whom also, if they judge it necessary, they may dismiss and eject out of the society. There is not, perhaps, to be found a general of any other religious body, who has so absolute and perpetual a dependence on his order; it being well known, that the general of the Jesuits has not power to dispose of the least thing in his own behalf or to his private advantage, nor can so much as command any other diet or apparel, than that which is assigned him by the society[[124]].
It is true, indeed, that the general alone can dispose of all the places and employments of the order, but this he cannot do without taking the advice of his counsel[[125]]; and nothing, perhaps, discovers the wisdom of St. Ignatius more than his having left all places of trust in his order to the free disposal of the general, by which means he has secured the subjects from that partiality and injustice which might be apprehended from their immediate and subaltern superiors, who, by the intercession and solicitation of friends, relations, or benefactors, are too often prevailed upon to prefer persons of little merit to others more deserving. He has effectually banished from his order all intrigues and cabals for the gaining of preferment, evils which are not easily guarded against, and are
often the cause of fatal divisions in communities, of scandalous law-suits, of jealousies, hatred, and the entire subversion of union, charity, and the primitive spirit of the order. St. Ignatius has, with great judgment, provided against this disorder, and secured the peace and regularity of the whole body, by stripping all the places of preferment in this society of those temporal advantages, which are commonly annexed to them in other orders, whence the most ambitious person amongst them will hardly think it worth his while to make interest for a place, which carries with it no natural allurement of ease or convenience, and has little else but the empty name of superiority to recommend it.
In an order, that was to be wholly devoted to the service of the public, it was necessary, that such a plan of government should be established as should leave no room for subjects to doubt, but that all the places and employments were given to persons the most deserving, and, according to the best rules of human prudence, the most capable of filling them to advantage. This assurance frees them from all anxiety and solicitude concerning the dispositions of superiors, either with regard to themselves or others, and they have no other concern but to comply faithfully with the duties of their institute, to perfect themselves and benefit their neighbour in that employment, which is assigned them by their superior, whose orders and appointment they respectfully embrace as the disposition of Divine Providence.
With regard to the authority of the general over the temporalities of the order, we find[[126]], that he has power
to make all kinds of contracts in behalf of the colleges and houses of the society, though he is not allowed to convert any thing to his own private use or advantage[[127]]. He cannot transfer the revenues of one college to another, nor assign any part of them for the maintenance of Profest Houses[[128]], which are not to have any rents, but are entirely to subsist upon charity. The donations, which are made to the body, without being assigned to any determinate use, are at the general's disposal[[129]], who may sell them, and annex them to any house, as he shall judge most expedient for promoting God' honour and the good
of religion; but with this caution, that, when such donations are made by persons who enter into the society, they be not alienated from the province[[130]], unless, perhaps, the great distress of some house in another province should call for immediate relief. And, with regard to places that are subject to the dominion of different princes, the general is not allowed to make any such translation of property from one territory to another, without their consent[[131]], but he can never appropriate to his own use, or make over to his relations, any part of that which is given to the society, without incurring certain danger of being deposed from his office[[132]]. Hence it is plain, that the
general is no more than a kind of steward and administrator of the goods and possessions belonging to the society, the property whereof is wholly vested in the colleges and other houses.
It doth not appear to us, that this manner of administration can be any way prejudical to the colleges of the order; neither can it with reason give umbrage to the state, or cause any distrust in the government, their general having no power to dispose of the possessions belonging to the colleges in your majesty's dominions, contrary to the laws and established customs of your kingdom; nor can it be supposed, that such an attempt would ever escape the vigilance of our magistrates, the faithful depositaries of your majesty's authority.
But it may appear dangerous to some, that so many thousands of your majesty's subjects should have a dependence upon one man, and be engaged to a foreigner by motives of conscience and inclination; and it may seem, that, in times of trouble and intestine divisions, the danger is still more to be apprehended. In answer to this objection we beg leave to observe, that, in your majesty's dominions, there are other religious orders far more numerous than the Jesuits, and who, by their vow of obedience, have no less dependence on their foreign generals; whence it is highly unreasonable, that the Jesuits should be marked out as the only object of our fears and jealousies on that account: to say the truth, there is no society or body of men in the nation, who may not give trouble to the state, and some cause of fear,