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.