Catholic princes. Hence the secret and implacable opposition to the Duke of York, the Catholics, and the Duchess herself. At the head of this party, composed of the remnants of Cromwell's republicans and Presbyterians, was Ashley Cooper, Earl of Shaftesbury, whose notorious impiety did not prevent his assuming the leadership of the evangelical faction. A persecutor of the Papists, he might be an atheist with impunity. This faction, whilst sheltering itself behind royalty, aimed in reality at seizing the executive power, and was well aware how futile would be its endeavours so long as James retained his hold over the affections of the people and his place in the royal counsels. "It required great audacity and yet greater malice to accomplish the ruin of such a prince."* The work of intrigue and perfidy had, however, begun. The Presbyterian party demanded the instant revival of those oppressive laws which had somewhat fallen into disuse, and Charles, adopting the fatal system of concessions, hoped to calm the fears and allay the murmurs of his people by enforcing the measures against the Catholics with the utmost rigour. He began by refusing the Duchess of York the use of a public chapel, although such a permission had been particularly stipulated for in the marriage contract. An ordinance was then published forbidding Catholics to enter the parks and palaces of St. James's and of Whitehall under pain, were the delinquent a peer, of incarceration in the Tower, or in case of a commoner, of confinement in the common gaol. In fine, the penal laws were again put in full force against the faithful.

These severe measures did not, however, satisfy the leaders of the Protestant party, or induce them to abate aught of the vigour of their attack. And when, in the beginning of 1674, Parliament again assembled, new motions hostile to the Catholics were introduced by the Earl of Shaftesbury, Algernon Sydney, and Lord Russell,

* Memoirs of Lord Peterborough.

L

whose main object was the exclusion of the Duke of York from the throne.

The following year, 1675, an adventurer named Luzancy (precursor of the infamous Titus Oates), an old offender in France, made his appearance in London.

This bold intriguer, without money and without introduction, presented himself under a feigned name, desiring to be received into the Established Church, and to abjure Catholicism. He instantly became an object of the greatest interest to the more bigoted among the Protestant party, and doubtless wishing for notoriety, and hoping to secure future assistance, declared that about a month before his abjuration Father St. Germain, introduced to him as confessor of the Duchess of York, had come suddenly upon him in his room, and holding a dagger to his heart had forced him to sign a retractation of faith and an engagement to return to France.

Neither the improbability of the tale nor the length of time that had elapsed without his speaking of the assault, awakened the slightest doubt as to the truth of the allegation. The House of Lords communicated the important document to the King, and the court, the city, and the country resounded with cries of horrified astonishment at the audacity of the Papists. The King commanded the arrest of Father St. Germain, wherever he might be found. Luzancy, examined before the House of Commons, insisted that the streets of London were in daily danger of being flooded with Protestant blood. For this assertion he could, however, bring no proof; it was indeed nothing but a repetition of absurd rumours originating and spreading in city taverns.

In the meantime a French Protestant minister, well acquainted with Luzancy's antecedents, had the courage and honesty to unmask him, and a clever and forcible pamphlet appeared refuting all the calumnies and accusations brought against Father St. Germain. Upon this further inquiry was stopped and never renewed. The

Father thus falsely accused had, however, to quit England to escape death, leaving the post of preacher to the Duchess of York vacant, which it was now proposed should be filled by a French Jesuit.

A request to this effect was submitted to Louis the Fourteenth, who communicated it at once to his confessor Father de Lachaize, charging him to find one of his order capable of filling this honourable and arduous post. Father de Lachaize had formerly been Provincial of the Province of Lyons; indeed, it was from that post he was removed when called on to succeed Father Ferrier as director of the royal conscience. He had known Father de la Colombière at the College of the Holy Trinity, where he had many opportunities of observing his talents and virtues, and now did not hesitate to propose him as confessor to the Duchess of York. To this arrangement the then Provincial, Pierre Boyer, taken by surprise, and doubtless having other plans for his future, at first demurred, but afterwards consented, and Father de la Colombière received orders to hold himself in readiness for departure.

Doubtless that guiding Providence which conducts the smallest events in the history of man was not indifferent to this choice. Zealous, yet prudent, possessed of fine oratorical powers, intrepid courage, and a heart eager to suffer for the name of JESUS, GOD had destined his servant for this mission, for which no one could have been better fitted. Many dangers awaited him in a country "where it was a crime to be a priest, a greater to be a Jesuit, and where every devotional act fell under the ban of public opinion." Father de la Colombière had vowed "to go wherever he might be sent, asking no questions." He was ready. The post to which his superiors appointed him might be fraught with dangers and difficulties, but in its defence he would gladly toil and suffer, for suffering had to him an attraction. Was he not offering his very heart's core to GOD, for he could not leave without regret his beloved Paray, where he had many friends, where he

had learnt to appreciate the pure soul of a living saint, and where he himself had received the most striking marks of Divine favour.

In order to avoid useless remonstrances and regrets he told no one of his approaching departure, and it was not until quite the last moment that he announced what was his destination. "They are sending me to England,” he wrote to a Superior, "as confessor to the Duchess of York. I cannot see the end, but GOD'S will be done." It was in so calm a frame of mind, and with such steady trust in GOD that he prepared for the mission intrusted to his care, speaking of it as though alluding to any ordinary journey. The order to start came sooner than he had expected, and remembering the example of St. Francis Xavier he denied himself the pleasure of bidding his family farewell, and though passing not far from his father's house would neither see any of his relations nor inform them of the honourable post to which he had been appointed. An exceeding detachment from the things of earth, and an earnest desire to obey the will of GOD, these were his only preparations for his arduous journey.

Leaving Paray he passed through Rouen, thence to Paris, there to take the final orders of Father de Lachaize, or rather of Louis the Fourteenth, whose political views, on this occasion in accordance with his religion, constituted him a supporter of Charles the Second and the Catholic party on the other side of the Straits. Father de la Colombière embarked at Calais, and arrived in London on October 13, 1676.