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when another bull was published," permitting the unlimited extension of the society over the whole world.

When the accumulating army was thus regularly organized, it became necessary to deliberate on the choice of a General. The suffrages of the members were collected, and the lot fell upon Ignatius. Possibly he had sufficient capacity to calculate upon such a decision; certainly he had art enough to feign a reluctance to gratify his ardent wish. But the official power was offered to him a second time---an offer which he readily ascribed to divine interposition; and he entered upon the government of the Order on Easterday.

8 Literæ Apostolicæ, Bulla II. 1543.

CHAP. II.

THE INSTITUTE.

THE care with which the Jesuits concealed the book of their varying Institute, betrays their consciousness of the suspicious nature of its contents. To the deep schemes of policy devised by abler men than the first author of their system, and to the spirit of enterprize with which they were achieved, the society is indebted for the aggrandizement which it afterwards attained. Their crafty leader knew the value of obedience, and he bowed the wills of his adherents as the spirit of one man. Bound by no laws himself, he secured the power of making them for others; and in the exercise of supreme authority, ruled the actions of his subjects with absolute and arbitrary sway. Constitutions, it is true, were framed and confirmed for the government of his spiritual monarchy: but they were neither permanent nor definite, because the power of changing them with the change of circumstances,

was vested wholly in the General; and because they were but partially communicated, at his discretion, to those whom they were given to direct.

The course of education adapted to this subtle system was admirably calculated to excite and gratify an unbounded ambition. The fruitless austerity and unmeaning forms of the monastic orders were exchanged for the acquisition of a knowledge of those useful arts, which the spiritual soldiers might turn to their worldly account. No sooner were the Novices enlisted in the society, than their rank and temper, talents and possessions, were strictly scrutinized and faithfully reported1 to their superior. Natural abilities made ample atonement for poverty, and wealth for the lack of talent. Some useful office could be found suited to capacities of every kind; and therefore was it especially provided, that the choice of members should be influenced by the riches which they had in possession; that they might at least contribute to the temporal, if not to the spiritual advantage of the body. A brief and orderly review of the constitutions will display the process which tried the qualities of the admitted members.

The avowed object of the society is declared

1 A copy of the schedule used in the report is given in the Appendix I.

to be an intent activity in setting forward the salvation and perfection of the souls of men.2 For the better qualification of those who engage to enter it for that purpose, the three vows of obedience, poverty, and chastity, are imposed.3 In reference to individuals, that of poverty is made in the strictest sense of the word; for the possessions of the candidates leave them as exuvia at the very entrance; and they are received without the power of retaining the smallest pittance for their support. Every House of Probation is a branch of one of the society's colleges, and endowed with revenues for the maintenance of scholars in their progress towards profession. These revenues cannot be applied to any other use, and are at the disposal of the General, or of the rectors appointed by him to superintend their expenditure."

4

The Jesuits who have passed to the most secret mysteries of the Order, are distinguished by the appellation of "the Professed Society." Besides the three simple vows of obedience, poverty, and chastity, they are compelled to take the fourth and peculiar vow, by which they bind themselves

2 Examen Generale Constitutionum cum Declarationi

bus, I. § 2.

3 Ibid. § 3.

4 Ibid. § 4. and B.

5 Constitutiones cum Declarationibus, P. IV. c. 2. § 5. C.

• Examen I. § 5.

to proceed upon any mission, which the Pope may command them to undertake." But the General, who has all power over missions, can enable them to evade this vow, unless his Holiness should use extreme caution in the verbal definition of his instructions.

The whole society may properly be said to consist of four classes;---1. Novices. 2. Scholars. 3. Coadjutors; and, 4. The Professed of Four Vows.

Besides these, there are some Jesuits who are simply admitted to the profession of three vows."

I. NOVICES.

THE Novices are the first in order of admission, and in dignity the last. Before they can be received to a higher class, they must pass the different stages of probation. Apartments in their houses are reserved for this special purpose, and are called the House of Primary Probation.10 The candidates for admission are received there without difficulty, if they are evidently fit for the designs of the society; if otherwise, they are immediately dismissed by the examiner, who

7 Const. P. V. c. 3. § 3. C.

8" Idem Generalis in Missionibus omnem potestatem habebit."-Const. P. IX. c 3. § 9.

9 Examen I. § 7. D.

10 Const. P. I. c. 4. § 1, 2. and A.

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