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 frequ[~e]ter 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; 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 g[~e]t n'estoit point Sauuage, ains ciuile; non coureuse, mais arrestee; non abandonnee, ains sur-veillee de Pasteurs, sçauoir est, au Peru & Mexique. Car au commencem[~e]t on y baptisa fort facilem[~e]t. Qu'en aduint-il? On se trouua subitem[~e]t 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 premierem[~e]nt 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 Acosta a tres bien remarqué la faute, que i'ay dite cy deuant, & elle [108] n'est point excusable apres le iugem[~e]t 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 trouuer[~e]t qu'on y auoit ja baptisé (à ce qu'on disoit) enuiron quatre vingts personnes, mais ils n'[~e] peurent auoir la liste, quoy qu'ils missent peine de la recouurer. Or r[~e]contrans 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 indeuotem[~e]t. Voire quelques François nous rapportoyent, que quand ils estoyent à part ils se mocquoy[~e]t insol[~e]ment 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 coeur, & 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 autrem[~e]t ils recognoissoy[~e]t 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 dilig[~e]ce 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 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 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, & pirem[~e]t, 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 rencontr[~e]t auc[~u] 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] coeur 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 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 establissem[~e]t, 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.

CHAPITRE XII. [i.e., xi.]

A QUELLE OCCASION LES IESUITES ALLERENT EN LA NOUUELLE FRANCE, L'AN 1611. & CE QUE LES FRANÇOIS Y FIRENT DÉS L'AN 1608. IUSQUES À LEUR VENUË.

NOVS auons cy-deuant discouru des terres, & peuples de la Nouuelle France, & parlãts [118] du moyen de pouuoir ayder ces Nations: à ceste occasion nous sommes tombez sur le _Factum_ escrit, & publié contre les Iesuites. Or d'autant, que ce difamateur, & factieux (ainsi le nommeray-ie d'ores-en-auant,) commençant dés l'embarquement des Iesuites, les poursuit, comme à la trace en Canada par boys, & riuieres, mer, & terres, de iour & de nuict, en tous leurs voyages & demeures, espiant par tout de tirer sur eux à couuert & proditoirement quelques impostures, & calomnies. A ceste cause il nous faut de necessité reprendre mesmes erres pour defendre l'innocence, & rapporter au vray ce qui est de leurs actions, & deportements: ainsi que i'ay promis de faire en l'Auant-propos. Et jaçoit qu'à cest'occasion nous serons contraincts souuent de particulariser plusieurs [119] petits affaires, non guiere bien conuenables à la grauité d'vn' histoire, ny à la dignité d'vn Lecteur honnorable; toutesfois i'estime que de ceste mienne dilig[~e]ce on pourra tirer trois grands fruicts, outre la recognoissance de la verité d'auec les fraudes, & bourdes, qui de soy mesme seroit fort profitable.