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

by John Dryden

These inward delights of God's servant were not yet so pure, but that some bitterness was intermixed. He was not without sorrow for Oxindono king of Amanguchi; who, though persuaded of the excellence of Christianity, was retained in idolatry by carnal pleasures: and for Neatondono, first prince of the kingdom, who, having noble and virtuous inclinations, might have proved the apostle of the court, if some trivial reasons had not hindered him from becoming a Christian. He, and the princess his wife, respected Xavier as their father, and even honoured him as a saint. They also loved the faithful, and succoured them in all their needs. They spoke of our faith in terms of great veneration; but, having founded many monasteries of Bonzas, it troubled them, as they said, to lose the fruit of charity: and thus the fear of being frustrated of I know not what rewards, which the Bonzas promised them, caused them to neglect that eternal recompence of which the holy man assured them.

But how powerful soever the example of princes is usually in matters of religion, yet on all sides Christianity was embraced; and an action of Xavier's companion did not a little contribute to the gaining over of the most stubborn. Fernandez preached in one of the most frequented places of the town; and amongst his crowd of auditors were some persons of great wit, strongly opinioned of their sect, who could not conceive the maxims of the gospel, and who heard the preacher with no other intention than to make a sport of him. In the midst of the sermon, a man, who was of the scum of the rabble, drew near to Fernandez, as if it were to whisper something to him, and hawking up a mass of nastiness, spit it full upon his face. Fernandez, without a word speaking, or making the least sign that he was concerned, took his hand-kerchief, wiped his face, and continued his discourse.

Every one was suprised at the moderation of the preacher:—the more debauched, who had set up a laughter at this affront, turned all their scorn into admiration, and sincerely acknowledged, that a man who was so much master of his passions, as to command them on such an occasion, must needs be endued with greatness of soul and heroic courage. One of the chief of the assembly discovered somewhat else in this unshaken patience: He was the most learned amongst all the doctors of Amanguchi, and the most violent against the gospel He considered, that a law which taught such patience, and such insensibility of affronts, could only come from heaven; and argued thus within himself: "These preachers, who with so much constancy endure the vilest of all injuries, cannot pretend to cozen us. It would cost them too dear a price; and no man will deceive another at his own expence. He only, who made the heart of man, can place it in so great tranquillity. The force of nature cannot reach so far; and this Christian patience must proceed alone from some divine principle. These people cannot but have some infallible assurance of the doctrine they believe, and of the recompence which they expect; for, in line, they are ready to suffer all things for their God, and have no human expectations. After all, what inconvenience or danger can it be to embrace their law? If what they tell us of eternity be true, I shall be eternally miserable in not believing it; and supposing there be no other life but this, is it not better to follow a religion which elevates a man above himself, and which gives him an unalterable peace, than to profess our sects, which continue us in all our weakness, and which want power to appease the disorders of our hearts?" He made his inward reflections on all these things, as he afterwards declared; and these considerations being accompanied with the motions of grace, touched him so to the quick, that, as soon as the sermon was ended, he confessed that the virtue of the preacher had convinced him; he desired baptism, and received it with great solemnity.

This illustrious conversion was followed with answerable success. Many who had a glimmering of the truth, and feared to know it yet more plainly, now opened their eyes, and admitted the gospel light; amongst the rest, a young man of five-and-twenty years of age, much esteemed for the subtlety of his understanding, and educated in the most famous universities of Japan. He was come to Amanguchi, on purpose to be made a Bonza; but being informed that the sect of Bonzas, of which he desired to be a member, did not acknowledge a first Principle, and that their books had made no mention of him, he changed his thoughts, and was unresolved on what course of living he should fix; until being finally convinced, by the example of the doctor, and the arguments of Xavier, he became a Christian. The name of Laurence was given him; and it was he, who, being received by Xavier himself into the Society of Jesus, exercised immediately the ministry of preaching with so much fame, and so great success, that he converted an innumerable multitude of noble and valiant men, who were afterwards the pillars of the Japonian church.

As to what remains, the monasteries of the Bonzas were daily thinned, and grew insensibly to be dispeopled by the desertion of young men, who had some remainders of modesty and morality. Being ashamed of leading a brutal life, and of deceiving the simple, they laid by their habits of Bonzas, together with the profession, that, coming back into the world, they might more easily be converted. These young Bonzas discovered to Xavier the mysteries of their sects, and revealed to him their hidden abominations, which were covered with an outside of austerity.

The Father, who was at open defiance with those men, who were the mortal enemies of all the faithful, and whose only interest it was to hinder the establishment of the faith, published whatsoever was told him in relation to them, and represented them in their proper colours. These unmasked hypocrites became the laughter of the people; but what mortified them more, was, that they, who heard them like oracles before this, now upbraided them openly with their ignorance. A woman would sometimes challenge them to a disputation; and urge them with such home and pressing arguments, that the more they endeavoured to get loose, the more they were entangled: For the Father, being made privy to the secrets of every sect, furnished the new proselytes with weapons to vanquish the Bonzas, by reducing them to manifest contradictions; which, among the Japonese, is the greatest infamy that can happen to a man of letters. But the Bonzas got not off so cheap, as only to be made the derision of the people; together with their credit and their reputation they lost the comfortable alms, which was their whole subsistence: So that the greater part of them, without finding in themselves the least inclinations to Christianity, bolted out of their convents, that they might not die of hunger in them; and changed their profession of Bonzas, to become either soldiers or tradesmen; which gave the Christians occasion to say, with joy unspeakable, "That, in a little time, there would remain no more idolaters in Amanguchi, of those religious cheats, than were barely sufficient to keep possession of their monasteries."

The elder Bonzas, in the mean time, more hardened in their sect, and more obstinate than the young, spared for nothing to maintain their possession. They threatened the people with the wrath of their gods, and denounced the total destruction of the town and kingdom; they said, "The God whom the Europeans believed, was not Deos, or Deus, as the Portuguese called him, but Dajus, that is to say, in the Japonian tongue, a lie, or forgery." They added, "That this God imposed on men a heavy yoke. What justice was it to punish those who transgressed a law, which it was impossible to keep? But where was Providence, if the law of Jesus was necessary to salvation, which suffered fifteen ages to slide away without declaring it to the most noble part of all the world? Surely a religion, whose God was partial in the dispensation of his favours, could not possibly be true; and if the European doctrine had but a shadow of truth in it, China could never have been so long without the knowledge of it." These were the principal heads of their accusation, and Xavier reports them in his letters; but he gives not an account of what answers he returned, and they are not made known to us by any other hand. Thus, without following two or three historians, who make him speak according to their own ideas on all these articles, I shall content myself with what the saint himself had left in writing. The idolaters, instead of congratulating their own happiness, that they were enlightened by the beams of faith, bemoaned the blindness of their ancestors, and cried out in a lamentable tone, "What! are our forefathers burning in hellfire, because they did not adore a God who was unknown to them, and observed not a law which never was declared?" The Bouzas added fuel to their zeal, by telling them,

"The Portuguese priests were good for nothing, because they could not redeem a soul from hell; whereas they could do it at their pleasure, by their fasts and prayers: that eternal punishments either proved the cruelty or the weakness of the Christian God; his cruelty, if he did not deliver them, when he had it in his power; his weakness, if he could not execute what he desired; lastly, that Amida and Xaca were far more merciful, and of greater power; but that they were only pleased to redeem from hell those who, during their mortal life, had bestowed magnificent alms upon the Bonzas."

We are ignorant of all those particular answers of the saint, as I said above: we only know from his relation, that, concerning the sorrow of the Japonians for having been bereft for so many ages of Christian knowledge, he had the good fortune to give them comfort, and put them in a way of more reasonable thoughts; for he shewed them in general, that the most ancient of all laws is the law of God, not that which is published by the sound of words, but that which is written in hearts by the hand of nature; so that every one who comes into the world, brings along with him certain precepts, which his own instinct and reason teach him. "Before Japan received its laws from the wise men of China," said Xavier, "it was known amongst you, that theft and adultery were to be avoided; and from thence it was that thieves and palliards sought out secret places, wherein to commit those crimes. After they had committed them, they felt the private stings of their own consciences, which cease not to reproach the guilty to themselves, though their wickedness be not known to others, nor even so much as prohibited by human laws. Suppose an infant bred up in forests amongst the beasts, far from the society of mankind, and remote from the civilized inhabitants of towns, yet he is not without an inward knowledge of the rules of civil life; for ask him, whether it be not an evil action to murder a man, to despoil him of his goods, to violate his bed, to surprise him by force, or circumvent him by treachery, he will answer without question, 'That nothing of this is to be done.' Now if this be manifest in a savage, without the benefit of education, how much more way it be concluded of men well educated, and living in mutual conversation? Then," added the holy man, "it follows, that God has not left so many ages destitute of knowledge, as your Bonzas have pretended" By this he gave them to understand, that the law of nature was a step which led them insensibly to the Christian law; and that a man who lived morally well, should never fad of arriving to the knowledge of the faith, by ways best known to Almighty God; that is to say, before his eath, God would either send some preacher to him, or illuminate his mind by some immediate revelation. These reasons, which the fathers of the church have often used on like occasions, gave such satisfaction to the Pagans, that they found no farther difficulty in that point, which had given them so much trouble.

The Bonzas perceiving that the people preferred the authority of Xavier above theirs, and not knowing how to refute their adversary, made a cabal at court, to lessen the Christians in the good opinion of the king. They gave him jealousies of them, by decrying their behaviour, and saying, "They were men of intrigue, plotters, enemies of the public safety, and dangerous to the person of the king;" insomuch, that Oxindono, who had been so favourable to them, all on the sudden was turned against them. It is true, that as the Japonese value themselves above all things, in the inviolable observation of their word, when they have once engaged it, he durst not revoke that solemn edict, which he had published in favour of the Christians; but to make it of no effect, he used the faithful with great severity, even so far as to seize upon their goods, and began with men of the first rank in his dominions. At the same time, the Bonzas, grown insolent, and swelled with this new turn of tide, wrote letters and libels full of invectives against Xavier. They said, he was a vagabond beggar, who, not knowing how to maintain himself in India, was come to Japan to live on charity. They endeavoured above all things to make him pass for a notorious magician, who, through the power of his charms, had forced the devil to obey him, and one who, by the assistance of his familiars, performed all sorts of prodigies to seduce the people.