CHAPTER X.
ON THE NECESSITY OF THOROUGHLY CATECHIZING THESE PEOPLE BEFORE BAPTIZING THEM.
IT is against nature, in whatever aspect you may [102] wish to take it, that the child, as soon as it is born, is able to nourish and sustain itself: for it is not in vain that the mother's breasts become large for a time. So what some have imagined up to the present is also unreasonable, that no other outlay is necessary for this colony which we are establishing in new France, except enough in the beginning to transport and locate our people yonder; supposing that they will find enough to maintain them there, either by trading or otherwise. That is like wishing to have children born with teeth and beards, and introducing mothers without breasts or milk, which God does not desire. Expenses will always be necessary there during the first years, until the land is sufficiently cultivated, [103] trades introduced, households arranged; and until the main parts of the colony have shown a reasonable and steady growth: and to that we must make up our minds. So, just as we must proceed with the temporal, as it is convenient to do, so in the same proportion with the spiritual; catechize, instruct, educate, and train the Savages properly and with long patience, and not expect that in one year, or in two, we can make Christians of people who have not felt the need of either a Priest or a Bishop. I am sure that God has never made any such Christians, and that he never will make them. For our spiritual life depends upon the Doctrine and the Sacraments, and consequently upon those who administer them, according to his holy institution.
Mais si par tout il faut diligemment Catechiser les peuples auãt [104] que les introduire dans l'Eglise; & leur communiquer le Sacrement de regeneration; c'est en ces lieux, où sur tout il le faut. La raison est, parce que ces Canadiens sont vagabonds (comme nous auons dit,) & ayans leur vie çà & là sans arrest; & qui partant ne pourront assister ordinairement ny à messes, ny à prieres ou offices publics, ny frequẽter sermons, ny receuoir les sacrements, ny auoir des Prestres auec eux: comment est ce donc que vous voulez qu'ils se puissent entretenir en la foy & grace de Dieu, s'ils ne sõt bien instruits, & au double des autres? Car nous, qui viuons entre les troupes des Religieux, & sous la garde de tant de Pasteurs, & en l'affluence de tant de bons liures, exemples, loix & police, à peine le pouuons nous, qui sommes vieux, & pour le dire ainsi, [105] naturalisés Chrestiens, comment le pourront-ils faire tous nouueaux qu'ils sont, seuls, sans garde, sans lettres, sans institution, sans coustume? Or de dire que c'est assés d'engendrer, sans penser cõment on donnera l'entretien, c'est iustement dire, que c'est bien fait de donner vie, pour l'oster auec cruauté, ce qui n'est pas acte de Pere, ains de pire que meurtrier. Tout de mesme en est-il en la regeneration spirituelle, laquelle se faict par le Baptesme. Car la donner, sans pouruoir à la nourriture du regeneré, c'est faire ce qu'a dit nostre Sauueur; [144] chasser le Diable d'vne maison, à celle fin qu'icelle estant balliée, & parée, l'ennemy dechassé y rentre de nouueau, non ja seul, ains accompagné de sept autres, pires que luy, & par ainsi faire que le miserable regeneré soit apres son Baptesme [106] en plus piteux estat de beaucoup, qu'il n'estoit deuant qu'estre baptisé. D'auãtage la practique a des-ja mõstré ceste necessité de bien catechiser auant le Baptesme en vn païs où la gẽt n'estoit point Sauuage, ains ciuile; non coureuse, mais arrestee; non abandonnee, ains sur-veillee de Pasteurs, sçauoir est, au Peru & Mexique. Car au commencemẽt on y baptisa fort facilemẽt. Qu'en aduint-il? On se trouua subitemẽt sur les bras, plustost vne Synagogue de Samaritains, qu'vn' Eglise de fidelles. Car ces tost Baptisez venoyent bien à l'Eglise, mais ils y marmotoyent leurs anciennes idolatries. Ils chommoyent les festes commandées; mais en faisant leurs anciens sacrifices, danses, & superstitions, ils alloyent à la saincte Communion, si l'on vouloit, mais c'estoit sans sçauoir ny Credo, [107] ny Confiteor. Et au sortir de là, s'en alloyent enyurer, & chanter au Diable leurs sorceleries accoustumées. Quel remede à ces malheurs? Quelle couuerture à ces infamies? O qu'il a fallu que ceux-là ayent sué, qui sont suruenus depuis: là où facilement, & en peu de temps cest'yuraye eust peu estre desracinée dés le commencement, en bien labourãt le chãp auant que l'ensemencer. Ie veux dire, en gardant l'ancien vsage de l'Eglise de donner le Baptesme reseruément, ayant premieremẽnt des Postulans & Requerans, & puis des Catechumenes, & à la parfin des Baptisés. Aussi le maistre de toute Sapience à dit tressagement: Que la terre fructifie premierement l'herbe, puis l'espy, & en fin le plein froument en l'espy. Ioseph [146] Acosta a tres bien remarqué la faute, que i'ay dite cy deuant, & elle [108] n'est point excusable apres le iugemẽt formel & sentence de l'Eglise. Voyez le Canon, Ante baptismum. de consec. distinct. 4. & les suiuants.
But if it is necessary throughout the world to diligently Catechize the people before [104] introducing them into the Church, and to communicate to them the Sacrament of regeneration, it is necessary above all to do it in these places; the reason being that the Canadians are a wandering people (as we have said) and pass their lives here and there without permanent settlements; therefore they cannot ordinarily attend mass nor prayers nor public services, nor hear sermons, nor receive the sacraments nor have Priests with them. How then do you think that they can maintain themselves in the faith and grace of God, if they do not receive instruction, and twice as much of it as the others? For we who are surrounded by the Religious, and are under the care of so many Pastors, and have such an abundance of good books, examples, laws and polity, can scarcely do it ourselves, who are old and, so to speak, [105] naturalized Christians; then how can they do it, all crude as they are, alone, without care, without letters, without precepts, without practice? Now to say that it is enough to beget, without thinking of how to maintain, is really saying that it is good to give life in order to take it away cruelly, which is not the act of a Father, but is worse than that of a murderer. Nevertheless this is done in the spiritual regeneration which is accomplished through Baptism. For to give it without providing for the nourishment of the regenerated, is doing what our Savior has said; driving the Devil out from a house so that when it is swept and garnished the vanquished enemy may reenter, not alone but accompanied by seven others, more wicked than himself; and thus bring it about that the unhappy regenerated is after Baptism [106] in a much more pitiable state than he was before being baptized. Furthermore, experience has already shown this need of properly catechizing before Baptizing, in a country where the people are not Savage but civilized: not wandering, but stationary; not abandoned, but under the watchful care of Pastors, namely in Peru and Mexico. For at first they baptized them very readily. What happened then? They unexpectedly found on their hands a Synagogue of Samaritans rather than a Church of the faithful. For these who were too soon Baptized willingly came to Church but it was to mutter there their ancient idolatries. They observed the appointed saints' days, but it was while carrying on their ancient sacrifices, dances, and superstitions; they went to holy Communion, if it was desired, but without knowing either the Creed [107] or Confession, and emerging from there, they went off to get drunk and to sing to the Devil their usual sorceries. What remedy for these evils? What cloak for these infamies? O how those who have come since, have been obliged to toil there where these tares might quickly and easily have been eradicated at first, if the field had been well ploughed before sowing it. I mean by observing the ancient practice of the Church in giving Baptism cautiously, first having Postulants and Seekers, then Catechumens, and at last Baptism. For the master of all Wisdom has said very wisely: That the earth first bringeth forth the blade, then the ear, then the full corn in the ear. Joseph Acosta[23] has very properly observed this fault, which I have mentioned above, and it [108] is not excusable, after the formal judgment and decree of the Church. See the Canon, Ante baptismum. de consec. distinct. 4. and what follows.
Certes ie suis marry de le dire, & m'en tairois fort volontiers, n'estoit la necessité, qui me contraint, à cause que, ou par malice, ou bien par ignorance lourde, on accuse les Iesuites en chose, où toutesfois ils ont paru estre vrayement sinceres, & cõstants seruiteurs de Dieu. Car il est vray qu'iceux arriués en la nouuelle France, ils trouuerẽt qu'on y auoit ja baptisé (à ce qu'on disoit) enuiron quatre vingts personnes, mais ils n'ẽ peurent auoir la liste, quoy qu'ils missent peine de la recouurer. Or rẽcontrans aucuns de ces nouueaux baptisez, ils tascherent à recognoistre leur portée, & recogneurent pour tout, qu'ils ne sçauoyent [109] pas mesme faire le signe de la Croix; aucuns ignoroyent leur nom de Baptesme, & interrogés s'ils estoyent Chrestiens, ils faisoyent signe de n'auoir iamais ouy ce mot. Ils ne sçauoyent point de prieres, ny de creance, & ne monstroyent aucun changement du passé, retenoyent tousiours les mesmes sorceleries anciennes, ne venãs encores à l'Eglise ̃q comme les non baptisés, c'est à dire aucunefois, par cõpagnie, ou curiosité, & assez indeuotemẽt. Voire quelques François nous rapportoyent, que quand ils estoyent à part ils se mocquoyẽt insolẽment de nos ceremonies, & qu'au fonds, & à les bien sonder, ils n'auoyent prins le Baptesme, que pour vne marque d'estre amis des Normans, car ainsi nous appellent-ils. On exceptoit de ce nombre, le grand Membertou, car de vray cestuy-là [110] estoit Chrestien de cœur, & [148] ne desiroit rien tant que de pouuoir estre bien instruict, pour instruire les autres. Les Iesuites dõc apperceuants tout cecy, se resolurent de ne point baptiser aucun adulte, sinõ apres que selon les Saincts Canons, il auroit esté bien initié, & catechisé. Car le faire autremẽt ils recognoissoyẽt fort bien estre non seulement vne prophanation du Christianisme, ains aussi vn'iniustice enuers les Sauuages. Car puis que c'est iniustice d'induire quelqu'vn à signer vne promesse, ou serment obligatoire sans luy donner à entendre les conditions ausquelles il s'astraint: combien plus le sera-il de pousser vn hõme de sens, & d'aage competent à faire profession solemnelle de la loy de Dieu, (ce qui se faict par le Baptesme,) sans qu'il ait esté iamais au parauãt nouice, ny qu'on [111] luy ait donné à entendre les regles & deuoirs de saditte profession? Les Sauuages n'ont point esté si hebetés, qu'ils n'ayent fort bien sceu nous reprocher cest' iniustice, d'autant qu'apres ces baptesmes, que nous auons dit, comme les Iesuites requeroyent, qu'ils quittassent la Polygamie, & vescussent Chrestiennement, puis qu'ils s'y estoyent obligés; ils leur dirent, que nous estions de meschantes gents, qui leur voulions faire accroire qu'ils eussent cõtracté à des conditions, lesquelles ils n'auoyent iamais entendu, ny peu entendre. A ces causes dõc les Iesuites dilayants le Baptesme de ceux, qui le desiroyent, se mirent auec toute diligẽce possible à traduire en Canadois l'oraison Dominicale, & la salutation de l'Ange, le Symbole, & les Commandements de Dieu, & de l'Eglise [112] auec vne petite explication des Sacremens, & quelques oraisons, car c'estoit toute la Theologie, de laquelle ils auoyent besoin. Si n'y eust-il moyen [150] d'en venir à bout; nõ pas d'vn tiers, ou quart de tout cela, ainsi que nous monstrerons tantost.
I am truly grieved to say it, and would willingly be silent were it not necessity which constrains me, because, either through malice or very gross ignorance, they accuse the Jesuits of things in which nevertheless they have seemed truly sincere and faithful servants of God. But it is true that when they arrived in new France, they found that about eighty persons had already been baptized there (as they said); but they could not get the list of names, although they put themselves to some trouble to do so. Now, encountering some of these new converts, they tried to find out the extent of their knowledge, and for all found out that they did not know [109] even how to make the sign of the Cross; some did not know their Baptismal names, and when asked if they were Christians, they made signs to show that they had never heard the word. They did not know any prayers, nor articles of faith, and gave no evidence of any change from the past, always retaining the same old sorceries, coming to Church moreover, only as the unbaptized, that is, occasionally, for company's sake, or through curiosity, and not in a devotional spirit. Indeed some of our countrymen tell us, that when they were by themselves, they insolently made sport of our ceremonies, and that really, when they were well sounded, it was learned that they had accepted Baptism solely as a sign of friendship with the Normans, for thus they call us. An exception to this number was the great Membertou, for truly he [110] was a Christian at heart, and desired nothing better than to be able to receive thorough instruction so he could teach the others. Now the Jesuits, perceiving all these things, resolved not to baptize a single adult, unless he had, according to the Holy Canons, been well initiated and catechized. For they well understood that to do otherwise would not only be a profanation of Christianity, but also an injustice towards the Savages. For, inasmuch as it is an injustice to induce any one to sign a promise, or compulsory oath, without giving him to understand the conditions to which he binds himself: how much worse is it to force a rational being of competent age to make a solemn profession of the law of God (which is done through Baptism), when he has never before been a novice, nor [111] been made to understand the rules and duties of this profession? The Savages were not so stupid but that they knew enough to reproach us for this injustice, inasmuch as, after these baptisms of which we have spoken, when the Jesuits requested that they should give up Polygamy, and should live like Christians, since they were in duty bound to do so; they told them that we were wicked people, that we had tried to make them believe that they should agree to conditions that they had never understood, nor been able to understand. Now for these reasons the Jesuits, delaying the Baptism of those who desired it, put themselves to work with all possible diligence to translate into Canadian the Lord's prayer, the Angelic salutation,[24] the Creed, and the Commandments of God and of the Church, [112] with a brief explanation of the Sacraments, and some prayers, for this was all the Theology they needed. However, there was no way of accomplishing either a third or fourth of all this, as we shall show by and by.
Cependant voicy vn grãd murmure, qui s'esleue entre nos François, de ce qu'on ne baptisoit point. Car nous sommes en vn siecle, auquel, qui sçait lire, est à son opinion, grand Theologien: & qui a le moindre soin de son ame, est à son aduis le plus apte pour regir l'Eglise de Dieu, & pour entreprendre sur les oingts du Sauueur. Cecy n'est point tolerable (disoient-ils, ainsi que le Factum le professe) ces gens cy sont inutiles: Il en faut escrire en Frãce: & autres menaces, lesquelles ils vindrent faire au P. Biard, [113] lequel tascha de les appaiser, & entre autres choses leur dit: Mes amys, si les Iesuites eussent esté conuoyteux de vaine gloire, vous leur monstrez la route, qu'ils deuoyent tenir; de tost baptiser le plus de gens, qu'ils eussent peu; parce qu'il y a bien à presumer, que ces conuersions estans sceües en France, les Imprimeurs de Paris n'eussent pas esté plus negligents, ny les Colporteurs plus enroüez à crier telles nouuelles par les rues de la ville en leur recommandation. Mais à Dieu ne plaise, (disoit-il) que nous voulions sembler Apostres, n'estans que miserables pecheurs; ny que nous voulions acquerir le bruict de bons mesnagers, & diligens seruiteurs, en dissipant l'heritage de nostre Maistre. On mesdira de nous, nous le sentons prou; ne croyez pas que nous soyons si stupides. [114] Mais il ne faut non plus laisser le bien pour l'infamie, que l'entreprendre pour les loüanges. C'est à Dieu à qui nous seruons, & à la maison de qui si nous deuons apporter aucun fruict, c'est en patience, car ainsi l'a-il dit, Il apportera fruict en patience. Nous baptisons les petits enfans, comme [152] vous voyez de la volonté de leurs parens, & soubs l'esperãce, que nous aurons moyen de les instruire, quand ils viendront à l'vsage de raison. Les aagez, qui meurent, nous les baptisõs aussi, les catechisants du mieux que nous pouuõs, & que le temps le permet; Quant aux autres, qui sont hors le peril de mort, nous les baptiserons aussi, quand par vostre ayde nous les pourrons instruire en leur langage, & qu'eux nous sçaurõt respondre. Car il faut que le baptisé adulte responde luy-mesme, & [115] non le parrain pour luy. Aydez-nous, & priez pour cela selon vostre grand zele, & ne vous tourmentez, pensants qu'ils periront, s'ils n'ont receu le Baptesme: car aussi bien periront-ils, & piremẽt, s'ils l'auoyent receu sans bonne disposition: comme si apres le Baptesme, ils meurent en peché mortel, ils perissent. Que si vous repliquez, qu'apres le Baptesme leurs pechez leur seront pardonnez par la seule contrition, en cas qu'ils n'ayent point de Prophetes pour se confesser; Aussi vous dy-ie, que par la mesme detestation de leurs pechez, auec la volonté de receuoir le Baptesme, ils seront sauuez, en cas qu'ils ne rencontrẽt aucũ qui puisse le leur appliquer. Partant vouz voyez, que la premiere chose, que nous taschons de leur apprendre, c'est la maniere de se conuertir à Dieu de tout leur [116] cœur par vraye contrition, & desir, de s'vnir, & incorporer auec nostre Sauueur Iesvs-Christ. Car c'est vne disposition pour receuoir le Baptesme mesme: Et elle est telle, qu'elle suffit à salut, quand on ne peut receuoir le Sacrement par effect. Il est vray, nous auons la jambe fort pesante pour monter mesme ce premier degré; mais courage par vos prieres, Dieu nous renforcera de son S. Esprit. Telles & autres semblables [154] raisons furent pour lors deduictes par ledit P. Biard, & ont esté souuent repetées despuis, sans que iamais on s'en soit voulu contenter; marque infaillible, que lon cherchoit quelque autre chose, que raison.
Meanwhile, many complaints arose among our French people because no one was being baptized. For we live in an age in which any one who knows how to read is, in his own opinion, a great Theologian; and whoever has the least care for his own soul, believes himself to be the most proper person to rule the Church of God, and to infringe upon the duties of the Lord's anointed. "This is not to be tolerated" (they were saying, according to the Factum[25]); "these people are useless here; we must write to France about them;" and other threats, which were made to Father Biard, [113] who tried to pacify them, and among other things said: "My friends, if the Jesuits were ambitious for mere glory, you would show them the right way to attain it; i.e., to baptize, as soon as possible, as many people as they can; for it is certainly to be supposed that, these conversions being known in France, the Printers of Paris would not have delayed to make the Hawkers hoarse, crying and commending such news through the streets of the city. But God forbid" (said he) "that we should wish to assume the role of Apostles, being only miserable sinners; or that we should try to acquire the reputation of good managers, and diligent servants, while squandering our Master's inheritance. We shall be slandered, we are well aware of it; do not believe that we are so stupid. [114] But just as little must you desist from doing good for fear of calumny as you must undertake it for love of praise. It is God whom we serve, and if we are to bring any fruit to his house it must be in patience, for thus he has said it, He bringeth forth fruit with patience. We baptize the little children, as you see, in accordance with their parents' wishes, and with the hope that we shall have means of instructing them, when they come to a reasonable age. The aged, who die, we also baptize, catechizing them as well as we can, and as time permits. As to the others, who are not in immediate danger of death, we shall baptize them also when, with your help, we shall be able to instruct them in their own language, and when they will know how to answer us. For the adult who is baptized, must answer for himself, and [115] not the godfather for him. Help us, and pray for this in proportion to your own great zeal, and do not worry, thinking they will perish if they have not received Baptism; for surely they will perish, and in a worse manner, if they have received it in a bad spirit: just as, after Baptism, if they die in mortal sin, they perish. But if you reply that after Baptism their sins will be pardoned through repentance alone, if they have no Prophets to receive their confession; I say to you also that through the same detestation of sin, with the wish to receive Baptism, they will be saved if they do not find any one who will administer it to them. Therefore you see that the first thing we try to teach them is, how to bring themselves to God with their whole [116] hearts through true repentance, and the desire to unite and incorporate themselves with our Savior, Jesus Christ. For this is the proper spirit in which to receive Baptism itself; and it is such, that it suffices for salvation, when the Sacrament cannot actually be received. It is true our legs drag in reaching this first step; but courage! through your prayers, God will strengthen us by his Holy Spirit." These, and other similar reasons, were at that time deduced by the said Father Biard, and have often been repeated since, but they have never carried conviction: an infallible sign, that something else besides reason was sought for.
Or à l'occasion des Colonies, & de leur bon establissemẽt, duquel nous parlions; nous sommes deualez sur le propos du Catechisme, [117] & sur la defense des Iesuites: non sans necessité à mon aduis, ny sans profit bien grand. Ores, puis que nous auons fait mention du Factum, escrit contre lesdits Iesuites, & qu'il nous faudra d'ores-en-auant coup sur coup, en conuaincre les mensonges: c'est icy à nous d'exposer, quel est ce Factum, qui son Escriuain, & quelles causes il se dit auoir eu de sortir au monde.
Now as to the Colonies, and their proper establishment, of which we were speaking; we have stepped down from them to the subject of the Catechism [117] and to the defense of the Jesuits, not without necessity in my opinion, nor without great profit. For since we have mentioned the Factum written against the said Jesuits, and as we must from now on expose, one by one, the lies therein contained, it is for us here to explain what that Factum is, who was its Author, and what are said to have been the causes for its being issued to the world.