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The Works of John Dryden, Volume XVI. (of 18) by John Dryden

J >> John Dryden >> The Works of John Dryden, Volume XVI. (of 18)




"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 Barzaeus 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.

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