The Tenth Part

Of the manner in which the whole body of the Society may he maintained and increased in its good estate

[1] CJINCE the Society, which was not instituted by human means, ^<-^can neither be maintained nor increased by them, but by the Grace of Almighty God and our Lord Jesus Christ; in Him alone ought our hopes to be fixed, that He will preserve and promote this work which He has vouchsafed to commence to His own service and praise, and the succour of souls. And in this hope, the first and most congruous means will be those of prayers and sacrifices, which with this holy intention ought to be olfered, and settled in a fixed succession, through the several weeks, months and years, in all those places where the Society resides.

[2] For the preservation and increase not only of the body of the Societ)^ that is, of things external, but of the spirit also, and for fulfilling the object which it proposes to itself, the succour of souls, those means of attaining its idtimate and supernatural end are the more efficacious which unite the instrument with God, and dispose it to be well directed, by the di^^ne hand, than those which connect it with mankind. Of this sort are probity and vu-tue, and above all charity, and a pure intention of serving God, and a famiharity with God in spiritual exercises of devotion, and a sincere zeal for souls, to the glorv of Him who created and redeemed them, all other gain being disregarded. It seems therefore to be an object of universal care, that all who unite themselves to this Society give themselves to the study of the solid and perfect virtues, and of spiritual concerns, and consider that more depends on these than on learning or other human and natural gifts. For these are the more internal means, from which efficacy should be derived in the more external towards the object proposed by us.

[3] This foundation being laid, the natural means which procure the instrumentality of God and our Lord in what regards our neighbours, will conduce entirely to the preservation and increase of its whole body: because they are acquired and employed sincerely in God's service only, and our dependance is not placed in them, but rather that by them we may co-operate vrith the divine Grace according to the order of His supreme providence, who decrees that the natural gifts which He bestows as the Creator, as well as the supernatural which He vouchsafes as the Author of Grace should be referred to His own glory. And therefore human means or those acquired by dihgence are to be diligently cultivated, and especially exact and sohd learning, and the manner of setting it before the people, in sermons and lectures, and the mode of dealing with and managing mankind.

[4] It will be highly conducive to maintain the Colleges in their good estate and discipUne, and for this purpose to direct their superintendence by men to whom no temporal advantage can accrue from them. Such are the professed Society which will labour in the Colleges to instruct those hi perfection of life, and learning worthy of Christians, who shall appear to have a talent for it. And these shall be the nursery to the professed Societ}', and its Coadjutors: and if with the Colleges, Universities also are committed to the care of the Society, and the method of proceeding described in the Fourth Part is obser-ed, it will contribute to the same end.

[5] And since Poverty is as the strongest rampart to Rehgious Orders, to maintain them in their due estate and disciphne, and defend them from numerous enemies (for which reason the Devil labours to destroy it in various ways) it greatly concerns the security and extension of the whole body entirely to remove every appearance of avarice; accepting no revenues, nor possessions, nor stipends for preaching the word of God, or lectures, or masses, or for the administration of the Sacraments, or in short for any spiritual concerns (as is declared in the Sixth Part), nor applying the incomes of the Colleges to their own use.

[6] It will be also of great importance for the perpetual preservation of the Society in its prosperous condition most diligently to remove ambition, the mother of all evils in every commonwealth and society, and to preclude all approach to dignity, and the seeking of any preferment in the Society directly or indirectly. To effect this, let aU the Professed vow to God and our Lord that they wall never do anything to obtain it, and that they Avill inform against any whom they discover so doing; and they shall be accounted incapable and disqualified for any preferment, of whom it can be proved that they soUcited it. They shall promise also to God and our Lord that they will not treat for any preferment or dignity out of the Society, nor yield then* assent to their own election to any such office, as far as possible, if Obedience to him who can enjoin them under penalty of sin compel them not: but let every one consider by what means he can promote the salvation of souls in the humility and submission of our profession; and let not the Society be deprived of the men who are necessary to the end it has in view.

[7] Each of the Professed shall promise also to God, that if he should accept of any preferment without the Society, on the compulsion above-mentioned, he shall at all times listen to the advice of the General, or of any person appointed by him; and if he thinks what is so recommended to be desirable, he will perform it; Not that he who is perferred holds any member of the Society in the place of Superior; but that he would spontaneously be bound in the sight of God to do that which he shall perceive to be best for God's serv-ice; and that he is happy there is any one to propose it in charity and Christian liberty to the glory of God and our Lord.

[8] That the good estate of the whole body be perpetually maintained, that conduces very much which is set forth in the First, Second, and Fifth Part, of not admitting a multitude of men useless to our Institue, to probation even; and of dismissing such as during probation are found to be xmfit.

[9] But if any are discovered of depraved morals, and of whose amendment little hope can be felt, stiU less shall these be retained. The admission to be approved Scholars and Goadjutors? shall be very difficult, whilst to be Professed shall be still more so. None others than men of the Spirit and of choice learning, loii;^ and much practised, and proved bv various trials of virtue and self-denial to the edification and satisfaction of all, should be admitted to profession. For so whilst those who are admitted to the Society are of this kind, although the numbers increase, the spirit shall not be weakened nor diminished.

[10] Seeing the good or evil state of the head affects the whole body; it will be very expedient if the election of the General be such as is described in the Ninth Part. And next to this election that win be of greatest moment, in which the subordinate Chiefs for Provinces, Colleges and Houses are appointed, For as these are, so commonly -will their subjects be. Besides elections, it is very important that the several Superiors should have great power over their subjects, the General over them, and on the other hand, the Society over the General (as is set forth in the Ninth Part) so that all may have all power for good; but if they do evil, may be altogether powerless. It is important also that the Superiors have proper ministers (as is said in the same part) for the atrangement and execution of business pertaining to their duty.

[11] Whatever contributes to the union of the members of this Society among themselves, and with their Head will contribute also greatly to the preservation of its good estate: such is especially that bond of our desires. Charity and mutual affection, which frequent intercourse, and communication of events, the same doctrine, and uniformity in all things possible will cherish. But the bond of Obedience wU most effectually secure this, which will unite individuals with their Superiors, these with one another and with their Provincials, and all with the General, so that subordination may thus be tUligently maintained by all. 1 2 Moderation in the labours of the mind and body, and the mean in constitutions verging to neither extreme of rigour or facility (which may most easily be observed) will conduce to the duration and preservation of the whole body in its due estate. 13 It will serve to the same end generally to endeavour that the love and charity of all, even of those without the Society towards it be secured, and those especially whose good or ill will towards us is of much consequence, towards opening or closing to US the way to God's service and the succour of souls. Within the Society, let there neither be nor be shewn any tendency of feelings for either side of any faction which may perchance occur among Christian Princes or Riders; but rather let there be a certain universal love, embracing all parties in the Lord, even though opposed to each other. 14 A prudent and moderate use of concessions granted by the Apostohcal See will assist to the end most sincerely proposed bv us, the succour of souls only: For thus the divine bounty will promote this work which He has begun; and the good odour which depends upon the reality of good works will increase the devotion of men; so that they will desire to be aided by the Society, and yn^ take care to aid it towards the end proposed, the service and the glory of the divine Majesty. 15 It wUl be well also to pay attention to the health, and its jjreservation in individuals, as is set down in the Third Part; and that all in short study to obey the Constitutions, for which it is needful to know them, at least as they concern the individual. Wherefore it will be well to read or hear them everv month. On the eighth day of September, 1558, in the name of ouimost holy Lord, Pope Paul I^. the most reverend Cardinal Pachecco addressed all those who were present in the general Congregation of our Societ}', and proposed the two followingthings, and commanded them to be placed among the Constitutions. In each of them our Congregation said it would comply; wherefore they are placed here. The first was, that it pleased his Hohness, that the General of our Society shoidd be triennial, and not perpetual; although after the three years he might be confirmed. The second was, that our Society should observe the canonical hours in the choir, after the manner of the other Orders; but with that moderation which shovdd seem expedient to the General.