Part 3

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.