let such cases, as have caused us odium, be managed with such caution, as will give plausibility to the dismission.

III. In private exhortations it should be urged that the dismissed are exceedingly unhappy, and constantly soliciting re-admission: and the misfortunes of any, who may have perished miserably, after their departure from the society, should be aggravated.

IV. Whatever accusations those dismissed from the society may bring, are to be opposed by the influence of important men, who should every where declare that the society dismisses no one without strong reasons, and never cuts off sound members: which is proven by the zeal which the society feels and commonly exhibits, for the souls of those without: how much more then for her own members?

V. Again, such noblemen or prelates as the dismissed may have begun to obtain any influence or credit with, should be drawn and bound to the society by every kind of benefit; it should be urged upon them, that the common good of an order, whose fame equals its utility to the church, ought to predominate over the private advantage of any individual; but if their regard for the dismissed should continue, it will be profitable, besides urging the real causes of their dismission, to add other things, which although not certain, may be made to appear probable.

VI. We must by all means, prevent those, especially who have voluntarily deserted the society, from being promoted to any office or dignity in the church, until they shall have submitted and devoted themselves, and their all to the society; and that in such a way, as to make it obvious to all that they are willing to depend entirely upon it.

VII. Timely care should be taken, as much as possible, to prevent their exercising the more distinguished functions of the church, such as preaching, hearing confessions, publishing books, &c., lest they should conciliate the affection and applause of the people; therefore, let the most diligent inquiry be made into their life and conduct, as well as their associations, occupations, &c.; and as it regards the dismissed, even their intentions; for which purpose it will be useful for us to hold confidential intercourse with some one in the families, where the dismissed reside, that the moment any thing equivocal, or censurable, shall be discovered, it may be noised about by persons of inferior condition, devoted to us, and thus noblemen and prelates who might favor them, may be restrained by these indications of future infamy; but if they commit nothing blameworthy, and conduct themselves laudibly, their virtues and commendable actions, are to be depreciated by subtle suggestions, and ambiguous expressions, until the esteem and confidence which they before enjoyed is diminished; for it is the plain interest of the society, that the dismissed, and still more deserters, should be wholly crushed.

VIII. The misfortunes and disastrous events which befall them, ought to be immediately published, but at the same time solicit for them the prayers of the righteous, lest we should be suspected of malevolence; but, amongst ourselves, in every way exaggerate them, thus to retain others.

CAP. XII.

Quinam conservari ac foveri in societate debeant.

I. Primum locum tenere debent strenui operarii, qui scilicet non minus temporale quam spirituale societatis bonum promovent, quales sunt plerumque confessarii principum ac magnatum, viduarum et devotarum opulentarum, concionatores et professores, et quicumque horum secretorum sunt conscii.

II. Corruentes viribus et defecti ætate, secundum quod talenta sua pro bono societatis temporali impenderunt, adeo ut habeatur decens ratio messis præteritæ; preterquam quod adhuc apta instrumenta sint ad deferendos superioribus defectus ordinarios quos in reliquis domesticis, cum perpetuo domi sint, animadvertunt.

III. Dimittendi illi nunquam erunt, quantum fieri poterit, ne societas male audiat.

IV. Præterea fovendi quicumque ingenio, nobilitate, aut divitiis excellunt; præsertim si amicos et consanguineos societati addictos habeant et potentes, et revera ipsi sincero affectu erga societatem sint, secundum explicationem supra datam; mittendi illi Romam, vel ad universitates celebriores ut studeant: si autem in provincia studuerint, peculiari affectu et favore professorum sunt promovendi, quoad usque cessionem bonorum suorum fecerint societati, nihil illis denegetur, sed postquam illam fecerint, mortificentur, ut cæteri, semper tamen respectu aliquo habito ad præterita.

V. Erit etiam ratio peculiaris eorum apud superiores, qui selectos aliquos juvenes ad societatem allexerint, quandoquidem affectum suum erga societatem non parum testati sunt; sed quamdiu illi nondum professi sunt, videndum ne nimium illis indulgeatur, ne forte fortuna, quos ad societatem adduxerunt, reducant.

CHAP. XII.

Who should be cherished and favored in the society.

I. The first rank is due to diligent laborers, who promote equally the temporal and spiritual good of the order, such are most frequently, the confessors of princes and nobles, widows, and rich devotees, as well as preachers and professors, all in short, who know these secrets.

II. The second place belongs to those, who waisted in strength and decrepid with age, have spent their talents, for the temporal good of the society; and this as well out of a decent regard to their past services, as, the rather, because they are suitable instruments for reporting to the superiors the usual defects, which being constantly at home, they perceive in other members.

III. These last must never be discharged, if possible to avoid it, lest the society be reproached.

IV. Next let all be favored as they are distinguished for understanding, high birth, and riches, particularly if they have powerful friends and kindred who are attached to the society, and are themselves sincerely devoted to it, in the manner aforesaid; let such be sent to Rome, or to the more celebrated universities to study; but if they should study in the provinces, they are to be encouraged by the utmost kindness and indulgence on the part of the professors, and up to the moment of their surrendering every thing to the society, nothing is to be denied them; after that, however, they are to be mortified like the rest, some regard perhaps, being always had to the past.

V. The superiors must also show peculiar respect to those who may have drawn any clever youths into the society, whereby they have not a little proven their love for it; but so long as these are not yet professed, let not the others be too much indulged; lest possibly, they should withdraw from the society, those whom they led into it.

CAP. XIII.

De delectu juvenum in societatem admittendorum, et modo retinendi.

I. Summa prudentia contendendum est ut deligantur juvenes ingenio bono, formà non contemnenda, genere nobiles, aut quod minimum horum aliquo excellentes.

II. Ut facilius ad institutum nostrum pertrahantur, peculiari affectu quamdiu student à præfectis scholarum et magistris sunt præveniendi, extra tempora scholæ, ab iisdem sunt instruendi, quam gratum Deo sit, si quibus illi se et sua omnia, præsertim in societate filii sui, consecret.

III. Ducantur occasione data per collegium et hortum, immo aliquando etiam ad villas, et cum nostris versentur tempore recreationum, et paulatim familiares fiant, cavendo tamen ne familiaritas pariat contemptum.

IV. Non permittantur castigari, et in ordinem redigi à præceptoribus cum aliis discipulis.

V. Munusculis ac privilegiis variis ætati illorum conformibus devinciendi sunt, et maxime colloquiis spiritualibus sunt animandi.

VI. Inculcetur illis hæc fieri dispositione divina, tamquam ad societatem electis præ tot aliis idem gymnasium frequentantibus.

VII. Aliis occasionibus, præsertim exhortationibus, terrendi sunt minis damnationis æternæ, nisi divinæ vocationi obtemperent.

VIII. Si societatem ingredi constanter petant, differatur illorum admissio, quamdiu constantes manent; quod si mutabiles appareant, quamprimum, et omnibus modis foveantur.

IX. Admoneantur efficaciter, ne ulli familiari suo, et ne quidem parentibus vocationem suam aperiant, priusquam admissi sint; quod si deinde aliqua illos tentatio resiliendi superveniat, in integro tum ipse, tum societas erit; et si illa superata fuerit, semper erit occasio illos rememoratione ejusdem postea animandi, si tempore novitiatus, aut post emissa vota simplicia obveniat.

X. Quia vero maxima difficultas est in alliciendis magnatum, nobilium, senatorum filiis, quamdiu apud parentes sunt, qui illos ad succedendum illorum officiis educant; persuadendum illis per amicos potius quam per personas societatis, ut illos in aliis provinciis, et remotis universitatibus collocent, in quibus nostri docent, præmissis instructionibus ad professores de qualitate et conditionibus illorum, ut affectum illorum societati facilius, et certius concilient.

XI. Quando ad ætatem aliquomodo maturam pervenerint, inducendi erunt ad facienda aliqua exercitia spiritualia quæ in Germanis et Polonis sæpe bonum successum habuerunt.

XII. Perturbationibus et afflictionibus illorum occurrendum erit, pro qualitate et conditione uniuscujusque, adhibitis demonstrationibus, et exhortationibus privatis de malo successu divitiarum, et bona vocationis non contemnendo sub pæna indictionis pænæ infernalis.

XIII. Apud parentes ut facilius filiorum suorum desiderio in societatem ingrediendi condescendant, ostendatur excellentia instituti societatis, præ aliis religionibus, sanctitatis et doctrinæ patrum nostrorum, æstimatio integra apud omnes, honor et applausus universalis, qui societati à summis et à minimis defertur; et recenseatur numerus principum et magnatum, qui magno animi sui solatio in hac societate Jesu vixerunt, et mortui sunt, et etiamnum vivunt: ostendatur quam gratum Deo sit quod juvenes sese illi mancipent, præsertim in societate filii sui, et quam bonum sit viro, cum portaverit jugum Domini ab adolescentià sua; quod si de teneritudine et minus perfecta ætate disceptetur, declaretur facilitas instituti nostri, quod præter trium votorum observationem, nihil aliud quod valde molestum sit, continet, et quod valde spectandum est, nullam regulam obligare, nequidem sub peccato veniali.

CHAP. XIII.

Of the selection of youths for admission into the society, and the way to retain them.

I. The utmost prudence must be exercised, that the youths selected, may be distinguished for the excellence of their understanding, agreeableness of form, or dignity of birth, or at the very least for one of these.

II. As a means of drawing them more readily into our order, the prefects and masters of schools must guide them with extraordinary assiduity, whilst they study, and in time of recess instil into them, how acceptable it is to God, for any one to consecrate himself, with all he has, to him, especially in this society of his son.

III. They may be led, on proper occasions, through the colleges and gardens, indeed occasionally even to our villas, and admitted to our recreations, becoming gradually intimate, care, however, being taken that familiarity does not breed contempt.

IV. The preceptors must not be permitted to chastise, and reduce them to the level of other pupils.

V. They must be overcome by little gifts and various privileges suitable to their age; but above all let them be excited by spiritual discourses.

VI. Let them be impressed with the divine interposition manifested in their election to the society, in preference to all their school-mates.

VII. At other times, especially in exhortations, they must be terrified with threats of eternal damnation, if they refuse to comply with the divine call.

VIII. If they continue firmly in the desire to enter the society, their admission can be deferred as long as they remain constant; but if they seem to waver, use every method, immediately, to establish them.

IX. Let them be effectually taught, not to mention their vocation to any friend, nor even to their parents, before their admission; so that if subsequently any temptation should cause their relapse, neither the youth nor the society shall be exposed; but if the temptation be overcome, its recollection will always afford an opportunity of stimulating them, if it occurred during their noviciate, or after the taking of their first vows.

X. As the greatest difficulty exists, in alluring the children of the great, noble, and powerful, whilst they are with their parents, who are training them to succeed to the situations they themselves occupy,—they should be persuaded by our friends, rather than our members, to place them in other provinces, at remote universities, in which we teach, previous instructions being given to the professors of the quality and condition of the youths,—and so, we may readily and certainly conciliate their good will towards the society.

XI. As they arrive at an age somewhat mature, lead them to the performance of certain spiritual exercises which have often ended well,—as in Germany and Poland.

XII. When they are in affliction and distress, is the time to urge and admonish them, according to their rank and circumstances, of the vanity of riches, and the blessedness of yielding to their vocation, rather than to suffer eternal torment.

XIII. To obtain more readily, the assent of parents, to the desire of their sons to join the society, we must exhibit the superiority of this, above all other religious societies, on account of the sanctity and wisdom of its fathers, its pure reputation with all, and the universal honor and applause, which it receives, from the very highest to the lowest; let us also enumerate the princes and nobles, who with infinite comfort to their own souls, have lived and died, or do still live in this society of Jesus: let us show how acceptable it is to God for the young to give themselves to him, particularly in this society of his Son, and how excellent for a man to have served God, from his youth; but if there should be some hesitation, on account of tenderness and immaturity of age, we can clearly display the gentleness of our institute, which contains nothing very irksome, except the observance of the three vows; indeed it ought to be specially noted, that we have no system, whose violation would incur even venal sin.

CAP. XIV.

De casibus reservatis, et causa dimittendi è societate.

I. Præter causas expressas in constitutionibus, à quibus solus superior aut confessarius ordinarius cum ejus licentia absolvere poterit, sunt sodomia, mollities, fornicatio, adulterium, stuprum, tactus impudicus maris aut fæminæ, præterea si quis quacumque zeli causa aut occasione quomodo libet quidquam grave moliatur contra societatem, ejusque honorem aut utilitatem, quæ etiam omnes sunt justæ causæ dimissionis.

II. Quod si quis aliquid hujusmodi confiteatur sacramentaliter, non prius absolvetur, quam promiserit se extra confessionem superiori manifestaturum per se vel per confessarium; tum superior concludet pro bono communi societatis, quod melius videbitur, et si certa spes sit criminis occultandi, conformi pænitentia plectendus erit, sin vero quam primum dimittendus; cavebit sibi interim confessarius dicere pænitenti illum periclitari de dimissione.

III. Si quis ex nostris confessariis audiverit ab aliqua persona externa, quod cum aliquo è societate rem turpem commiserit, non eam prius absolvat, quam extra confessionem aperuerit nomen illius cum quo peccavit; quod si dixerit, adhuc non absolvatur, nisi jurejurando se obstrinxerit se nunquam id ulli mortalium revelaturam sine consensu societatis.

IV. Si duo ex nostris carnaliter peccaverint, si prior manifestaverit, in societate retineatur, alter dimittatur; sed deinde is qui detinetur ita mortificetur, et undequaque affligatur; ut præ tædio et impatientia occasionem det dimissionis, quæ statim arripiatur.

V. Poterit etiam societas, cum sit corpus nobile et præstans in ecclesia, à se præscindere hujusmodi personas, quæ ad instituti nostri executionem minus idoneæ videbuntur, quamvis initio satisfecerint; et facile invenietur occasio, si, nempe, continuo vexentur, et omnia fiant contra illorum inclinationem, subjiciantur superioribus tetricis, arceantur à studiis ac functionibus honorificentioribus, &c., donec obmurmurent.

VI. Retinendi etiam nullatenus sunt, qui aut superioribus palam insurgunt, aut palam aut clam apud socios ac potissimum externos conqueruntur; item qui apud domesticos vel externos modum agendi societatis, quoad acquisitionem aut administrationem bonorum temporalium condemnant, vel alias rationes agendi verbi gratia, conculcandi ac supprimendi male affectos erga societatem, vel dimissos, &c. quin etiam, qui Venetos, Francos, aut alios à quibus societas pulsa, et gravia damna passa est, in colloquiis ferunt aut defendunt.

VII. Ante dimissionem, acerrime agitandi sunt ii qui dimittentur, amovendi à consuetis officiis, et modo huic, modo illi applicandi, interim quantumcumque bene præstiterint, reprehendendi, eoque titulo alteri applicandi; pro leviori culpa quam forte commiserint graves pænæ assignentur, confundantur publice usque ad impatientiam, tandemque tanquam aliis perniciosi dimittantur; ad hoc autem locus, de quo minime opinantur, eligatur.

VIII. Si de aliquo nostrorum spes certa sit de obtinendo episcopatu, aut alia dignitate ecclesiastica, præter consueta societatis vota, cogatur alterum emittere; quod semper bene de instituto societatis censurus sit, ac dicturus, neque alio confessario quam qui de societate sit, utetur; quinimo se in nullis rebus alicujus momenti quidquam dispositurum, nisi audito judicio societatis; quod quia cardinalis Toletus non observavit, societas à sancta sede impetravit, ut posthac nullus Maranus, perfidiæ Judaicæ aut Mahometicæ hæres admittatur; qui tale votum præstare noluerit, tanquam acerrimus societatis hostis, quantumcumque celebris esset, dimittatur.

CHAP. XIV.

Of reserved cases, and of cause of dismission from the society.

I. Besides the cases laid down in the constitutions, in which a superior alone, or an ordinary confessor, by the license of the superior, can grant absolution, there are, sodomy, wantonness, fornication, adultery, incest, male or female uncleanness as well as one’s becoming the cause, or even the occasion, and through the utmost zeal, even of any injury to the society, to its honor or success,—all which are just causes for dismission.

II. When any one shall sacramentally confess any thing of this kind, he shall not be absolved, until he has promised, that, besides the confession, he will, personally or through his confessor, discover himself to the superior; then the superior must determine what seems best for the common good of the society; for if there be certain hope, that the crime may be concealed, it can be punished by an adequate penance, if otherwise, let him be immediately dismissed; the confessor, however, will be careful not to tell the penitent his danger of dismission.

III. If any confessor should hear, from a strange woman, that she has carnally known some member of the society, he must not absolve her, unless besides her confession, she reveals the name of her paramour, nor even then, until she shall solemnly swear never to disclose it again to any mortal, without the society’s consent.

IV. If two members, sin carnally, and one discovers it first, let him be retained in the society, and the other dismissed; but the one retained should be afterwards so humbled and constantly worried, that through weariness and impatience, he may offer an occasion for dismission, which is to be instantly seized.

V. Our society must, if it would perpetuate in the church its noble and exalted association, cut off such persons, as appear at all unfit for our purpose, even though they begin well; and occasion will readily be found, if they be continually vexed, and all things managed contrary to their wishes, by subjecting them to harsh superiors, depriving them of more honorable pursuits and functions, &c., until they murmur.