In this equipage, they rowed towards Goa, but very softly, and in admirable order. All the town was gathered on the shore, in impatient expectation of their loving and good Father. When they perceived the vessel from afar, there was nothing to be heard but cries of joy, nothing to be seen but tears of devotion. Some, more impatient than the rest, threw themselves into the sea, and swimming up to the galley, accompanied it to the shore in the same posture.

The viceroy was there waiting for it, attended by his guards, the remaining part of the nobility, the council royal, and the magistrates, all in mourning. At the time when the holy corpse was landing, a company of young men, consecrated to the service of the altars, sung the Benedictus Dominus Deus Israel. In the mean while, they ordered the ceremony of the procession after this ensuing manner:—

Ninety children went foremost, in long white robes, with chaplets of flowers on their heads, and each of them holding in his hand an olive branch. The Brotherhood of Mercy followed them, with a magnificent standard. The clergy succeeded to the Brotherhood, and walked immediately before the corpse, which was carried by the fathers of the Society. The viceroy, with his court, closed up the ceremony, which was followed by an innumerable multitude of people. All the streets were hung with tapestry; and when the blessed corpse appeared, flowers were thrown upon it from all the windows, and from the tops of houses.

But nothing rendered the pomp more famous, than the miracles which at that time were wrought; for there seemed to breathe out from this holy body, a saving virtue, together with a celestial odour. Many sick persons, who had caused themselves to be carried out into the streets, were cured with only seeing it; and even some, who were not able to leave their beds, recovered their health with the bare invocation of his name. Jane Pereyra was of this number; after a sickness of three months, being almost reduced to a despair of life, she had no sooner implored the assistance of the saint, but she found herself in a perfect state of health.

Another young maiden, who was just at the point of death, and held the consecrated taper in her hand, having been recommended by her mother to the patronage of the saint, came suddenly to herself, and rose up well recovered, while the procession was passing by the house.

After many turns and windings, at last they proceeded to the college of St Paul; and there set down the coffin, in the great chapel of the church. A retrenchment had been made before the chapel, to keep off the crowd; but it was immediately broken down, notwithstanding the opposition of the guards, which were placed on purpose to defend it. To appease the tumult, they were forced to shew the saint three times successively, and to hold him upright, that he might more easily be seen by the longing multitude. It was also thought convenient to leave the body exposed to view, for three days together, for the comfort of the inhabitants, who were never weary with gazing on it; and who, in gazing, were pierced with a sensible devotion.

New miracles were wrought in presence of the holy body. The blind received their sight, those who were taken with the palsy recovered the use of their limbs, and the lepers became clean as babes. At the sight of these miraculous cures, the people published aloud all those wonderful operations, which they knew to have been performed by Father Xavier; and his old companion John Deyro, at that time a religious of the order of St Francis, related, with tears of tenderness and devotion, what the saint had prophesied of him, which was now accomplished. In the mean time, on that very day, which was Friday, the canons of the cathedral solemnly sung the high mass of the cross. The clay following, the religious of St Francis, whom the man of God had always honoured, and tenderly affected, came to sing the mass of the blessed Virgin, in the church of the Society.

When in this manner the public devotion had been accomplished, on Sunday night the coffin was placed on an eminence near the high altar, on the gospel side.

In this place I ought not to omit, that the vessel which had borne this sacred pledge to Goa, split asunder of itself, and sunk to the bottom, so soon as the merchandizes were unloaded, and all the passengers were come safe on shore; which was nothing less than a public declaration of Almighty God, that he had miraculously preserved her in favour of that holy treasure; and that a ship which had been employed on so pious an occasion, was never to be used on any secular account.

As soon as it was known in Europe that Father Xavier was dead, they began to speak of his canonization. And on this account, Don John the Third, King of Portugal, gave orders to the viceroy of the Indies, Don Francis Barreto, to make a verbal process of the life and miracles of the man of God. This was executed at Goa, at Cochin, at the coast of Fishery, at Malacca at the Moluccas, and other parts; and men of probity, who were also discerning and able persons, were sent upon the places, heard the witnesses, and examined the matters of fact, with all possible exactness.

It is to be acknowledged, that the people took it in evil part, that these informations were made; being fully satisfied of the holiness of the saint, and not being able to endure that it should be doubted in the least; in like manner, neither would they stay, till all the ecclesiastical proceedings were wholly ended, nor till the Holy See had first spoken of rendering him the worship due to saints; they invoked him already in their necessities, and particularly in all sorts of dangers. Some of them placed his picture in their oratories; and even the archbishop of Goa, Don Christopher de Lisbonne, (for the episcopal see had been erected into an archbishopric,) the archbishop, I say, wore on his breast an image of Xavier in little, which he often kissed with a reverent affection: and his devotion was not without reward; for, having been cruelly tormented with the stone, for a month together, he was freed immediately from it, and felt not any farther pains.

It also happened, that in many places of the Indies the new converts built churches in honour of Father Francis, through a precipitate and indiscreet devotion, which their good meaning and their zeal are only capable of excusing. Amongst those churches, there was one much celebrated, on the coast of Travancore. The Saracens having demolished it, together with eleven other ancient structures of piety, the Christians, who, by reason of their poverty, were not able to rebuild them all, restored only this one church, which was dearer to them than any of the rest.

For what remains, in what place soever any churches were dedicated to the Father, there never failed a wonderful concourse of people to honour the memory of the holy man; and, according to the relation of Francis Nugnez, vicar of Coulan, they were obliged to sink a well for the relief of poor pilgrims near the church, which was built in honour of him at that town. Nugnez also reports, "That those which had been consecrated to the apostles, and other saints, in a manner lost their titles, when once the image of St Xavier was there exposed; and that the people, turning all their devotion towards him, were wont to call them the churches of Father Francis."

But what was most to be admired, even the professed enemies of Jesus Christ paid him reverence after his decease, as well as during his life; calling him, "the man of prodigies, the friend of heaven, the master of nature, and the god of the world." Some of them undertook long voyages, and came to Goa, expressly to behold his body exempted from corruption, and which, only excepting motion, had all the appearance of life. There were amongst the Gentiles, who spoke of raising altars to him; and some people of the sect of Mahomet did, in effect, dedicate a mosque to him, on the western coast of Comorine. The king of Travancore, though a Mahometan, built a magnificent temple to him; and the infidels had so great a veneration for that place, where the great Father was adored, that they durst not spit upon the ground, if we may believe the testimony of those who were natives of the country.

The Pagans had a custom, that, in confirmation of a truth, they would hold a red-hot iron in their hands, with other superstitions of the like nature; but after that Father Francis came to be held in so great veneration through the Indies, they swore solemnly by his name; and such an oath was generally received for the highest attestation of a truth. Neither did any of them forswear themselves unpunished after such an oath; and God authorized, by many proofs, this religious practice, even by manifest prodigies. Behold a terrible example of it: An Idolater owed a Christian a considerable sum of money; but as he denied his debt, and no legal proof could be made of it, the Christian obliged him to swear in the church, upon the image of St Francis: the Idolater made a false oath without the least scruple; but was scarcely got into his own house, when he began to void blood in abundance at his mouth, and died in a raging fit of madness, which had the resemblance of a man possessed, rather than of one who was distracted.

Neither was his memory less honoured in Japan than in the Indies. The Christians of the kingdom of Saxuma kept religiously a stone, on which he had often preached, and shewed it as a precious rarity. The house wherein he had lodged at Amanguchi, was respected as a sacred place; and was always preserved from ruin, amidst those bloody wars, which more than once had destroyed the town. For what remains, the Indians and Japonians were not the only people which honoured Father Xavier after his decease; the odour of his holy life expanded itself beyond the seas into other Heathen countries where he had never been. And Alphonso Leon Barbuda, who has travelled over all the coasts of Afric, reports, that in the kingdoms of Sofala, beyond the great river of Cuama, and in the isles about it, the name of Father Francis was in high repute; and that those Moors never mentioned him, but with the addition of a wonderful man So many illustrious testimonies, and so far above suspicion, engaged the king of Portugal anew to solicit the canonization of the saint; and in that prospect there was made an ample collection of his virtues, of which I present you with this following extract.

No exterior employments, how many, or how great soever, could divert the Father from the contemplation of celestial things. Being at Goa, his ordinary retirement, after dinner, was into the clock-house of the church, to avoid the interruption of any person; and there, during the space of two hours, he had a close communication with his God. But because he was not always master of himself on those occasions, so as to regulate his time, and that he was sometimes obliged to leave his privacy, he commanded a young man of the seminary of Sainte Foy, whose name was Andrew, to come and give him notice when the two hours, to which he was limited, were expired. One day, when the Father was to speak with the viceroy, Andrew, being come to advertise him, found him seated on a little chair, his hands across his breast, and his eyes fixed on heaven. When he had looked on him a while attentively, he at length called him; but finding that the Father answered not, he spoke yet louder, and made a noise. All this was to no purpose, Xavier continued immovable; and Andrew went his way, having some scruple to disturb the quiet of a man, who had the appearance of an angel, and seemed to enjoy the pleasures of the souls in paradise, He returned, nevertheless, about two hours after, and found him still in the same posture. The young man fearing that he should not comply with duty, if, coming the second time, he should not make himself be heard, began to pull the Father, and to jog him. Xavier at length returning to himself, was in a wonder at the first, that two hours should so soon be slipped away; but coming to know, that he had remained in that place beyond four hours, he went out with Andrew, to go to the palace of the viceroy. He had scarcely set his foot over the threshold, when he seemed to be ravished in spirit once again. After he had made some turns, without well knowing whither he went, he returned as night was beginning to come on, and said to his attendant, "My son, we will take another time to see the governor; it is the will of God, that this present day should be wholly his."

Another time, walking through the streets of the same city, his thoughts were so wholly taken up with God, that he perceived not a furious elephant, who, being broken loose, caused a general terror, and every man made haste out of his way. It was in vain to cry out to the Father, that he might avoid him; he heard nothing, and the enraged beast passed very near him without his knowledge.

In his voyages at sea, he continued earnestly in prayer, from midnight even to sun-rising, and that regularly. From thence it came almost to a proverb amongst the seamen, "That nothing was to be feared in the night, because Father Francis watched the vessel; and the tempests durst not trouble them, while he held conversation with God."

A man of Manapar, at whose house he lodged, and who observed him at divers hours of the night, found him always on his knees before a crucifix, and frequently beheld the chamber enlightened by the rays which darted from his countenance.

While he was sojourning among Christians, the small repose he gave to nature was commonly in the church; to the end he might be near the blessed sacrament, before which he prayed all the remainder of the night. But in countries where yet there were no churches built, he passed the night in the open air; and nothing so much elevated his soul to God as the view of heaven, spangled over, and sowed, as it were, with stars; and this we have from his own relation.

The Pope had permitted him, in consideration of his employments and apostolical labours, to say a breviary which was shorter than the Roman, and had but three lessons: it was called the "Office of the Cross," and was easily granted in those times to such who were overburdened with much business. But Xavier never made use of this permission, what affairs soever he was pressed withal, for the service of Almighty God: on the contrary, before the beginning of every canonical hour, he always said the hymn of Veni, Creator Spiritus; and it was observed, that while he said it, his countenance was enlightened, as if the Holy Ghost, whom he invoked, was visibly descended on him.

He daily celebrated the sacrifice of the mass with the same reverence and the same devotion with which he had said it the first time, and most ordinarily performed it at break of day. Those heavenly sweets which overflowed his soul at the altar, spread their mild inundations even over the assistants; and Antonio Andrada reported of himself, that, being then a young soldier, he found such an inward satisfaction when he served the Father, in serving at mass, that, in that consideration, he sought the occasions of performing the clerk's office.

In the midst of his conversations with secular men, the saint was often called aside of God, by certain sudden illuminations which obliged him to retire; and when afterwards they sought him, he was found before the holy sacrament, in some lonely place, engulphed in deep meditations, and frequently suspended in the air, with beams of glory round his countenance. Many ocular witnesses have deposed this matter of fact; but some have affirmed, that at first they have found him on his knees immovable; that they have afterwards observed, how by degrees he was mounted from the earth; and that then, being seized with a sacred horror, they could not stedfastly behold him, so bright and radiant was his countenance. Others have protested, that while he was speaking to them of the things of God, they could perceive him shooting upward, and distancing himself from them on the sudden, and his body raising itself on high of its own motion.

These extraordinary ravishments, which bore some manner of proportion to the glory of the blest above, happened to him from time to time during the sacrifice of the mass, when he came to pronounce the words of consecration; and he was beheld elevated in that manner, particularly at Meliapore and at Malacca. The same was frequently observed at Goa, while be was communicating the people; and what was remarkable, as it was then the custom to give the sacrament in kneeling, he appeared to be lifted from the earth in that humble posture.

For common extasies, he had them almost every day, especially at the altar, and after the sacrifice of the mass: insomuch, that many times they could not bring him to himself, with pulling him by the robe, and violently shaking him.

The delights which he enjoyed at such a time, are only to be comprehended by such souls, which have received from heaven the like favours. Nevertheless, it is evident, that if it be possible for man to enjoy on earth the felicities of heaven, it is then, when the soul, transported out of itself, is plunged, and as it were lost, in the abyss of God.

But it was not only in these extatic transports, that Xavier was intimately united to our Lord: In the midst of his labours, he had his soul recollected in God, without any dissipation caused by the multitude or intricacy of affairs; insomuch, that he remained entire in all he did, and at the same time whole in Him, for whose honour he was then employed.

This so close and so continual an union, could only proceed from a tender chanty: the divine love burning him up in such a manner, that his face was commonly on fire; and both for his interior and outward ardour, they were often forced to throw cold water into his bosom.

Frequently in preaching and in walking, he felt in himself such inward scorching, that, not being able to endure it, he was constrained to give himself air, by opening his cassock before his breast; and this he has been seen to do on many occasions, in the public places at Malacca and at Goa, in the garden of St Paul's college, and in the sandy walks of the sea-shore.

Almost every hour, words of life and fire burst and sallied as it were from out his mouth, which were indeed the holy sparkles of a burning heart. As for example, "O most Holy Trinity! O my Creator! O my Jesus! O Jesus, the desire of my soul!" He spoke these words in Latin, that he might not be understood by the common people: and being on the coast of Fishery, at the kingdom of Travancore, and at the Moluccas, he was heard to speak so many times every day these words, O Sanctissima Trinitas! that the most idolatrous barbarians, when they found themselves in extreme dangers, or that they would express their amazement at any thing, pronounced those very words, without understanding any thing more of them than that they were holy and mysterious.

Even sleep itself had not the power to interrupt those tender aspirations; and all the night long he was heard to say, "O my Jesus, my soul's delight!" or other expressions as full of tenderness, which shewed the inclination of his heart. Being out of his senses by the violence of a burning fever, both at Mozambique and at Sancian, he spoke of God, and to God, with more fervency than ever; insomuch, that his delirium seemed only to be a redoubling of his love. He was so sensible of the interests of the Divine Majesty, that, being touched to the quick with the enormity of those crimes that were committed in the new world, he wrote to a friend of his, in these very terms:—"I have sometimes an abhorrence of my life, and would rather chuse to die than to behold so many outrages done to Jesus Christ, without being able either to hinder or to repair them."

For the rest, that he might always keep alive the fire of divine love, he had incessantly before his eyes the sufferings of our Lord. At the sight of the wounds and of the blood of a crucified God, he fell into sighs and tears, and languishments, and extasies of love. He was consumed with the zeal of returning his Saviour life for life; for martyrdom was his predominant passion, and his sentiments are a continual proof of it. "It sometimes happens, through a singular favour of the Divine Goodness," says he in one of his letters, "that for the service of God we run ourselves into the hazard of death. But we ought to bear in mind, that we are born mortal; and that a Christian is bound to desire nothing more than to lay down his life for Jesus Christ."

From thence proceeded that abundant joy which he conceived, when the faithful poured out their blood for faith; and he wrote to the Fathers at Rome, on occasion of the massacre of the baptized Manarois;—"We are obliged to rejoice in Jesus Christ, that martyrs are not wanting, not even in our decaying times; and to give Him thanks, that, seeing so few persons make the right use of His grace for their salvation, He permits that the number of the happy shall be completed through the cruelty of men." "Admirable news," says he elsewhere, "is lately come from the Moluccas; they who labour there in the Lord's vineyard suffer exceedingly, and are in continual hazard of their lives I imagine that the Isles del Moro will give many martyrs to our Society, and they will soon be called the Isles of Martyrdom. Let our brethren then, who desire to shed their blood for Jesus Christ, be of good courage, and anticipate their future joy. For, behold at length a seminary of martyrdom is ready for them, and they will have wherewithal to satisfy their longings."

The same love which inspired him with the desire of dying for our Saviour, made him breathe after the sight and the possession of God. He spoke not but of paradise, and concluded almost all his letters with wishing there to meet his brethren.

But his charity was not confined to words and thoughts,—it shone out in his works and actions, and extended itself to the service of his neighbour. Xavier seemed to be only born for the relief of the distressed; he loved the sick with tenderness, and to attend them was what he called his pleasure: he sought out not only wherewithal to feed them but to feast them; and for that purpose begged from the Portuguese the most exquisite regalios, which were sent them out of Europe. He was not ashamed of going round the town with, a wallet on his back, begging linen for the wounded soldiers; he dressed their hurts, and did it with so much the more affection, when they were the most putrified and loathsome to the smell. If he happened to meet with any beggar who was sinking under sickness, he took him in his arms, bore him to the hospital, prepared his remedies, and dressed his meat with his own hands.

Though all the miserable were dear to him, yet he assisted the prisoners after a more particular manner, with the charities which he gathered for them; and in Goa, which was the common tribunal of the Indies, he employed one day in the week in doing good to such who were overwhelmed with debts. If he had not wherewithal to pay off their creditors entirely, he mollified them at least with his civilities, and obliged them sometimes to release one moiety of what was owing to them.

The poor, with one common voice, called him their Father, and he also regarded them as his children. Nothing was given him, but what passed through his hands into theirs, who were members of Jesus Christ; even so far as to deprive himself of necessaries. He heaped up, as I may call it, a treasury of alms, not only for the subsistence of the meaner sort, who are content with little, but for the maintenance of honourable families, which one or two shipwrecks had ruined all at once; and for the entertainment of many virgins of good parentage, whom poverty might necessitate to an infamous course of living.

The greatest part of the miracles, which on so many occasions were wrought by him, was only for the remedy of public calamities, or for the cure of particular persons; and it was in the same spirit, that, being one day greatly busied in hearing the confessions of the faithful at Goa, he departed, abruptly in appearance, out of the confessional, and from thence out of the church also, transported with some inward motion, which he could not possibly resist: after he had made many turns about the town, without knowing whither he went, he happened upon a stranger, and having tenderly embraced him, conducted him to the college of the Society. There that miserable creature, whom his despair was driving to lay violent hands upon himself, having more seriously reflected on his wicked resolution, pulled out the halter, which he had secretly about him, and with which he was going to have hanged himself, and gave it into the Father's hands. The saint, to whom it was revealed, that extreme misery had reduced the unhappy wretch to this dismal melancholy, gave him comfort, retained him in the college for some time, and at length dismissed him with a round sum of money, sufficient for the entertainment of his family. He recommended, without ceasing, his friends and benefactors to our Lord; he prayed both day and night for the prosperity of King John III. of Portugal, whom he called the true protector of all the Society: But the persecutors of the saint had a greater share in his devotions than any others; and at the same time when he was treated so unworthily by the governor of Malacca, he daily offered for him the sacrifice of the mass. He was used to say, that to render good for evil, was in some sort a divine revenge; and he revenged himself in that very sort on the governor of Comorine, which, in one of his letters is thus attested: "My dear brother in Jesus Christ, (thus he wrote to Father Mansilla,) I hear uncomfortable news, that the governor's ship is destroyed by fire; that his houses also are burnt down; that he is retired into an island, and has nothing left him, even for the necessary provisions of life. I desire you, out of Christian charity, to go with the soonest to his relief, with your Christians of Punical: get what barks you can together, and load them with all manner of provisions; I have written earnestly to the chief of the people, that they furnish you with all things necessary, and especially with fresh water, which, as you know, is very scarce in those desart islands. I would go in person to the assistance of the governor, if I thought my presence might be acceptable to him; but of late he hates me, and has written that he could not say, without giving scandal, all the evils I have done him. God and man can bear me witness, if ever I have done him the least prejudice."

His charity towards his neighbour has principally appeared in what he did for the conversion of souls. It is difficult to enumerate all his travels by land, and his voyages by sea; and if any one would take that pains, it might be thought he had scarce the leisure to do any thing but travel. Without mentioning his journey's from France to Italy, and from Italy to Portugal, he went from Lisbon to Mozambique, and from Mozambique to Melinda, to Socotoro, and in fine to Goa. From Goa he passed to Cape Comorine, and to the Fishing-coast, from thence to Cochin, and returning to Goa, came back to the coast of Fishery, entered far into the islands, and returned to the Fishery, from whence he travelled to the kingdom of Travancore, which is seated to the west.

After he had run over all these coasts, he was a second time at Cochin and at Goa; from Goa he took the way of Cambaya, and having crossed that whole region, which lies extended from the mouth of the river Indus, as far as Cochin, he made the tour of Cape Cori, and went to the islands of Ceylon, of Manar, and of Las Vaccas. There he took shipping for Negapatan, and from thence undertook the voyage of Meliapor, along the coasts of Coromandel. From Meliapor he set sail for Malacca, from Malacca he descended towards the equinoctial, which having passed, he entered into the southern hemisphere, as far as the Isle of Banda, and those of Amboyna, Nuliager, Ulate, Baranura, Rosalao, and others without name, unknown even to seamen and geographers.

In sequel of these voyages, he turned towards the Moluccas, was at Ternata, and passed from thence to the Isles del Moro. Went again to Ternata and Amboyna, repassed the equator, and returned to Malacca; from thence, by sea, he regained the port of Cochin; but immediately after his arrival departed for the coast of Fishery and Ceylon. After this he returned to Goa, and drew downward on the same coast for Bazain; from Bazain he returned once more to Goa and Cochin. He passed a-new from Goa to Cochin, and from Cochin to Goa; from thence following the coast as far as Cape Comorine, he set sail towards Malacca. Having there made some little stay, he continued his course northward, and coasting certain isles in sight of China, came at length to Japan. After he had made some courses there, during the space of two years, from Cangoxima to Firando, from. Firando to Amanguchi, from Amanguchi to Meaco, from Meaco back to Amanguchi, and from thence to Bungo, he put once more to sea, touched at the isle of Sancian, and was driven by tempest on the Isle of Mindanao, one of the Phillippinas. Once again he went to Malacca, and to Goa; from Goa, he repassed the fifth time to Malacca, and from thence arrived at Sancian, where death concluded all his travels.

Behold the sequel of the voyages of the Indian apostle Francis Xavier! I have omitted a vast number of islands and regions, where we are satisfied he carried the light of the gospel; I say I have not mentioned them, because the time is not precisely known, when he made these voyages. For what remains, I undertake not to reckon up the leagues which he has travelled, (the supputation would be difficult to make,) and content myself to say in general, that, according to the rules of our geographers, who have exactly measured the terrestrial globe, if all his courses were to be computed, they would be found to be many times exceeding the circumference of this world.

In the mean time, the least of his business, in all his travels, was to travel: And they who were best acquainted with him, report of him, what St Chrysostom said of the apostle St Paul, "That he ran through the world with an incredible swiftness, and as it were on the wing," yet not without labour, nor that labour without fruit, but preaching, baptizing, confessing, disputing with the Gentiles, rooting out Idolaters, reforming manners, and throughout establishing the Christian piety. His apostolical labours were attended with all the incommodities of life; and if those people were to be credited, who the most narrowly observed him, it was a continual miracle that he lived; or rather the greatest miracle of Xavier was not to have revived so many dead, but not to die himself of labour, during the incessant sweat of ten years toiling.

His zeal alone sustained him; but how painful soever were the functions of his ministry, he acquitted himself of them with so much promptitude and joy, that, by the relation of Father Melchior Nugnez, he seemed to do naturally all he did. These are the very words of Nugnez: "The Father, Master Francis, in labouring for the salvation of the Saracens and Idolaters, seemed to act not by any infused or acquired virtue, but by a natural motion: for he could neither live, nor take the least pleasure, but in evangelical employments; in them he found even his repose; and to him it was no labour to conduct others to the love and knowledge of his God."

Thus also, whensoever there was the least probability that the faith might be planted in any new country of the Gentiles, he flew thither in despite of all threatening difficulties. The certain number is not known of those whom he converted, but the received opinion amounts it to seven hundred thousand souls. Which notwithstanding, it ought not to be believed that he instructed them but lightly; for before he christened them, he gave them a thorough insight into all the principles of faith. According to their different conditions, his instructions were also different. He had some which were proper to youth, others for wives, for widows, for servants, and for masters. He never changed places till he had left behind him a solid establishment of faith, and capable of preserving itself on its own basis. And in effect, of all the countries which he made Christian, there is none to be found which relapsed into idolatry, excepting only the town of Tolo; and not that neither for any long continuance. But it is well known, that the people, who, during the space of fifteen or sixteen years, had not seen the face of any priest, or even of any Christian stranger, have been found instructed in religion, and as fervent in the practice of good works, as if they had but newly received baptism. It is known, that many of those converts were not less firm in their belief, than the prince of the isle of Rosalao, whom Pedro Martinez protests to have heard say, "That though all the world should arm against him, they should never be able to tear out of his heart that persuasion which Father Francis had inspired into him."

We know farther, that some of them having been made captives by the Pagans, have preserved their faith entire in the midst of Heathenism; and have chosen rather to lose their lives in torments, than renounce their Saviour Jesus Christ. The saint was accustomed to desire earnestly of God, the conversion of the Gentiles, in the sacrifice of the altar; and for that very end, said a most devout prayer, which he composed in Latin; and is thus rendered in our language.

"O eternal God, creator of all things, mercifully remember, that the souls of Infidels are the work of thy hands, and that they are created to thy resemblance. Behold, O Lord, how hell is filled with them, to the dishonour of thy name. Remember that Jesus Christ thy son, for their salvation, suffered a most cruel death; permit not, I beseech thee, that he should be despised by those Idolaters. Vouchsafe to be propitiated by the prayers of the church, thy most holy spouse, and call to mind thy own compassion. Forget, O Lord, their infidelity, and work in such manner, that at length they may acknowledge for their God, our Saviour Jesus Christ, whom thou hast sent into the world, and who is our salvation, our life, our resurrection, by whom we have been redeemed from hell, and to whom be all glory now and evermore. Amen."

The industry which the saint employed in converting the nations of the East, or in strengthening their conversion, was of various sorts. In those places where he preached the gospel, he erected crosses on the seashore, on hills, and in public passages, to the end, that the view of that sign of our salvation might give the Gentiles the curiosity to know the meaning of it, or to inspire them with religious thoughts, if they had already heard speak of Jesus Christ.

As it was impossible for him to preach always, or in all places, he writ many instructions relating to faith and to good manners, some more ample, and others more brief, but all in the languages of the converted nations; and it was by these instructions, in writing, that the children learned to read. The saint also composed devout hymns, and set the Lord's Prayer in musical numbers, to be sung, together with the Angelical Salutation, and the Apostles' Creed. By these means he banished those ribald songs and ballads, which the new Christians were accustomed to sing before they had received baptism; for those of Xavier were so pleasing, to men, women, and children, that they sung them day and night, both in their houses, and in the open fields.

But amongst all the means which the Father used for the conversion of Infidels, the most efficacious was this: So soon as he entered into a country of Idolaters, he endeavoured to gain to God those persons who were the most considerable, either for their dignity, or by their birth, and especially the sovereign; not only because the honour of Jesus Christ requires, that crowned-heads should be subject to him, but also, that, by the conversion of princes, the people are converted. So much authority there resides in the example of a monarch, over his subjects, in every nation of the world.

He was of easy conversation to all sorts of persons, but more familiar with the greatest sinners, not seeming to understand that they were keepers of mistresses, blasphemers, or sacrilegious persons. He was particularly free in his converse with soldiers, who are greater libertines, and more debauched, in the Indies than elsewhere; for, that they might the less suspect him, he kept them company; and because sometimes, when they saw him coming, they hid their cards and dice, he told them, "They were not of the clergy, neither could they continue praying all the day; that cheating, quarrelling, and swearing, were forbid to gamesters, but that play was not forbidden to a soldier." Sometimes he played at chess himself, out of compliance, when they whom he studied to withdraw from vice were lovers of that game; and a Portuguese gentleman, whose name was Don Diego Norogna, had once a very ill opinion of him for it. This cavalier, who had heard a report of Xavier, that he was a saint-like man, and desired much to have a sight of him, happened to be aboard of the same galley. Not knowing his person, he enquired which was he, but was much surprised to find him playing at chess with a private soldier; for he had formed in his imagination, the idea of a man who was recollected and austere, one who never appeared in public, but to discourse of eternity, or to work miracles: "What, in the name of God," said Norogna, "is this your saint! For my part, I believe not one syllable of his sanctity, and am much deceived if he be not as arrant a priest as any of his fellows." Don Pedro de Castro, his comrade, and cousin, took pains, to little purpose, to persuade Norogna of the wonderful things which had been wrought by Xavier: Norogna still adhered to his opinion, because he always found the Father cheerful, and in good humour. The whole company going ashore on the coast of Malabar, he perceived Xavier taking a walk by himself into a wood, and sent after him one of his servants to observe his actions: The servant found the man of God raised from the ground into the air; his eyes fixed on heaven, and rays about his countenance. He ran to give notice of his discovery to his master; who, upon the report, came thither, and was himself a witness of it. Then Norogna was satisfied that Xavier was truly a saint, and that his holiness was not incompatible with the gaiety of his conversation. By these methods the apostle of the Indies attracted the hearts of the soldiery to himself, before he gained them to our Lord.

He took almost the same measures with the merchants; for he seemed to be concerned for nothing more than for their interests: He gave his benediction to the vessels which they were sending out for traffic, and made many enquiries concerning the success of their affairs, as if he had been co-partner with them. But while he was discoursing with them of ports, of winds, and of merchandizes, he dexterously turned the conversation on the eternal gains of heaven: "How bent are our desires," said he, "on heaping up the frail and perishable treasures of this world, as if there were no other life besides this earthly being, nor other riches besides the gold of Japan, the silks of China, and the spices of the Moluccas! Ah, what profits it a man to gain the universe, and lose his soul?" These very words, which Father Ignatius had formerly used to Xavier, in order to loosen him from the world, were gotten familiar to him, and he had them frequently in his mouth. In respect of the new Christians, his conduct was altogether fatherly. He suffered their rough and barbarous behaviour; and required no more from them in the beginning, than what might be expected then from people of base extraction, and grown inveterate in vice As they were generally poor, he took a particular care of their families; and obtained from the king of Portugal, that the Paravas should be discharged from certain excessive yearly tributes. He protected them more than once from the fury of their neighbouring nations, who made war against them out of hatred to the faith, and induced the governor of the Indies to send a royal army to their relief; he saved them even from the violence of the officers, who despoiled them of their goods through avarice, and set bounds to the unjust exactions of those griping ministers, by threatening to complain of them both to King John the Third, and to the Cardinal Infante, who was grand inquisitor.

As the sin of impurity was the reigning vice in India amongst the Portuguese, he applied himself, in a particular manner, to withdraw them from their voluptuous living. The first rule of his proceeding was to insinuate himself into the favour, not only of the concubinarians, but of their mistresses; and he compassed this by the mildness of his aspect, by the obligingness of his words, and sometimes by good offices. Yet we cannot think that the conversions of sinners cost him only these addresses. Before he treated with them concerning the important business of their souls, he treated with God at the holy altars; but to render his prayers more efficacious, he joined them with all manner of austerities. Having notice that three Portuguese soldiers, belonging to the garrison of Amboyna, had lived for five years past in great debauchery, he got their good wills by his engaging carriage, and wrought so well, that these libertines, as wicked as they were, lodged him in their quarters during a whole Lent, so much they were charmed with his good humour. But while he appeared thus gay amongst them in his outward behaviour, for fear of giving them any disgust of his company, he underwent most rigorous penances to obtain the grace of their conversion, and used his body so unmercifully, that he was languishing for a month of those severities. When Xavier had reduced his penitents to that point at which he aimed, that is, when he had brought them to confession, they cost him not less pains than formerly. He always begged of God their perseverance with his tears; and frequently, when he had enjoined them some light penance, paid for them the remainder of their debts with bloody disciplining of his own body. But when he lighted on intractable and stubborn souls, he left them not off for their contumacy, but rather sought their good opinion; and, on occasion, shewed them a better countenance than usual, that thence they might be given to understand how ready he was for their reception.

When he went from Ternata to Amboyna, he left but two persons who were visibly engaged in vice: The first opportunity which the vessels had of repassing to Ternata, he writ expressly to one of his friends, that he should salute those two scandalous sinners with all tenderness from him, and let them know, that, upon the least sign which they should make him, he would return to hear their confessions.

But these condescensions, and this goodness of the apostle, had nothing in them of meanness, or of weakness; and he knew well enough to make use of severity when there was occasion for it. Thus, a lady who had accused herself in confession, to have looked upon a man with too alluring an eye, was thus answered by him: "You are unworthy that God should look on you; since, by those encouraging regards which you have given to a man, you have run the hazard of losing God." The lady was so pierced with these few words, that, during the rest of her life, she durst never look any man in the face.

By all these methods, Xavier made so many converts. But whatever he performed, he looked on it as no more than an essay; and he wrote, in the year 1549, that if God would be pleased to bestow on him yet ten years more of life, he despaired not but these small beginnings would be attended with more happy consequences. This ardent desire of extending farther the dominion of Jesus Christ, caused him to write those pressing letters to the king of Portugal, and Father Ignatius, that he might be furnished with a larger supply of missioners: he promised, in his letters, to sweeten the labour of the mission, by serving all his fellows, and loving them better than himself. The year he died, he writ, that when once he had subdued the empire of China, and that of Tartary, to the sceptre of Jesus Christ, he purposed to return into Europe by the north, that he might labour in the reduction of heretics, and restoration of discipline in manners; that after this he designed to go over into Africa, or to return into Asia, in quest of new kingdoms, where he might preach the gospel.

For what remains, though he was ever forming new designs, as if he were to live beyond an age, yet he laboured as if he had not a day to live, and so tugged at the work which he had in hand, that two or three days and nights passed over his head without once thinking to take the least manner of nourishment. In saying his office, it often happened to him to leave, for five or six times successively, the same canonical hour, for the good of souls, and he quitted it with the same promptitude that afterwards he resumed it: he broke off his very prayers when the most inconsiderable person had the least occasion for him; and ordered, when he was in the deepest of his retirements, that if any poor man, or even but a child, should desire to be instructed, he might be called from his devotions.

No man perhaps was ever known to have run more dangers, both by land and sea, without reckoning into the account the tempests which he suffered in ten years of almost continual navigation. It is known, that being at the Moluccas, and passing from isle to isle, he was thrice shipwrecked, though we are not certain of the time or places; and once he was for three days and nights together on a plank, at the mercy of the winds and waves. The barbarians have often shot their arrows at him, and more than once he fell into the hands of an enraged multitude. One day the Saracens pursued him, and endeavoured to have stoned him; and the Brachmans frequently sought after him to have murdered him, even to that point of merciless barbarity, as to get fire to all the houses where they imagined he might lie concealed. But none of all these dangers were able to affright him; and the apprehension of dying could never hinder him from performing his ordinary functions. It seemed that even dangers served to the redoubling of his courage, and that, by being too intrepid, he sometimes entered into the extreme of rashness. Being at Japan, he reprehended the king of Amanguchi so severely for the infamy and scandal of his vices, that Father John Fernandez, (who served him for interpreter, as being more conversant than the saint in the language of the court) was amazed and trembled in pronouncing what the Father put into his mouth; as we are given to understand in a letter written by the same Fernandez. Xavier, one day perceiving the fear of his companion, forbade him absolutely either to change or soften any of his words: "I obeyed him," says Fernandez, "but expected every moment when the barbarian should strike me with his scymiter, and confess my apprehensions of death were as much too great, as the concernment of Father Francis was too little."

In effect, he was so far from fearing death, that he looked on it as a most pleasing object. "If we die for so good a cause," said Xavier on another occasion, "we ought to place it amongst the greatest benefits we receive from God; and shall be very much obliged to those, who, freeing us from a continual death, such as is this mortal life, shall put us in possession of an eternal happiness: So that we are resolved to preach the truth amongst them, in despite of all their threatenings, and, encouraged by the hopes of divine assistance, obey the precept of our Saviour, who commands us to prefer the salvation of others above our lives."

In the most hazardous undertakings, he hoped all things from God, and from thence drew his assurance of daring all things. Behold what he says himself concerning his voyage of Japan: "We set out full of confidence in God, and hope, that, having him for our conductor, we shall triumph over all his enemies.

"As to what remains, we fear not to enter into the lists with the doctors of Japan; for what available knowledge can they have, who are ignorant of the only true God, and of his only Son our Lord Jesus? And besides, what can we justly apprehend, who have no other aim than the glory of God and Jesus Christ, the preaching of the gospel, and the salvation of souls? supposing that we were not only in a kingdom of barbarians, but in the very dominion of devils, and that naked and disarmed, neither the most cruel barbarity, nor the rage of hell, could hurt us without God's permission. We are afraid of nothing but offending God Almighty; and provided that we offend not him, we promise ourselves, through his assistance, an assured victory over all our enemies. Since he affords sufficient strength to every man for his service, and for avoiding sin, we hope his mercy will not be wanting to us. But as the sum of all consists in the good or evil use of his benefits, we also hope he will give us grace to employ ourselves for his glory, by the prayers of his spouse, and our holy mother the Church, and particularly by the intercession of our Society, and those who are well affected to it. Our greatest, comfort proceeds from this, that God beholds the scope of this our voyage, that our only aim is to make known the Creator of the universe to souls which are made after his own image; to bring those souls to give him the worship due to him, and to spread the Christian religion through all regions.

"With these encouragements, we doubt not but the issue of our voyage will be prosperous; and two things especially seem to assure us, that we shall vanquish all the opposition of hell; the one is the greatness of our holy enterprize, the other is the care of Divine Providence, whose dominion is of no less extent over devils than over men. I acknowledge, that in this voyage, I foresee not only great labours, but also dangers of almost inevitable death; and this imagination is frequently presented to my thoughts, that if those of our Society, who are endued with the greatest stock of knowledge, should come into the Indies, they would certainly accuse us of too much rashness, and would be apt to think, that, in exposing ourselves to these manifest dangers, we tempted God. Nevertheless, upon a more serious reflection, I cease to fear; and hope that the spirit of our Lord, which animates our Society, will regulate their judgments concerning it. For my own particular, I think continually on what I have heard our good Father Ignatius often say, that those of our Society ought to exert their utmost force in vanquishing themselves, and banish from them all those fears which usually hinder us from placing our whole confidence in God. For, though divine hope is purely and simply the grace of God, and that he dispenses it, according to his pleasure, nevertheless, they who endeavour to overcome themselves, receive it more frequently than others. As there is a manifest difference betwixt those, who, abounding with all things, trust in God, and those, who, being sufficiently provided with all necessaries, yet bereave themselves of them, in imitation of Jesus Christ; so is there also, in those who trust in God's providence, when they are out of danger, and those who, with the assistance of his grace, dare voluntarily expose themselves to the greatest hazards, which are in their proper choice and power to shun."

It was in the spirit of this holy confidence, that the saint, writing to Simon Rodriguez, speaks in this manner to him:—

"Our God holds in his hand the tempests which infest the seas of China and Japan; the rocks, the gulphs, and banks of sands, which are formidably known by so many shipwrecks, are all of them under his dominion. He is Sovereign over all those pirates which cruize the seas, and exercise their cruelties on the Portuguese: and for this reason I cannot fear them; I only fear lest God should punish me for being too pusillanimous in his service; and so little capable, through my own frailty, of extending the kingdom of his Son amongst those nations who know him not."

He speaks in the same spirit to the Fathers of Goa, in giving them an account of his arrival at Japan: "We are infinitely obliged to God, for permitting us to enter into those barbarous countries, where we are to be regardless, and in a manner forgetful of ourselves; for the enemies of the true religion, being masters every where, on whom can we rely, but on God alone? and to whom can we have recourse besides him? In our countries, where the Christian faith is flourishing, it happens, I know not how, that every thing hinders us from reposing ourselves on God; the love of our relations, the bonds of friendship, the conveniences of life, and the remedies which we use in sickness; but here, being distant from the place of our nativity, and living amongst barbarians, where all human succours are wanting to us, it is of absolute necessity that our confidence in God alone should be our aid."

But the saint perhaps never discoursed better on this subject, than in a letter written at his return from the Moluccas, after a dangerous navigation. His words are these: "It has pleased God, that we should not perish; it has also pleased him, to instruct us even by our dangers, and to make us know, by our own experience, how weak we are, when we rely only on ourselves, or on human succours. For when we come to understand the deceitfulness of our hopes, and are entirely diffident of human helps, we rely on God, who alone can deliver us out of those dangers, into which we have engaged ourselves on his account: we shall soon experience that he governs all things; and that the heavenly pleasures, which he confers on his servants on such occasions, ought to make us despise the greatest hazards; even death itself has nothing in it which is dreadful to them, who have a taste of those divine delights; and though, when we have escaped those perils of which we speak, we want words to express the horror of them, there remains in our heart a pleasing memory of the favours which God has done us; and that remembrance excites us, day and night, to labour in the service of so good a Master: we are also enlivened by it to honour him during the rest of our lives, hoping, that, out of his abundant mercy, he will bestow on us a new strength, and fresh vigour, to serve him faithfully and generously, even to our death."

"May it please the Divine Goodness," he says elsewhere, "that good men, whom the devil endeavours to affright in the service of God, might fear no other thing besides displeasing him, in leaving off what they have undertaken for his sake. If they would do this, how happy a life would they then lead! how much would they advance in virtue, knowing, by their own experience, that they can do nothing of themselves, but that they can do all things by the assistance of his grace!"

He said, "that our most stedfast hold in dangers and temptations, was to have a noble courage against the foe of our salvation, in a distrust of our own strength, but a firm reliance on our Lord, so that we should not only fear nothing under the conduct of such a general, but also should not doubt of victory." He said also further, "that, in those dangerous occasions, the want of confidence in God was more to be feared, than any assault of the enemy; and that we should run much greater hazard in the least distrust of the divine assistance, in the greatest dangers, than in exposing ourselves to those very dangers." He added, lastly, "that this danger was so much the more formidable, the more it was hidden, and the less that we perceived it."

These thoughts produced in the soul of this holy man an entire diffidence of himself, together with a perfect humility. He was the only discourse of the new world; Infidels and Christians gave him almost equal honour; and his power over nature was so great, that it was said to be a kind of miracle, when he performed no miracle But all this served only to raise confusion in him; because he found nothing in himself but his own nothingness; and being nothing in his own conceit, he could not comprehend, how it was possible for him to be esteemed. Writing to the doctor of Navarre, before his voyage to the Indies, he told him, "That it was a singular grace of heaven to know ourselves; and that, through the mercy of God, he knew himself to be good for nothing."

"Humbly beseech our Lord," he wrote from the Indies to Father Simon Rodriguez, "that I may have power to open the door of China to others; where I am, I have done but little." In many other passages of his letters, he calls himself an exceeding evil man; a great sinner; and conjures his brethren to employ their intercessions to God in his behalf. "Bring to pass, by your prayers," says he to one of them, "that though my sins have rendered me unworthy of the ministerial vocation, yet God may vouchsafe, out of his infinite goodness, to make use of me."

"I beseech you," says he to another, "to implore the heavenly assistance for us; and to the end you may do it with the greater fervency, I beseech our Lord, that he would give you to understand, how much I stand in need of your intercession."

"It is of extreme importance to my consolation," he writes to the fathers of Goa, "that you understand the wonderful perplexity in which I am. As God knows the multitude and heinousness of my sins, I have a thought which much torments me; it is, that God perhaps may not prosper our undertakings, if we do not amend our lives, and change our manners: it is necessary, on this account, to employ the prayers of all the religious of our Society, and of all our friends, in hope that, by their means, the Catholic church, which is the spouse of our Lord Jesus, will communicate her innumerable merits to us; and that the Author of all good will accumulate his graces on us, notwithstanding our offences."

He attributed all the fruits of his labours to an evident miracle of the Divine Power, which made use of so vile and weak an instrument as himself, to the end it might appear to be the work of God. He said, "that they who had great talents, ought to labour with great courage for the safety of souls; since he, who was wanting in all the qualities which are requisite to so high a calling, was not altogether unprofitable in his ministry."

As he had a mean opinion of himself, and that his own understanding was suspected by him, he frequently, by his letters, requested his brethren of Italy, and Portugal, to instruct him in the best method of preaching the gospel profitably. "I am going," said he, "to publish Jesus Christ, to people who are part Idolaters, and part Saracens; I conjure you, by Jesus Christ himself, to send me word, after what manner, and by what means, I may instruct them. For I am verily persuaded, that God will suggest those ways to you, which are most proper for the easy reduction of those people into his fold; and if I wander from the right path, while I am in expectation of your letters, I hope I shall return into it, when I shall have received them."

All that succeeded well to his endeavours in the service of our Lord, he attributed to the intercession of his brethren. "Your prayers," he writ to the Fathers at Rome, "have assuredly obtained for me the knowledge of my infinite offences; and withal the grace of unwearied labouring, in the conversion of Idolaters, notwithstanding the multitude of my sins."

But if the designs which he was always forming, for the advancement of religion, happened to be thwarted, he acknowledged no other reason of those crosses than his own sins, and complained only of himself.

As for those miracles which he continually wrought, they passed, in his opinion, as the effects of innocence in children, or for the fruits of faith in sick persons. And when, at the sight of a miraculous performance, the people were at any time about to give him particular honours, he ran to hide himself in the thickest of a forest; or when he could not steal away, he entered so far into the knowledge of himself, that he stood secure from the least temptation of vain glory. It even seemed, that the low opinion which he had of his own worth, in some sort blinded him, in relation to the wonders which he wrought, so that he perceived not they were miracles.

It was the common talk at Goa, that he had raised the dead on the coast of Fishery. After his return to Goa, James Borba and Cozmo Annez, his two intimate friends, requested him to inform them, for God's further glory, how those matters went; and particularly they enquired concerning the child who was drowned in the well. The holy man, at this request, hung down his head, and blushed exceedingly: when he was somewhat recovered of his bashfulness, "Jesus," said he, "what, I to raise the dead! can you believe these things of such a wretch as I am?" After which, modestly smiling, he went on, "Alas, poor sinner that I am! they set before me a child, whom they reported to be dead, and who perhaps was not; I commanded him, in the name of God, to arise; he arose indeed, and there was the miracle."

Ordognez Cevalio, who travelled almost round the world, tells us, in the relations of his voyages, that, in India, he happened to meet a Japonese, who informed him, in a discourse which they had together of these particulars: "Know," said he, "that being in Japan, a Bonza by profession, I was once at an assembly of our Bonzas, who, upon the report of so many miracles as were wrought by Father Francis Xavier, resolved to place him in the number of their gods; in order to which, they sent to him a kind of embassy; but the Father was seized with horror at the proposition of their deputies. Having spoken of God to them, after a most magnificent and elevated manner, he spake of himself in terms so humble, and with so much self-contempt, that all of us were much edified by his procedure; and the greatest part of us seriously reflecting, rather on his carriage than his words, from priests of idols, which we were, became the worshippers of Jesus Christ."

He shunned the offices of the Society, and believed himself unworthy of them. "I cannot tell you," wrote he from Cochin to Father Ignatius, "how much I stand obliged to the Japonese; in favour of whom, God has given me clearly to understand the infinite number of my sins; for till that time, I was so little recollected, and so far wandered out of myself, that I had not discovered, in the bottom of my heart, an abyss of imperfections and failings. It was not till my labours and sufferings in Japan, that I began at length to open my eyes, and to understand, with God's assistance, and by my own experience, that it is necessary for me to have one, who may watch over me, and govern me. May your holy charity be pleased, for this reason, to consider what it is you do, in ranging under my command so many saint-like souls of the fathers and brethren of our Society. I am so little endued with the qualities which are requisite for such a charge, and am so sensible that this is true, through God's mercy, that I may reasonably hope, that, instead of reposing on me the care of others, you will repose on others the care of me." He infinitely esteemed those missioners who were his seconds; and accounted his own pains for nothing, in comparison of theirs. After having related, what had been performed by Father Francis Perez in Malacca; "I confess, my brethren," said he to Paul de Camerino and Antonio Gomez, "that, seeing these things, I am ashamed of myself; and my own lazy cowardice makes me blush, in looking on a missioner, who, infirm and languishing as he is, yet labours without intermission in the salvation of souls." Xavier more than once repeats the same thing in his letter, with profound sentiments of esteem for Perez, and strange contempt of his own performances.

He recommends not any thing so much to the gospel-labourers as the knowledge of themselves, and shunning of pride; and we need only to open any of his letters, to behold his opinions on that subject,

"Cultivate humility with care, in all those things which depraved nature has in horror; and make sure, by the assistance of divine grace, to gain a thorough knowledge of yourselves; for that understanding of ourselves is the mother of Christian humility. Beware especially, lest the good opinion, which men have conceived of you, do not give you too much pleasure: for those vain delights are apt to make us negligent; and that negligence, as it were by a kind of enchantment, destroys the humility of our hearts, and introduces pride instead of it.

"Be distrustful of your proper strength, and build nothing upon human wisdom, nor on the esteem of men, By these means you will be in condition to bear whatsoever troubles shall happen to you; for God strengthens the humble, and gives him courage; he is proof against the greatest labours, and nothing can ever separate him from the charity of Jesus Christ; not the devil with his evil angels, nor the ocean with its tempests, nor the most brutal nations with all their barbarity. And if God sometimes permits that the devil put impediments in his way, or that the elements make war against him, he is persuaded, that it is only for the expiation of his sins, for the augmentation of his merits, and for the rendering him more humble.

"They who fervently desire to advance God's glory, ought to humble themselves, and be nothing in their own opinion; being diffident, even in the smallest matters, of their own abilities; to the end, that in great occasions, becoming much more diffident of themselves, through a principle of Christian humility, they may entirely confide in God; and this confidence may give them resolution; for he who knows that he is assisted from above, can never degenerate into weakness.

"Whatever you undertake will be acceptable in the sight of God, if there appear in your conduct a profound humility, and that you commit the care of your reputation into his hands; for he himself will not be wanting to give you both authority and reputation with men, when they are needful for you; and when he does it not, it is from his knowledge that you will not ascribe to him that which only can proceed from him. I comfort myself with thinking, that the sins of which you find yourselves guilty, and with which you daily upbraid your own consciences, produce in you an extreme horror of windy arrogance, and a great love of perfection; so that human praises will become your crosses, and be useful to admonish you of your failings.

"Take heed of yourselves, my dearest brethren; many ministers of the gospel, who have opened the way of heaven to other men, are tormented in hell for want of true humility, and for being carried away with a vain opinion of themselves; on the contrary, there is not to be found in hell one single soul which was sincerely humble."

These are the instructions which the saint gave in general to his brethren on the subject of humility; and, next, behold some particular admonitions which were addressed to some amongst them:—

"I conjure you to be humble and patient towards all the world," says he to Father Cyprian, who preached the gospel at Meliapore; "for, believe me, nothing is to be done by haughtiness and choler, when it cannot be accomplished by modesty and mildness." He continues; "We deceive ourselves, in exacting submission and respect from men, without any other title to it than being members of our Society, and without cultivating that virtue which has acquired us so great an authority in the world; as if we rather chose to recommend ourselves by that credit and reputation, than by the practice of humility and patience, and those other virtues by which our Society has maintained its dignity and honour with mankind."

"Be mindful," writes he to Father Barzaesus, who was rector of' the college of Goa, "to read frequently the instructions which I have left with you, particularly those which concern humility; and take an especial care in considering what God has done by you, and by all the labourers of the Society, that you do not forget yourself: for my own particular, I should be glad, that all of you would seriously think how many things God leaves undone, because you are wanting to him in your fidelity; and I would rather that consideration should employ your thoughts, than those great works which it has pleased our Lord to accomplish by your ministry; for the first reflection will cover you with confusion, and make you mindful of your weakness; but, instead of that, the second will puff you up with vanity, and expose you to the danger of having thoughts of arrogance."

This well-grounded humility in Xavier, was the principle of a perfect submission to the will of God. He never undertook any thing without consulting him before-hand; and the divine decrees were his only rule. "I have made continual prayers," says he, speaking of his voyage to Macassar, "to know what heaven requires of me; for I was firmly resolved not to be wanting on my part to fulfil the will of God, whensoever it should be made known to me. May it please our Lord," said he on the same subject, "that out of his goodness we might understand what he designs by us, to the end we might entirely conform ourselves to his holy will so soon as it shall be discovered to us; for he commands us to be always in a readiness to obey him at the first signal; and it becomes us to be as strangers in this world, always prepared to follow the voice of our conductor."

"I wish," said he, in another place, "that God would declare to us his most holy will, concerning the ministries and countries where I may best employ my labours for his glory. I am ready, by his grace, to execute those things which he makes me understand to be most pleasing to him, of whatsoever nature they may be; and, undoubtedly, he has admirable means of signifying his good pleasure to us; such as are our inward sentiments and heavenly illuminations, which leave no remaining scruple concerning the place to which he has designed us, nor what we are to undertake for his service. For we are like travellers, not fixed to any country through which we pass. It is our duty to be prepared to fly from one region to another, or rather into opposite regions, where the voice of heaven shall please to call us. East and west, north and south, are all indifferent to me, provided I may have an opportunity of advancing the glory of our Lord."

He says elsewhere, "I could wish, that you had ever in your mind this meditation, that a ready and obedient will, which is entirely devoted to God's service, is a more pleasing sacrifice to the Divine Majesty, than all the pomp and glitter of our noisy actions, without the interior disposition."

Being thoroughly convinced that the perfection of the creature consists in willing nothing but the will of the Creator, he spoke incessantly of God's good pleasure, and concluded almost all his letters with his desires of knowing and fulfilling it. He sacrificed all to that principle; even his ardent wishes to die for Jesus by the hands of the barbarians: for though he breathed after martyrdom, he well understood that the tender of our life is not acceptable to God, when he requires it not; and he was more fearful of displeasing him, than desirous of being a martyr for him. So that he died satisfied, when he expired in a poor cabin of a natural death, though he was at that very time on the point of carrying the faith into the kingdom of China: And it may be therefore said, that he sacrificed not only his own glory, but even that of Jesus Christ, to the good pleasure of God Almighty.

A man so submissive to the orders of heaven, could not possibly want submission in regard of his superior, who was to him in the place of God. He had for Father Ignatius, general of the Society of Jesus, a veneration and reverence, mixed with tenderness, which surpass imagination. He himself has expressed some part of his thoughts on that subject, and we cannot read them without being edified. In one of his letters, which begins in this manner, "My only dear Father, in the bowels of Jesus Christ;" he says at the conclusion, "Father of my soul, for whom I have a most profound respect, I write this to you upon my knees, as if you were present, and that I beheld you with my eyes." It was his custom to write to him in that posture; so high was the place which Ignatius held within his heart.

"God is my witness, my dearest Father," says he in another letter, "how much I wish to behold you in this life, that I might communicate to you many matters, which cannot be remedied without your aid; for there is no distance of places which can hinder me from obeying you. I conjure you, my best Father, to have some little consideration of us who are in the Indies, and who are your children. I conjure you, I say, to send hither some holy man, whose fervour may excite our lazy faintness. I hope, for the rest, that as you know the bottom of our souls, by an illumination from heaven, you will not be wanting to supply us with the means of awakening our languishing and drowsy virtue, and of inspiring us with the love of true perfection." In another of his letters, which is thus superscribed, "To Ignatius, my holy Father in Jesus Christ," he sends him word, that the letter which he received from his holy charity, at his return from Japan, had replenished him with joy; and that particularly he was most tenderly affected with the last words of it: "I am all yours, yours even to that degree, that it is impossible for me to forget you, Ignatius." "When I had read those words," said he, "the tears came flowing into my eyes, and gushing out of them; which makes me, that I cannot forbear writing them, and recalling to my memory that sincere and holy friendship which you always had, and still have, for me; nothing doubting, but that if God has delivered me from so many dangers, it has principally proceeded from your fatherly intercessions for me." He calls himself his son in all his letters, and thus subscribes himself in one: "The least of your children, and most distant from you, Francis Xavier." But the high ideas which Francis had of Ignatius, caused him frequently to ask his advice in relation to his own conduct. "You will do a charitable work," said he, "in writing to me a letter, full of spiritual instructions, as a legacy bequeathed to one who is the least of all your children, at the farthest distance from you, and who is as it were banished from your presence, by which I may partake some part of those abundant treasures which heaven has heaped upon you. I beseech you not to be too niggardly in the accomplishment of my desires." "I conjure you," says he elsewhere, "by the tender love of Jesus Christ, to give me the method which I ought to keep, in admitting those who are to be members of our Society; and write to me at large, considering the smallness of my talent, which is well known to you; for if you give me not your assistance, the poor ability which I have in these matters, will be the occasion of my losing many opportunities for the augmentation of God's glory."

In prescribing any thing that was difficult to his inferiors, he frequently intermixed the name of Ignatius: "I pray you by our Lord, and by Ignatius, the Father of our Society. I conjure you by the obedience, and by the love which you owe to our Father Ignatius." "Remember," said he farther, "to what degree, both great and small, respect our Father Ignatius."

With these sentiments, both of affection and esteem, he depended absolutely on his superior. "If I believed," says he, writing from the Indies to Father Simon Rodriguez, "that the strength of your body were equal to the vigour of your mind, I should invite you to pass the seas, and desire your company in this new world; I mean, if our Father Ignatius should approve and counsel such a voyage: For he is our parent, it behoves us to obey him; and it is not permitted us to make one step without his order."

In this manner, Xavier had recourse to Ignatius on all occasions, as much as the distance of places would permit; and the orders which he received, were to him inviolable laws. "You shall not suffer any one," so he writ to Gaspar Barzaeus, rector of the college of Goa, "to receive the orders of priesthood, who is not sufficiently learned; and who has not given, for the space of many years, sufficient examples of his good life in our Society; because our Father Ignatius has expressly forbidden it." For the same reason he exactly observed the constitutions of the Society. "Make not haste," writes he in the same letter to Barzaeus, "to receive children which are too young; and totally reject such sorts of people, whom Father Ignatius would have for ever excluded from our order." But nothing, perhaps, can more clearly discover how perfect the submission of Xavier was, than what his superior himself thought of it. At the time when Xavier died, Ignatius had thoughts of recalling him from the Indies; not doubting, but at the first notice of his orders, this zealous missioner would leave all things out of his obedience. And on this occasion he wrote to him a letter, bearing date the 28th of June, in the year 1553. Behold the passage which concerns the business of which we are speaking: "I add," says Ignatius in his letter, "that having in prospect the salvation of souls, and the greater service of our Lord, I have resolved to command you, in virtue of holy obedience, to return into Portugal with the first opportunity; and I command you this in the name of Christ. But that you may more easily satisfy those, who are desirous of retaining you in the Indies, for the good of those countries, I will present you with my reasons: You know, in the first place, of what weight are the orders of the king of Portugal, for the confirmation of religion in the East, for the propagation of it in, Guinea and Brasil; and you can rightly judge, that a prince so religious as he, will do all things necessary for the advancement of God's honour, and the conversion of people, if one of your ability and experience shall personally instruct him; And besides, it is of great importance, that the holy apostolical see should be informed of the present state of India, by some authentic witness; to the end, that Popes may issue out spiritual supplies, as well to the new as to the ancient Christianity of Asia; without which, neither the one nor the other can subsist, or cannot subsist without much trouble; and nobody is more proper than yourself for this, both in respect of your knowledge in the affairs of the new world, and of your reputation in these parts.

"You know, moreover, of what consequence it is, that the missioners, who are sent to the Indies, should be proper for the end proposed; and it is convenient, on that account, that you come to Portugal and Rome: for not only many more will be desirous of going on those missions, but you will make a better choice of missioners, and will see more clearly to what parts such and such are proper to be sent. You judge yourself of what consideration it is, not to be mistaken in these affairs; and whatsoever relation you can send us, your letters are not sufficient to give us a true notion of what labourers are fitting for the Indies. It is necessary that you, or some one as intelligent as you, should know and practise those who are designed for those countries. Besides what it will be in your power to do for the common benefit of the East, you will warm the zeal of the king of Portugal, in relation to Ethiopia, which has been under consideration for so many years, but nothing yet performed. You will also be of no little use to the affairs of Congo and Brasil, on which you can have no influence in India, for want of commerce betwixt them and you. But if you think your presence may be necessary, for the government of those of the Society who are in the Indies, you may govern them more easily from Portugal, than you can from China or Japan. For what remains, I remit you to the Father, Master Polanque, and recommend myself most cordially to your good prayers, beseeching the Divine Goodness to multiply his favours on you; to the end, that we may understand his most holy will, and that we may perfectly perform it."

Father Polanque, who was secretary to Father Ignatius, and confident to all his purposes, has given testimony, that the intention of the holy founder was to make Xavier general of the Society. The letter of Ignatius found Xavier dead. But we may judge of what he would have done, by what he writ before his death to Ignatius himself, who had testified so earnest a desire to see him: "Your holy charity," says he in his letter, "tells me, that you have an earnest desire to see me once again in this present life: God, who looks into the bottom of my heart, can tell how sensibly that mark of your tenderness has touched me. Truly, whenever that expression of yours returns to my remembrance, and it frequently returns, the tears come dropping from my eyes, and I cannot restrain them; while I revolve that happy thought, that once, yet once again it may be given me to embrace you. I confess, it appears difficult to compass my desires, but all things are possible to holy obedience."

Undoubtedly, if the letter of Ignatius had found Xavier alive, he had soon been seen in Europe; for having offered, of his own free motion, to leave the Indies, Japan, and China, and all the business which he had upon his hands, and having said, that the least beckoning of his superior should be sufficient for it, what would he not have done, when he had received a positive command to abandon all, and repass the seas?

His maxims of obedience shew clearly what his own submission was.

"There is nothing more certain, nor less subject to mistake, than always to be willing to obey. On the contrary, it is dangerous to live in complaisance to our own wills, and without following the motion of our superiors; for though we chance to perform any good action, yet if we never so little deviate from that which is commanded us, we may rest assured, that our action is rather vicious than good.

"The devil, by his malicious suggestions, tempts the greatest part of those who have devoted themselves to God's service: 'What make you there?' he secretly whispers; 'See you not that you do but lose your labour?' Resist that thought with all your strength; for it is capable not only of hindering you in the way to perfection, but also of seducing you from it: and let every one of you persuade himself, that he cannot better serve our Lord, than in that place where he is set by his superior. Be also satisfied, that when the time of God is come, he will inspire your superiors with thoughts of sending you to such places, where your labours shall abundantly succeed. In the mean time, you shall possess your souls in peace. By this means, you will well employ your precious time, though too many do not understand its value, and make great proficiencies in virtue. It is far otherwise with those restless souls, who do no good in those places where they wish to be, because they are not there; and are unprofitable both to themselves and others where they are, because they desire to be otherwhere.

"Perform, with great affection, what your superiors order you, in relation to domestic discipline, and suffer not yourself to be surprised with the suggestions of the evil spirit, who endeavours to persuade you, that some other employment would be fitter for you; his design is, that you should execute that office ill in which you are employed: I entreat you, therefore, by our Lord and Saviour Jesus Christ, to consider seriously, how you may overcome those temptations, which give you a distaste of your employment; and to meditate, more on that, than how to engage yourself in such laborious affairs, as are not commanded you. Let no man flatter himself; it is impossible to excel in great matters, before we arrive to excel in less: and it is a gross error, under the pretence of saving souls, to shake off the yoke of obedience, which is light and easy, and to take up a cross, which, without comparison, is more hard and heavy.

"It becomes you to submit your will and judgement to your governors; and to believe that God, will inspire them, in reference to you, with that, which will be most profitable to you. For the rest, beware of asking any thing with importunity, as some have done, who press their superiors with such earnestness, that they even tear from them that which they desire, though the thing which they demand be in itself pernicious; or if it be refused them, complain in public, that their life is odious to them: they perceive not, that their unhappiness proceeds from their neglect of their vow, and their endeavour to appropriate that will to themselves, which they have already consecrated to our Lord. In effect, the more such people live according to their own capricious fancy, the more uneasy and melancholy is their life."