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._