Xavier did not satisfy himself with having instructed him anew; he

consigned him over to the care of Torrez, who fully explained to him all

the mysteries of faith. Anger, with his two servants, who received the

same instruction, were at length solemnly baptized, on Whitsunday, by the

bishop of Goa, Don John d'Albuquerque; so that the church began to take

possession of the most remote nation in the world, on the same day of

Pentecost, when the Holy Spirit, descending on the apostles, gave them

their mission to carry the gospel to all the people of the earth.

Anger was desirous to be named Paul de Sainte Foi, in memory of the

college belonging to the Society of Jesus, where he had received the

particular knowledge of the divine law, which was sometimes called the

College of St Paul, and sometimes the Seminary of the Holy Faith. One of

his servants took the name of John, and the other of Anthony. In

receiving baptism, he received the peace of soul which he never could

obtain before; and writ word of it to Rome, the same year, in a letter

to Father Ignatius, dated November the 25th.

But to the end, that the new converts might have the true principles of

Christian morality, and that their behaviour might be answerable to their

belief, Father Xavier intrusted Torrez with giving them the spiritual

exercises of the society.

During the thirty days that these Japonians were in retirement, it is not

to be expressed, what celestial illuminations, what holy thoughts, what

interior delights, the Holy Spirit infused into them. Anger could speak

of nothing but of God; and spoke of Him with so much fervency, that it

seemed even to burn him up. The mystery of the passion moved him above

all the rest; and he was so ravished with the goodness of God, so

possessed with love, in considering a God crucified, that he breathed

nothing but martyrdom, and the salvation of his brethren. So that he was

often heard to cry out, in the midst of his devotions, "How glad should I

be to die for thee, O my God! O my dear Japonians, how much are you to be

lamented, and what compassion do you raise in me!"

The master and servants came out of their retirement with so much ardour,

that Xavier wrote into Europe, that he was animated by their example to

the service of God, and that he could not look on them without blushing

at his own cowardice.

In conversing with them, he understood what he had formerly learnt by

hearsay, from George Alvarez, and other Portuguese, that the empire of

Japan was one of the most populous in the world; that the Japonese were

naturally curious, and covetous of knowledge, and withal docible, and of

great capacity; that being generally ingenious, and very rational, if

they were instructed in the morals of Christianity, they would easily

submit to them; and that, if the preachers of the gospel lived according

to gospel rules, the whole nation would subject itself to the yoke of

Jesus Christ, not perhaps so readily at first, but in process of time,

and after clearing of their doubts.

There needed no more to induce Xavier to carry the faith into Japan. The

mildness, the civility, and the good parts of the three baptized

Japonians, made him conceive a high opinion of all the rest; and the

Portuguese merchants newly returned from Japan, confirmed it so fully to

him, that in these three he had the pattern of the whole nation, that he

doubted not, but that the Christian religion would make an admirable

progress there. But that which Anger told him, that there were in his

country many monasteries of Heathen priests; that some of them led their

lives in solitude and contemplation; that every monastery had its

superior, who was a person venerable for his age and learning; that they

came abroad from their lonely abode once a week, with mortified looks,

and uncouth habits, to preach to the people; that, in their sermons,

they drew such lively figures of hell, that the women wept, and cried out

at those dismal representations: All this, I say, appeared to Xavier as

so many doors and inlets for the faith; and he praised God, that, by the

admirable conduct of his providence, which secretly manages the salvation

of men, the spirit of lies had thus prepared the ways for the spirit of

truth.

He adored also the wisdom of the same Providence, which, taking the

occasion of a man who fled from justice, and sought repose for his

troubled conscience, had led three Japonians from their native country,

and brought them to Goa, that they might serve for guides to a missioner;

but, that these guides might be the more serviceable, he thought fit they

should learn to read and write in the Portuguese language. Anger, whom

from henceforth we shall name Paul de Sainte Foy, was easily instructed

in all they taught him; for, besides that he was of a quick and lively

apprehension, he had so happy a memory, that he got by heart almost all

the gospel of St Matthew, which Father Cosmo de Torrez had expounded to

him before his baptism.

In the mean time, Don John de Castro was rigging out a fleet, with design

to possess himself of Aden, one of the strongest towns of Arabia Felix,

and situated at the foot of a high mountain, which reached even to the

sea by a narrow tongue of earth. This port is of great importance to shut

up the passage of the Indies to the Turks and Saracens, who go thither by

the Red Sea; and from this consideration it was, that Albuquerque the

Great endeavoured to have mastered it in the year 15_13_, but the

vigorous resistance of the Achenois forced him to forsake the siege.

After that time, they were desirous, of their own accord, to have

delivered it up to the Portuguese, thereby to free themselves from the

tyranny of the Turks. Yet it was not then done, through the fault of a

captain called Soarez, who, having no orders to take possession of the

town, was so weak a politician as to refuse it when it was offered to the

crown of Portugal.

That people, whom the Turk used worse than ever, testified the same

inclination under the government of Castro; and it was on that occasion

that he sent a fleet towards the Strait of Mecca, under the command of

his son Alvarez de Castro. Eight foysts of Goa, full of soldiers, set out

for the expedition of Aden. Amongst these there was one very brave

fellow, renowned for his military actions, but blackened with all sorts

of crimes, and more infamous by his debauched manners, than known by his

valour. He seemed a kind of savage beast, who had no more of man in him

than the bare figure, nor any thing of a Christian besides the name.

Above eighteen years he had abstained from confession; and that he once

presented himself to the bishop of Goa, was less to reconcile himself to

God, than to take off the imputation of being either a Mahometan or an

idolater.

Father Xavier had cast an eye upon this wretch, and waited only an

opportunity to labour in so difficult a conversion. Understanding that

this soldier was embarking on one of the foysts, which were going to join

the fleet, he went out of the college of St Paul, at the first notice of

it, taking nothing with him besides his breviary, and entered into the

same vessel. It was believed by those who saw the Father, that he had

orders from the viceroy to accompany his son Alvarez; and every one was

glad of it, excepting only he, for whose sake he came. He drew near the

soldier, and when they had weighed anchor, began to make acquaintance

with him, and grew familiar to that degree, that the rest of the

soldiers, who were less debauched, could not sufficiently admire it; and

some of them said of Xavier, what a Pharisee said formerly of our Lord,

"If this man were indeed a prophet, he would discern what manner of man

he was, in whom he takes so much delight."

These discourses did not at all daunt the Father. He saw his soldier

playing whole nights together, for he was a great gamester. He took no

notice of his extravagancies, and sometimes heard him swear without

seeming to regard it. Only one day he said to him, that gaming required a

composed spirit, and if he took not the better heed, that passion, which

he had in play, would make him lose.

The soldier, brutal as he was, grew insensibly to have a kindness for a

man, who was so much concerned in his advantages, and took pleasure in

hearing him discourse not only of war, and sea affairs, but also of

religion and morality. In conclusion, he made some reflections on the

horror of his life, and felt even some remorse of conscience for it.

Being one day together with the Father, in a private part of the ship,

Xavier asked him, to whom he had confessed himself before he went on

shipboard? "Ah Father," said the soldier, "I have not been at confession

these many years!" "And what do you imagine would become of you," said

the holy man, "supposing you should be killed in this action, and in the

condition you now are?" "I would once have confessed myself," replied the

soldier, "at least for fashion and decency, but the vicar of Goa would

not so much as hear me, but told me I was a reprobate, and deserved

nothing but hell-fire." "The vicar was, in my opinion," said Xavier,

"somewhat too severe, to treat you in that manner. He had perhaps his

reasons for that usage, and I have mine to treat you otherwise. For

indeed the mercies of our Lord are infinite, and God would have us as

indulgent to our brethren, as he himself is to us. Thus, when the sins,

of which you find yourself guilty, are a thousand times more numerous and

more crying than they are, I shall have the patience to hear them all,

and shall make no difficulty of giving you absolution, provided you take

those thoughts and resolutions which I shall endeavour to infuse into

you."

By these words he brought the soldier to a general confession. He

disposed him for it, by causing him to recal into his memory his past

life, and drawing him into the particulars of those sins, which a man of

his character and profession might possibly have committed. While they

were upon these terms, the ship cast anchor at the port of Ceylon for

refreshment. Many of the fleet went on shore, and, amongst the rest, the

Father and the soldier. They went together to a wild solitary place;

there the soldier made his confession with abundance of tears, resolved

to expiate his crimes, with whatsoever penance the Father should enjoin

him, were it never so rigorous. But his confessor gave him only a

paternoster and an ave to say. Whereat the penitent being much amazed,

"from whence proceeds it, my Father," said he, "that, being so great a

sinner as I am, you have given me so light a penance?" "Be content,"

answered Xavier; "O my son, we shall appease the divine justice:" and at

the same instant, he withdrew into a wood, while the soldier performed

his penance. There he did what he had formerly done on the like occasion:

he bared his shoulders, and disciplined himself so rigorously, that the

soldier heard the noise of the strokes, and came running to him,

beholding the Father all in blood; and rightly judging what was the

motive of so strange an action, he snatched the discipline out of his

hands, and crying out, "it was the criminal who ought to endure the

punishment, and not the innocent to bear the pains of sin;" he

immediately stripped himself, and chastised his body with all his

strength. Xavier oftentimes embraced him, and declared, that it was for

his sake alone that he came on shipboard. So having given him

wholesome admonitions to confirm him in the grace of God, he left him,

and returned to Goa in the first vessel which went out of the port where

they made the stay. As for the soldier, he followed the fleet; and after

the expedition of Aden was ended, he entered into religion, chusing one

of the most austere orders, where he lived and died in extraordinary

holiness.

Not long after the Father was returned to Goa, the governor Don John de

Castro returned also; but very ill of a hectic fever, which had been

consuming him for some months before. Finding himself in a daily decay of

health and strength, and doubting not the end of his life was near

approaching, he quite laid aside all business, and substituted others to

supply his place; after which his thoughts were wholly employed on death,

and the great concernments of eternity. He had many long conversations

with Father Xavier on that subject, and refused to see any one but him.

During these transactions, a ship which came from Lisbon brought letters

to the viceroy from the king of Portugal, who gave great praises to his

management, and continued him for three years longer in the government of

the Indies. As Don John was much beloved, so on this occasion public

rejoicings were made over all the town. But the sick viceroy, hearing the

discharge of the artillery, and seeing almost from his bed the bonfires

that were made, could not forbear laughing at it, though he was almost in

the agonies of death. "How deceitful and ridiculous is this world," said

he, "to present us with honours of three years continuance, when we have

but a moment more to live!" The Father assisted him, even to the last

drawing of his breath; and had the consolation to behold a great man of

this world, expiring with the thoughts of a saint in holy orders.

Xavier being master of himself, in some manner, after the disease of Don

John de Castro, who had desired him not to stir from Goa, during the

winter, had thoughts of visiting once more the coast of Fishery before

his voyage to Japan; his resolutions of which, he had not hitherto

declared. But the incommodities of the season hindered him; for at one

certain time the sands so choke up the channels of the isle, that no ship

can either go out of the port, or enter into it.

In waiting until the navigation became free, the saint applied himself

particularly to the exercises of a spiritual Life, as it were to recover

new strength after his past labours, according to the custom of

apostolical men, who, in the communications which they have with God,

refresh themselves after the pains which they have taken with their

neighbour.

Then it was, that, in the garden of Saint Paul's college, sometimes in

walking, at other times in retiring into a little hermitage, which was

there set up, he cried out, "It is enough, O my Lord, it is enough!" and

that he opened his cassock before his breast, to give a little air to

those flames which burnt within him, by which he declared, that he was

not able to support the abundance of heavenly consolations; and at the

same time gave us to understand, that he would have rather chosen to

suffer any torments for the service of God, than to have enjoyed all

those spiritual delights; so that his true meaning, was a prayer to God,

that he would please to reserve for him those pleasures in another life,

and in the mean time, would not spare, to inflict on him any pains or

sufferings in this present world.

These interior employments did not hinder him from the labours of his

ministerial vocation, nor from succouring the distressed in the hospitals

and prisons. On the contrary, the more lively and ardent the love of God

was in him, the more desirous He was to bring it forth, and kindle it in

others. His charity caused him often to relinquish the quiet of solitude,

and the delights of prayer; therein following the principle of his Father

Ignatius, that it was necessary to forsake God for God.

The season began to be more moderate, and Xavier was disposing himself to

set sail for the Cape of Comorine, when a Portuguese vessel arrived from

Mozambique, which brought in her live missioners of the society. The most

considerable of these missioners, and of five others which came along

with the fleet, was Caspar Barzæus, a Fleming by nation. Father Francis

had already heard speak of him, as an excellent labourer, and a famous

preacher; but his presence, and the testimony of all the ship, gave the

saint such great ideas of his merit, that he looked on him from

thenceforward as an apostle of the eastern countries.

He passed five days with these new companions, on the fourth of which he

caused Father Gaspar to preach before him, that he might see his talent

for the pulpit; and discovered in him all the qualities of a perfect

preacher. Many Portuguese gentlemen, who had been much edified by the

virtues and conversation of Barzæus during all the navigation, which had

been exceeding dangerous, came and fell at the feet of Xavier, desiring

that he would please to receive them into the society. The captain of the

ship, and the governor of one of the chief citadels, which the Portuguese

enjoy in India, were of the number. He admitted some of them before his

departure, and deferred the rest till his return; but he would that all

of them should perform the spiritual exercises of Father Ignatius.

At length Xavier embarked, on the 9th of September, for the fishing

coast. There he comforted and confirmed the faithful, who were

continually persecuted by the Badages, those mortal and irreconcileable

enemies of the Christian name. He also encouraged the gospel labourers of

the society, who, for the same reason, went in daily hazard of their

lives. Having understood, that Father Francis Henriquez, who cultivated

the Christianity of Travancore, was somewhat dissatisfied, and believed

he lost his time, because some of those new converts, shaken either by

the promises or threatenings of a new king, who hated the Christians, had

returned to their former superstitions, he writ him letters of

consolation, desiring him to be of good courage, and assuring him, that

his labours were more profitable than he imagined; that when all the

fruit of his zeal should be reduced to the little children who died after

baptism, God would be well satisfied of his endeavours, and that, after

all, the salvation of one only soul ought to comfort a missioner for all

his pains; that God accounted with us for our good intentions; and that a

servant of his was never to be esteemed unprofitable, who laboured in his

vineyard with all his strength, whatever his success might prove.

Father Xavier was not content to have fortified the missioners, both by

word and writing, in his own person; he desired of Father Ignatius, that

he would also encourage them with his epistles, and, principally, that he

would have the goodness to write to Henry Henriquez, a man mortified to

the world, and laborious in his ministry.

Having ordered all things in the coast of Fishery, he returned by Cochin,

where he staid two months; employing himself, without ceasing, in the

instruction of little children, administering to the sick, and regulating

the manners of that town. After which he went to Bazain, there to speak

with the deputy-governor of the Indies, Don Garcia de Saa, whom Don John

de Castro had named, upon his death-bed, to supply his place. The Father

was desirous to obtain his letters of recommendation to the governor of

Malacca, that, in virtue of them, his passage to Japan might be made more

easy.

It is true, the news he received, that the Chinese, ill satisfied with

the Portuguese, had turned them out of their country, seemed to have

broken all his measures, because it was impossible to arrive at the isles

of Japan, by the way of Malacca, without touching at some port of China;

but it is the property of apostolical zeal, to make no account of those

seeming impossibilities, which appear in the greatest undertakings.

When Xavier was come back to Goa, and it was known that he designed a

voyage to Japan, his friends made use of all their endeavours to divert

him from it. They first set before him the length of the way, which was

thirteen hundred leagues; the certain and inevitable dangers to which he

must expose his life, not only by reason of pirates, which continually

infest those seas, and murder all who come into their hands, but also for

the rocks, unknown to the most skilful pilots, and of certain winds

called Typhons, which reign from China even to Japan, in a vast extent of

sea. They said, "That those impetuous hurricanes were used to whirl a

vessel round, and founder it at the same moment; or else drive it with

fury against the rocks, and split it in a thousand pieces." They added,

"If, by miracle, he should happen to escape the pirates, and avoid the

tempests, yet he could promise no manner of safety to himself in the

ports of China, from whence the Portuguese were expelled; and, for what

remained, if he were possessed with an unsatiable zeal, there were other

vast kingdoms of the East, where the light of the gospel had not shone;

that even in the neighbourhood of Goa there were isles remaining, and

territories, of idolaters: that he might go thither in God's name, and

leave the thoughts of those remote islands, which nature seemed to have

divided from the commerce of mortals; and where the power of the

Portuguese not being established, Christianity could not be able to

maintain itself against the persecution of the Pagans."

Xavier was so well persuaded that God would have him travel to Japan,

that he would not listen, to the reasons of his friends. He laughed at

their fears, and told them, "That perhaps he should not be more

unfortunate than George Alvarez, or Alvarez Vaz, who had performed the

voyage of Japan, in spite of all those pirates, and those hurricanes,

with which they would affright him." This he said smiling; after which,

resuming a serious air, "Verily," said he, "I am amazed that you would

endeavour to hinder me from going for the good of souls, whither you

yourselves would go out of the sordid consideration of a small transitory

gain; and must plainly tell you, I am ashamed of your little faith. But I

am ashamed for myself, that you have prevented me in going thither first,

and cannot bear that a merchant should have more courage than a

missioner." In conclusion, he told them, "That having so often

experienced the care of Providence, it would be an impiety to distrust

it; that it had not preserved him from the swords of the Badages, and the

poisons of the Isle del Moro, to abandon him in other dangers; that India

was not the boundary of his mission; but that in coming thither, his

design had always been, to carry the faith even to the utmost limits of

the world."

He then wrote to Father Ignatius, to give him an account of his intended

voyage, and of the thoughts of his heart concerning it. "I cannot express

to you," said he, "with what joy I undertake this long voyage. For it is

all full of extreme dangers; and he, who out of four ships can preserve

one, thinks he has made a saving voyage. Though these perils are

surpassing all I have hitherto proved, yet I am not discouraged a jot the

more from my undertaking; so much the Lord has been pleased to fix it in

my mind, that the cross shall produce great fruits in those countries,

when once it shall be planted there."

He wrote at the same time to Father Simon Rodriguez, and some passages of

the letter well describe the disposition of the holy man. "There are

arrived here some ships from Malacca, who confirm the news, that all the

ports of China are armed, and that the Chinese are making open war with

Portugal; which notwithstanding, my resolutions still continue for Japan;

for I see nothing more sweet or pleasing in this world, than to live in

continual dangers of death, for the honour of Jesus Christ, and for the

interests of the faith. It being indeed the distinguishing character of a

Christian, to take more pleasure in the hardships of the cross, than in

the softness of repose."

The apostle, being upon the point of his departure for Japan, established

Father Paul de Camerine, superior-general in his place, and Father

Antonio Gomez, rector of the seminary at Goa. At the same time he

prescribed rules to both of them, in what manner they should live

together, and how they should govern their inferiors.

Behold, in particular, what he recommended to Father Paul: "I adjure

you," said he, "by the desire you have to please our Lord, and by the

love you bear to Father Ignatius, and all the society, to treat Gomez,

and all our fathers and brothers, who are in the Indies, with much

mildness; not ordering them to do any thing without mature deliberation,

and in modest terms, without any thing of haughtiness or violence. Truly,

considering the knowledge I have of all the labourers of the society, at

this present day employed in the new world, I may easily conclude, they

have no need of any superior; nevertheless, not to bereave them of the

merit of obedience, and because the order of discipline so requires, I

have thought convenient to set some one above the rest, and have chosen

you for that purpose, knowing, as I do, both your modesty and your

prudence. It remains that I command and pray you, by that voluntary

obedience which you have vowed to our Father Ignatius, to live so well

with Antonio Gomez, that the least appearance of misunderstanding betwixt

you may be avoided, nay, and even the least coldness; but, on the

contrary, that you may he always seen in a holy union, and conspiring,

with all your strength, to the common welfare of the church.

"If our brethren, who are at Comorine in the Moluccas, or otherwhere,

write to you, that you would obtain any favour for them from the bishop

or the viceroy, or demand any spiritual or temporal supplies from you,

leave all things, and employ yourselves entirely to effect what they

desire. For those letters which you shall write to those unwearied

labourers, who bear the heat and burden of the day, beware that there be

nothing of sharpness or dryness in them; rather be careful of every line,

that even every word may breathe nothing but tenderness and sweetness.

"Whatsoever they shall require of you for their diet, their clothing, for

their preservation of health, or towards their recovery of it, furnish

them liberally and speedily; for it is reasonable you should have

compassion on them, who labour incessantly, and without any human

consolation. What I have said, points chiefly to the missioners of

Comorine and the Moluccas. Their mission is the most painful, and they

ought to be refreshed, lest they sink under the burden of the cross. Do

then in such manner, that they may not ask you twice for necessaries.

They are in the battle, you are in the camp; and, for my own part, I find

those duties of charity so just, so indispensible, that I am bold to

adjure you in the name of God, and of our Father Ignatius, that you would

perform your duties with all exactness, with all diligence, and with all

satisfaction imaginable."----

Father Xavier, since his return, had sent Nicholas Lancilotti to Coulan,

Melchier Gonzales to Bazain, and Alphonso Cyprian to Socotora. Before his

departure, he sent Gasper Barzæus to Ormuz, with one companion, who was

not yet in orders. This famous town, situate at the entry of the Persian

Gulph, was then full of enormous vices, which the mingle of nations and

different sects had introduced. The saint had thoughts of going thither

himself, to prepare the way for other missioners; according to his own

maxims, to send none of the priests to any place, which he knew not first

by his own experience. But the voyage of Japan superseded that of Ormuz.

How great soever his opinions were of the prudence and virtue of Father

Gasper, yet he thought fit to give him in writing some particular

instructions, to help him in the conduct of that important mission. I

imagine those instructions would not be unpleasing to the reader; I am

sure, at least, they will not be unprofitable to missioners; and for that

reason I shall make a recital of them. You shall behold them, neither

altered, nor in that confusion which they are in other authors; but

faithfully translated from the copy of a manuscript extant in the

archives of Goa.

"1. Above all things, have care of perfecting yourself, and of

discharging faithfully what you owe to God, and your own conscience. For

by this means you will become most capable of serving your neighbour, and

of gaining souls. Take pleasure in the most abject employments of your

ministry; that, by exercising them, you may acquire humility, and daily

advance in that virtue.

"Be sure yourself to teach the ignorant those prayers, which every

Christian ought to have by heart; and lay not on any other person an

employment so little ostentatious Give yourself the trouble of hearing

the children and slaves repeat them word by word after you. Do the same

thing to the children of the Christian natives of the country: they who

behold you thus exercised, will be edified by your modesty; and as modest

persons easily attract the esteem of others, they will judge you proper

to instruct themselves in the mysteries of the Christian religion.

"You shall frequently visit the poor in the hospitals, and from time to

time exhort them to confess themselves, and to communicate; giving them

to understand, that confession is the remedy for past sins, and the

communion a preservative against relapses; that both of them destroy the

cause of the miseries of which they complain, by reason that the ills

they suffer, are only the punishment of their offences. On this account,

when they are willing to confess, you shall hear their confessions, with

all the leisure you can afford them. After this care taken of their

souls, you are not to be unmindful of their bodies; but recommend the

distressed, with all diligence and affection, to the administrators of

the hospital, and procure them, by other means, all relief within your

power.

"You shall also visit the prisoners, and excite them to make a general

confession of their lives. They have more need than others to be stirred

up to it, because among that sort of people there are few to be found,

who ever made an exact confession. Pray the Brotherhood of Mercy to have

pity on those wretches, and labour with the judges for their enlargement;

in the mean time, providing for the most necessitous, who oftentimes have

not wherewithal to subsist.

"You shall serve, and advance what lies in you, the Brotherhood of Mercy.

If you meet with any rich merchants, who possess ill-gotten goods, and

who, being confessed, are willing to restore that which appertains not to

them, though of themselves they entrust you with the money for

restitutions, when they are ignorant to whom it is due, or that their

creditors appear not--remit all those sums into the hands of the

Brotherhood of Mercy, even though you know of some necessitous persons,

on whom such charities might be well employed.

"Thus you shall not expose yourself to be deceived by those wicked men,

who affect an air of innocence and poverty, and who cannot so easily

surprise the Brotherhood, whose principal application is to distinguish

betwixt counterfeits and those who are truly indigent.

"And, besides, you will gain the more leisure for those functions, which

are yours in a more especial manner, which are devoted to the conversion

of souls, and shall employ your whole time therein, some of which must

otherwise be taken up in the distribution of alms, which cannot be

performed without much trouble and distraction. In fine, by this means,

you shall prevent the complaints and suspicions of a sort of people who

interpret all things in the worst meaning, and who might perhaps persuade

themselves, that, under the pretence of paying other men's debts, you

divert the intention of the money given, and employ in your own uses some

part of what was entrusted with you.

"Transact in such manner, with secular persons, with whom you have

familiarity or friendship, as if you thought they might one day become

your enemies: by this management of yourself, you will neither do nor say

any thing of which you may have reason to repent you, and with which they

may upbraid you in their passion. We are obliged to these precautions, by

the sons of a corrupt generation, who are continually looking on the

children of light with mistrustful and malignant eyes.

"You ought not to have less circumspection in what relates to your

spiritual advancement; and assure yourself you shall make a great

progress in contemning of yourself, and in union with God, if you

regulate all your words and actions by prudence. The Examen, which we

call particular, will assist you much in it. Fail not of doing it twice a

day, or once at least, according to our common method, whatsoever

business you have upon your hands.

"Preach to the people the most frequently that you can, for preaching is

an universal good; and amongst all evangelical employments, there is none

more profitable: but beware of advancing any doubtful propositions, on

which the doctors are divided: take for the subject of your sermons clear

and unquestionable truths, which tend of themselves to the regulation of

manners: set forth the enormity of sin, by setting up that infinite

Majesty which is offended by the sinner: imprint in souls a lively horror

of that sentence, which shall be thundered out against reprobates at the

last judgment: represent, with all the colours of your eloquence, those

pains which the damned are eternally to suffer. In fine, threaten with

death, and that with sudden death, those who neglect their salvation; and

who, having their conscience loaded with many sins, yet sleep in

security, as if they had no cause of fear.

"You are to mingle with all these considerations that of the cross, and

the death of the Saviour of mankind; but you are to do it in a moving

pathetical manner; by those figures which are proper to excite such

emotions, as cause in our hearts a deep sorrow for our sins, in the

presence of an offended God, even to draw tears from the eyes of your

audience. This is the idea which I wish you would propose to yourself,

for preaching profitably.

"When you reprove vices in the pulpit, never characterise any person,

especially the chief officers or magistrates. If they do any thing which

you disapprove, and of which you think convenient to admonish them, make

them a visit, and speak to them in private, or, when they come of

themselves to confession, tell them at the sacred tribunal of penance,

what you have to say to them: but never advertise them in public of it;

for that sort of people, who are commonly proud and nice of hearing,

instead of amendment by public admonitions, become furious, like bulls

who are pricked forward by a goad: moreover, before you take upon you to

give them private admonition, be careful to enter first into their

acquaintance and familiarity.

"Make your admonition either more gentle or more strong, according as you

have more or less access to them: but always moderate the roughest part

of your reproof, with the gaiety of your air, and a smiling countenance;

by the civility of well-mannered words, and a sincere protestation that

all you do is but an effect of the kindness you have for them. It is good

also to add respectful submissions to the pleasingness of your discourse,

with tender embraces, and all the marks of that consideration and

goodwill you have for the person of him whom you thus correct. For, if a

rigid countenance, and harsh language, should accompany reproof, which of

itself is hard of digestion, and bitter to the taste, it is not to be

doubted but men, accustomed to flatteries, will not endure it; and there

is reason to apprehend, that a burst of rage against the censor, will be

all the fruit of the reprimand.

"For what concerns confession, behold the method which I judge the

fittest for these quarters of the East, where the licence of sin is very

great, and the use of penance very rare. When a person, hardened in a

long habit of vice, shall come to confession, exhort him to take three or

four days time of preparation, to examine his conscience thoroughly; and

for the assistance of his memory, cause him to write down the sins which

he has observed in all the, course of his life, from his childhood to

that present time. Being thus disposed, after he has made his confession,

it will not be convenient that you should be too hasty in giving him

absolution. But it will be profitable to him to retire two or three days,

and abstain from his ordinary conversation and dealings with men, and to

excite himself to sorrow for his sins, in consideration of the love of

God, which will render his sacramental absolution of more efficacy to

him. During that little interval of retirement, you shall instruct him in

the way of meditation, and shall oblige him to make some meditations from

the first week of exercises. You shall counsel him to practise some

mortification of his body; for example, to fast, or to discipline

himself, which will help him to conceive a true sorrow for his offences,

and to shed the tears of penance. Besides this, if the penitents have

enriched themselves by sinister ways, or if, by their malicious talk,

they have blasted the reputation of their neighbour, cause them to make

restitution of their ill-gotten goods, and make reparations of their

brethren's honour, during the space of those three days. If they are

given to unlawful love, and are now in an actual commerce of sin, cause

them to break off those criminal engagements, and forsake the occasions

of their crime. There is not any time more proper to exact from sinners

those duties, the performance of which is as necessary as it is

difficult; for when once their fervour is past away, it will be in vain

to demand of them the execution of their promise; and perhaps you will

have the trouble of seeing them fall back into the precipice, for want of

removing them to a distance from it.

"In administering the sacrament of penance, take heed of discouraging

those who begin to discover the wounds of their souls to you, by

appearing too rashly and too hastily severe. How enormous soever their

sins may be, hear them, not only with patience, but with mildness; help

out even their bashfulness, by testifying to them your compassion, and

not seeming to be amazed at what you hear. Insinuate into them, that you

have heard in confession sins of a much more crying nature: and, lest

they should despair of pardon for their faults, speak to them of the

infinite mercies of the Lord.

"When they declare a crime in such a manner that you may perceive they

are in trouble how to speak, interrupt them, by letting them know, that

their sin is not altogether so great as they may think; that by God's

assistance you can heal the most mortal wounds of the soul; bid them go

on without any apprehension, and make no difficulty of telling all. You

will find some of them, whom either the weakness of their age or sex will

hinder from revealing to you their most shameful sins. When you perceive

that bashfulness has tied their tongue, be before-hand with them; and, by

the way of a charitable prevention, let them know, that they are neither

the first, nor the only persons, who have fallen into disorder; that

those things which they want the confidence to tell you, are little in

comparison of what you have heard from others on the same subject. Impute

some part of their offence to the corruption of nature, to the violence

of the temptation, and to the unhappiness they had to be engaged in such

occasions and pressing circumstances, where their fall was almost

unavoidable. In fine, I must advertise you, that to remove from such

persons that unseasonable shame-facedness which keeps them silent; from

such persons, I say, whom the devil has made as bashful after a crime as

they were impudent before it, it may be necessary sometimes to discover

to them, in general, the frailties of our own past lives. For what can a

true and fervent charity refuse, for the safety of those souls who have

been redeemed with the blood of Jesus Christ! But to understand when this

is proper to be done, how far to proceed, and with what precautions, is

what the interior spirit, and your experience, must teach you, in those

particular conjunctures.

"You will ordinarily meet with some Christians who believe not the truth

of the holy sacrament of the altar, either by not frequenting it, or by

their conversation with Pagans, Mahometans, and Heretics, or by the

scandal which is given them by some Christians, and principally (which I

speak with shame and sorrow) by such priests whose life is not more holy

than that of the people. For beholding some of them approaching the altar

without any preparation, assisting at it without modesty and reverence,

they imagine that Jesus Christ is not, as we say he is, in the sacrifice

of the mass; for if he were there present, he would never suffer such

impure hands to touch him. Make it your business, that those misbelieving

Christians should propose to you all their doubts, and discover to you

all their imaginations, which being known, then prove to them the real

presence of Jesus Christ, by all those reasons which are capable of

establishing it; and shew them, that the surest means for them to come

out of their errors, and leave their vices, is often to approach that

sacrament, with suitable preparations to it.

"Though your penitents may be well prepared for confession, think not,

when they shall declare their sins, that your business is done. You must

dive into the bottom of their conscience, and, by examination, draw out

of them what themselves know not. Ask then of them, by what ways, and

in what manner, they make advantage of their money; what are their

principles, and what their practice, in their sales, in their borrowing,

and in all their business. You shall find usury reigning throughout their

traffic; and that they who have no stings of conscience, in relation to

unjust dealings, have by indirect ways scraped together the greatest part

of their estates. But in things where money has to do, many are so

hardened, that, being charged with rapine, they have either no scruple

concerning it, or so very light, that it never breaks their sleep.

"Use particularly this method towards the governors, the treasurers, the

receivers, and other officers belonging to the revenue. Whensoever they

present themselves before you in the sacred tribunal, interrogate that

sort of people, by what means they grow so rich? what secret they have to

make their offices and employments bring them in such mighty sums? If

they are shy of telling you, turn and wind them every way, and the most

mildly that you can, make them speak, in spite of themselves. You shall

soon discover their tricks, and secret ways of management, by which an

inconsiderable number of those they call men of business, divert, to

their own private advantages, what was designed for the public profit.

They buy up commodities with the king's money, that, by selling them

again, they may be able to make up their accounts: And by taking up all

the commodities in the port, they put the people upon a necessity of

buying at their price, that is, at most intolerable rates.

"Too often also, they make men languish at the treasury, with long

delays, and cunning shifts, or some other captious trick; men, I say, to

whom the exchequer is owing, that they may be driven to compound with

those sharks of state for half their due, and let them go off with the

other half. This open robbery, this manifest villainy, those gentlemen

call, by a mollified name, 'the fruits of their industry.' When you have

squeezed out of them the confession of these monopolies, and the like, by

wire-drawing them, with apt questions, you will come more easily to the

knowledge of their ungodly gains, and what they ought to make restitution

of to their neighbour, in order to their being reconciled to God, than if

in general you should interrogate them concerning their injustice. For

example, demand of them, what persons they have wronged? they will

immediately answer, that their memory upbraids them not with wronging any

man; and behold the reason! Custom is to them in the place of law; and

that which they see done before them every day, they persuade themselves

may be practised without sin. As if custom can authorize, by I know not

what kind of prescription, that which is vicious and criminal in its own

nature. You shall admit of no such right, but shall declare to such

people, that if they will secure their conscience, they must restore what

they possess unjustly.

"Remember especially, to obey the vicar of the bishop. When you are

arrived at Ormuz, you shall go to wait on him, and, falling on your knees

before him, you shall humbly kiss his hand. You shall neither preach, nor

exercise any other employment of our institute, without his permission;

above all things, have no difference with him for any whatsoever cause;

on the contrary, endeavour, by all submissions, and all possible

services, to gain his friendship, in such sort, that he may be willing to

be taught by you, to make the meditations of our spiritual exercises, at

least those of the first week. Use almost the same method with all the

other priests; if you cannot persuade them to retire for a month,

according to our custom, engage them to a retreat of some few days, and

fail not to visit them every day, during that recess, to explicate to

them the subjects of those meditations.

"Pay a great respect to the person of the governor, and make it apparent,

by the most profound submissions, how much you honour him. Beware of any

difference with him, on whatsoever occasion, even though you should

observe, that he performs not his duty in matters of importance; but

after you perceive, that your demeanour has instated you in his favour

and good graces, go boldly to visit him; and after you have testified the

concernment you have for his safety and his honour, by a principle of

good will to him, then declare, with all modesty and softness of

expression, the sorrow you have to see his soul and reputation

endangered, by what is reported of him in the world.

"Then you shall make known to him the discourse of the people; you shall

desire him to reflect on the bad consequences of such reports; that they

may possibly be put in writing, and go farther than he would willingly

they should, if he bethinks him not in time of giving satisfaction to the

public. Nevertheless, take not this upon you before you are in some sort

satisfied of his good disposition, and that it appears probable to you

that your advertisement may sort to good effect.

"Be yet more cautious in charging yourself with bearing to him the

complaints of particular persons; and absolutely refuse that commission,

by excusing yourself on your evangelical functions, which permit you not

to frequent the palaces of the great, nor to attend whole days together

for the favourable minutes of an audience, which is always difficult to

obtain. You shall add, that when you should have the leisure to make your

court, and that all the doors of the palace were open to you at all

hours, you should have little hopes of any fruit from your remonstrances;

and that if the governor be such a man as they report, he will have small

regard to you, as being no way touched, either with the fear of God, or

the duties of his own conscience.

"You shall employ, in the conversion of infidels, all the time you have

free from your ordinary labours which indispensably regard Christians.

Always prefer those employments which are of a larger extent to those

which are more narrowly confined. According to that rule, you shall never

omit a sermon in public, to hear a private confession; you shall not set

aside the catechising, which is appointed every day, at a certain hour,

to visit any particular person, or for any good work of the like nature.

For the rest, an hour before catechism, either you or your companion

shall go to the places of most concourse in the town, and invite all men,

with a loud voice, to come and hear the exposition of the Christian

doctrine.

"You shall write, from time to time, to the college of Goa, what

functions you exercise for the advancement of God's glory, what order you

keep there, and what blessing God gives on your endeavours. Have care

that your relations be exact, and such that our Fathers at Goa may send

them into Europe, as so many authentic proofs of what you perform in the

East, and of what success it shall please God to bestow on the labours of

our little Society. Let nothing slip into those accounts which may

reasonably give offence to any man; nothing that may seem improbable;

nothing which may not edify the reader, and give him occasion to magnify

the name of God.

"When you are come to Ormuz, I am of opinion that you should see

particularly those who are of greatest reputation for their probity, the

most sincere, and who are most knowing in the manners of the town. From

such, inform yourself exactly what vices are most reigning in it, what

sorts of cheats; enter most into contracts, and societies of commerce,

that so understanding all things thoroughly and truly, you may have your

words and reasons in a readiness, to instruct and reprove those who,

being guilty of covert usuries, false bargaining, and other wicked

actions, so common in a place which is filled with such a concourse of

different nations, shall treat with you in familiar conversation, or in

sacramental confession.

"You shall walk the streets every night, and recommend the souls of the

dead to the prayers of the living; but let those expressions which are

used by you be proper to move the compassion of the faithful, and to

imprint the thoughts of religion in the bottom of their souls. You shall

also desire their prayers to God for such as are in mortal sin, that they

may obtain the grace of coming out of so deplorable a condition.

"Endeavour at all times to make your humour agreeable: keep a gay and

serene countenance, without suffering the least shadow of choler or

sadness to appear in it; otherwise those who come to visit you will never

open their hearts to you, and will not repose all that confidence in you

which it is necessary they should have, to the end they may profit by

your discourse. Speak always with civility and mildness, even in your

reprehensions, as I have already told you; and when you reprove anyone,

do it with so much charity, that it may be evident the fault displeases

you, and not the person.

"On Sundays and saints' days you shall preach at two o'clock in the

afternoon, at the church of the Misericordia, or in the principal church

of the town; sending first your companion about the streets, with his

bell in his hand, to invite the people to the sermon.

"If you had not rather perform that office in your own person, you shall

carry to church that exposition of the apostles' creed which I have put

into your hands, and the practice, which I have composed, how to pass the

day in Christian duties. You shall give copies of that practice to those

whose confessions you hear; and shall enjoin them, for their holy

penance, to do for certain days that which is contained in it. By this

means they shall accustom themselves to a Christian life, and shall come

to do, of their own accord, by the force of custom, that which they did

at the first only by the command of their confessor. But, foreseeing that

you cannot have copies enough for so many people, I advise you to have

that practice written out in a fair large hand, and expose it in some

public place, that they who are willing to make use of it may read and

transcribe it at their own convenience.

"They who shall be desirous of being received into the society, and whom

you shall judge to be proper for it, you may send them to Goa with a

letter, which shall point out their design, and their talents for it, or

else you may retain them with you. In this last case, after you have

caused them to perform the spiritual exercises for a month together, you

shall make a trial of them, in some such manner as may edify the people

without exposing them to be ridiculous. Order them, therefore, to serve

the sick in the hospitals, and to debase themselves to the meanest and

most distasteful offices. Make them visit the prisoners, and teach them

how to give comfort to the miserable. In fine, exercise your novices in

all the practices of humility and mortification; but permit them not to

appear in public in extravagant habits, which may cause them to be

derided by the multitude;--suffer it not, I say, far from imposing it

upon them. Engage not all the novices indifferently to those trials which

their nature most abhors; but examine well the strength of each, and suit

their mortification to their temper, to their education, to the advance

they make in spirituals, in such sort, that the trial may not be

unprofitable, but that it may produce its effect according to that

measure of grace which is given them. If he who directs the novices has

not all these considerations, it will fall out, that they who were

capable of making a great proficiency in virtue, with good management,

will lose their courage, and go backward; and besides, those indiscreet

trials, too difficult for beginners, take off the love of the master from

his novices, and cause his disciples to lessen their confidence in his

directions. In the mean time, whoever forms young people to a religious

life, ought to leave nothing untried to bring them to a candid and free

discovery of their evil inclinations, and the suggestions of the devil,

at the same moment when they are tempted: for without this they will

never be able to disentangle themselves from the snares of the tempter;

never will they arrive to a religious perfection. On the contrary, those

first seeds of evil being brooded over, and nourished, as I may say, by

silence, will insensibly produce most lamentable effects; even so far,

until the novices come to grow weary of regular discipline, to nauseate

it, and at length throw off the yoke of Jesus Christ, and replunge

themselves in the pollutions of the world.

"They amongst those young men whom you shall observe to be most subject

to vain-glory, and delighted with sensual pleasures, and other vices,

ought to be cured in this following manner: Make them search for reasons,

and for proofs, against those vices to which they are inclined; and when

they have found many, help them to compose some short discourses on them.

Cause them afterwards to pronounce those discourses, either to the people

in the church, or in the hospitals, to those who are in a way of

recovery, so as to be present at them, or in other places;--there is

reason to hope, that the things which they have fixed in their minds, by

constant study and strong application, will be at least as profitable to

themselves as to their audience. Doubtless they will be ashamed not to

profit by those remedies which they propose to others, and to continue in

those vices from which they endeavour to dissuade their hearers. You

shall use proportionably the same industry towards those sinners who

cannot conquer themselves so far, as, they commonly say, to put away the

occasions of their sin, or to make restitution of those goods which they

have gotten unlawfully, and detain unjustly from other men. After you

have endeared yourself to them by a familiar acquaintance, advise them to

say that to their own hearts which they would say to a friend on the like

occasion, and engage, as it were for the exercise of their parts, to

devise such arguments as condemn their actions in the person of another.

"Sometimes you will see before you, when you are seated in the tribunal

of penance, men who are enslaved to their pleasures and their avarice,

whom no motive of God's love, nor thought of death, nor fear of hell, can

oblige to put away a mistress, or to restore ill-gotten goods. The only

means of reducing such people, is to threaten them with the misfortunes

of this present life, which are the only ills they apprehend. Declare

then to them, that if they hasten not to appease Divine Justice, they

shall suddenly suffer considerable losses at sea, and be ill treated by

the governors; that they shall lose their law-suits; that they shall

languish many years in prison; that they shall be seized with incurable

diseases, and reduced to extreme poverty, without any to relieve them; in

fine, that they and their posterity, becoming infamous, shall be the

objects of the public hate and curses. Tell them, by way of reason for

those accidents, that no man who sets God at nought remains unpunished;

and that his vengeance is so much the more terrible, by how much longer

his patience has been abused. The images of these temporal punishments

will affright those carnal men who are not to be wrought on but by their

senses, and will bring forth in their insensible souls the first motions

of the fear of God,--of that saving fear which is the beginning of

wisdom.

"Before you treat with any one concerning his spiritual affairs,

endeavour to understand how his soul stands affected. Whether it be calm,

or tossed with any violent passion; whether he be ready to follow the

right way when it shall be shewn to him, or whether he wanders from it of

set purpose; whether it be the tempter, or the bias of his own

inclination, which seduces him to evil; whether he be docile, and

disposed to hear good counsel, or of that untractable humour on which no

hold is to be fastened,--it will behove you to vary your discourse

according to these several dispositions: But though more circumspection

is to be taken with hardened souls, and difficult of access, you are

never to flatter the disease, nor say any thing to him which may weaken

the virtue of the remedy, and hinder its effect.

"Wheresoever you shall be, even though you only pass through a place, and

stay but little in it, endeavour to make some acquaintance; and inquire

of those who have the name of honest and experienced men, not only what

crimes are most frequently committed in that town, and what deceits most

used in traffic, as I have already taught you in relation to Ormuz; but

farther, learn the inclinations of the people, the customs of the

country, the form of government, the received opinions, and all things

respecting the commerce of human life: for, believe me, the knowledge of

those things is very profitable to a missioner, for the speedy curing of

spiritual diseases, and to have always at hand wherewithal to give ease

to such as come before you.

"You will understand from thence, on what point you are most to insist in

preaching, and what chiefly to recommend in confessions. This knowledge

will make, that nothing shall be new to you, nothing shall surprise or

amaze you; it will furnish you with the address of conducting souls, and

even with authority over them. The men of the world are accustomed to

despise the religious as people who understand it not: But if they find

one who knows how to behave himself in conversation, and has practised

men, they will esteem him as an extraordinary person; they will give

themselves up to him; they will find no difficulty, even in doing

violence to their own inclinations, under his direction, and will freely

execute what he enjoins, though never so repugnant to their corrupt

nature. Behold the wonderful fruit of knowing well the world:--so that

you are not, at this present, to take less pains in acquiring this

knowledge, than formerly you have done in learning philosophy and

divinity. For what remains, this science is neither to be learned from

ancient manuscripts nor printed books; it is in living books, and the

conversation of knowing men, that you must study it: with it, you shall

do more good, than if you dealt amongst the people, all the arguments of

the doctors, and all the subtilties of the schools.

"You shall set apart one day of the week, to reconcile differences, and

regulate the interests of such as are at variance, and are preparing to

go to law. Hear them one after the other, and propose terms of

accommodation to them. Above all things, give them to understand, that

they shall find their account in a friendly reconciliation, sooner than

in casting themselves into eternal suits, which, without speaking of

their conscience, and their credit, ever cost much money, and more

trouble. I know well, that this will not be pleasing to the advocates and

proctors, whom the spinning out a process, and tricks of wrangling, still

enrich. But trouble not yourself with what those bawlers say; and make

even them comprehend, if it be possible, that by perpetuating suits, by

these numberless formalities, they expose themselves to the danger of

eternal damnation. Endeavour also to engage them into a retirement of

some few days, to the end their spiritual exercises may work them off to

other courses.

"Stay not till your arrival at Ormuz before you preach. Begin on

shipboard, and as soon as you come there. In your sermons, affect not to

make a show of much learning, or of a happy memory, by citing many

passages of ancient authors; some few are necessary, but let them be

chosen and fitted to the purpose. Employ the best part of your sermon, in

a lively description of the interior estate of worldly souls. Set before

their eyes, in your discourse, and let them see, as in a glass, their own

disquiets, their little cunnings, their trifling projects, and their vain

hopes. You shall also show them, the unhappy issue of all their designs.

You shall discover to them, the snares which are laid for them by the

evil spirit, and teach them the means of shunning them. But, moreover,

you shall tell them, that if they suffer themselves to be surprised by

them, they are to expect the worst that can happen to them; and by this

you shall gain their attention; for a man never fails of attentive

audience, when the interest of the hearer is the subject of the

discourse. Stuff not out your sermons with sublime speculations, knotty

questions, and scholastical controversies. Those things which are above

the level of men of the world, only make a noise, and signify nothing. It

is necessary to represent men to themselves, if you will gain them. But

well to express what passes in the bottom of their hearts, you must first

understand them well; and in order to that, you must practise their

conversation, you must watch them narrowly, and fathom all their depths.

Study then those living books; and assure yourself, you shall draw out of

them the means of turning sinners on what side you please.

"I do not forbid you, nevertheless, to consult the holy scriptures on

requisite occasions, nor the fathers of the church, nor the canons, nor

books of piety, nor treatises of morality; they may furnish you with

solid proofs for the establishment of Christian truths, with sovereign

remedies against temptations, and heroical examples of virtue. But all

this will appear too cold, and be to no purpose, if souls be not disposed

to profit by them; and they cannot profit but by the ways I have

prescribed. So that the duty of a preacher is to sound the bottom of

human hearts, to have an exact knowledge of the world, to make a faithful

picture of man, and set it in so true a light, that every one may know it

for his own.

"Since the king of Portugal has ordered, that you shall be allowed from

the treasury what is needful for your subsistence, make use of the favour

of so charitable a prince, and receive nothing but from his ministers. If

other persons will give you any thing, refuse it, though they should

offer it of their own mere motion. For as much, as it is of great

consequence to the liberty of an apostolical man, not to owe his

subsistence to those whom he ought to conduct in the way of salvation,

and whom he is bound to reprove, when they go astray from it; one may

truly say of those presents, that he who takes, is taken. And it is for

this, that when we are to make a charitable reprehension, to such of whom

we receive alms, we know not well how to begin it, or in what words to

dress it. Or if our zeal emboldens us to speak freely, our words have

less effect upon them, because they treat us with an assuming air of

loftiness, as if that which we received from them had made them our

masters, and put them in possession of despising us. What I say, relates

chiefly to a sort of persons, who are plunged in vice, who would

willingly be credited with your friendship, and will endeavour by all

good offices to make way to your good will. Their design is not to profit

by your conversation, for the amendment of their lives; all they pretend

to, is to stop your mouth, and to escape a censure, which they know they

have deserved. Be upon your guard against such people: yet I am not of

opinion, that you should wholly reject them, or altogether despise their

courtesy. If they should invite you to their table, refuse it not; and

yet less refuse their presents of small value, such as are usually made

in the Indies by the Portuguese to each other, and which one cannot

refuse without giving an affront; as, for example, fruits and drinks. At

the same time, declare to them, that you only receive those little gifts,

in hope they will also receive your good advice; and that you go to eat

with them, only that you may dispose them, by a good confession, to

approach the holy table. For such presents as I have named, such I mean

as are not to be refused, when you have received them, send them to the

sick, to the prisoners, or to the poor. The people will be edified with

this procedure, and no occasion left of suspecting you, either of

niceness or covetousness.

"For what relates to your abode, you will see at your arrival; and having

prudently considered the state of things, you may judge where it will be

most convenient for you to dwell, either in the hospital, or the house of

mercy, or any little lodging, in the neighbourhood. If I think fit to

call you to Japan, you shall immediately give notice of it, by writing to

the rector of this college by two or three different conveyances, to the

end, he may supply your place with one of our fathers, a man capable of

assisting and comforting the city of Ormuz. In fine, I recommend you to

yourself; and that in particular, you never forget, that you are a member

of the Society of Jesus.

"In the conjunctures of affairs, experience will best instruct you what

will be most for God's service; for there is no better master than

practice, and observation, in matters of prudence. Remember me always in

your prayers; and take care, that they who are under your direction,

recommend me in theirs to the common Master whom we serve. To conclude

this long instruction, the last advice I give you, is to read over this

paper carefully once a week, that you may never forget any one of the

articles contained in it. May it please the Lord to go along with you, to

conduct you in your voyage, and at the same time to continue here with

us!"--

Eight days after Gasper Barzæus was gone for Ormus, with his companion

Raymond Pereyra, Father Xavier went himself for Japan; it was in April

1549. He embarked in a galley bound no farther than Cochin, where waited

for him a ship, which was to go towards Malacca. He took for companions

Father Cozmo de Torrez, and John Fernandez, besides the three Japonese,

Paul de Sainte Foy, and his two servants, John and Anthony.

It is true, there embarked with him in the same galley, Emanuel Moralez,

and Alphonso de Castro; but it was only that the Father might carry them

to Malacca, from whence both of them were to be transported to the

Moluccas. The ship, which attended the Father at Cochin, being just ready

to set sail they made but a short stay in that place, but it was not

unprofitable. The saint walking one day through the streets, happened to

meet a Portuguese of his acquaintance; and immediately asked him, "how he

was in health?" The Portuguese answered, "he was very well." "Yes,"

replied Xavier, "in relation to your body, but, in regard of your soul,

no man can be in a worse condition." This man, who was then designing in

his heart a wicked action, knew immediately that the Father saw into the

bottom of it; and seriously reflecting on it, followed Xavier, confessed

himself, and changed his evil life. The preaching of Castro so charmed

the people, that they desired to have retained him at Cochin, there to

have established the college of the Society; but Xavier who had designed

him for the Moluccas opposed it. And Providence, which destined the crown

of martyrdom to that missioner, suffered him not to continue in a place,

where they had nothing but veneration for him.

They left Cochin on the 25th of April, and arrived at Malacca on the last

of May. All the town came to meet Father Xavier, and every particular

person was overjoyed at his return. Alphonso Martinez, grand vicar to the

bishop, at that time lay dangerously sick, and in such an agony of soul,

as moved compassion. For, having been advertised to put himself in

condition of giving up his accounts to God of that ministry which he had

exercised for thirty years, and of all the actions of his life, he was so

struck with the horror of immediate death, and the disorders of his life,

which was not very regular for a man of his profession, that he fell into

a deep melancholy, and totally despaired of his salvation. He cast out

lamentable cries, which affrighted the hearers; they heard him name his

sins aloud, and detest them with a furious regret, not that he might ask

pardon for them, but only to declare their enormity. When they would have

spoken to him of God's infinite mercy, he broke out into a rage, and

cried out as loud as he was able, "that there was no forgiveness for the

damned, and no mercy in the bottomless pit." The sick man was told, that

Father Francis was just arrived; and was asked if he should not be glad

to see him? Martinez, who formerly had been very nearly acquainted with

him, seemed to breathe anew at the hearing of that name, and suddenly

began to raise himself, to go see, said he, the man of God. But the

attempt he made, served only to put him into a fainting fit. The Father,

entering at the same moment, found him in it. It had always been his

custom, to make his first visit to the ecclesiastical superiors; but

besides this, the sickness of the vicar hastened the visit. When the sick

man was come, by little and little, to himself, Xavier began to speak to

him of eternity, and of the conditions requisite to a Christian death.

This discourse threw Martinez back again into his former terrors; and the

servant of God, in this occasion, found that to be true, which he had

often said, that nothing is more difficult than to persuade a dying man

to hope well of his salvation, who in the course of his life had

flattered himself with the hopes of it, that he might sin with the

greater boldness.

Seeing the evil to be almost past remedy, he undertook to do violence to

heaven, that he might obtain for the sick man the thoughts of true

repentance, and the grace of a religious death. For he made a vow upon

the place, to say a great number of masses, in honour of the most Holy

Trinity, of the Blessed Virgin, of the angels, and some of the saints, to

whom he had a particular devotion. His vows were scarcely made, when

Martinez became calm; began to have reasonable thoughts, and received the

last sacraments, with a lively sorrow for his sins, and a tender reliance

on God's mercies; after which, he died gently in the arms of Xavier,

calling on the name of Jesus Christ.

His happy death gave great consolation to the holy man; but the apostolic

labours of Francis Perez and Roch Oliveira increased his joy. He had

sent them the year before to Malacca, there to found a college of the

Society, according to the desire of the people, and they had been very

well received. Perez had begun to open a public school, for the

instruction of the youth in learning and piety, according to the spirit

of their institute. Oliveira had wholly given himself to the ministry

of preaching, and the conduct of souls; but tying himself more especially

to the care of Turks and Jews, of which there was always a vast concourse

in the town. For the first came expressly from Mecca, and the last from

Malabar, to endeavour there to plant Mahometanism and Judaism, where

Christianity then flourished.

The example of the two missioners drew many Portuguese to that kind of

life, of which they both made profession. The most considerable of all,

was a young gentleman, whose name was Juan Bravo; who, by his noble birth

and valour, might justly hope to raise his fortunes in the world. But he

preferring evangelical poverty, and religious humility, before all those

earthly expectations and establishments, was just then ready to have

taken ship for Goa, there to execute those thoughts with which heaven had

inspired him, when he was informed, that Xavier would take Malacca in his

way. He therefore waited for him, and in the mean time lived with Perez

and Oliveira as if he had been already of the Society. At least he

conformed himself as much as he was able to their manners, and habited

himself like them; that is to say, instead of rich garments, he put on an

old threadbare cassock, with which he looked the world in the face

without having yet forsaken it. He performed the spiritual exercises for

a month together, and never came out of his retirement, but to employ

himself in works of charity in the hospital. There, for three months, he

attended the sick, living in poverty, and begging his bread from door to

door, even in the sight of James Sosa his kinsman, admiral of the fleet,

which was rigging out for the Moluccas.

These trials obliged the Father to receive Bravo into the Society. He

admitted him almost immediately to take the first vows; and finding in

him an excellent foundation for all the apostolical virtues, he took care

to cultivate him, even so far, as to leave him in writing these following

rules, before his departure to Japan.

"See here, my dear brother, the form of life which you are constantly to

practise every day. In the morning, as soon as you are awakened, prepare

yourself to meditate on some mystery of our Lord; beginning from his holy

nativity, and continuing to his glorious ascension: the subjects of the

meditations are marked, and put in order, in the book of Exercises.

Employ, at the least, half-an-hour in prayers; and apply yourself to it

with all those interior dispositions, which you may remember you

practised in your retirement of a month. Consider every day one mystery,

in such manner, that if, for example, on Monday, the birth of our Saviour

was the subject of your meditation, that of his circumcision shall be for

Tuesday, and so in course, till in a month's time, having run through all

the actions of Jesus Christ, you come to contemplate him ascending into

heaven in triumph. You are every month to begin these meditations again

in the same order.

"At the end of every meditation, you shall renew your vows of poverty,

chastity, and obedience, to which you have obliged yourself. You shall

make them, I say, anew, and offer them to God with the same fervency

wherewith you first made them. This renewing of your vows will weaken

in you the motions of concupiscence, and render all the powers of hell

less capable of hurting you; for which reason, I am of opinion that you

ought never to omit them.

"After dinner, you shall resume your morning's prayer, and reflect on the

same mystery half an hour; you shall also renew your vows, at the end of

your meditation. You are to employ yourself in this manner interiorly

through all the variety of your outward business; giving an hour in every

day to the consideration of the most holy life of our Lord Jesus, in

whatsoever affair, or in whatsoever incumbrance, you are engaged. You may

practise this with most convenience, by allowing half-an-hour in the

morning, and another half in the afternoon, according to my direction.

"Before you lie down at night, examine well your conscience, in calling

over your thoughts, words, and actions, of all the day; and even

observing, if you have not failed of doing something, which it was your

duty to have done: let this discussion be as exact, as if you were just

ready to confess yourself. After you have conceived a most lively sorrow

for your faults, by the motive of God's love, you shall humbly ask pardon

of Jesus Christ, and vow amendment to him. In fine, you shall so dispose

yourself to rest, that your sleep may come upon you, in thoughts of

piety, and in resolutions of passing the next day with greater holiness.

"On the morrow, at your waking, think on the sins which you observed in

the examen of the night before; and while you are putting on your

clothes, ask the assistance of God's grace, that you may not that day

relapse into your yesterday's offences. Then perform your morning's

meditation, and proceed through your whole day's work, as I have ordered

you. But be so punctual, and so constant in all these spiritual

practices, that nothing but sickness cause you to forbear them. For if,

when you are in health, you should defer, or leave them off, under some

pretence of business, be sure you make a scruple of it, and let not the

day pass over you, till, in the presence of your brethren, you confess

your fault, and of your own free motion demand penance for having omitted

or neglected that which was so strictly commanded by your superior.

"For what remains, whatsoever you do, or in whatsoever condition of

spirit you may be, labour with all your power still to overcome yourself.

Subdue your passions, embrace what is most abhorring to your sense,

repress all natural desire of glory most especially; and spare not

yourself in that particular, till you have torn out of your heart the

very roots of pride; not only suffering yourself to be debased beneath

all men, but being glad to be despised. For hold this for certain, that,

without this humility and mortification, you can neither advance in

virtue, nor serve your neighbour as you ought, nor be acceptable to God,

nor, to conclude all, persevere in the Society of Jesus.

"Obey in all things the Father with whom you live; and however

displeasing or difficult the things may be which he commands you, perform

them with much cheerfulness, never opposing his orders, nor making any

exceptions on your part, on any account whatsoever. In fine, hearken to

him, and suffer yourself to be directed in all things by him, as if

Father Ignatius were personally present, speaking to you, and directing

you.

"With whatsoever temptations you shall find yourself assaulted, discover

them all sincerely to him who governs you; and remain persuaded, that

this is the only means of subduing them. Besides this advantage, there

accrue other spiritual profits, in making known the secret motions of

your heart; for the violence which you do to yourself, to surmount, that

natural shamefacedness which hinders you from acknowledging your

imperfections and frailties, draws down the grace of God upon you; and on

the other side, this overture, and frankness of your heart, ruins the

designs of the evil spirit, who can never do mischief but when he is in

disguise; but when once discovered, is so far disarmed, and despicably

weak, that they, for whom he lies in ambush, laugh at him."--

It was in this manner, that the holy apostle, Francis Xavier, instructed

the young men of the Society; and nothing, perhaps, could better explain

to us the great resemblance that was betwixt the souls of Xavier and

Ignatius.

At this time, there came news from Japan; and some letters reported, that

one of the kings of that island had desired some preachers to be sent to

him, by an express embassy to the viceroy of the Indies. That this king

had learnt somewhat of the Christian law, and that a strange accident had

made him desirous of knowing more. This accident was related in those

letters, after the following manner.

"Some Portuguese merchants, being landing at the port, belonging to the

capital city of one of those kingdoms of Japan, were lodged by the king's

order in a forsaken house, which was thought to be haunted by evil

spirits: the common opinion was not ill grounded, and the Portuguese soon

perceived, that their lodging was disturbed. They heard a horrible

rumbling all the night; they felt themselves pulled out of their beds,

and beaten in their sleep, without seeing any one. One night being

awakened, at the cry of one of their servants, and running with their

arms towards the place from whence the noise was heard, they found the

servant on the ground, trembling for fear. They asked him the occasion of

his outcry, and why he shook in that manner? He answered, 'That he had

seen a frightful apparition, such a one as painters use to draw for the

picture of the devil.' As this servant was not thought either

faint-hearted, or a liar, the Portuguese no longer doubted, what was the

meaning of all that rattling and clutter, which they heard every night;

to put an end to it, they set crosses in all the rooms, after which they

heard no more of it."

The Japonese were much surprised to hear the house was now at quiet: the

king himself, to whom the Portuguese had said, "That the Christian cross

had driven away the evil spirits," admired that wonderful effect, and

commanded crosses to be set up in all places, even in his own palaces,

and in the highways. In consequence of this, he desired to be informed

from whence the cross derived that virtue, and for what cause the devils

so much feared it. Thus, by little and little, he entered into the

mysteries of faith. But as the Japonese are extremely curious, not

content to be instructed by soldiers and merchants, he thought of sending

for preachers, and in that prospect sent an ambassador to the Indies.

This news gave infinite satisfaction to Father Xavier; and so much the

more hastened his voyage, by how much he now perceived the Japonians were

disposed to receive the gospel. There were in the port of Malacca many

Portuguese vessels, in readiness to set sail for Japan; but all of them

were to make many other voyages by the way, which was not the saint's

business. His only means was to have recourse to a junk of China, (so

they call those little vessels,) which was bound directly for Japan. The

master of the vessel, called Neceda, was a famous pirate; a friend to the

Portuguese, notwithstanding the war which was newly declared against

them; so well known by his robberies at sea, that his ship was commonly

called, The Robber's Vessel. Don Pedro de Sylva, governor of Malacca, got

a promise from the Chinese captain, that he would carry the Father,

safely, and without injury, and took hostages to engage him inviolably

to keep his faith; but what can be built on the word of a pirate, and a

wicked man?

Xavier, and his companions, embarked on the twenty-fourth of June, in the

dusk of the evening; and set sail the next morning, at break of day, with

a favourable wind. When they were out at sea, the captain and ship's

crew, who were all idolaters, set up a pagod on the poop; sacrificed to

it in spite of Xavier, and all his remonstrances to the contrary; and

consulted him by magical ceremonies, concerning the success of their

voyage. The answers were sometimes good, and sometimes ill: in the

meantime they cast anchor at an isle, and there furnished themselves with

timber, against the furious gusts of those uncertain seas. At the same

time they renewed their interrogatories to their idol; and cast lots, to

know whether they should have good winds. The lots promised them a good

passage, whereupon the Pagans pursued their course merrily. But they were

no sooner got out to sea again, when they drew lots the third time, to

know, whether the junk should return safely from Japan to Malacca. The

answer was, that they should arrive happily at Japan, but were never more

to see Malacca. The pirate, who was extremely superstitious, resolved at

the same instant to change his course; and in effect tacked about, and

passed his time in going to every isle which was in view. Father Xavier

was sensibly displeased, that the devil should be master of their

destiny, and that all things should be ordered, according to the answers

of the enemy of God and man.

In cruising thus leisurely, they made the coast of Cochin China; and the

tempests, which rose at the same time, threatened them more than once

with shipwreck. The idolaters had recourse to their ordinary

superstitions. The lot declared, that the wind should fall, and that

there was no danger. But an impetuous gust so raised the waves, that the

mariners were forced to lower their sails, and cast anchor. The shog of

the vessel threw a young Chinese (whom Xavier had christened, and carried

along with him) into the sink, which was then open. They drew him out

half dead, much bruised, and hurt in the head very dangerously. While

they were dressing him, the captain's daughter fell into the sea, and was

swallowed by the waves, notwithstanding all they could do to save her.

This dismal accident drove Neceda to despair; "and it was a lamentable

sight," says Xavier himself, in one of his letters, "to behold the

disorder in the vessel. The loss of the daughter, and the fear of

shipwreck, filled all with tears, and howlings, and confusion."

Nevertheless, the idolaters, instead of acknowledging that their idol had

deceived them with a lie, took pains to appease him, as if the death of

the Chinese woman had been an effect of their god's displeasure. They

sacrificed birds to him, and burnt incense in honour of him; after which

they cast lots again to know the cause of this disaster which had

befallen them. They were answered, "That if the young Christian, who had

fell into the sink, had died, the captain's daughter had been preserved."

Then Neceda, transported with fury, thought to throw Xavier and his

companions overboard. But the storm ceasing in an instant, his mind grew

calmer by degrees, he weighed anchor, and set sail again, and took the

way of Canton, with intention there to pass the winter. But the designs

of men, and power of devils, can do nothing against the decrees of

Providence. A contrary wind broke all the projects of the captain,

constraining him, in his own despite, to enter with full sails into the

ocean of Japan. And the same wind carried the junk of the pirate toward

Cangoxima, the birth-place of Anger, sirnamed Paul de Sainte Foy. They

arrived there on the fifteenth of August, in the year 1549.

THE LIFE OF ST FRANCIS XAVIER.