The Works of John Dryden, now first collected in eighteen volumes. Volume 16

It was six years before the death of Magdalen, that Don Jasso, her father, writ to her concerning Xavier. After she had received the letter, she was illuminated from above; and, according to the dictates of that divine light, she answered Don Jasso, that he should beware of recalling her brother Francis, whatsoever it might cost him for his entertainment in the university of Paris. That he was a chosen vessel, pre-ordained to be the apostle of the Indies, and that one day he should become a great pillar of the church.

These letters have been preserved for a long time afterwards, and have been viewed by many persons, who have deposed the truth judicially in the process of the canonization of the saint.

Don Jasso received this answer from his daughter as an oracle from heaven; and no longer thought of recalling his son from his studies.

Xavier, thereupon, continued his philosophy; and succeeded so well in it, that having maintained his thesis, at the end of his course, with a general applause, and afterwards taking his degree of master of arts, he was judged worthy to teach philosophy himself. His parts appeared more than ever in this new employment; and he acquired an high reputation in his public lectures on Aristotle. The praises, which universally were given him, were extremely pleasing to his vanity. He was not a little proud to have augmented the glory of his family by the way of learning, while his brothers were continually adorning it by that of arms; and he flattered himself, that the way which he had taken, would lead him onward to somewhat of greater consequence.

But God Almighty had far other thoughts than those of Xavier; and it was not for these fading honours that the Divine Providence had conducted him to Paris.

At the same time, when this young master of philosophy began his course, Ignatius Loyola, who had renounced the world, and cast the model of a learned society, wholly devoted to the salvation of souls, came into France to finish his studies, which the obstacles he found in Spain, after his conversion, had constrained him to interrupt.

He had not continued long in the university of Paris, before he heard talk of Xavier, and grew acquainted with him. Our new professor, who taught at the college of Beauvois, though he dwelt in the college of St Barbe, with Peter le Fevre, a Savoyard, was judged by Ignatius to be very proper for the preaching of the gospel, as well as his companion. To gain the better opportunity of insinuating himself into their acquaintance, he took lodgings with them, and was not wanting to exhort them to live up to the rules of Christianity.

Le Fevre, who was of a tractable nature, and was not enamoured of the world, resigned himself without opposition. But Xavier, who was of a haughty spirit, and whose head was filled with ambitious thoughts, made a fierce resistance at the first. The discipline and maxims of Ignatius, who lived in a mean equipage, and valued nothing but that poverty, made him pass for a low-minded fellow in the opinion of our young gentleman. And accordingly Xavier treated him with much contempt; rallying him on all occasions, and making it his business to ridicule him.

This notwithstanding, Ignatius omitted no opportunities of representing to him the great consequence of his eternal welfare, and urging the words of our blessed Saviour, "What profit is it to a man to gain the whole world, and to lose his own, soul?" but perceiving that he could make no impression on a heart where self-conceit was so very prevalent, and which was dazzled with vain-glory, he bethought, himself of assaulting him on the weaker side.

When he had often congratulated with him for those rare talents of nature with which he was endowed, and particularly applauded his great wit, he made it his business to procure him scholars, and to augment his reputation by the crowd of his auditors. He conducted them even to his chair; and in presenting them to their master, never failed to make his panegyric.

Xavier was too vain, not to receive, with a greedy satisfaction, whatever incense was given him of that kind: applause was welcome from whatever hands it came; and withal he was too grateful, not to acknowledge those good offices which were done him, by a person whom he had used so very ill: he was the more sensible of such a kindness, by being conscious to himself how little he had deserved it. He began to look with other eyes on him who had the appearance of so mean a creature; and at the same time was informed, that this man, of so despicable a presence, was born of one of the noblest families in Guypuscoa; that his courage was correspondent to his birth; and that only the fear of God had inspired him with the choice of such a life, so distant from his inclination, and his quality.

These considerations, in favour of Ignatius, led him to hearken, without repugnance, to those discourses which were so little suitable to his natural bent; as if the quality and virtue of him who made them, had given a new charm and weight to what he said.

While things were passing in this manner, Xavier's money began to fail him, as it frequently happens to foreigners, who are at a great distance from their own country; and Ignatius, who was newly returned from the voyages which he had made into Flanders and England, from whence he had brought back a large contribution of alms, assisted him in so pressing an occasion, and thereby made an absolute conquest of his affections.

The heresy of Luther began to spread itself in Europe: and it was an artifice of those sectaries, to procure proselytes in the Catholic universities, who, by little and little, might insinuate their new opinions into the scholars, and their masters. Many knowing men of Germany were come on that design to Paris, though under the pretence of seconding the intentions of Francis the First, who was desirous to restore learning in his kingdom. They scattered their errors in so dexterous a manner, that they made them plausible; and principally endeavoured to fasten on young scholars, who had the greatest reputation of wit. Xavier, who was naturally curious, took pleasure in these novelties, and had run into them of his own accord, if Ignatius had not withdrawn him. He gave an account of this very thing not long afterwards in a letter to his elder brother, Don Azpilcueta, of which Ignatius himself was the bearer; who made a voyage into Spain, for those reasons which I have set down in another place. And these are his words, which well deserve to be related.

"He has not only relieved me, by himself, and by his friends, in those necessities to which I was reduced; but, which is of more importance, he has withdrawn me from those occasions which I had to contract a friendship with young men of my own standing, persons of great wit, and well accomplished, who had sucked in the poison of heresy, and who hid the corruptions of their heart under a fair and pleasing outside. He alone has broken off that dangerous commerce in which my own imprudence had engaged me; and has hindered me from following the bent of my easy nature, by discovering to me the snares which were laid for me. If Don Ignatius had given me no other proof of his kindness, I know not how I could be able to return it, by any acknowledgments I could make: for, in short, without his assistance, I could not have defended myself from those young men, so fair in their outward carriage, and so corrupt in the bottom of their hearts."

We may conclude, from this authentic testimony, that Xavier, far from carrying the faith to the remotest nations of idolaters, was in danger to make shipwreck of his own; had he not fallen into the hands of such a friend as was Ignatius, who detested even the least appearance of heresy, and whose sight was sharp enough to discover heretics, how speciously soever they were disguised.

It was not sufficient to have only preserved Xavier from error, but it was farther necessary to wean him altogether from the world: these favourable dispositions which appeared in him, encouraged Ignatius to pursue his design, and gave him hope of a fortunate success. Having one day found Xavier more than ordinarily attentive, he repeated to him these words more forcibly than ever: "What will it profit a man to gain the whole world, and to lose his own soul?" After which he told him, that a mind so noble and so great as his, ought not to confine itself to the vain honours of this world; that celestial glory was the only lawful object of his ambition; and that right reason would require him to prefer that which was eternally to last, before what would vanish like a dream.

Then it was that Xavier began to see into the emptiness of earthly greatness, and found himself touched with the love of heavenly things. But these first impressions of grace had not all their effect immediately: he made frequent reflections within himself, of what the man of God had said to him; and it was not without many serious thoughts, and after many a hard struggling, that, being overcome at length by the power of those eternal truths, he took up a solid resolution, of living according to the maxims of the gospel, and of treading in his footsteps, who had made him sensible of his being gone astray.

He resigned himself therefore to the conduct of Ignatius, after the example of Le Fevre, who had already reformed his life, and was inflamed with the zeal of edifying others. The directions of a guide so well enlightened, made easy to Xavier the paths of that perfection which were hitherto unknown to him. He learnt from his new master, that the first step which a sincere convert is to make, is to labour in the subduing of his darling passion. As vainglory had the greatest dominion over him, his main endeavours, from the very beginning, were to humble himself, and to confound his own pride in the sense of his emptiness, and of his sins. But well knowing that he could not tame the haughtiness of the soul without mortifying the flesh, he undertook the conquest of his body, by haircloth, by fasting, and other austerities of penance.

When his time of vacancies was come, he performed his spiritual exercises, which his lectures of philosophy had till then hindered. Those very exercises I mean, which Ignatius, inspired of God, had composed at Manreze; and of which I have drawn the model, in the life of that holy founder of the society of Jesus.

He began his retirement with an extraordinary fervour, even to the passing of four days entire without taking any nourishment. His contemplations were wholly busied, day and night, on divine matters. And an ancient memorial assures us, that he went to his devotions with his hands and feet tied; either to signify, that he was desirous to do nothing, but by the inspiration of the Holy Spirit, or to give himself the same usage which was given to the man in the parable of the gospel; "who dared to appear in the wedding-room, without cloathing himself in wedding-garments."

By meditating at his leisure on the great truths of Christianity, and especially on the mysteries of our Saviour, according to the method of Ignatius, he was wholly changed into another man; and the humility of the cross appeared to him more amiable than all the glories of the world. These new insights caused him, without the least repugnance, to refuse a canonry of Pampeluna, which was offered him at that time, and was very considerable, both in regard of the profits and of the dignity. He formed also, during his solitude, the design of glorifying God by all possible means, and of employing his whole life for the salvation of souls.

On these foundations, having finished the course of philosophy which he read, and which had lasted three years and a half, according to the custom of those times, he studied in divinity, by the counsel of Ignatius, whose scholar he openly declared himself to be.

In the mean time, Ignatius, who found in himself an inward call to the Holy-Land, for the conversion of Jews and Infidels, discovered his intentions to Xavier, which he had already communicated to Le Fevre, and four other learned young men, who had embraced his form of life.

All the seven engaged themselves, by promise to each other, and by solemn vows to God Almighty, to forsake their worldly goods, and undertake a voyage to Jerusalem; or in case that, in the compass of a year, they could not find an accommodation of passing the seas, that they would cast themselves at the feet of our holy Father, for the service of the church, into whatever part of the world he would please to send them.

They made these vows at Montmartre, on the day of our Lady's assumption, in the year 1534. That holy place, which has been watered with the blood of martyrs, and where their bodies are still deposited, inspired a particular devotion into Xavier, and possessed him with a fervent desire of martyrdom.

Towards the end of the year following, he went from Paris, in the company of Le Fevre, Laynez, Salmeron, Rodriguez, Bobadilla, and three other divines, whom Le Fevre had gained in the absence of Ignatius, who, for important reasons, was obliged to go before, and who was waiting for them at Venice.

Somewhat before their departure, Xavier, who was sometimes too far transported by the fervency of his soul, had tied his arms and thighs with little cords, to mortify himself, for some kind of vain satisfaction which he took in out-running and over-leaping his young companions; for he was very active; and, amongst all the recreations used by scholars, he liked none but the exercises of the body.

Though the cords were very straight about him, yet he imagined they would not hinder him from travelling on foot. But he had scarcely begun his journey, when he was taken with extreme pains. He bore them as well as he was able; and dissembled them, till his strength failed him. His motion had swelled his thighs, and indented the cords so deep into his flesh, that they were hardly visible; insomuch that the chirurgeons, to whom his fellows discovered them, plainly said, that any incisions which could be made, would serve only to increase his pains, and that the ill was incurable.

In this dangerous conjuncture, Le Fevre, Laynez, and the rest, had recourse to Almighty God, and not in vain. Xavier waking the next morning, found the cords fallen down, the swelling wholly taken away from his thighs, and the marks of the cords only remaining on his flesh. They joined in actions of thanksgiving to the Almighty, for his providential care already shewn in their behalf; and though the ways were very rugged, in the inclemency of that season, yet they cheerfully pursued their journey.

Xavier was serviceable to his companions on all occasions, and was always beforehand with them in the duties of charity; whether it were, that, being naturally officious, and of a warm temper, he was more eager to employ himself for them; or that his health, miraculously restored, rendered him more obliging and charitable towards those by whose prayers it was recovered.

When they were arrived at Venice, their breathings were only after the holy places. Ignatius, whom they were ravished to see again, and whom they acknowledged for their common father, was of opinion, that while they were waiting the opportunity of going to receive the Pope's blessing for their voyage to Jerusalem, each of them should employ himself on works of charity, in the hospitals of the town.

Xavier, whose lot fell in the hospital of the incurable, was not satisfied only with busying himself all day, in dressing sick men's sores, in making their beds, and doing them more inferior service, but also passed whole nights in watching by them. But his care and pains were not confined to the succour of their bodies. Though he was wholly ignorant of the Italian tongue, he frequently spoke of God to them; and, above all things, exhorted the greatest libertines to repentance, by causing them to comprehend, in the best manner he was able, that though their corporal maladies were incurable, yet the diseases of their souls were not so; that how enormous soever our offences were, we ought always to rely on God's mercy; and that a desire of being sincerely converted, was only requisite in sinners for obtaining the grace of their conversion.

One of these sick alms-men had an ulcer, which was horrible to the sight, but the noisomeness of the stench was yet more insupportable; every one shunned the miserable creature, not enduring so much as to approach him; and Xavier once found a great repugnance in himself to attend him: but at the same time, he called to his remembrance a maxim of Ignatius, that we make no progress in virtue, but by vanquishing ourselves; and that the occasion of making a great sacrifice, was too precious to be lost. Being fortified with these thoughts, and encouraged by the example of St Catharine de Sienna, which came into his mind, he embraced the sick person, applied his mouth to the ulcer, surmounted his natural loathing, and sucked out the corruption. At the same moment his repugnance vanished; and after that, he had no farther trouble in the like cases: of so great importance it is to us, once to have thoroughly overcome ourselves.

Two months were passed away in these exercises of charity. After which he set forward on his journey to Rome with the other disciples of Ignatius, who himself stayed behind alone at Venice. They underwent great hardships in their way. It rained continually, and bread was often wanting to them, even when their strength was wasted. Xavier encouraged his companions, and sustained himself by that apostolic spirit with which God replenished him from that time forwards, and which already made him in love with pain and sufferings.

Being arrived at Rome, his first care was to visit the churches, and to consecrate himself to the ministry of the gospel, upon the sepulchre of the holy apostles. He had the opportunity of speaking more than once before the Pope: for the whole company of them being introduced into the Vatican, by Pedro Ortiz, that Spanish doctor whom they had formerly known at Paris, and whom the emperor had sent to Rome for the affair concerning the marriage of Catharine of Arragon, queen of England, Paul the Third, who was a lover of learning, and who was pleased to be entertained at his table with the conversation of learned men, commanded that these strangers, whose capacity he had heard so extremely praised, should be admitted to see him for many days successively; and that in his presence they should discourse concerning divers points of school-divinity.

Having received the benediction of our holy father for their voyage to the Holy Land, and obtained the permission for those amongst them who were not in sacred orders, to receive them, they returned to Venice. Xavier there made his vows of poverty and perpetual chastity, together with the rest, in the hands of Jeronimo Veralli, the Pope's nuncio; and having again taken up his post in the hospital of the incurable, he resumed his offices of charity, which his journey to Rome had constrained him to interrupt, and continued in those exercises till the time of his embarkment.

In the mean time, the war which was already kindled betwixt the Venetians and the Turk, had broken the commerce of the Levant, and stopt the passage to the Holy Land; insomuch, that the ship of the pilgrims of Jerusalem went not out that year, according to the former custom.

This disappointment wonderfully afflicted Xavier; and the more, because he not only lost the hope of seeing those places which had been consecrated by the presence and the blood of Jesus Christ, but was also bereft of an occasion of dying for his divine Master. Yet he comforted himself in reflecting on the method of God's providence; and at the same time, not to be wanting in his duty to his neighbour, he disposed himself to receive the orders of priesthood, and did receive them with those considerations of awful dread, and holy confusion, which are not easy to be expressed.

The town appeared to him an improper place for his preparation, in order to his first mass. He sought out a solitary place, where, being separated from the communication of man, he might enjoy the privacies of God. He found this convenience of a retirement near Monteselice, not far from Padua: it was a miserable thatched cottage, forsaken of inhabitants, and out of all manner of repair. Thus accommodated, he passed forty days, exposed to the injuries of the air, lying on the cold hard ground, rigidly disciplining his body, fasting all the day, and sustaining nature only with a little pittance of bread, which he begged about the neighbourhood; but tasting all the while the sweets of paradise, in contemplating the eternal truths of faith. As his cabin did not unfitly represent to him the stable of Bethlehem, so he proposed to himself frequently the extreme poverty of the infant Jesus, as the pattern of his own; and said within himself, that, since the Saviour of mankind had chosen to be in want of all things, they who laboured after him for the salvation of souls, were obliged, by his example, to possess nothing in this world.

How pleasing soever this loneliness were to him, yet, his forty days being now expired, he left it, to instruct the villages and neighbour-towns, and principally Monteselice, where the people were grossly ignorant, and knew little of the duties of Christianity.

The servant of God made daily exhortations to them, and his penitent aspect gave authority to all his words; insomuch, that only looking on his face, none could doubt but he was come from the wilderness to instruct them in the way to heaven. He employed himself during the space of two or three months in that manner: for, though there was no appearance that any vessel should set sail for the Holy Land, yet Ignatius and his disciples, who had obliged themselves to wait one year in expectation of any such opportunity, would not depart from the territories of the republic till it was totally expired, that they might have nothing to upbraid themselves, in relation to the vow which they had made.

Xavier being thus disposed, both by his retirement, and his exterior employments, at length said his first mass at Vicenza; to which place Ignatius had caused all his company to resort; and he said it with tears flowing in such abundance, that his audience could not refrain from mixing their own with his.

His austere, laborious life, joined with so sensible a devotion, which often makes too great an impression on the body, so much impaired the strength of his constitution, that he fell sick, not long after his first mass. He was carried into one of the own hospitals, which was so crowded, and so poor, that Xavier had in it but the one half of a wretched bed, and that too in a chamber which was open on every side. His victuals were no better than his lodging, and never was sick man more destitute of human succours. But, in requital, heaven was not wanting to him.

He was wonderfully devoted to St Jerome; and had often had recourse to that blessed doctor of the church for the understanding of difficult places in the scripture. The saint appeared to him one night, refulgent in his beams of glory, and gave him consolation in his sickness; yet, at the same time, declaring to him, that a far greater affliction than the present was waiting for him at Bolognia, where himself and one of his companions were to pass the winter; that some of them should go to Padua, some to Rome, others to Ferrara, and the remainder of them to Sienna.

This apparition fortified Xavier so much, that he recovered suddenly; yet whether he had some doubts concerning it, or was of opinion that he ought to keep it secret, he said nothing of it at that time. But that which then happened to him made it evident, that the vision was of God: for Ignatius, who was ignorant of what had been revealed to Xavier, having assembled his disciples, gave them to understand, that since the gate of the Holy Land was shut against them, they ought not any longer to defer the offering of their service to the Pope; that it was sufficient if some of them went to Rome, while the rest of them dispersed themselves in the universities of Italy, to the end, they might inspire the fear of God into the scholars, and gather up into their number some young students of the greatest parts. Ignatius appointed them their several stations, just as they had been foreshewn by St Jerome; and that of Bolognia fell to the share of Xavier and Bobadilla.

After their arrival at Bolognia, Xavier went to say a mass at the tomb of St Dominic; for he had a particular veneration for the founder of that order, whose institution was for the preaching of the gospel.