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

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.