Part 5

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.