93G Gi2^ in the ®itu xxf gl^w ^ovh ^Allegorical mew of ^oper«, as ks- cribcb in tl}c Book of HeDelattons. THE GREAT RED DRAGON ; OR THE MASTER-KEY TO POPERY. BY ANTHONY GAVIN, :6 Tinff. CONTENTS. PART I. Pa^e. B OMAN-CATHOLIC Auricular Confession, - - - 13 Confession of a Young Woman in Saragossa, - - ^ - - 21 Private Confession of a Priest at the point of death, - - - 35 Private Confessions, ---- ------..43 PART II. Pope's Bull, from Spanish, -----------77 Form of Absolution under the Bull, 82 Brief, or Sum of the Estations and Indulgences of Rome, 83 Bull of Crusade, -----.---.«_» 85 PART III. A Practical Account of their Masses. Privileged Altars, Transubstantiation, and Purgatory. ARTICLE I. Of their Masses, --- 117 ARTICLE II. Of the Privileged Altar, ---. 134 ARTICLE III. Transubstantiation, or the Eucharist, - - - - 135 ARTICLE IV. Purgatory, - 53 PART IV. ^^^ Uf the Inquisitors and their Practices, - - - - - ips Order of the Inquisition to arrest a Horse, 190 % ^ Prayers. Adoration of Images and Relics. ARTICLE I. 5 Prayers, - - IPfi =? 3 57638 4 CONTE^'TS. ARTICLE II. Adoration of Images, --- - 204 Inquisition of Goa, ---.----- 217 Inquisition at Macerata in Italy, ------ 231 Summary of the Roman-Catholic Faith, - - - - 248 Purgatory, ------------- 259 Worship of the Virgin Mary, Saints, Reliques, Im- ages, &c. &c. ----------- 26C Indulgences, .--.--.------ 262 From the Pope's Tax Book, 263 Letters from Rome by a Physician, to his Brother in America, 272 Power of the Priests to forgive sins, 269 Preservative against Popery, by the Rev. James Blan- co White, 291 Dialogue II. 311 Dialogue III. 325 Dialogue IV. 344 Defects occurring in the Mass. No. I. - - 363 No. II. „ No. III. „ Oaths to be taken to defend the Papacy, . - - - 374 No. IV. „ No. V. „ Bishops' Oaths, 375 No. VI. ,. Extirpation of Heretics, -----.--- 376 NOTES. Notices of the Papal Church in the United States, - - - 379 Damnation and Excommunication of Elizabeth, Q,ueen of England, and her Adherents, 404 Excommunication pronounced by Philip Dunn against Francis Freeman, for embracing the Protestant Faith, 406 Dreadful Form of Excommunication denounced against the Pope's Alum Maker, - - - - « 4Pt PREFACE. When I first designed to publish tlie following sheets, it was a matter of aorae doubt with me, whether or no I should put my name to them ; for if I did, I considered that I exposed myself to the malice of a great body of men, whc would endeavor on all occasions to injure me in my reputation and fortune, if not in my life ; which last (to say no more) was no unnatural suspicion of a Spaniard, and one in my case, to entertain of some fiery zealots of the Church of Rome. But on the other hand, I foresaw, that if I concealed my name, a great part of the benefit intended to the public by this work, might be lost. Fori have often observed, as to books of tliis kind, where facts only are related, (the truth of which in tlie greatest measure must depend on the credit of the relater,) that wherever the authors, out of caution or fear, have concealed themselves, the event commonly has been, that even the friends to the cause, which the facts support, give but a cold assent to them, and the enemies reject them entirely as calumnies and forgeries, without ever giving themselves tlie trouble of examining into the truth of thai which the relater dares not openly avow. On this account, whatever the consequences may be, I resolved to put mv name to this; and accordingly did so to tlie first proposals which were made for printing it. But, by this means, I am at the same time obliged to say something in vin- dication of myself from several aspersions which I lie under, and which indeed I have already in a great degree been a sufferer by, in the opinion of many worthy gentlemen. The first is, that I never v\'as a priest, because I have not my letters of orders to produce. This, it must be confessed, is a testimonial, without which no one has a right, or can expect to be regarded as a p<»rson of tliat character ; unless he has very convincing arguments to oflfer the world, that, in his circumstances, no such thing could reast nably be ex- pected from him ; and whetlier or no mine are such, I leave the world to judge. My case was this : As soon as it had pleased God by his grace to overcome in me the prejudices of my education in favor of that corrupt church, in which I had been raised, and to inspire me- with a resolution to embrace the piotestant religion, I saw, that in order to preserve my life, I must immediately quit Spain, where aJI a2 5 *» PREFACE. persons, who do not publicly profess the Romish religion, are condemned death. Upon this I resolved to lose no time in making my escape, but how to make it was a matter of the greatest difficulty and danger. However, I de^ termined rather to hazard all events, than either to continue in tliat church, or expose myself to certain death ; and accordingly made choice of ois- guises as the most probable method of favoring my escape. The first I made use of, V as the habit of an officer in the army : and as I was sure there would be strict inquiry and search made after me, I durst not bring along witli me my ,*stters of orders, which, upon my being suspected in any place, foi the person searched after, or any other unhappy accident, would have been au undeniable evidence against me, and consequently would have condemned me to the inquisition. By this means I got safely to London, where I was most civilly re- ceived by the late Earl Stanhope, to whom I had the honor to be known when he was in Saragossa. He told me that there were some other new converts of my nation in town, and that he hoped I would follow the command of Jesus to Peter, viz. When thou art converted strengthen thy brethren. Upon this I went to the late Lord Bishop of London, and by iiis lord§hip's ><5^r, his domestic chaplain examined me three days together; and as I could outproduce the letters of orders^ he advised me to get a certificate from my Lord Stanhope, that he knew me, and that I was a priest, which I obtained the very same day; and upon this certificate, his lordship received my recan- tation, after morning prayers in his chapel of Somerset-house, and licensed me to preach and officiate in a Spanish congregation composed of my Lord Stanhope, several English officers, and a few Spanish officers, new converts. By virtue of this license, I preached two years and eight months, first in the chapel of Queen's Square, Westminster, and afterwards in Oxenden's chapel, near the hay-market. But my benefactor, desirous to settle me in the English church, addsed me to go chaplain to the Preston man of war, where I might have a great deal of leisure to learn the language ; and being presented and approved by the Bishop of London, the Lords of the Admiradty gianted me the warrant or commission of chaplain. Tlien his lordship, though he had given his consent in writing, to preach in Spanish, enlarged it in the warrant of the Admiralty, which license I shall take leave to insert here at large. Whereas'the Reverend Mr. Anthony Gavin was recommended to me by the right honorable Lord Stanhope, and by the same and other English gentle- men, I was certified that the said Reverend Mr. Gavin was a secular priest, ani master of arts m the university of the city of Saragossa, in the kingc^ >m of Arragon, in Spain, and that they knew him in the said city, and conversed with him several times : This is to certify that the said Reverend Mr. Gavin, after attving publicly and solemnly abjured the errors of the Romish religion, and oeing thereupon by me reconciled to the church of England, on the 3d day (rf January, 1715-16, he then had my leave to officiate, 'a the Spanish language, PREFACE. ?n the chapel of Queen's Square, Westmhister ; and now being appoinlei chaplain of his Majesty's ship, the Preston, has my license to preach in Eng- lish, and to administer the sacraments, at home and abroad, in all the churchee an^ chapels of my diocess. Given imder m^ hand, in London, the 13th of July, 1720. Signed, JOHN LONDON. The certificate, license, and warrant, may be seen at any time, for I have tfiem by me. After that, the ship being put out of commission, and my Lord Stanhope being in Hanover with the king, I came over to Ireland on tlie importunity of a friend, with a desire ta stay here until my lord's return into England ; Hut when I was thinking of going over again, I heard of my lord's death, and having in him lost my best patron, I resolved to try in this kingdom, whetliei I could find any settlement; and in a few days after, by the favor of hia grace my Lord Archbishop of Cashel, and the Reverend Dean Percival, I got the curacy of Gowran, which I ser\'ed almost eleven months, by the license of my Lord Bishop of Ossory, who afterwards, upon my going to Cork, gave me his letters dismissory. I was in Cork very near a year, serving the cure of a parish near it, and the Rev. Dean Maule being at that time in London, and I being recommend- ed to him to preach in his parish church of Shandon, he went to inquire about me to the Bishop of London, who, and several other persons of distinction, were pleased to give me a good character, as the Dean on my leaving him did me the favor to certify under his hand, together with my good behaviour during my stay in Cork. Now my case being such as I have represented it, I freely submit it to the judgment of every gentleman of ingenuity and candor to determine, whether it could be expected from me, that I should have my letters of orders to show : and yet whether there can be any tolerable reason to suspect my not having been a priest. I think it might be enough to silence all suspicions on this account, that I was received as a priest into the church of Englajid, and licensed as such to preach and administtT the sacraments both in that kingdom and this; and I hope no one can imagine, that any of the bishops of tlie best constituted and governed churches upon eeirth, would admit any person to so Bacred a trust, without their being fully satisfied that he was in orders. I shall, on this occasion, beg leave to mention what the Bishop of London Baid to me, when 1 1 jld him I had not my letters of orders, but tliat my Lord Stanhope, and other gentlemen of honor and credit, who knew me in my native city of Saragossa, would certify, that I there was esteemed, and officia- ted as a priest. Bring such a certificate, said he, ajid I will receive and license you; for I would rather depend nfon it, than any letters of orders you could ©reduce, which, for ought I could ell vou might hav, forged. 8 PREFACE. I hope what I hav'e here said may convince even my enemies, of my beirg * clergyman : And how I have behaved myself as such, since f came into this kingdom, I appeal to those gentlemen I conversed with in Gowran, GortroS; and Cork, and for this last year and a half, to the officers of Col. Barrel, Briga dier Napper, Col. Hawley, Col. Newton, and Col. Lanoe's reghnents, who : am sure will do me justice, and I desire no more of them ; and upon an inquiry into my behaviour, I flatter myself that the public will not lightly give credit to the ill reports spread abroad by my enemies. Another objection raised against me is, that I have peijured myself in dis- covering the private confessions which were made to me. In one point indeed they may call me perjured, and it is my comfort and glory that I am so in it, viz : That I have broke the oath I took, when I was ordained priest, which was, to live and die in the Roman Catholic faith. But as to the other peijury charged upon me, they lie under a mistake ; for there is no oath of secrecy at all administered to confessors, as most protestants imagine. Secrecy indeed is recommended to all confessors by the casuists, and enjoined by the councils and popes so strictly, that if a confessor reveals (except in some particular cases) what is confessed to him, so as the penitent is discovered, he is to be punished for it in the inquisition ; which, it must be owned, is a more effectual way of enjoining secrecy than oaths themselves. However, I am far from imagining, tliat because in this case I have broken no oath, I should therefore be guilty of no crime, tliough I revealed every thing which was committed to my trust as a confessor, of whatever Ul couse • quence it might be to the penitent ; no, such a practice I take to be exceed- ingly criminal, and I do, from my soul, abhor it. But nevertheless there are cases where, by the constitution of the church of Rome itself, the most dangerous secrets may and ought to be revealed : Such as those which are called " reserved cases," of which there are many; some reserved to the pope himself, as heresy; some to his apostolic commissary or deputy, as incest in the first degree; some to the bishop of the diocess, as the setting a neighhor''s house on fire. Now in such cases the confessor cannot absolve the penitent, and therefore he is obliged to reveal the confession to the person to whom the absolution of that sin is reserved ; though indeed he never mentions the penitent's name, or any circumstance by which he may be discovered. Again, there are other cases (such as a conspiracy against the life of the Prince^ or a traitorous design to overturn the government) which the confessor is obliged in conscience, and for the safety of the public, to reveal. But besides all these, whenever the penitent's case happens to have any thing of an uncommon difficulty in it, common prudence, and a due regard to the faithfu?. discharge of his office, will oblige a confessor to discover it to men of expei ience and judgment in casusitry, that he may have their advice PREFACE. 9 BOW to proceed in it : And that is what confessors in Spain not only may dO; but are bound by tlie word of a priest to do vinerever they have an opportu- nity "^f consulting a college of confessors, CT, as if is commonly called, a moral academy. I believe it may be of some service on the present occasion, to inform my ••eaders what those moral academies are, which are to be met with through Spam, in every city and town where there is a number of secular and regxilai priests : But I shall speak only of those in ilie city of Saragossa, as being the most perfectly acquainted with them. A moral academy is a college or assembly consisting of several Father Con- fessors, in which each of them proposes some moral case which has happened to him in confession, with an exact and particular account of the confession, without mentioning the penitent's name : And the proponent having done this, every member is to deliver his opinion upon it. This is constantly practised every Friday, from two of the clock in the afternoon, till six, and sometimes till eight, as the cases proposed happen to be more or less difficult. But when there is em extraordinary intricate case to be resolved, and the members can- not agree in the resolution of it, they send one of then assembly to the great academy^ which is a college composed of sixteen casuistical doctors, and four professors of divinity, the most learned and experienced in moral cases that may be had : and by them the case in debate is resolved, and the resolu- tion of it entered in tlie books of the academy by the consent of the president and members. The academy of the holy trinity, founded and very nobly endowed by Archbishop Gamboa, is one of the most famous in the city of Sareigossa; and of it I was member for three years. I was very young and inexpert in cases of conscience, when I was first licensed to be a confessor ; for the pope having dispensed with tliirteen months of the time required by the canons for the age of a priest (for which I paid sixty pistoles) I was ordained before I was twenty tliree years old, by Don Antonio Ibannez de la Rivia de Herrera, Aicnbishop of Saragossa, and Viceroy of An-agon, and at the same time licensed by hira to hear confessions of both sexes. In order then the better and more speedily to qualify myself for the office, I thought it my most prudeut way to afply as soon as possible, to be admitted into this learned society, and as it nappen- ed, I had interest enough to succeed. Now among many statutes left by ihe founder to this academy, one is tills, viz : That eveiy person who is chosen a member of it, is, on his admis- gion, to promise upon the word of a priest, to give iie whole assembly a faithful account of all the private confessions he has heard the week before, which have any thing in them difficult to be resolved ; yet so as not to men- tion any circumstance by which the penitents may be kno«vn. And for tliis end there is a book, where the secretary enters all the cas© 10 PREFACE. proposed and resolved every Friday ; and every third year thara «, by tat consent of the president and members of the academy, and by the approba tion of the great one^ a book -printed containing all the cases resolved foi three years before, and which is entitled, " compendium casuum moraliuro academise S. S. trinitatis." The academy of the holy trinity is always com- posed of twenty members, so that every one may easily perceive, that each of the members may be acquainted in a year or two, witli many himdreds of private confessions of all ranks and conditions of people ; besides 'hose which were made to themselves: Which remark I only make, by the by, to satisfy some men, who, I am told, find fault with me for pretending to impose on the public for genuine, several confessions which were not made to myself, and consequently for the reality of which, I can have no sufficient authority. Now after aJl that has been said on this head, I believe I need not be at much trouble to vindicate myself from the imputation of any criminal breach of secrecy ; for if the reader observe, that on the foregoing grounds, there is no confession whatever which may not lawfully be revealed, (provided the confessor do not discover the penitent,) he cannot in justice condemn me for publishing a few, by which it is morally impossible, in the present circum- stances, that the penitents should be known. Had I been much more partic- ular than I am in my relations, and mentioned even the names and every thing else I knew of the persons, there would sceurce be a possibility (consid- ering the distance and little intercourse there is between this place and Sara- gossa) of their suflferiiig in any degree by it : And I need not observe that the chief, and indeed only reason of enjoining aiid keeping secrecy, is the hazards the penitent may run by discovery, but I do assure the reader, that in every confession I have related, I have made use of feigned names, and avoided every circumstance by which I had the least cause to suspect the parties might be found out. And I assure him further, that most of the cases here published by me, are, in their most material points, already printed in the compendiums of tliat moral academy of which I was a member. As for the reasons which moved me to publish this book, I shall only say, that as the corrupt practices, which are the subject of it, first set me upon ex- amining into the principles of the church of Rome, and by that mear.s of renouncing them ; so I thought that the making of them public might happily produce the same effect iu some others. I did design on this occasion to give a parricular account of the ractives of mv conversion, and leavmg Spain ; but being confined to three hundred pages, I must leave that and some other things relating to the sacraments of the cnurch of Rome, to the second part, which I mte&d to print if the public tliink fit to encourage me. PREFACE. 11 I must beg ilie reader's pardon for my presumption in writing to him in hjs own language, on so short an acquaintance as I have with it. I hope he will excuse the many mistakes I have committed in the book: I shall be very well pleased to be told of, and I shall take the greater care to avoid them in the second part. PREFACE TO THIS EDITION. The preceding preface, which was written by tht original autlior of ihia raluable work, is published in his own words, in ord* t tliat the reader may understand his motives and views in disclosing die iir.portant facts which had come to his knowledge in relation to Popery. Having abjured the errors of the Romish religion, he felt constrained to warn others of the insidious arts to which he had been himself the victim, and to point out the absurd contrivan- ces by which the priesthood of that denomination impose upon tlie credulity of the ignorant and unsuspecting. In doing this he has given to the world a mass of facts which cannot be disbelieved, nor controverted, and which must satisfy every intelligent mind of the gross fallacy of the doctrijies of that ancient church, and the dreadful corruptions practised by tliose who adminis- ter its concerns. As a christian people, it becomes us to examine carefully Ui3 grounds of our belief, and to decide with due caution for ourselves, wiiether the doctrines and standards of faith proposed for our acceptance by any set of men, con- form with those haixled dow» to us by tlie fathers. By placing this book in the hands of tlie American reader, he will be enabled to cojnpare it with the only safe rule of faith and practice, the blessed Gospel of Christ, which is all truth, purity, and wisdom, and cannot mislead. The American reader will also decide, whetiicr the fnrsns of the Roman catholic religion are suited to the circumstances of a republican pe «ple. ''( even the doctrines of tliat faith, were safe and pure, we camiot believe that the complicated machinery, the expensive and unmeaning parade, and the despotic principles of its church government, could ever be received into practice by the good sense of intelligent and fr»e people. To make this compilation more complete, we have added to the original work of Mr. Gavin, an account of " The Inquisition of Goa," by the cele- brated Dr. Buchanan, who travelled and resided in Asia ; an accoimt of " The Inquisition at Macerata in Italy," by Mr. Bower; and a Summary of the Roman catholic faith, carefully prepared from their own works, and which will place the whole subject clearly within the comprehension of tre plaineo? Hnderstanding. Flagellation of a Prince by the Roman Clwgy in the 13th centnrj. THE GREAT E.ED DRAGON PART I OF THE RO.AIAN-CATIIOLICS' AURICULAR CONrESSIOI^ Auricular confession being one of the five commandments nl the Roman-CathoHc Church, and a condition necessarily required in one of their sacraments; and being too an article that will contribute very much to the discovery of many other errors of that communion, it may be proper to make use of the Master-Key, and begin with it: And first of all, with the Father confessors, who are the only key-keepers of it. Though a priest cannot be licensed, by the canons of their church, to hear men's confessions, till he is thirty years, nor to confesi women till forty years of age, yet ordinarily he gets a dispensation from the Ijishop, to whom his probity, se- crecy, and sober conversation are represented by one of the diocesan *examinators, his friend, or by some person of inter- est with his lordship; and by that means he gets a confessor's license, most commonly, the day he gets his letters of orders, viz. : Some at three-and-twenty, and some at four-and-twenty years of age, not only for men, but for women's confessions also. 1 say, some at three-and-twenty; for the Pope dispenses with thirteen months, to those that pay a sum of money; of which I shall speak in another place. To priests thus licensed, to be judges of the tribunal of con- science, men and women discover their sins, their actions, their thoughts, nay, their very dreams, if they happen to be impure. I say, judges of the tribunal of conscience ; for when they are * Those that are appointed by the bishop, to examine ^iiose that are V b« •fdained , or licensed to preach and hear confessicjis. B 13 14 MASTER-KEY TO PO?EXr. licensed, they ought to resolve any case (let it be ever so hard) proposed by the penitent: And by this means it must often happen, that a young man who, perhaps, does not know more than a few definitions (which he has learned in a little manual of some casuistical authors) of what is sin, shall sit in such a tribunal, to judge, in the most intricate cases, the consciences of men, and men too that may be his masters. I saw a reverend father* who had been eight-and twenty years professor of divinity in one of the most considerable] universities of Spain, ^and one of the most famous men for hie learning, in that religion, kneel down before a youngt priest of twenty-four years of age, and confess his sins to him. Who would not be surprised at them both? A man fit to be the judge, to act the part of a criminal before an ignorant judge, who, I am sure, could scarcely then tell the titles of the Sum mae Morales. Nay, the Pope, notwithstanding all his mfallibility, doth kneel down before his confessor, tell him his sins, heareth his correction, and receives and performs whatever penance he imposeth upon him. This is the only difference between the Pope's confessor, and the confessor of Kings and other per- sons, that all confessors sit down to hear Kings and other per- sons, but the Pope's confessor kneels down himself to hear the Holy Father. What, the holy one upon earth humble himself as a sinner? Holiness and sin in one and the same subject, is a plain contradiction in terms. If we ask the Roman-Catholics, \^Tiy so learned men, and the Pope, do so? They will answer, that they do it out of rev- erence to such a sacrament, out of humiliiy, and to give a token and testimony of their hearty sorrow for their sins. And as for the Pope, they say he does it to show an example of humility, as Jesus Christ did, when he washed the Apostles' feet. This answer is true, but they do not say the whole truth m it; for, besides the aforesaid reasons, they have another, as Molina tells them, viz: That the penitent ought to submit entirely to his confessor's correction, advice, and penance ; and he excepts no body from the necessary requisite of a true pen- itent. Who would not be surprised (1 say again) that a iran of noted learning would submit himself to a young, unexpe- * Fr. James Garcia. t The Liniversity of Saragossa, in the kingdom of Arragon, in Spain, whicli, according to their historians, was built by Sertorious. ^ The thing happened to me when I was 24 years of age. } In this Moral Snnim. Chap, xviil. of the requisites of a tme penitent. MASTER-KEY TO POPERY. 16 nenced priest, as to a judge of his conscience, take his advice, and receive his correction and penance? What would a Roman-Cathohc say, if he should see one of our learned bishops go to the college to consult a young colle- gian in a nice point of divinity; nay, to take his advice, and submit to his opinion? Really, the Roman would heartily laugh at him, and with a great deal of reason ; nay, he could say, that his lordship was not right in his senses. What then can a protestant say of those infatuated, learned men of the church of Rome, when they do more than what is here suj)- posed ? As to the Pope (I say) it is a damnable opinion to comf^are him, in this case, to our Saviour Jesus; for Christ knew not sin, but gave us an example of humility and patience, obedience and poverty. He washed the apostles' feet; and though we cannot know by the Scripture whether he did kneel down or not to wash them : Suppose that he did, he did it only out of a true humility, and not to confess his sins. But the Pope doth kneel down, not to give an example of humility and patience, but really to confess his sins: Not to give an example of obe- dience; for, being suirreme pojitifcx, he obeys nobody, and assumes a command over the whole world: nor of poverty; for Pope and necessity dwell far from one another. And if some ignorant Roman-Catholic should say, that the Pope, as Pope, has no sin, we may prove the contrary with Cipriano do Va- leria,* who gives an account of all the bastards of several Popes for many years past. The Pope's bastards, in Latin, are called nepotes. Now mind, O reader, this common saying ia Latin, among the Roman-Catholics : Solent clerici fuios suos vocare sohrinos aut nepotes: That is. The priests use to call their own sons cousins or nepheics. And when we give these instances to some of their learned men, (as I did to one in London,) they say, Angclorum est peccare, Jwminnmque fenitere: i. e. It belongs to angels to sin, and to men to repent. By this they acknowledge that the Pope is a sinner, and nev- ertheless they call him His holiness, and the most Holy father. Wlio then would not be surprised to see the most holy Jesus Christ's vicar on earth, and the infallible in whatever he says, and doth submit himself to confess his sins to a man, and a man too that has no other power to correct him, to advise and impose a penance upon the most holy one, than what his holiness has * The lives of the Popes, and the sacrifice tf Mass. 16 MASTER-KEY TO POPERY. been pleased to grant him? Every body indeed that has a grain of sense of religion, and reflects seriously on it. I come now to their Auricular Confession, and of the ways and methods they practise and observe in the confessing of their sins. There is among them two ranks of people, learned and unlearned. The learned confess by these three general heads, bought, word, and deed, reducing into them all sorts of sins. The unlearned confess the ten commandments, discovering by . kem all the mortal sins which they have committed since their L«J5t confession. I say mortal sins; for as to the venial sins or sj^ of a small matter, the opinion of their casuistical authors* is, they are washed away by the sign of the cross, or by sprink- ling the face with the holy water. To the discovery of the mor- tal sinSy the father confessor doth very much help the peniient; for he scmetimes, out of pure zeal, but most commonly out of curiosity, asks them many questions to know whether they do remember all their sins or not? By these and the like ques- tions, the corifessors do more mischief than good, especially to the ignorant people and young women; for perhaps they do not know what simple fornication is? What voluntary or involun- tary pollution? What impure desire? What simple motion of our hearts? What relapse, reincidence, or reiteration of sins? and the like; and then by the confessor's indiscreet questions, the penitents learn things of which they never had dreamed before; and when they come to that tribunal with a sincere, ignorant heart, to recei\^e advice and instruction, they go home with light, knovvledge, aud an idea of sins unknown to them before. I said, that the confesso.-s do ask questions, most commonly out of curiosity, though they are warned by their casuistical authors to be prudent, discreet, and very cautious in the ques- tions they ask, especially if the penitent be a young woman, or an ignorant; for as Pineda says,! It is better to let them go ignorant than instructed in rew sins. But contrary to this good maxim, they are so indiscreet in this point, that I saw in the city of Lisbon, in Portugal, a girl often years of age, com- ing fron. church, ask her mother what deflouring was? For the father confessor had asked her whether she was defloured or * Pares, Irribarren, and Salasar, in his compend. Moral. Sect. 12. dc viliis etpeccatis, gives a cauilogue of the venial sins, and says, among others, ^at to eat flesh on a day prohibited by the church, without minding it, was so. To kill a man, throwing a stone through the window, or being drunk, cj in the first motion of his passion, are venial sins, &c. t Tract, de Penit. Sect. 1. sect. vii. MASTER-KEY TO POPERY. 17 nott And the mother, more discreet than the conffessor, tola the ejirl, that the meaning was, whether she took delight in smeihng flowers or not? And »o she stopped her child's curi- osity. But of this and many other indiscretions I shall speak more particularly by and by. Now observe, that as a penitent cannot hide any thing from the spiritual judge, else he would make a sacrilegious confes- sion; so I cannot hide any thing from the public, which is to be my hearer, and the temporal judge of my work, else I should betray my conscience: Therefore, (to the best of my memory, and as one that expects to be called before the dreadful tribu- nal of God, on account of what I now write and say, if I do not say and write the truth from the bottom of my heart,) I shall give a faithful, plain account of the Roman's auricular confession, and of the most usual questions and answers be- tween the confessors and penitents; and this I shall do in so plain a style that every body may go along with me. And first, it is very proper to give an account of what the penitents do, from the time they come into the church till they begin their confession. When the penitent comes into the church, he takes holy water and sprinkles his face, and, ma- king the sign of the cross, says, per signum crucis de inimicis nostris libera nos Deus nostcr: In nomine Patris et Filiij et Spiritus Sancti. Amen. i. e. By the sign of the cross deliver us our God from our enemies, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then the penitent goes on, and kneels down before the great altar, where the great host (of which I shall speak in another place) is kept in a neat and rich tabernacle, with a brass or silver lamp, hanging before it, and burning continually, night and day. There he makes a prayer, first to the holy sacrament of the altar, (as they call it) after to the Virgin Mary, and to the titular saints of the church. Then turns about upon his knees, and visits five altars, or if there is but one altar in the church, five times that altar, and says before each of them five times, Pater nos- tcr, iSz/C. and five times Ave Maria, &c. with Gloria Patria, &.c. Then he rises, and goes to the confessionary : i. e. The con- fessing place, where the confessor sits in a chair like our hack ney chairs, which is most commonly placed in some of the chapels, and in the darkest place of the church. The chairs, generally speaking, have an iron grate at each side, but none at all before : and some days of devotion, or on a great festival, there is such a crowd of people that you may see three peni- tents at once about the chair, one at each grate, and the other B 2 18 MASTER-KEY TO POPERY. at the door, though only one confesses at a time, whispering in the confessor's ear, that the others should not hear what h« says; and when one has done, the other begins, and so on : But most commonly they confess at the door of the chair, one after another; for thus the confessor has an opportunity of knowing the penitent: And though many gentlewomen, either out of bashfulness, shame, or modesty, do endeavor to hide their fa- ces with a fan, or veil, notwithstanding all this they are known by the confessor, who, if curious, by crafty questions brings them to tell him their names and houses, and this in the very act of confession, or else he examines theirfaces when the confession s. over whilst the penitents are kissing his hand or sleeve; and if he cannot know them this w^ay, he goes himself to give the sacrament, and then every one being obliged to show her face, is known by the curious confessor, who doth this not without a private view and design, as will appear at the end of some private confessions. The penitent then kneeling, bows herself to the ground be- fore the confessor, and makes again the sign of the cross in the aforesaid form; and having in her hand the beads, or rosa- ry of the Virgin Mary, begins the general confession of sins, which some say in Latin, and some in the vulgar tongue ; there- fore it seems proper to give a copy of it both in Latin and English : — Confiteor Deo Omnipotenti ; beatae Mariae semper Virgini, beato Michaeli Archangelo, beato Joanni Bapti.stae, Sanctis apostolis Petro et Paulo, omnibus Sanctis, et tibi. Pater; quia peccavi nimis cogitatione, verbo, et opere, mea culpa, mea culpa, mea maxima culpa : Ideo precor beatam Mariam sem- per Virginem, beatum Michaelem Archangelum, beatum Joan- nem Baptistam, sanctos apostolos Petrum et Paulum, omnes sanctos, et te. Pater, orare pro me ad Dominum Deum nos- trum. Amen. I do confess to God Almighty, to the blessed Mary, always a Virgin, to the blessed Archangel Michael, to the blessed John Baptist, to the holy apostles Peter and Paul, to all the saints, and to thee, O Father, that I have too much sinned by thought, word, and deed, by my fault, by my fault, by my greatest fault . Therefore I beseech the blessed Mary, always a Virgin, the blessed Archangel Michael, the blessed John Baptist, the holy apostles Peter and Paul, all the saints, and thee, O Father, to pray to God our Lord for me. Amen. This done, the penitent raises him from his prostration to his knees, and touching with his lip either the ear or the cheek of HAfiTEB-EEY TO POPEHT. 19 tlio Spiritual Father, begins to discover his eins by the ten commandments : And here it may be necessary to give a trans- lation of their ten commandments, word for word. The commandments of the law of God are ten: The three first do pertain to the honor of God j and the other seven to the benefit of our neighbor. I. Thou shalt love God above all things. II. Thou shalt not swear. III. Thou shalt sanctify the holy days. IV. Thou shalt lienor thy father and mother. V. Thou shalt not kill. VI. Thou shalt not commit fornication. VII. Thou shalt not steal. VIII. Thou shalt not bear false witness, nor lie. IX. Thou shalt not covet thy neighbor's wife. X. Thou shalt not covet the things which are anothers. These ten commandments are comprised in two, viz: To serve and love God, and thy neighbor as thyself Amen. Now, not to forget any thing that may instruct the public, it is to the purpose to give an account of the little children's con- fessions; 1 mean of those that have not yet attained the seventh year of their age; for at seven they begin most commonly to receive the sacrament, and confess in private with all the for- malities of their church. There is in every city, in every parish, in every town and village, a Lent preacher; and there is but one difference among them, viz. : that some preachers preach every day in Lent; some three sermons a week; some two, viz.: on Wednesdays and Sundays, and some only on Sundays, and the holy days that happen to fall in Lent. The preacher of the parish pitch- es upon one day of the Aveek, most commonly in the middle of Lent, to hear the children's confessions, and gives notice to the congregation the Sunday before, that every father of a family may send his children, both boys and girls, to church, on the day appointed, in the afternoon. The mothers dress their children the best they can that day, and give them the offering money for the expiation of their sins. That afcernoon is a holy day in the parish, not by precept, but by custom, for no parishioner, either old or young, man or woman, missetn to go and hear the children's confessions. For it is reckoned, among- them, a greater diversion than a comedy, as you may judge by the following account. The day appoints 1, the children repair to church at three of the clock, where the preacher is waiting for them wUh a long 20 MASTER-KEY TO POPERY. reed in his hand, and when all are together, (sometimes 150 in number, and sometimes less,), the reverend Father placeth them in a circle round himself, and then kneeling down, (the children also doing the same,) makes the sign of the cross, and says a short prayer. This done, he exhortetji the children to hide no sin from him, but to tell him all they have committed. Then he strikes, with his reed, the child whom he designs to confess the first, and asks him the following questions : Confessor. How long is it since you last confessed? Boy. Father, a whole year, or the last Lent. Conf. And how many sins have you committed from that lime till now? Boy. Two dozen. Now the confessor asks round about. Conf. And you ? Boy. A thousand and ten. Another will say a bag full of small lies, and ten big sins j and so one after another answers, and tells many childish things. Conf. But pray, you say that you have committed ten big sins, tell me how big? Boy. As big as a tree. Conf. But tell me the sins. Boy. There is one sin I committed, which I dare not tell your reverence before all the people ; for somebody here pre- sent will kill me, if he heareth me. Conf. Well, come out of the circle, and tell it me. They both go out, and with a loud voice, he tells him, tha such a day he stole a nest of sparrows from a tree of another boy's, and that if he knew it, he would kill him. Then both come again into the circle, and the father asks other boys and girls so many ridiculous questions, and the children answer him so many pleasant, innocent things, that the congregation laughs all the while. One will say, that his sins are red, ano- ther that one of his sins is white, one black, and one green, and in these trifling questions they spend two hours' time. When the congregation is weary of laughing, the Confessor gives the children a correction, and bids them not to sin any more, for a black boy takes along with him the wicked children Then he asks the offering, and after he has got all from them, gives them the penance for their sins. To one he says, I give you for penance, to eat a sweet cake/^ to another, not to go to school the day following; to another, to desire his mother to buy him a new hat, and such things as these; and pronouncing^ MASTER-KEY TO POPERY. 21 the words of absolution, he dismisseth the congregation with Amen, so be it, every year. These are the first tbundations of the Romish rehgion for youth. Now, O reader ! You may make reflections upon it, and the more you will reflect, so mueh more you will hate the cor- ruptions of that communion, and it shall evidently appear to you, that the serious, religious instruction of our church, as to the youth, is reasonable, solid, and without reproach. O! that all Protestants would remember the rules they learned from their youth, and practise them while they live I Sure I anv they should be like angels on earth, and blessed forever after death, in heaven. From seven till fifteen, there is no extraordinary thing to say of young people, only that from seven years of age, they begin to confess in private. The confessors have very little trouble with such young people, and likewise little profit, except with a Puella, who sometimes begins at twelve years the course of a lewd life, and then the Confessor finds business and profit enough, when she comes to confess. Now I come to give an account of several private confessions of both sexes, beginning from people of fifteen years of age. The confession is a dia- logue between the Spiritual Father and the penitent; there- fore I shall deliver the confessions in a way of dialogue. The letter C. signifies Confessor, and several other letters the names of the penitents. The confession of a young woman m Saragossa, whom I shall call Mary. And this I set down chiefly to show tlie common form of their confessing penitents. The thing was not public ; and therefore 1 give it under a sup- posed name. Confessor. How long is it since you last confessed ? Mary. It is two years and two months. Conf. Pray, do you know the commandments of our holy mother, the church? Mary. Yea, Fathei. Conf. Rehearse them. Mary. The commandments of our holy mother, the church, are five. 1. To hear Mass on Sundays and Holy days. 2 To confess, at least, once in a year, and oftener, if there be danger of death. 3. To receive tl*e eucharist. 4. To fast. 5. To pay tithes and Primitia.* * Primitia is to pay, besides the tenth, one thirtieth part of the fniits of the «arth, toweirds the repair of the church vestments, &c. 22 MASTER-KEY TO POPERY. Conf. Now rehearse the seven sacraments. Mary. The sacraments of the holy mother, the church, are seven. 1. Baptism. 2. Confirmation. 3. Penance. 4. The Lord's supper. 5. Extreme unction. G. Holy orders. 7. Matrimony. — Amen. Conf. You see in the second commandment of the church, and in the third, among the sacraments, that you are obliged to confess every year. Why then have you neglected so much longer a time to fulfil the precept of our holy mother? Mary. As I was young, and a great sinner, I was ashamed, reverend Father, to confess my sins to the priest of our parish, for fear he should know me by some passages of my life, which would be prejudicial to me, and to several other per- sons related to my family. Conf. But you know that it is the indispensable duty of the minister of the parish, to expose in the church, after Easter, all those who have not confessed, nor received the sacrament before that time. Mary. I do know it very well; but I went out of the city towards the middle of Lent, and I did not come back again till after Easter ; and when I was asked in the country, whether I had confessed that Lent or not? I said, that I had done it in the city : and when the minister of the parish asked me the same question, I told him, I had done it in the country. So, with this lie, I freed myself fi'om the public censure of the church. Conf. And did you perform the last penance imposed upon you? Mary. Yea, Father, but not with that exactness I was com- manded. Conf. What was the penance? Mary. To fast three days upon bread and water, and to give ten reals of plate,* and to say five masses for the souls in pur- gatory. I did perform the first, but not the second, because I could not get money for it unknown to my parents at that time. Conf Do you promise me to perform it as soon as you can? Mary. I have the money here, which I will leave with you, and you may say, or order another priest to say the Masses. Corf. Very well : but tell me now, what reason have you cO come and confess out of the time appointed by the church? Is it for devotion, to quiet your conscience, and merely to make your peace with God Almighty, or some worldly end? Mary. Good Father, pity my condition, and pray put me ic * A real of plate is about seven pence of our money in Irelani MA8TER-KEY TO POPJERY. 23 the right A'ay of salvation, for I am ready to despair of God'3 mercy, if you do not quiet and ease my troubled conscience. Now I will answe.' to } our question : the reason is, because a gentleman who, under promise of marriage, has kept me these two last ye?trs, is dead two months ago; and I have resolved in my heart lo retire myself into a monastery, and to end there my days, serving God and his holy mother, the Virgin iSIary. Conf. Do not take any resolution preci])itately, tor, ma} be if your passion grows cool, you will alter your mind; and I suspect, with a great deal of reason, that your repentance is not sincere, and that you come to confess out of sorrow for the gentleman's death, more than out of sorrow for your sins; and if it be so, I advise you to take more time to consider the state of your conscience, and to come to me a fortnight hence. Mary. My Father, all the world shall not alter my mind, and the daily remorse of my conscience brings me to your feet, with a full resolution to confess all my sins, in order lo obtain absolution, and to live a new life hereafter. Conf. If it is so, let us, in the name of God, begin the con- fession, and I require of you not to forget any circumstance of sin, which may contribute to ease your conscience. Above all, I desire of you to lay aside shame, while you confess your sins; for, suj)pose that your sins exceed the number of stars, or the number of the sands of the sea, God's mercy is infinite, and accepts of the true, penitent heart; for he wills not the death of a sinner, but that he should repent and turn to him. Mary. I do design to open freely my heart to you, and to follow your advice, as to the spiritual course of my life. Conf. Begin then by the first commandment. Mary. I do confess, in this commandment, that I have not loved God above all things; for all my care, these two years past, has been to please Don Francisco, in whatever thing he desired me, and, to the best of my memory, I did not think of God, nor of his mother, Mary, for many m.onths together. Conf Have you constantly frequented the assemblies of the faithful, and heard Mass on Sundays, and holy days? Mary. No, Father; sometimes I have been four montlis without nfoinor to church. Conf. You have done a great injury to your soul, and you have given a great scandal to your neighbors. Mary. As for the first, I own it, for every Sunday and holy day I went out in the morning, and in so populous a city, they tould not know the church used to resort to. 34 'master-key to popery. Conf. Did it come into your mind all this while, that God would punish you for your sins ? Mary. Yea, Father : but the Virgin Mary is my advocate. I keep her image by my bedside, and used to address my prayer to her every night before I went to bed, and I always had a great hope in her. Cojrf. If your devotion to the Virgin Mary is so fervent, you must believe that your heart is moved to repentance by her influence and mediation ; and I charge you to continue the same devotion while you live, and fear nothing afterwards. Mary. That is my design. Conf. Go on. Mary. The second commandment is, Thou shalt not swear. I never was guilty of swearing, but I have a custom of saying, Such a thing is so, as sure as there is a God in heaven: an4 this I repeat very often every day. Conf. That is a sinful custom^ for v/e cannot swear nor affirm any thing by heaven or earth, as the scripture tells usj and less by Him who has the throne of his habitation in hea- ven: so you must break off that custom, or else you commit a sin every time you make use of it. Go on. Mary. The third is, Thou shalt sanctify the holy days. 1 have told you already, my spiritual Father, that I have ne- glected, sometimes, to go to Mass, four months together; and to the best of my memory, in these two years and two months, I have missed sixty Sundays and holy days going to Mass, and when I did go, my mind was so much taken up with oth- er diversions, that I did not mind the requisite devotion, for which I am heartily sorry. Conf. I hope you will not do so for the future ; and so, ga on. Mary. The fourth is. Thou shalt honor father and mother I have father and mother; as to my father, I do love, honoi and fear him ; as to my mother, I do confess, that I have an- swered and acted contrary to the duty, respect, and reverence due to her, for her suspecting and watching my actions and falsesteps, and giving me a christian correction : I have abus- ed her, nay, sometimes, I have lifted up my hand to threaten ner; and these proceedings of mine towards my good mother, torture now my heart. Conf I am glad to observe your grief, and you may be sure, God will forgive you these and other sins upon your hearty repentance, if you persevere in it. Go on. Mary. The fifth is, Thou shalt not kill. I have not trans- MASTEE-KEY TO rOPERT. 25 grossed this commandment effectively and immcdiattly, but I have done it affectively and mediately, and at second handj for a gentlewoman, who was a great hindrance to my designs, once provoked me to such a pitch, that 1 put in execution all the means of revenge 1 could think of, and gave ten pistoles to an assassin, to take away her life. Conf. And did he kill her? Mary. No, Father, for she kept her house for three months, and in that time we were reconciled, and now we arc very good friends. Conf. Have you asked her pardon, and told her your de- sign? Mary. I did not tell her in express terms, but I told her that I had an ill will to her, and that at that time I could have killed her, had I got an opportunity for it: for which I hearti- ly bogged her pardon: she did forgive me, and so we livo ever since like two sisters. Conf. Go on. Mary. The sixth. Thou shall not commit fornication. In the first place, I do confess that I have unlawfully conversed with the said Don Francisco, for two years, and this unlawful commerce has made me fall into many other sins. Conf. Did he promise solemnly to marry you. Mary. He did, but could not perform it, while his father was alive. Conf Tell me, from the beginning, to the day of his death, and to the best of your memory, your sinful thoughts, words, actions, nay, your very dreams, al30ut this matter. Mary. Father, the gentleman was our neighbor, of a good family and fortune, and by means of the neighborly friendship of our parents, we had the opportunity to talk with one anoth- er as much as we pleased. For two years together, we loved one another in innocence, but at last he discovered to me one day, when our parents were abroad, the great inclination he had for me; and that having grown to a passion, and this to an inexpressible love, he could no longer hide it from me: that his design was to marry mo as soon as his father should die, and that he was willing to give me all the proofs of sin- cerity and unfeigned love I could desire from him. To this I answered, that if it was so, I was ready to promise never to marry another during his life : To this, he took a sign of the crucifix in his hands, and bowing down before an image of the Virgin Mary, called the four elements to be witnesses of the imcerity of his vows, nay, all the saints of the heavenly courtr C 26 lilASTER-KET TO POrERT. ^ to appear against him in the day of judgment, if he wm no( true in heart and words; and said, that by the crucifix in his hands, and by the image of the Virgin Mary, there present, he promised and swore never to marry another during my hfe.— I answered him in the same manner ; and ever since, we have lived with the familiarities of husband and wife. The effect of this reciprocal promise was the ruin of my soul, and the beginning of my sinful life; for ever since, I minded nothing else, but to please him and myself, when I had an opportunity, Conf. How often did he visit you? Mary. The first year he came to my room every night, after both families were gone to bed; for in the vault of his house, which joins to ours, we dug one night through the earth, and made a passage wide enough for the purpose, which we covered on each side with a large earthen water-jar; and by that means he came to me every night. But my grief is double, when I consider, that, engaging my own maid into this intrigue, I have been the occasion of her ruin too; for by my ill example, she lived in the same way with the gentle- man's servant, and I own that I have been the occasion of all her sins too. Conf. And the second year did he visit you so often? Mary. No, father; for the breach in the vault was discov- ered by his father, and was stopped immediately; but nobody suspected any thing of our intimacy, except my mother, who from something she had observed, began to question me, and afterwards became more suspicious and watchful. Conf. Did any effect of these visits come to light? Mary. It would, had I not been so barbarous and inhuman to prevent it, by a remedy I took, which answered my pur- pose. Conf And how could you get the remedy, there being a rigorous law against it? Mary. The procuring it brought me into a yet wickeder life ; for I was acquainted with a friar, a cousin of mine, who had always expressed a great esteem for me ; but one day after dinner, being alone, he began to make love to me, and was going to take greater liberties than he had ever done before. I told him that if he could keep a secret, and do me a service, I would comply with his desire. He promised me to do it upon the word of a priest. Then I told him my business, and the day after he brought me the necessary medicine ; and ever since I was freed from that uneasiness. I have lived the eame course of life with my cousin ; nay, as I w as under such MASTER-KEY TO rorERY. 27 an obligation to him, I have ever since been obliged to allow him many other liberties in my house. Conf. Are those other liberties he took in your house sin- ful or not? Alary. The liberties I mean are, that he desired ine to gratify his companion too, several times, and to consent that my maid should satisfy his lusts ; and not only this, but by desiring mo to corrupt one of my friends, he has ruined her soul; for, being in the same condition I had been in before, I was obliged, out of fear, to furnish her with the same remedy, wliich produced the same effect. Besides these wicked ac- tions, I have robbed my parents to supply him with whatever money he demanded. Conf. But as to Don Francisco, pray tell me, how of\en did he visit you since? Mary. The second year he could not see me in private but very seldom, and in a sacred place ; for having no oppor- tunity at home, nor abroad, I used to go to a little chapel out of the town; and having gained the hermit with money, we continued our commerce, that way, for six or eight times the second year. Conf. Your sins are aggravated, both by the circumstance of the sacred place, and by your cousin's being a Priest, be- sides the two murders committed by you, one in yourself, and the other in your friend. Nay, go on, if you have any more to say upon this subject. Mary. I have nothing else to say, as to the commandment, but that I am heartily sorry for all these my misdoings. Conf. Go on. Mary. The seventh. Thou shalt not steal. I have nothing to confess in this commandment but what I have told you al- ready, i. e. that I have stolen many things from my father's house, to satisfy my cousin's thirst of money; and that I have advised my friend to do the same ; though this was done by me, only for fear that he should expose us, if we had not given him what he desired. Conf. And do you design to continue the same life with your cousin, for fear of being discovered? Mary. No, Father; for he is sent to another convent, to be professor of divinity for three years ; and if he comes back again, he shall find me in a monastery ; and then I will be safe, and free from his wricked attempts. Conf How long is it since he went away? Mary, Three months, and his companion is dead; so, God 28 MASTER-KEY lO POPERY. be thanked, I am without any apprehension or fear now, ana I hope to see my good design accomplished. Conf. Go on. Mary. The eighth is, Thoti shalt not hear false witness nor lie. The ninth, Tliou shalt not covet thy neighbor's loife. The tenth. Thou shalt not covet any things which are ancther'^s, I know nothing in these three commandments, that trouble my conscience : Therefore, I conclude by confessing, in general and particular, all the sins of my whole life, committed by thought, word and deed, and I am heartily sorry for them all, and ask God's pardon, and your advice, penance and absolu- tion. Amen. Conf. Have you trangressed the fourth commandment of the church? My'ry. Yea, father; for I did not fast as it prescribes, for though I did abstain from flesh, yet I did not keep the form of fasting these two years past; but I have done it since the gen- tleman's death. Conf Have you this year taken the bull of indulgences? Mary Yea, Father. Conf Have you visited five altarsj the days appointed for his holiness to take a soul out of purgatory? Mary. I did not for several days. Conf Do you promise me, as a minister of God, and as if you were now before the tribunal of the dreadful judge, to amend your life, and to avoid all the occasions of falling into the same or other sins, and to frequent for the future, this sacrament, and the others, and to obey the commandments of God, as things absolutely necessary to the salvation of your soul? 3Iary. That is my design, with the help of God, and of the blessed Virgin Mary, in whom I put my whole trust and confi- dence. Conf. Your contrition must be the foundation of your new life, for if you fall into other sins after this signal benefit you have received from God, and his blessed mother, of calling you to repentance, it will be a hard thing for you to obtain pardon and forgiveness. You see God has taken away all the obstacles of your true repentance; pray ask continually his grace, that you may make good use of these heavenly favors. But you ought to consider, that though you shall be freed by my absolution from the eternal pains your manifold ^ns de- serve, you shall not be free from the sufferings of purgatory, where your soul must be purified by fire, if you in this pre* MASTER-KEY TO POPERY 29 sent life do not take care to redeem your soul from that terri- ble flame, by ordering some masses for the relief of souls in purgatory. Mary. I design to do it as far as it lies in my power. Conf. Now, to show your obedience to God, and our moth- er, the church, you must perform the following penance : You must fast every second day, to mortify your lusts and passions, and this for the space of two months. You must visit live al- tars every second day, and one privileged altar, and say in each of them five times Pater noster, &:c., and five times Ave Mary, &lc. You must say too every day for two months' time, threc-and-thirty times the creed, in honor and memory of the three-and-thirty years that our Saviour did live upon earth; and you must confess once a week ; and by the continuance of these spiritual exercises, your soul may be preserved from several temptations, and may be happy forever. Mary. I will do all that with the help of God. Conf. Say the act of contrition by which I absolve you. Mary. O God, my God, I have sinned against thee; I am heartily sorry, &.c. Conf. Our Lord Jesus Christ absolve thee; and by the au- thority given me, I absolve thee, &:c. A private confession of a woman to a Friar of tlie Dominican order, laid down in writing before the Moral Academy, 1710, and the opinions of die members about it. Tlie person was not known, therefore I shall call her Leonore. Leonore did confess to F. Joseph Riva the following misdo ings: Leonore. My reverend Father, I come to this place to make a general confession of all the sins I have committed in the whole course of my life, or of all those I can re- member. Conf. How long have you been preparing yourself for this general confession? Leon. Eight days. Conf. Eight daj's are not enough to recollect yourself, and bring into your memory all the sins of your life. Leon. Father, have patience till vou hear me, and then you may judge whether my confession be perfect or imperfect. Conf Aid hrw long is it since you confessed the last time? Leon. The last time I confessed was the Sunday before Easter, which is eleven months and twenty days. c 2 30 MASTER-KEY TO POPERY. Conf. Did you accomplish the penance then imposed upoh you? Leon. Yea, fatlier. Conf. Begin then your confession. Leon. I have neglected my duty towards God, by whose holy name I have many times sworn. I have not sanctified his holy days as I was obliged by law, nor honored my pa- rents and superiors. I have many and many times desired the death of my neighbors, when I was in a passion. I have been deeply engaged in amorous intrigues with many people of all ranks, but these two years past most constantly with Don Pedro Hasta, who is the only support of my life. Conf. Now I find out the reason why you have so long ne- glected to come and confess ; and I do expect, that you will tell me all the circumstances of your life, that I may judge the present state of your conscience. Leon. Father, as for the sins of my youth, till I was sixteen years of age, they are of no great consequence, and I hope God will pardon me. Now my general confession begins from that time, when I fell into the first sin, which was in the fol- lowing manner: The confessor of our family was a Franciscan friar, who was absolute master in our house ; for my father and mother were entirely governed by him. It was about that time of my life I lost my mother ; and a month after her my father died, leaving all his substance to the father confessor, to dispose of at his own fancy, reserving only a certain part which I was to have, to settle me in the world, conditionally that I was obe- dient to him. A month after my father's death, on pretence of taking care of every thing that was in the house, he ordered a bed for himself in the chamber next to mine, where my maid also used to lie. After supper, the first night he came home, he addressed himself thus to me : My daughter, you may with reason call me your father, for you are the only child your father left under my care. Your patrimony is in my hands, and you ought to obey me blindly in every thing: So in the first place order your maid's bed to be removed out of your own chamber into another. Which being done accordingly, we parted, and went each one to our own room; but scarcely had an hour past away, when the father came into my cham- ber, and what by flattery and promises, and what by threat- enings, he deprived me of my best patrimony, my innocence. 'Ne continued this course of life till, as I believe. Vie was tired of me : for two nx>nths after, he took every thing out of tlio JLVSTER-KEY TO TOPERT. 31 house, and went to his convent, where he died in ten days lime; and by liis death I lost the patrimony left me by my fa- ther, and with it all my support; and as my parents had spared nothing in my education, ana as I had always been kept in the greatest alHuence, you may judge how I was affected by the miserable circumstances I was then left in, with servants to maintain, and nothing in the world to supply even the neces- sary expenses of my house. This made me the more ready to accept the first offer that should be made me, and my con- dition being known to an officer of the army, he came to offer me his humble services. I complied with his desire, and so for two years we lived together, till at last he was obliged to re- pair to his regiment at Catalonia; and though he left me ap- pointments more than sufficient for my subsistence during his alisence, yet all our correspondence was soon broken off by his death, which happened soon after. Then, resolving to alter my life and conversation, I went to confess, and after having given an account to my confessor of my life, he asked my name, did promise to come the next day to see me, and to put me into a comfortable and creditable way of living. I was very glad to get such a patron, and so the next day I waited at home for him. The father came, and after various discourses, he took me by the hand into my chamber, and told me that if I was wil- ling to put in his hands my jewels, and what other things of value I had got from the ollicer, he would engage to get a gentleman suitable to my condition to marry me. I did every thinrj as he desired me; and so taking along with him all I had in the world, he carried them to his cell. The next day he came to see me, and made me another proposal, very different from what I expected ; for he told me that I must comply with his desire, or else he would expose me, and inform against me before the holy tribunal of the in- quisition: So, rather than incur that danger, I did for the space of six months, in which, having nothing to live upon, (for he kept my jewels,) I was obliged to abandon myself to many other gentlemen, by whom I was maintained. At last, he left me, and I still continued my wricked life, un- lawfully conversing with married and unmarried gentlemen a whole year, and not daring to confess, for fear of experiencing the same treatment from another confessor. Conf. But how could you fulfil the precept of the church, and not be exposed in the church after Easter, all that while? Leon. I went to an old easy father, and promised liim a piS' 32 MASTER-KEY TO POPERY. tole for a certificate of confession, which he gave me witn out further inquiring into the matter; and so I did satisfy the curate of the parish with it. But last year I went to confess, and the confessor was very strict, and would not give me abso- lution, because I was an habitual sinner; but I gave him five pistoles for ten masses, and then he told me that a confessor's duty was to take care of the souls in purgatory, and that upon their account he could not refuse me absolution; so by that way I escaped the censure of the church. Conf. How long is it since you broke off your sinful life? Leon. But six weeks. Conf. I cannot absolve you now, but come again next Thursday, and I will consult upon all the circumstances of your life and then I will absolve you. Leon. Father, I have more to say : For I stole from the ."^hurch a chalice, by the advice of the said confessor, and he made use himself of the money I got for the silver, which I cut in pieces; and I did converse unlawfully several times in the church with him. To this I must add an infinite number of sins by thought, word and deed, I have committed in this time, especially with the last person of my acquaintance, though at present I am free from him. Conf. Pray give me leave to consult upon all these things, and I will resolve them to you the next confession ; now go in peace. The first point to be resolved was whether Leonore could sue the Franciscan convent for the patrimony left by her fa- ther in the confessor's hands? The president went through all the reasons, ;?ro and cow, and after resolved, that although the said Leonore was never disobedient to her confessor, she could not sue the community without lessening her own reputation, and laying upon the or- der so black a crime as that of her confessor; and that it was the common maxim of all casuists that. In rebus dubiis, mini- mum est sequendum, in things doubtful, that of the least evil consequence is to be pursued; and seeing the losing of her patrimony would be less damage than the exposing of the whole Franciscan order, and her own reputation: It did saem proper to leave the thing as it was. The second point to be resolved was whether Leonore was in proxima occasione pcccati, in the next occasion of sin, with such a confessor the two first months? Six members of the academy did think that she was; for unmediute occasion of sin signifies, that the person may satisfy MASTER-KEY TO POPERY. 33 his passions toties quoties, without any impediment which Leo- nore could do all that while. But the other memb(;rs of the academy did object against it: That the nature of occasio •proxima, besides the said ' eason, implies freedom and liberty, which Leonore did want at that time, being as she was, young, inexperienced, timorous, and under the confessor's care and [DoNver; so it was resolved, that she was not the first two months in j)roxima occasione pecrati. The third point: Whether she committed greater sin with the second confessor, who threatened her with the inquisition? And whether she was obliged to undergo all the hardships, nay, death itself, rather than comply with the confessor's desire? It was resolved ncmine contradiccnte, that she was obliged for self-preservation's sake, to comply with the friar's desire and therefore her sin was less than other sins. The fourth: Whether she was obliged to make restitution of the chalice she stole out of the church by the advice of the confessor? The members could not agree in the decision of this point, for some were of opinion that boJh she and the friar were obli- ged to make restitution grounded in the moral maxim: Faci- etitcs, ct consenticntes eadcm pacna puniuntur, those that act and those who consent are to be punished alike. Others said, that Leonore was only an instrument of theft, and that the friar did put her in the way of doing what she never had done, but for fear of him, and that she was forced to do it; therefore, that she had not committed sacrilege, nay, nor venial sin by it; and that the friar only was guilty of sacrilege and rob- bery, and obliged to make restitution. Upon this division, th'^ Rev. Mr. Ant. Palomo, then professor of philosophy, was ap pointed to lay the case before the members of the great acad emy, with this limitation, that he should not mention any thing of the friar in it, except the members of the academy should ask him the aggravating circumstances in the case. He did it accordingly, and being asked by the president about the circumstances, it w'as resolved that Leonore w^as free from restitution, taking a bull of pardons. And as foi the friar, by his belonging to the community, and having noth- 'ng of his own, and obliged to leave at his death, every thing to the convent, he must be excused from making such restitu - tion, &:c. The fifth point : Wliether the church was desecratcyl by their unlawful commerce? and whether the confe8S(?*T was di MASTER- KEY TO TOrERY. obliged to reveal the nature of the thing to Jie bishop or not? As to the first part, all did agree, that the church was pol luted. As to the second, four were of opinion, that the thing was to be revealed to the bishop in general terms; but sixteen did object against it, and said that the dominical, asperges me Hysopo, et mundahor, thou shalt sprinkle me with hysop, and I shall be clean, &c. When the priest with the holy water and hysop sprinkles the church, it was enough to restore and purify the church. After which, the president moved another question, viz: Whether this private confession was to be entered in the aca- demy's book; ad perpetuam rei memoriam, in perpetual mem- ory of the thing. And it was agreed to enter the cases and resolutions, mentioning nothing concerning the confessors, nor their orders. Item, it was resolved that the proponent could safely in conscience absolve Leonore the next confession, if she had the bull of indulgences, and promised to be zealous m the correction and penance, which he was to give her &c. And accordingly he did, and Leonore was absolved. The private confession proposed in the Academy, by father Gasca, Jesuit, and member of the Academy: of a woman of tliuty-three years of age. Most reverend and learned fathers, I have thought fit not to trouble you with the methodical way of private confession I heard last Sunday, but to give you only an account of the diffi- cult case in it. The case is this : a woman of thirty-three years of age, came to confess, and told me, that from sixteen years of age, till twenty-four, she had committed all sorts of lev/dness, only with ecclesiastical persons, having in every convent a friar, who, under the name of cousin, did use to vis- it her: — and notwithstanding the multiplicity of cousins, she lived so poorly, that she was forced to turn procuress at the game time, for new cousins, and that she had followed that wicked life till thirty-two years of age. The last year she dreamed that the devil was very free with her, and those dreams or visions continuing for a long while, she found her- self with child ; and she protests that she knew no man for four- teen months before. — She is delivered of a boy, and she says that he is the devil's son, and that her conscience is so troub- led about it, that if I do not find some way to quiet her mind she will lay violent hands upon herself. I asked her leave to consult the case, with a promise to resolve it next Sunday, Nc w I ask your wise advice upon this case. MASTER-KEY TO POPEKY. 35 The president said, that the case was impossible, and that the woman was mad; that he was of the opinion to send the woman to the physicians to be cured of some bodily distemper sne was troubled with. The Jesuit proponent replied, that the woman was in her perfect senses', and that the case well required further consideration : upon which, F. Antonio Pal- onio, wlio was reputed the most learned of the academy, said, that saint Augustiji treats dc Incuho ct Sucuho, and he would examine the case, and see wliether he might not give some Kght for the resolution of the case? And another member said, that there was in the case some- thing more than apparition and devilish liberty, and that he thouglit tit that the father Jesuit should inquire more carefully into the matter, and go himself to examine the house, and question the people of it; which being approved by the whole assembly, he did it the next morning, and in the afternoon, being an extraordinary meeting, he came and said. Most reverend and learned fathers, the woman was so strongly possessed with such a vision, that she has made pub- lic the case among the neighbors, and it is spread abroad. Upon which the inquisitors did send for the woman and the maid, and this has discovered the whole story, viz: That fa- ther Conchillos, victorian friar, was in love with the woman, but she could not endure the sight of him. That he gained the maid, and by that means he got into the house every night, and the maid putting some opium into her mistress's supper, she fell fast asleep, and the said father did lie with her six nights together. So the child is not the son of the devil, but of father Conchillos. Afterwards it was resolved to enter the case for a mcmorandiim, in the academy's book. The friar was put into inquisition for having persuaded the maid to tell her mistress that it was the devil; for she had been under the same fear, and really she was in the same condilion. What became of the friar I do not know, this I do aver for a truth, that I spoke with the woman myself, and with the maid ; and that the children used to go to her door, and call for the son of the devil. And being so mocked, she left the city in a fev days after, and we were told tnatshe lived after a retired christian life in the country. The private confession of a priest, being at tlie point :i vfeath, in 1710. I shall call him Don Paulo. Don Paulo. Since God Almighty is pleased to visit me with 4iis s.ckness, I ought to make good use of the vme I have to 36 MASTER-KEY TO POrERY. live, and I desire of you to help me with your prayers, and t? take the trouble to write some substantial points of my confes- sion, that you may perform, after my death, whatever I thinic may enable me in some measure, to discharge my duty to- wards God and men. When I was ordained priest, I made a general confession of all my sins from my youth to that time ; and I wish I could now be as true a penitent as I was at that time ; but I hope, though I fear too late, that God will hear the prayer of my heart. I have served my parish sixteen years, and all my care has been to discover the tempers and inclinations of my parishion- ers, and I have been as happy in this world as unhappy before my Saviour. I have in ready money fifteen thousand pistoles, and I have given away more than six thousand. I had no pat- rimony, and my living is worth but four hundred pistoles a year. By this you may easily know, that my money is unlaw- fuMy gotten, as I shall tell you, if God spare my life till I make an end of my confession. There are in my parish sixteen hundred families, and more or less, I have defrauded them all some way or other. My thoughts have been impure ever since I began to hear confessions; my words grave and severe with them all, and all my parishioners have respected and feared me. I have had so great an empire over them, that some of them knowing ot my misdoings, have taken my defence in public. They have had in me a solicitor, in all emergencies, and I have omitted nothing to please them in outward appearance ; but my actions have been the most criminal of mankind; for as to my ecclesi- astical duty, what I have done has been for custom's sake. The necessary intention of a priest, in the administration of baptism and consecration, without which the sacraments are of no effect, I confess I had it not several times, as you shall see, in the parish books ; and observe there, that all these names marked with a star, the baptism was not valid, for I had no in- tention : And for this I can give no other reason than my mal- ice and wickedness. Many of them are dead, for which I am heartily sorry. As for the times I have consecrated without intention, we must leave it to God Almighty's mercy, for the wrong done by it to the souls of my parishioners, and those in purgatory cannot be helped. As to the confessions and wills I have received from my pa- rishioners at the point of their death, I do confess, 1 have made myself master of as much as I could, and by .hat means I have gathered together all my riches. I have sent this morning for IIASTER-KEY TO POPERY. 37 fiAy bulls, and I have given one hundred pistoles for the bene* fit of the holy crusade, by which his holiness secures my soul from eternal aeath. As to my duty towards God, I am guilty to the highest de- gree, for I have not loved him; I have neglected to say the private divine service at home every day; 1 have polluted his holy days by my grievous sins ; I bave not minded my superi- ors in the respect due to them; and I have been the cause of many innocent deaths. I have procured, by remedies, sixty nbortions, making the fathers of the children their murderers besides many other intended, though not executed, by some unexpected accident. As to the sixth commandment, I cannot confess by particu- lars, but by general heads, my sins. I confess, in the first place, that I have frequented the parish club twelve years. — We were only six parish priests in it; and there we did con- sult and contrive all the ways to satisfy our passions. Ev- ery body had a list of the handsomest women in the parish ; and when one had a fancy to see any woman, remarkable for her beauty, in another's j^arish, the priest of her parish sent for her to his own house; and having prepared the way for wick- edness, the other had nothing to do but to meet her there, and fulfil his desires; and so we have served one another these twelve years past. Our method has been, to persuade the husbands and fathers no^ to hinder them any spiritual com- fort; and to the ladies to persuade them to be subject to our advice and will; and that in so doing, they should have liberty at any time to go out on pretence of communicating some spiritual business to the- priest. And if they refused to do it, then we should speak -o their husbands and fathers not to let them go out at all ; or, which would be worse for them, -w e should inform against them to the holy tribunal of inquisition And by these diabolical peri-uasions they were at our com mand, without fear of reveajing the secret. 1 have spared no woman of my parish, whom I had a fancy for, and many other of my brethren's parishes ; but I cannot tell the number. I have sixty nepotes alive, of several women : But my principal care ought to b6 of those that I huve by the two young women I keep at home since their parents died. Both are sisters, and I had by the eldest two boys, and by the youngest, one ; and one which I had by my own sister is dead. Therefore I leave to my sister five thousand pistoles, upon condition that she would enter nun in St Bernard's monastery, and upon the same condition Heave wo thousand D 38 MASTER-KEY TO POPERY. pistoles a-piece to the two young women; and the remainder I leave to my thre'3 nepotes under the care of Mossen John Peralta, and ordering that they should be heirs to one another if any of them should die before they are settled in the world, and if all should die, I leave the money to the treasury of the church, for the benefit of the souls in purgatory. Item: I or- der that all the papers of such a little trunk be burnt after my confession is over, (which was done accordingly,) and that the holy bull of the dead be bought before I die, that I may have the comfort of having at home the Pope's pass for the next world. Now I ask your penance and absolution for all the sins reserved in all the bulls, from the first Pope , for which purpose I have taken the bull of privileges in such cases as mine. So I did absolve him, and assist him afterwards, and he died the next day. What to do in such a case, was all my uneasi- ness after his death; for if I did propose the case before the members of the academy, every body could easily know the person, which was against one of the articles we did swear at our admittance into it: And if I did .lot propose it, I should act against another article. All my difliculty was about the baptisms which he had administered without intention : For it is the known opinion of their church, that the intention of a' priest is absolutely necessary to the validity of the sacrament, and that without it there is no sacrament at all. I had exam- ined the books of the parish, and I found a hundred and fifty- two names marked v/ith a star, and examining the register of the dead, I found eighty-six of them, dead: According to the principles of the church, all those that were alive were to be baptized; which could not be done wii.'out great scandal, and prejudice to the clergy. In this unea^mess of mind I con- tinued, till I went to visit the reverend father John Garcia, who had been my master in d' inity, and I did consult him, on the case, suh secrcto naturali. He did advise me to pro- pose the case to the assembly, upon supposition, that if such a case should happen, what should be done in it; and he recom- mended to me to talk with a great deal of caution, and to in- sist that it ought to be communicated to the bishop; and if the members did agree with me, then without further confession, I was to go to the bishop, and tell his lordship the case, under secrecy of confession : I did so, and the bishop said he would send for the books, and take the list of all those nami^s; and as many of them as could be found he would send for, one by one into his own chamber, and baptize them; commanding MASTER-KEY TO POrERY. 39 them, under the pain of ecclesiastical censure, not to talk of it, neither in public or private. But as f )r the other sins, there was no necessity for revealing them, for by virtue of the bull of Crusade, (of which I shall speak in the second chapter,) we could absolve them all. Hear, O heaven! Give ear, O earth! And be horribly aston- ished! T." see the best religion in the world turned into super- gtitit)n and folly; to see, too, that those who are to guide the people, and put their flock in the way of salvation, are wolves in sheep's clothing, that devour them, and put them into the way of damnation. O God, open the eyes of the ignorant people, that they may see the injuries done to their souls by their own guides! I do not write this out of any private end, to blame all sorts of confessors ; for there are some who, according to the principles of their religion, do discharge their duty with exact- ness and purity, and whose lives, in their own way, are un- blamable, and without reproach among men. Such confes- sors as these I am speaking of, are sober in their actions: they mortify their bodies with fasting over and above the rules prescribed by the church, by discipline, by kneeling down in their closets six or eight hours every day, to meditate on the holy mysteries, the goodness of God, and to pray to him for all sorts of sinners, that they may be brought to repent- ance and salvation, 6lc. They sleep but few hours. They spen-1 most of their spare time in reading the ancient fathers of the church, and other books of devotion. They live poorly, because whatever they have, the poor are enjoyers of it. The time they give to the public is but very little, and not every day ; and then whatever counsels they give are right, sincere, without flattery or interest. All pious, religious persons do solicit their acquaintance and conversa- tion; but they avoid all pomp and vanity, and keep them- selves, as much as they can, within the limits of solitude; and if they make some visits, it must be upon urgent necessity. Sometimes you may find them in the hospitals among the poor, sick, helping and exhorting them: but they go there most commonly in the night, for what they do, they do it not out of pride, but humility. I knew some of these exemplary men, but a very few; and I heard some of them preach with a fervent zeal about the promoting of Christ's religion, and exhorting the people to put their lives voluntarily in the defence of the Roman-Catha- lie fiiiih, aid extirpate and destroy all the enemies of their 40 MASTER-KEY TO POPERY. communion. I do not pretend to judge them, for judgmeni; belongeth to God: This I say with St. Paul, that if those re- lio-ious men have a zeal of God, their zeal is not according to knowledge. The private confession of a Nun, in the convent of S. O. — Before I begin the confession, it will not be improper to give an account of the cus- toms of the nuns, and places of their confessions. By the constitutions of their order, so many days are ap pointed, in which all the nuns are obliged to confess, from the Mother Abbess to the very wheeler; i. e. the nun that turns the wheel near the door, through which they give and receive every thing they want. They have a father confessor and a father companion, who live next to the convent, and have a small grate in the wall of their chamber, which answers to the upper cloister or gallery of the convent. The confessor hath care of the souls of the convent, and he is obliged to say mass every day, hear confessions, administer the sacraments, and visit the sick nuns. There are several narrow closets in the church, with a small iron grate: One side answers to the cloister, and the other to the church. So the nun being on the inside and the confessor on the outside, they hear one an- other. There is a large grate facing the great altar, and the holes of it are a quarter of a yard square ; but that grate is double, that is, one within and another without, and the distance between both is more than half a yard. And besides these, there is another grate for relations, and benefactors of the community, which grate is single, and consists of very thi_i iron bars: the holes of such a grate are near a quarter and l half square. In all those grates the nuns confess their sins: for, on a solemn day, they send for ten or twelve confessors; otherwise they could not confess the fourth part of them, for there are in some monasteries 110 nuns, in others 80, in oth- ers 40, but this last is a small number. The nuns* father-confessor hath but little trouble with the young nuns, tor they generally send for a confessor who is a stranger to them, so that his trouble is with the old ones, who have no business at the grate. These trouble their confessor almost every day with many ridiculous trifles, and wiU keep the poor man two hours at the grate, telling him how ma'-.y times they have spit in the church, how many flies they have killed, how many times they have flown into a passion with their lap dogs, and other nonsensical, ridiculous things like hese; and the reason is because they have nothing to do, no- MASTER-KEY TO rOPERY. 41 body goes to visit them nor cares for them ; so sometimes they choose to be spies for the young nuns, when they are at the grate with their gallants; and for fear of their Mother Abbess, they place some jftlie old nuns before the door of the parlor, to watch the Mother Abbess, and to give them timely notice of her comin^ ; and the poor old nuns perform this oflice with a great deal of pleasure, taithfulness, and some profit too. But 1 shall not say any more of them, confining myself wholly to the way of living among the young nuns. Many gentlemen send their daughters to the nunnery m hen they are some five, some six, some eight years old, under the care of some nun of their relations, or else some old nun ot their acquaintance; and there they get education till they are fifteen years old. The tutrcss takes a great deal of care not to let them go to the grate, nor converse with men all the while, to prevent in them the knowledge and love of the world. They are caressed by all the nuns, and thinking it w^ill be always so, they are very well pleased with their con- finement. They have only liberty to go to the grate to their parents or relations, and always accompanied M'ith the old mother tutress. And when they are fifteen years old, which is the age fixed by the constitutions of all the orders, they re- ceive the habit of a nun, and begin the year of noviciate, which is the year of trial to see whether they can go through all the hardships, fastings, disciplines, prayers, hours of divine service, obedience, poverty, chastity, and penances practised in the monastery : But the prioress or abbess, and the rest of the professed nuns, do dispense with, and excuse the novices from all the severities, for fear that the novices should be dissatisfied with, and leave the convent: And in this they are very much in the wrong; for, besides that they do not observe the precepts of their monastical rule, they deceive the poor, ignorant, inexperienced young novices, who, after their pro- fession and vows of perpetuity, do heartily repent they had been so much indulged. Thus the novices, flattered in the year of noviciate, and thinking they will be so all their life lime, when the year is expired, make profession, and swear to observe chastity, obedience and poverty, during tneir lives, and clausura, i. e. confinement; obliging themselves, by it, never to go out of the monastery. After the profession is made, they begin to feel the severity and hardships of the monastical life ; for one is made a door- keeper; another turner of the wheel, to receive and deliver by it all the nuns' messages; another bell nun, that is to call the 42 BLVSTER-KEY TO POPERY nuns, when any one comes to visit them; another bake r; anoth- er book-keeper of all the rents and expenses, and the Uke ; and n the performance of all these employments, they must ex- pend a great deal of their own money. Afrer this they have liberty to go to the grate, and talk with gentlemen, priests and friars, who only go there as a gallant goes to see his mistress. So when the young nuns begin to have a notion of the pleas- ures of the world, and how they have been deceivedj they are heartily sorry, but too late, for there is no remedy. And minding nothing but to satisfy their passions as well as they can, they abandon themselves to all sorts of wickedness and amorous intrigues. There is another sort of nuns, whom the people call lasfor- cadas, the forced nuns; i.e. those who have made a false step in the world, and cannot find husbands, on account of their crimes being public. Those are des{^sed and ill used by their parents and relations, till they choose to go to the nun- n.ery : So by this it is easily known what sort of nuns they will make. Now as to the spending of their time. They get up at six in the morning and go to prayers, and to hear mass till seven. From seven till ten, they work or go to breakfast, either in their chambers, or in the common hall. At ten they go to the great mass till eleven: After it, they go to dinner. After dinner, they may divert themselves till two. At two they go to prayers, for a quarter of an hour, or (if they sing vespers) for half an hour; and afterwards they are free till the next morning: So every one is waiting for her devoto, that is, a gal- lant, or spiritual husband, as they call him. When it is dark evening, they send away the devotes, and the doors are locked up ; so they go to their own chamber to write a billet, or letter to the spiritual husband, which they send in the morning to them, and get an answer; and though they see one another almost every day, for all that, they must w rite to one another every morning: And these letters of love, they call the recrea* lion of the spirit for the time the devotes are absent from them. Every day they must give one another an account of whatever thing they have done since the last visit; and in- deed there are warmer expressions of love and jealousy be- tween the nun and the devoto, than between real wife ap<- nusband. BL\STER-KEY TO POPEEY. 43 Now I come to the private confession ; and I wish T could have the style of an angel, to express myself with purity and modesty in this confer sion. Nun. Reverend Fnther, as the number of my sins arc so great, and so great the variety of circumstances attending tiiem; mistrusting my memory, I have set down in writing this confession, that you may entirely be acquainted with ev- ery thing that troubles my conscience; and so I humbly beg of you to read it. Conf. I did approve the method of writing, but you ought to read it yourself, or else it cannot be oris confessio, or con- fession by mouth. Nun. If it is so, I begin. I thought fit to acquaint you with the circumstances of my past lite, that you may form a right judgment of my monastical life and conversation, which in some measure, will excuse me before the world, though not before God, our righteous judge. I am the only daughter of counsellor N. E. who brought mo up in the fear of God, and gave me a w^riting master, which is a rare thing. I was not quite thirteen years of age, when a gentleman of quality, though not very rich, began his love to me by letters which he (gaining my writing master) sent to me by him. There was nothing in the world so obliging, civil, modest and endearing, as his expressions seemed to me, and at last having the opportimity of meeting him at the house of one of my aunts, his person and conversation did so charm my heart, that a few days after we gave one another reciprocal promises of an eternal union: But by a letter which was un- fortunately miscarried, and fell into my father's hands, our honest designs were discovered ; and without telling me any thing, he went to see the gentleman, and spoke to him in this manner : Sir, my daughter, in discharging of her duty to so good a father, has communicated to me your honorable designs, and I come to thank j^ou for the honor 3'ou are pleased to do my family : But, being so young, we think proper to put off the performance of it, till she comes to be fifteen years of age Now she, and I also, as a father to yo i both, (for I look upon you as upon my own son) do desire of you the favor not to give any public occasion of censure to the watchful neighbors, and if you have any regard for her, I hope you will do this and more for her and for me : And to shew you my great affection, I offer you a captain's commission in the regiment that the city raiseth for the king, and advise you to serve two years, and 44 MASTER-KEY TO POPERY. afterwards, you may accomplish your desire. The gentlemac accepted it, and the next day the commission was signed anc deUvered to him, with an order to go to Catalonia. At the same time the writing master was sent out of the town under pretence of receiving some money from my father; and 1 was kept close at home, so he could not get an opportunity of seeing or writing to mej for my father told him I was sick in bed. As soon as he left the town, my father told me that he was dead, and that I must retire myself into the nun- nery, for that was his Mill : So immediately he brought me here, and gave severe directions to the mother abbess, not to let me see any body but himself. Indeed, he did spare noth- ing to please me, until I received the habit, and made the profession and vows of a monastical life: After which he told me the whole story himself; and the gentleman was kill- ed in Catalonia the first campaign. I do confess, that ever since, 1 did not care what should be- come of me, and I have abandoned myself to all the sins I have been capable to commit. It is but ten months since I made my profession, and bound myself to perpetuity; though as I did it without intention, I am not a nun before God, nor obliged to keep the vow of religion ; and of this opinion are many other nuns, especially ten young nuns, my intimate friends, who, as well as I, do communicate to one another the most secret things of our hearts. Each of this assembly has her devoto, and we are every day in the afternoon at the grate : We shew one another the letters we receive from them, and there is nothing that we do not in- vent for the accomplishment of our pleasures. Conf. Pray, confess your own sins, and omit the sins of your friends. Nun. I cannot, for my sins are so confounded with the sins of my friends, that I cannot mention the one without the other. But coming now to my greatest sin, I must tell you, that a nun of our assembly has a friar her devoto, the most beautiful voung man, and we contrived and agreed together to bring iiim into the convent, as we did, and have kept him two and twenty days in our chamber: During which time we went to the grate very seldom, on pretence of being not well. We have given no scandal, for nobody has suspected the least tiling in the case. And this is the greatest sin I have commit- lt;d with man. MASTER-KEY TO POPERY, 45 Conf. Pray, tell me, how could you let him in without scandal ? Nun. One of the assembly contrived to mat all the flo^: of her chamber, and sent for the mat-maker to take the measure of the length and breadth of the room, and to make it in one piece, and send it to the Sexton's chamber, who is a poor ig- norant fellow. When the mat was there, and the man paid for It, one day in the evening we sent the sexton on several mes- sages, and kept the key of his room. The friar had asked leave of his prior to go into the country for a month's time, and disguising himself in a layman's habit, feeing well two porters, came in the dusk of the evening, into the sexton's room, and rolling up himself in the mat, the porters brought the mat to the door, where we were waiting for it; and, taking it, we carried it up to one of our chambers. We were afraid that the porters would discover the thing, but by money we have secured ourselves from them; for we hired ruffians to make away with them. We put him out of the convent in a great chest which could be opened on the inside, and of which he had the key, and giving the chest to the sexton, he and the ser- vant of the convent carried it into the sexton's room. We or- dered him to leave the key at the door, for we expected some relations which were to take a collation there; and we sent him on some errand till the friar had got out of the chest and of danger. A month after, three of our friends began to perceive the condition they were in, and left the convent in one night, by which they have given great scandal to the city, and we dc not know what has become of them; as for me, I design to do the same, for I am under the same apprehensions and fear; for I consider that if I do continue in the convent, my unusual size will discover me, and though one life shall be saved, I shall lose mine by the rulers of our order in a miserable man- ner, and not only so, but a heavy reflection will fall upon the whole order, and the dishonor of my family shall be the more public : Whereas, if I quit the convent by night, I save two lives, and the world will reflect only uf-on me, and then I shall take care to go so far off that nobody shall hear of me ; and as I am sure, in my conscience, that I am not a nun for want of inten- tion, when I did promise to keep obedience, chastity, povert^^ and perpetuity, I shall not incur the crime of apostacy in leav- ing the convent; and if I continue in it, I am fu ly resolved to prevent my ruin and death by a strong operating remedy 46 MASTER-KEY TO TOPER Y. TLis is all I have to say, and I do expect from you not only your advice, but \^our assistance too. V? '>/?/*. I do find the case so intricate, that 1 want experi- ence and learning to resolve what to do in it; and I do think it proper for you to send for another confessor of years and learning, and then you shall have the satisfaction of being well directed and advised. Nun. Now, reverend father, I do tell you positively, that I shall never open my heart to another confessor, while I live, and if you do not advise me what to do, I shall call you before God for it; and now I lay upon you whatever thing may hap pen in my case. Conf. Ignorance will excuse me from sin, and I tell you J am ignorant how to resolve the case. Nun. I am resolved for all events, and if you refuse me this comfort, I shall cry out, and say, that you have been soli- citing and corrupting me in the very act of confession, and you shall suffer for it in the inquisition. Conf. Well, have patience, means may be found out; and if you give me leave to consult the case, I shall resolve you about it in three days time. Nun. How can you consult my case, without exposing the order, and my reputation too, perhaps, by some circumstance? Conf. Leave it to me, and he not uneasy about it, and I do promise to come with the resolution on Sunday next. Nun. Pray, Father, if it be possible, come next Monday morning, and I shall be free from company. Conf. It is very well : but in the mean time, have before your eyes the wrath of God against those that abandon them- selves and forget that he is a living God, to punish suddenly great sinners ; and with this, farewell. My mind never before was so much troubled as it was after this case. I was, more by the interests of others, than by my learning, appointed penitentiary confessor in the cathedral church of St. Sahator; and as the duty of such a confessor is to be every day, in the morning, four hours in the confessiona ry, from eight to twelve, except he be called abroad — ever} body thinks that such a confessor must be able to resolve all cases and difficulties : But it was not so with me ; for I was young and without experience. And as to this case, the next academical day I proposed it in the following manner: There is a person bound by word of mouth, but at tlie same tine without intention, nay, with a mind and heart averse to it, bound, I say, to obedience, chastity, and poverty If the person MASTER-KEY TO TOPERY. 47 leave,? the convent, the crime of apostacy is not commitled in foro interno; and if the person continues in the convent, the consequence is to be a great sin in foro cxterno and interno. The person expects the resolution, or else is fully resolved tc expose the confessor to scandal and personal sufferings. This is the case which I humbly lay down before your learned re- verences. The president's opinion was, that in such a case, the con- fessor was obliged, in the first place, to reveal it in general terms to the holy inquisitors ; for (said he) though this case is not mentioned in our authors, there are others very like this, which ought to be revealed, viz : all those that are against ei- ther the temporal or spiritual good of our neighbor, which cases are reserved to the bishop or to his deputy ; and this case, by the last circumstance, being injurious to the holy tribunal, ihe confessor ought to prevent the scandal which might otherwise fall upon him, to reveal the last circumstance. As for the first circumstance of the case, in this and others, we must judge se- cundum allegata and probata; and we must suppose, that no penitent comes to confess with a lie in his mouth; therefore, if the person afhrms that he was bound without intention, he is free before God : Besides, in rehus duhiis minimum est scqnen- dum; so to prevent greater evil, I think the person maybe ad- vised to quit the convent; and this is agreeable to the Pope's dispensations to such persons, when they swear and produce witness, that (before they were bound to the vow) heard the person say they had no intention to it. The reverend Mr. Palomo's opinion was, that the confessor was to take the safest part, which was to advise the penitent to send to Rome for a dispensation, which could be obtained by money, or to the Pope's Nuncio, who would give leave to quit the convent for six months, upon necessity of preserving or re- covering bodily health ; and in that time, may be the person would dissipate some fumes of grief or melancholy fancies, &c. But I rej>lied to this, mat the person could not do the first, for want of witness, nor the second, for being in perfect health, the physician never would grant his certificate to be produced before the Pope''s Nuncio, which is absolutely necessary in such cases; and as to reveahng the case to the holy inquisi- tors, it is very dangerous, both to the person and the confessor, as we could prove by several instances. ^ Tc this, several members being of my opinion, it was re- solved, that the confessor, first of all, was to absolve t?ie peni- tent, having a bull of cruzade and extra confessionem, >r out of 48 MASTER-KEY TO POPERY. confession give, as a private person, advice to the penitent to quit the convent and take a certificate: Wherein the penitent was to specify, that the confessor had given such advice extra actum confessionis. The case and resolution was entered in the academy's book. And accordingly Monday following, T went to the nun and performed what was resolved; and the very same week, we heard in the city, that such a nun had made her escape out of the convent. Two years and a half after this, I saw this very nun one day at the court of Lisbon, but I did not speak with her, for as I was dressed like an officer of the army, I thought she would not kn,ow me ; but I was mistaken, for she knew me in my dis- guise as well as I did her. The next day she came to my lodgings followed by a lacquey, who, by her orders, had dogged me the night before. I was so troubled for fear to be discover- ed, that I thought the best way I could take was to run away and secure myself in an English ship : But by her first words, 1 discovered that her fear was greater than mine : for after giving me an account of her escape out of the convent, and safe delivery, she told me that a Portuguese captain happening to quarter in the same town where she was, took her away one night, and carried her to Barcelona, but that she refusing to comply with his desires, on any but honorable terms, he had married her and brought her to Lisbon : That her husband knew nothing of her having been a nun ; that she took another name, and that she was very happy with her husband, who was very rich, and a man of good sense. She begged me with tears in her eyes not to ruin her by discovering any thing of her life past. I assured her, that nothing should happen on my account, that should disoblige her; and afterwards she asked me why I was not dressed in a clerical habit? To which I de- sired her to take no notice of it, for I was there upon secret business and of great consequence, and that as there was no- body there who knew me in Saragossa, it was proper to be dis- guised. She desired my leave to introduce me to her husband, under the title of a country gentleman, who was come thither for Charles the 3d's sake. I thanked her, and she went home overjoyed with my promise, and I was no less with hers. The next day her husband came to visit me, and ever after, we vis- ited almost every day one another, till I left that city. This 1 Bay, she was a better wife than she had been a nun, and lived more religiously in the world, than she had done in the clois- ier of the convent. Now I must leave off the account of private cases and con- MASTER-KEY TO rOPEKY. 49 fcflsions^ not to be tedious to the readers by insisting too long a time upon one subject. But, as I promised to the public to discover the most secret practices of the Romisli priesls, in this point t)f auricular confession, I cannot dismiss nor put an end to this first chapter, without pexforming my promise. By the account I have already given of a few private con- fessions, every body may easily know the wickedness of the Romish priests, but more particularly their covetousness and thirst of money will be detected by my following ol scrvations. First of all, if a poor countryman goes to confess, the father- confessor takes little pains with him, for, as he expects little or nothing from him, he heareth him, and with bitter words cor- rects the poor man, and, most common!}-, without any correc- tion, imposing upon him a hard penance, sends him away with the same ignorance he went to confess. 2. If a soldier happens to go to make his peace with God, (so they express themselves when they go to confess) then the confessor sheweth the power of a spiritual guide. He ques- tions him about three sins only, viz. thefts, drunkenness and vncleanness. Perhaps the poor soldier is free from the two first, but if he is guilty of the last, the confessor draws the con- Bequence that he is guilty of all the three, and terrifying him with hell, and all the devils, and the fire of it, he chargeth him with restitution, and that he is obliged to give so much money for the relief of the souls in purgatory, or else he cannot get nl)Solution. So the poor man, out of better conscience than his contessor, offers a month's pay, which must be given up- on the spot (f(»r in the shop of confessors there is neither trust nor credit) to appease the rough, bitter confessor, and to get absolution ; and I believe tliis hard way of using the poor soldiers is the reason that they do not care at all for that act of devotion,- and as they are so bad customers to the con- fessor's shop, the confessors use their endeavors, when they go to buy absolution, to sell it as dear as they^ can ; so they pay at one time for two, three, or more years. I heard a soldier, damning the confessors, say*, " if I con- tinue in the king's service- 20 y^ears, I will not go to confess, for it is easier and cheaper to lift up my finger* and be absolved *The custom of the Spanish araiy in the field, and tiie day before the battle, or before ♦he engagement, the chaplain goes thi-ough all the companies, to ask die officers whether they have a mind to confess, and if any one has any thing to say, he whispers in the chaplain's ear, and so through all the officers. A3 for the private men : Crymg out, says, he that has a shi, let him lift up one finger, and gives a general absolution to all at once. - E 50 flASTEJl-KBr TO POrERY. by our ch.vp] lin, than to go to a devilish friar, who noth noth- ing but rail and grumble at me, and yet I must give him money '^'^r masses, or else he will not absolve me : 1 will give him leave to bury me alive, if ever he gets me near him ajrain." If a collegian goes to confess, he finds a mild and sweet con- fessor, and without being questioned, and with a small penance, he generally g^ts absolution. The reason the confessors have to use the coUegijins with so great civility and mildness is, first, because if a collegian is ill-used by his confessor, he goes to a deaf friar, who absolves ad dexteram and ad si.iistram, all sort*- of penitents for a real of plate ; and after, he inquireth and examineth into all the other confessor's actions, visits and intrio-ues; and when he has got matter enough, he will write a lampoon on him, which has happened very often in my time. Bo the confessor dares not meddle with the collegians, for fear that his tricks should be brought to light; and another reason is, because the collegians, for the generality are like ihe files de joye in Lent, i. e. without money, and so the confessor can- not expect any profit by them. I say, it absolution is denied to a collegian, he goes to a deaf confessor ; for some confessors are called deaf not be- cause they are really, but because they give small penance without correction; and never deny absolution, though the sins be reserved to the Pope. I knew two Dominican friars, who were known by the name of deaf cot fessors-, because they never used to question the penitent. Only one of such confessors has more business in Lent, than twenty of the others, for he (like our couple-beggars, who for six pence do marry the people) for the same sum gives abso- lution. And for this reason all the great and habitual sinners go to the deaf confessor, who gives, upon a bargain, a cer- tificate, in which he says that such a one has fulfilled the com- mandment of the church, for every body is obliged to pro- duce a certificate of confession to the minister of the parish before Easter, or ehe he must be exposed in the church : So as it is a hard thing for any old sinner to get absolution, and a certificate from other covetous confessors, without a great deal of money, they generally go to the deaf confessors. I had a friend in the same convent, who told me, that such confes- sors were obliged to give two-thirds of their profit to (he community, and being only two deaf confessors in that con- vent, he assured me, that in one lent, they gave to the father prior GOO pistoles a piece. I found the thing incredible, tliinking that only poor and debauched people used to go to MA5TETl-nEY TO TOPER Y. 51 them; but he Fatisficd me, saying, that rich and poor, men and women, priests and nuns, were customers to tliem, and that only the poor and loose j)eople used to go to confess in the church; but as for the rich, priests and nuns, they were sent for by them, in tiie afternoon, and at night; and tliat the poor Deafs had scarcely time to get their rest; and that when they were sent for, the common j)rice was a pistole, and some- times ten pistoles, according to the quality and circumstances of the person. And thus much of deaf confessors. 4. If a friar or a priest comes to confess, every body ought to suppose, that the fallier-confessor has nothing to do, but lo give the penance, and pronounce the words of absolution; for both penitent and confessor being of the same trade, and of the same corporation, or brotherhood; the fashion of ihis cloak of absolution is not paid among tliem, and they work one for another, without any interest, in expectation of the Same return. This must be understood between the friars only, not be- tv/een a friar and a secular priest; for these do not like one another, and the reason is, because the friars, for the general- ity, are such officious and insinuating persons in families, that by their importunities and assiduity of visits, they become at last the masters of families, and goods; so the secular priest hath nothhig to busy himself with; and observe, that there are twenty friars to one secular priest, so the small fish is eaten by the greater; therefore, if it happens sometimes upon necessity, that a priest goes to confess to a friar, or a friar lo a priest, they make use of such an opportunity, to exact as much as they can from one another. I know a good merry priest, who had been in company with a friar's devota, i. e. in proper terms, mistress; and jested a little with her : Afterwards, the poor priest having something 10 confess, and no other confessor in his way, but the dcvoto of that devota, he was forced to open his heart to him; but the confessor was so hard upon him, that he made him pay on the nail two pieces of eight, to get absolution. So he payed dear for jesting with the mistress of a friar; and 'le protested to me, that if it ever happened, that that friar should come to confess to him, he should not go away at so cheap a rate. This I can aver, that I went to a Franciscan convent the second day of August, to get the indulgences of the Jubilee of Porciunculse, and my confessor was so hard, that he began to persuade me, he could not absolve me without a pistole in hand : I told him, that 1 had not confessed any reserved sin. 52 MASTER-KEY TO POrERY. and Ihat he did not know I could ruin him: But the friar, knowing that it was a great scandal to get up from his feet without absokition, he insisted on it; and I was obliged to avoid scandal, to give him his demand. After the confession was over, as I had been in a great passion at the unreasonable usage of the friar; I thought it was not fit for me to celebrate the Mass without a new reconciliation (as we call the short confession,) so I went to the father-guardian or superior of the convent, and confessing that sin of passion, occasioned by the covetous usage of such a confessor, his correction to me was, to pay down another pistole for scandalizing both the friar and the Franciscan habit; I refused the correction, and went home without the second absolution. I had a mind to expose both of them ; but upon second thoughts, I did nothing at all, for fear that the whole order should be against me. 5. If a modes*^, serious, religious lady c©mes to confess, he usethher in another way; for he knows that such ladies never come to confess, without giving a good charity for Masses; so all the confessor's care is, to get himself into the lady's favor, which he doth by hypocritical expressions of godliness and de- votion, of humility and strictness of life. He speaks gravely and conscientiously, and if the lady has a family, he gives her excellent advices, as, to keep her children within the limits of sobriety and virtue, for the world is so deceitful, that we ought always to be upon our guard ; and to watch continu- ally over our souls, &c. And by that means and the like, (the good lady believing him a sincere and devout man,) he becomes the guide of her soul, of her house and family, and most commonly the ruin of her children, and sooetmies her own ruin too. I will give the following instance to confirm this truth; and as the thing was public, I need not scruple to mention it with the real names. In the year 1706, F. An- tonio Gallardo, Augustin friar, murdered Donna Isabella Mendez, and a child three weeks old sucking at her breast. The lady was but twenty-four years of age, and had been married eight years to Don Francisco Mendez. The friar had been her spiritual guide all that v,'hile,and all the family had sc great a respect and esteem for him, that he was the absolute master of the house. The lady was brought to bed, and Don Francisco being obliged to go into the country for four days, desired the fathei to come and lie in his house, and take care of it in his absence. The father's room was alway* ready: so he. went there the same day Don Francisco went into the country. At eight at night, both the father and tho »IASTER-KEY TO POPERY. 53 ady went to supper, and after he sent all the maids and ser- vants into the hall to sup, the lady took the child to give him guck; and the friar told her, in plain and short reasrms, his love, and that without any reply or delay, she must comply with his request. The lady said to him. Father, if you propose such a thing to t^-y my faithfulness and virtue, you know my conscience these eight years past; and if you have any ill de- sign, 1 will call my family to prevent your further assurance. The friar then in a fury taking a knife, killed the child, and wounded so deeply the mother, that she died two hours a fter. The friar made his escape, but whether he went to his convent or not, we did not hear. I myself saw the lady dead, and went to her burial in the church of the old St. John. 0. If a Beata goes to confess, which they do ever) iay, or at least every other day, then the Confessor, with a gieat deal of patience, hears her (sure of his reward.) I cannot pass by without giving a plain description of the women called Beatas, i. e. blessed women. These arc most commonly tradesmen's wives, [generally speaking, ugly] and of a middle age. But this rule has some exceptions, for there are some Beatas young and handsome. They are dressed with modesty, and walk, with a serious countenance. But since their designs in this outward modesty, were discovered, they are less in number and almost out of fashion, since king Philip came to the throne of Spain ; for the French liberty and freedom being introduced amongst the ladies, they have no occasion of strat- agems to go abroad when they please: So, as the design of a Beata was to have an excuse, on pretence of confession, to go out, snhlata causa tolUtur effectus. The Confessor, I said, of a Beata, was sure of his reward; for she, watching the living and the dead, useth to gather money for masses, from several people, to satisfy her confessor for the trouble of hearing her impertinences every day. A Beata sometimes makes her confessor believe that many things were revealed to her by the Holy Spirit; sometimes «he pretends to work miracles; and by such visions, fancies, or dreams, the confessors fall into horrible crimes before God and the world. The following instance, which was puDlished b> .he inquisitors, wil t te.-?- tiinony of this truth. I give the real names of the persons in this accoun -, oecause the thing was made public. In the city of Saragossa, near the college of St. Thomas of Villaneuva, lived Mary Guerrero, married to a tay/or; she £ 2 54 MASTER-KEY TO POPERY. was handsome, witty, and ambitious : but as the rank of a faylor's wife could not make her shine among the quality, she undertook the life of a Beata, to be known by it in the city. The first step she was to make was to choose a confes- sor of good parts, and of good reputation am.ong the nobility; so she pitched upon the reverend Father Fr. Michael Navarro, a Dominican Friar, a man who was D. D. and a man univer- sally well beloved for his doctrine and good behaviour. But, quando Venus vigilat, Minerva dormit. She began to confess to him, and in less than a year, by her feigned modesty, and hypocritical airs; and by confessing no sins, but the religious exercises of her life; the reverend father began to publish in the city her sanctity to the highest pitch. Many ladies and gentlemen of the first rank, desirous to see the new saint, sent for her, but she did not appear, but by her maid, gave a denial to all. This was a new addition to the fame of her sanctity, and a new incitement to the ladies to see her. So some, going to visit Father Navarro, desired the favor of him to go along with them, and introduce them to the blessed Guerrero: But the father, (either bewitched by her, or in ex- pectation of a bishoprick, for the making of a saint, or the bet- ter to conceal his private designs,) answered, that he could not do such a thing; for, knowing her virtue, modesty, and aversion to any act of vanity, he should be very much in thb "vvrong to give her opportunities of cooling her fervent zeal and purity. By that means, rich and poor, old and young, men and wo- men, began to resort to her neighbor's house, and the Domin- ican church, only to see the blessed Guerrero. She shewed a great displeasure at these popular demonstrations of respect, and resolved to keep close at home; and after a long consult- ation with the Father Navarro, they agreed that she should keep her room, and that he would go to confess her, and sa} mass in her room, (for the Dominicans, and the four Mendi- cant orders, have a privilege for their friars to say Mass, or, as they say, to set an altar every where.) To begin this new way of living, the father charged her husband to qui^ the house and never appear before his wife; for his sight would t^e a great hindrance to his wife's sanctity and purity; and the r*oor sot believing every thing, went away and took a Iodising for himself and apprentice. They continued this way of living, both she and the Father, a whole year; but the fatigue of going every day to say Mass and confess the blessed, being too great for the reverend, he MASTER-KEY TO POPERY. 55 asked leave fvom the reverend father Buenacasa, then prior of the convent, to go and hve with her as a spiritual guide. The prior, foreseeing some great advantage, gave him leave, so he v/ent for good and all to be her lodger and master of the house. When the father was in the house, ha began by de- grees to give permission to the people now and then to see the blessed, through the glass of a little window, desiring them not to make a noise, for fear of disturbing the blessed in her exer- cise of devotion : She was in her own room, always upon her knees, when some people were to see her through the glass, which was in the wall between her room and that of the rev- erend. In a few months after, the archbishop went to see her, and conversed with her and the father Navarro, who was in great friendship with, and much honored by his Grace. This example of the prelate put the nobility in mind to do the same. The viceroy not being permitted by his royal representation to go to her, sent his coach one night for her, and both the fa- ther and the blessed had the honor to su[) in private with his Excellency. This being spread abroad, she was troubled with coaches and presents from all sorts and conditions of people. Many sick went there in hopes to be healed by her sight; and some that happened to go when nature itself was upon the crisis, or by the exercise of walking, or by some other natural operation, finding themselves better, used to cry out, a miracle, a miracle! She wanted nothing but to be carried on a pedestal upon the ignoraiit's shoulders: The fame of her sanctity was spread so far, that she was troubled every post day with letters from people of quality in other provinces, so the reverend was obliged to take a secretary under him, and a porter to keep the door; fur they had removed to another house of better ap{)earance and more conveniency. Thus they continued for the space of tv.o years, and all this while the reverend was writing the life of the blessed; and many times he was pressed to print part of her life; but the time of the discovery of their wickedness being come, they were ta- ken by an order from the holy inquisition. The discovery happened thus : Ann Moron, a surgeon's wife, who lived next door to the blessed, had a child of ten months old; and, as a neighbor, she went to desire the rever- end to beg of the blessed to take the child and kiis him, think ing, that by such an holy kiss, her child would b-s happy forever. But the reverend desiring her to go heit elf ana make the request to the blessed, she did it accordingly. Mary Guerrero took the cHild, and bid the mother leave him with 50 MASTER-KEY TO POFERY. her for a quarter of an hour. Ann Moron then thought that her child was already in heaven; but when in a quarter of an hour after, she came again for the child, the blessed told her, that her child was to die the night following, for so God had revealed to her in a short prayer she made for the child. The child really died the night following, but the surgeon, as a tender father, seeing some spots and marks in his child's body, opened it, and found in it the cause of its unfortunate death, which was a dose of poison. Upon this suspicion of the chiWs being poisoned, and the foretelling of his death by the blessed, the father went to the inquisitors, and told the nature of the thing. Don Pedro Guerrero, the fii'st inquisitor, was then absent; so Don Francisco Torrejon, second inquisitor went himself to examine the thing, and seeing the child dead, and all the cir- cumstances against the blessed, he then ordered that she and the reverend, and all their domestic servants, should be secured immediately, and sent to the holy inquisition. All things were done accordingly, and this sudden and unexpect- ed accident made such a noise in town, that every body rea- soned in his own way, but nobody dared to speak of the inquisitor. At the same time every thing in the house was seized upon, with the papers of the reverend, &;c. Among the papers was found the life of the blessed, written by father Navarro's own hand. I said in the beginning that he was bevvitched, and so many people believed ; for it seemed in- credible that so learned a man as he was in his own religion, should fall into so gross an ignorance as to write such a piece, in the method it was found composed; for the manuscript contained about six hundred sheets, which by an order of (he inquisitors, were sent to the qualijicators of the holy office^ to be reviev>ed by them, and to have their opinions thereupon. I shall speak of these qualificators, v»"hen I come to treat of the inquisitors and their practices. Now it is sufficient to say, that all the qualificators, being examinators of the crimes committed against the holy catholic faith, examined the sheets, and their opinion was, that the book entitled the life of the blessed Mary Guerrero, composed by the reverend lather Fr. Michael Navarro, was scandalous, false, and against revealed doctrines in the scripture, and good manners, and that it de- served to be burnt in the common yard of the holy office, by the mean officer of it. After this examination was made, the inquisitors summoned two priests out of every parish church, and two friars out of MASTEr.-KEY TO POrERY. 57 every conven , to come such a clay to the hall of the holy tribunal, to be present at the trial and examinations against Mary Guerrero, and Michael Navarro. It was my turn to go to that tria. tor the cathedral church of St. Salvator. We went the day appointed, all the summoned priests and friars, to the number of one hundred and fifty, bes des the inquisitors, officers of the inquisition, and qualificators; these had the cross of the holy ofiice before their breasts," which is set upon tlieir habits in a very nice manner. The number of qualifi- cators I reckoned that day in the hall, were two hundred and twenty. When all the summoned were together, and the in- quisitors under a canopy of black velvet, (which is placed at the right corner of the altar, upon which was an image of the crucifix, and six yellow wax candles, w ithout any other light,) they made the signal to bring the prisoners to the bar, and immediately they came out of the prison, and kneeling down before the holy fathers, the secretary began to read the articles of the examination, and convictions of their crimes. Indeed, both the father and the blessed appeared that day very much like saints, if we will believe the Roman's proverb, that paleness and thin visage is a sign of sanctity. The examination, and the lecture of their crimes was so long, that we were summoned three times more upon the same trial, in which to the best of my memory, I heard the follow- ing articles : That by the blessed's confession to Michael Navarro, this in the beginning of her life says: 1st. That the blessed crea- ture knew no sin since she was born into the world. 2d. She has been several times visited by the angels in her closet; and Jesus Christ himself has come down thrice to give her new heavenly instructions. 3d. She was advised by the divine spouse to live separately from her husband. 4th. She w^as once favored with a visit of the holy trinity, and then she saw Jesus at the left hand of the Father. 5th. The holy dove came afterwards and sat upon her head many times. 6th. This holy co nforter has foretold her, that her body after death shall be ahva ys incorruptible ; and that a great king, with the news of hei death, shall come to honor her sepulchre with this motto : " The soul of this warrior* is the glory of my kingdom,*" 7th. Jesus Christ, in a Dominican's habit, ap- peared to her at night, and in a celestial dream she was over- rhadowei by the spirit. 8th. She had taken out of purgatory * Guerrero^ in Spamsh, signifies varrior. 58 MASTER-KEY TO POPEBY. seven tir.es fvie soul of her companion's sister. (What folly!) 9th. The Pope and the whole church shall rejoice in her death; nay, his holiness shall canonize her, and put her in the litany before the apostles, &c. Alter these things, her private miracles were read, &c., and so many passages of her life, that it would be too tedious to give an account of them. I only write these to show the stu- pidity of the reverend Navarro, who, if he had been in his perfect senses, could not have committed so gross an error.- — (This was the pious people's opinion.) — The truth is, that the Blessed v/as not overshadowed by the spirit, but by her con- fessor; for she being at that time with child, and delivered in the inquisition, one article against the father was, that he had his bed near her bed, and that he was the father of the new child, or monster on earth. Their sentences were not read in public, -and what was their end we knov/ not; only we heard that the husband of the blessed had notice given him by an officer of the holy office, that he was at liberty to marry any other he had a fancy for; and by this true account the public may easily know the extravagancies of the Romish confessors, who, blinded either by their own passions, or by the subtleties of the wicked bea- tas ; do commit so great and heinous crimes, &c. There is another sort of beatas, whom we call endemonia das, i. e. demoniacs, and by these possessed the confessor gets a vast deal of masses. I will tell you, reader, the nature of the thing, and by it you will see the cheat of the confessor and the demoniac. I said before, that among the beatas there are two sorts, young, and of middle age, but all married; and that the young undertake the way of confessing every day, or three times a week, to get opportunity of going abroad, and be delivered a while from their husbands' jealousies: But many husbands being jealous of the flies that come near their wives, they scarcely give them leave to go to confess. Observe fur- ther, that those women make their husbands believe that out of spite, a witch has given them the evil spirit, and they make such unus lal gestures, both w^ith their faces and mouths, that it is enough to make the world laugh only at the sight of them. "VVlien they are in the tit of the evil spirit they talk blasphe- mously against God and his saints; they beat husbands and servants; they put themselves in such a sweat, that when the evil spit it leaves them for a while, ("as they say,) they cannot stand upon their feet for excessive fatigue. The poor deceiv- ed husbands, roubled in mind and body, send for a physician; MASTER-KEY TO POPERY. 59 but this Sttys, he las no remedy for sucii a distemper, and that physic knows no manner of devil, and so, their dt aling being not with the spirit, but with the body, he sends the i-«usband tc the spiritual physician; and by that means they are, out of a good design, procurers for their own wives; for really they go (0 the spiritual father, begging his favor and assistance to come to exorcise, i. e. to read the prayer of the church, ajid to turn out the evil spirit out of his wife's body. Then the father makes him understan.!, that the thing is very trouble- some, and that if the devil is oLslinate and positive, he cannot leave his wife in three or four nights, and may be, in a month or two; by which he must neglect other business of honor and profit. To this tiie deluded husuand promises that his trouble shall be well recompensed, and puts a piece of gold in his hand, to make him easy; so he pays beforehand for his future dishonor. Then the father exorcist goes along wath him, and as soon as the wife hears the voice of the exorcist, she flies inco an unmeasurable fury, and cries out, do not let that man (meaning the exorcist) come to torment me (as if the devil did speak in her and f.jr her.) But he takes the hysop with holy water and sprinkles the room. Here the demoniac throweth herself on the floor, teareth her clothes and hair, as if she was perfectly a mad v/oman. Then the priest tieth the blessed stole, i. e. a sort of scarf they make use of among other ornaments to say mass, ujjon her neck, and begins the prayers. Sometimes the devil is very timorous, and leaves the creature immediately easy; sometimes he is obstinate, and will resist a long while before he obeys the exorcisms of the church; but at last he retires himself into his own habita- tion, and frees the creature from his torments; for, they say, that the devil or evil spirit, sometimes hi;s his place in the head, sometimes in the stomach, sometime^ in the liver, ^ell as other persons of quality, kept a coach and servant for the father confessor. He has always a father companion to say mass to the lady. She allows so much a year to the college, and so much to her confessor and his com- panion. All persons have an oratory or chapel in their houses, by dispensation from the pope, for which they pay a great deal of money. Their way of living is thus, in the morning they send the coach and servant to the college, most commonly at eleven of the clock : the fattier goes every day at that time, and the lords and ladies do not confess every day; they have mass said at home, and after ma^s, the reverend stays in the lady's company till dinner-time, then he goes to the college till six in the evening, and at six goes again to see the lady or lord, till eleven. What are their discourses I do not know. This I know, that nothing is, done in ^ he family without the reverend's advice and approbation. So it was r2 66 MASTER-KEY TO POPERY. with the countess' family, and when she died, the college go* four thousand pistoles a year from her. The reverend father Muniessa, confessor of the duchess of Villahermosa, in the same manner got at her death thirty thousand pistoles, and the reverend father Aranda, confessor to the countess of Aranda, got two thousand pistoles yearly rent from her, all for the college. Now what means they mako use of to bewitch the people and to suck their substance, every body may think, but no body may guess at. An ingenious politician was asked how the Jesuits could be rightly described and defined, and he gave this definition of them. Amid frigidi, and inimici calidi, i. e. cold friends and warm ene- mies. And this is all I can write concerning their manners and practices. Before I dismiss this subject, I cannot pass by one instance more, touching the practices of confessors in general, and that is, that since I came to these northern countries, I have been told by gentlemen of good sense, and serious in their conversa- tion, tbat many priests and friars were procurers (when they were in those parts of the world) and shewed them the way of filling into the common sin. It is no doubt they know all the lewd women by auricular confession, but I could not believe they would be so villanous and base, as to make a show of their wickedness before strangers. Tbis I must say in vindi- cation of a great many of them (for what I write is only of the wicked ones,) that they are many times engaged in intrigues unknown to themselves, and they are not to be blamed, but only the persons that w^ith false insinuations, make them be- lieve a lie for a truth, and this under a pretence of devotion. To clear this I will tell a story, which was told me by a colonel in the English service, who lives at present in London. He said to me that an ofiicer, a friend of his, was a prisoner in Spain: his lodgings were opposite to a counsellor's house. The counsellor was old and jealous, the lady young, handsome, and confined, and the ofl^lcer well shaped and very fair. The windows and balconies of the counsellor were covered with narrow lattices, and the officer never saw any woman of that house. But the lady, who had several times seen him at his window, could not long conceal her love; so she sent for her father confessor, and spoke with him in the following manner: My reverend father, you are my spiritual guide, and you must prevent the ruin of my soul, reputation, and quietness of my 'ife. Over the way, said she, lives an English ofiicer, who is constantly nt the window, making signs and demonstrations o{ MASTER-KEY TO POPERY. 67 love to mo, and though I endtjavor not to haunt my balcony, for fear of being found out by my spouse ; my waiting maid tells me that he is always there. You know my spouse's temper and jealousy, and if he observes the least thing in the world, I am undone forever. So to put a timely stop to this, I wish you would be so kind as to go over and desire him to make no more signs; and that ii^ he is a gentleman, as he seems to be, he will never do any thing to disquiet a gentlewoman. The credu- »ous confessor, beheving every syllable, went over to the Eng- lish officer, and told bun the message, asking his pardon for the liberty he took; but that he could not help it, being as he was the lady's confessor. The officer, who was of a very fiery temper, answered him in a resolute manner. Hear, friar, said he to the confessor, go your way, and never come to me with such false stories, for I do not know v/hat you say, nor I never saw any lady over the way. The poor father, full of shame and fear, took his leave, and went to deliver the answer to the lady. What, said she, doth he deny tlie truth? I hope God will prove my inno- cence before you, and that before two days. The father did comfort her, and went to his convent. The lady seeing her designs frustrated this way, did contrive another to let the officer know her inclination. So one of her servants wrote a letter to her in the officer's name, with many lovely ex- pressions, and desiring her to be in her garden at eight in the dark evening, under a figtree next to the walls. And recom- mending to her servant the secret, sealed the letter directed to her. Two days after, she sent for her confessor again, and told him. Now my reverend father, God has put a letter, from the officer, into my hands to convince him and you of the truth. Pray take the letter and go to him, and if he denies, as he did before, show him his own letter, and I hope he will not be so bold as to trouble me any more. He did accordingly, and the English gentleman answered as the first time; and as he flew into a passion, the father told him, Sir, see this letter, and answer me: w-hich the officer reading, soon understood the meaning, and said. Now, my good father, I must own my foi- iy, for I cannot deny my handwriting, and to assure you, and the lady, that I shall be quite a differeni man for the fu- ture, prav te^ her that I will obey her commands, and that I will never do any thing against her orders. The confessor, very glad of so unexpected good success, as he thought, gave the answer to the' lady, adding to it. Now, madam, you may be quiet, and without any fear, for he will obey you. Did not I G8 MASTER-KEY TO POPERY. tell you, said she, that he could not deny the fact of the letter So the confessor went home, having a very good opinion of the lady, and the English officer too, who did not fail to go to the rendezvous, &lc. Every serious, religious man, will rather blame the wicked lady, than the confessor: for the poor man, though he was a procurer and instrument of bringing that intrigue to an effect, really he was innocent all the while; and how could he sus- pect any thing of wantonness in a lady so devoutly ai^'^cted and so watchful of the ruin of her soul, honor, and quieiness of her life ? We must excuse them in such a case as this vvas, and say. That many and many confessors, if they are procur ■ ers, they do it unknown to themselves, and out of pure zeal for the good of the souls, or to prevent many disturbances m a family : But as for those that, out of wickedness, busy them- selves in so base and villanous exercises, 1 say, heaven and earth ought to rise in judgment against them. They do de- serve to be punished in this world, that, by their example, the Game exercise might be prevented in others. I have given an account of some private confessions of both sexes, and of the most secret practices of some of the Roman-Catholic priests, according to what I promised the pub- lic in my printed proposals. And from all that is vvritten and said, I crave leave to draw some few inferences. First, I say, that the pope and councils are the original causes of the aforesaid misdoings and ill practices of the Komish priests. Marriage being forbidden to a priest, not by any commandment of God or divine scripture, but by a strict ordinance from the pope, an indisputable canon of the council. This was not practised by them for many centuries after the death of our saviour; and the priests were then more reli- gious and exemplary than they are now. I know the reasons their church has for it, which I will not contradict, to avoid all sort of controversy : But this I may say, that if the priests, friars and nuns were at lawful liberty to marry, they would be better Christians, the people richer in honor and estates, the kingdom better peopled, the king stronger, and the Romish religion more free from foreign attempts and calumnies. They do make a vow of chastity, and they break it by living loose, lewd, and irregular lives. They do vow pc-srty, and their thirst for riches is unquenchable ; and whatever they get, is most commonly by unlav/ful means. They swear obedience, and they only obey their lusts, passions and in- clination. How many sins arc occasioned by binding them* MASTER-KEY TO POrERY. 69 selves with these three vows in a monastical life, it is inex- pressible : And all, or the greater number of sms committed by them, would be hnidcred, if the pope and council were to imitate the right foundations of the primitive churchj and the apostles of Jesus Christ our Saviour. As to particular persons, among the priests and friars, touching their corruptions and ill practices in auricular con- fession, I say, they do act against divine and human law in such practice, and are guilty of several sins, especially sacri- lege and robbery. It is true, the Moral Summs are defec- tive in the instruction of confessors, as opinions, grounded in the erroneous principles of their church : But as to the settled rules for the guiding and advising the penitent, what he ought to do, to walk uprightly, they are not defective; so the con- fessors cannot plead ignorance for so doing, and consequently the means they make use of in the tribunal of conscience, are all sinful, being only to deceive and cheat the poor, ignor- ant people. Their practices then, are against divine and human law, contrary to the holy scriptures, nay, to humanity itself.' For, Thou that teachest another, thou shalt not Jiill, nor commit adul- tery, nor steal, nor covet thy neighbor''s goods, nor icife: Dost thou all those things? And to insist only on ^rtcn'Zf^e and robbery. What can it be but robbery, and sacrilege, to sell absolution, or, which is the same thing, to refuse it to the pen- itent, if he does not give so much money fjr masses ? This may be cleared by their own principles, and by the opinions of their casuistical authors, who agree in this, viz. : That there are three sorts of sacrilege, or a sacrilege which may be committed three different ways. These are the ex- pressions they make use of: Sacrum in sacro: Sacrum ex sacro: Sacrum pro sacro. That is, to take a sacred thing for a sacred thing, a sacred thing in a sacred place ; and a sacred thing out of a sacred place. All these are robbery and sacri- lege together, according to their opinions ; and I said that the confessors in their practices are guilty of all three ; for in their opmion, the holy tribunal of conscience is a sacred thint>-; the absolution and consecrated church are sacred likewise. As for the money given for the relief of the souls in purgato- ry, Corolla, in his Moral Sum, says, that that is a sacred thing too. Now it is certain among them, that no priest can receive money for absolution, directly nor indirectly. Those then that take it, rob that money which is unlawfully taken from the penitent; and it is a sacrilege too, because they take YO MASTER-KEY TO POPERY. a sacred thing for a sacred thing, viz.: the sacred money (bt masses taken for absolution. They take that sacred thing in a sacred place, viz. : in the sacred tribunal of conscience : and they take a sacred thing out of a sacred place, viz. : the church. Again: Though most commonly, Quodcumque ligaveris super terram; erit ligatum et in ccelis, is understood by them literacy, and the pope usurps the power of absolving men \vii.h.:ut contrition, provided they have attrition, or only con- fession by mouth, as we shall see in the following chapter of the pope's bull. Nevertheless the casuists, when they come to treat of a perfect confession under the sacrament of pen- ance, they unanimously say, that three things are absolutely necessary to a perfect confession, and to salvation too, viz. : Oris confessio, cordis contritio, and operis satisf actio. Though at the same time they say, except in case of pontifical dispen- sation with faculties, privileges, indulgences, and pardon of all sins committed by a man : But though they except this case, I am sure they do it out of obedience, and flattery, rather than their own belief. If they then believe, that with out contrition of heart, the absolution is of no effect, why d< they persuade the contrary to the penitent? Why do thev take money for absolution? It is, then, a cheat, robbery, and sacrilege. Secondly. I say, that the confessors [generally speaking] are the occasion of the ruin of many families, of many thefts, debaucheries, murders, and divisions among several families [for which they must answer before that dreadful tribunal ot God, when and where all the secret practices and wickedness shall be disclosed] ; add to this, that by auricular confession, they are acquainted with the tempers and inclinations of peo- ple, which contribute very much to heap up riches, and to make themselves commanding masters of all sorts of persons; for when a confessor is thoroughly acquainted with a man's tem- per and natural inclinations, it is the most easy thing in the world to bring him to his own opinion, and to be master over nim and his substance. That the confessors, commonly speaking, are the occasion of all the aforesaid mischiefs, will appear by the foHowing observations : First, They get the best estates from the rich people, for the use and benefit of their communities, by which many ana many private persons, and v/hole familes, are reduced and ruined Observe now their practices as to the sick. If a MASTER-KEY TO POPERY. 71 nobleman of a good estate be very ill, the confessor must be by him night and day ; and when he goes to sleep, his com- panion supplies his place, to direct, and exhort the sick to die as a good christian, and to advise him how to make lus last will and testamen*. If the confessor is a down-right honest man, he must betray his principles of honesty, or disoblio-e lis superior, and all the community, by getting nothing from the sick; so he chargeth upon the poor man's conscience, to leave his convent thousands of masses, for the speedy delivery of his soul out of purgatory; and1)esides that, to settle a yearly mass forever upon the convent, and to leave a voluntary gift, that the friars may remember him in their public and private prayers, as a benefjictor of that community: And in these and other legacies and charities, three parts of his estate go to the church, or convents. But if the confessor have a large conscience, then without any christian consideration for the sick man's family and poor relations, he makes use o+' all the means an inhuman, covetous man can invent, to get the v. hole estate for his convent. And this is the reason why they are so rich, and so many families so poor, reduced, and ruined. From these we may infer thefts, murders, debaucheries, and divisions of families. I say, the confessors are the ori- ginal causes of all these ill consequences; f jr when they take the best of estates for themselves, no wonder if private per- sons and whole families are left in such want, and necessity, that they abandon themselves to all sorts of sins, and hazards of losing both lives and honors, rather than to abate something of their pride. I might prove this by several instances, which I do not question, are very well known by several curious people: and though some malicious persons are apt to suspect that such instances are mere dreams, or forgeries of envious people ; for my part I believe, that many confessors are the original cause of the aforesaid evils, as may be seen by the following matter of fact: In the account of the Jesuits and their practices, I said tlsat the reverend Navasques was the confessor of the countess of Fuentes, who was left a widow at twenty- four years of age, and never married agam : for the reverend's care is to advise them to live a single life. (Purity being the first step to heaven.) The lady countess had no children, and had an estate of her own, of 4000 pistoles a year, besides her jewels and household goods, which, after her death, were valued at 15,000 pistoles. All these things and her personal estate^ '?2 ftiASTER-KEY TO POPERY. were left to the Jesuits' college, though she had many near re- lations, among whom I knew two young gentlemen, second cousins of her ladyship, and two young ladies kept in the house aS ner cousins too. She had promised to give them a settlement suitable to their quality and merits: which promise the father confessor confirmed to them several times. But the lady died, and both the young ladies and the two gentlemen were left under the providence of God, for the countess had forgotten them in her last will ; and the father confessor took no notice of them afterward. The two young ladies abandon- ed themselves to all manner of private pleasures at first, and at last to public wickedness. As to the young gentlemen, in a few months after the lady's death, one left the city and went to serve the king, as a cadet: the other following a licentious life, was ready to finish his days with shame and dishonor upon a public scaffold, had not the goodness and compassion of the marquis of Camarrassa, then vice-roy of Aragon, pre- vented It. Now, whether the father confessor shall be an- swerable before God, for all the sins committed by the young iadies, and one of the gentlemen, for want of what they ex- pected from the countess, or not? God only knows. We may think and believe, that if the lady had provided for them ac- cording to their condition in the world, in all human probabil- ity they had not committed such sins. Or if the college, or the reverend father had been more charitable, and compas- sionate to the condition they were left in, they had put a time- ly stop to their wickedness. Thirdly. I say that confessors and preachers are the occa- sion, that many thousands of young men and women choose a siiigle, retired life, in a monastery or convent; and therefore are the cause of many famihcs being extinguished, and their own treasure exceedingly increased. If a gentleman have two or three sons, and as many daugh- ters, the confessor of the family adviseth tire father to keep the eldest son at home, and send the rest, both sons and daughters, into a convent or monastery; praising the monastical life, and saying, that to be retired from the world, is the safest way to heaven. There is a proverb which runs thus in English : It is better to he alone, than in had company. And the confessors alter it thus : It is better to he alone, than in good company, which they pretend to prove with so many sophistical argu- ments, nay, with a passage from the scripture ; and this not only in private conversation, but publicly in the pulpit. I re- member, I heard my celebrated Mr. F. James Garcia preach MASTER-KEY TO POPERY. 73 a sermon upon the subject of a retired life and isUtiidc, which, sermon and others preached by him in Lent, in the cathedral church of St. Salvator, were printed afterwards. The book is in folio, and its title Quadragesima de Gracia. He was the first preacher I heard make use of the above proverb, and alter it in the aforesaid way ; and to prove the sense of his altera- tion he said : Remember the woma^i in the apocalypsis that ran from heaven into the desert. What ! was not that woman in heaven, in the company of the stars and planets, by which are represented all the heavenly spirits ? Why, then, quits she that good company, and chooses to be alone in a desert place? Because, said he, that woman is the holy soul, and for a soul that desinUh to be holy, it is better to be alone than in good company. In the desert, in the convent, in the monastery, the soul is safe, free from sundry temptations of the world ; and so it belongs to a Christian soul, not only to run from bad company, but to quit the best company in the world and retire into the desert of a convent, or monastery, if that sou] desire to be holy and pure ; this was his proof, and if he had not been my master, I would have been bold to make some reflections upon it. But the respect of a disciple, beloved by him, is enough to make me silent, and leave to the reader the satis- faction of reflecting in his own way, to which I heartilv submit. These, I say, are the advices the confessors give to the fiithers of families, who, glad of lessening the expenses of the house, and of seeing their children provided for, send them into the desert place of a convent, which is really in the mid- dle of the world. Now observe, that it is twenty to one, that their heir dies before he marries and has children : so the es- tate and everything else falls to the second, who is a professed friar or ndn, and as they cannot use the expression of meurn or tuum, all goes that way to the community. And this is the reason why many families are extinguished, and their names quite out of memory ; the convent so crowded, the kingdom so thin of people ; and the friars, nuns, and monasteries so rich. Fourthly. I say that the confessors, priests, and especially friars, make good this saying among the common people : Frayle o fraude es todo uno : i. e., friar or fraud is the same thing ; for they not only defraud whole families, but make use of barbarous, inhuman means to get the estates of maiiy rich persons. The Marquis of Arino had one only daughter, and hif ?ec- G ^74 MASTER-KEY TO POPERY. ond brother was an Augustan friar, under whose c.tre tL marquis left his daughter when he died. She was fifteen yeai of age, ■ »ch and handsome. Her uncle and executor was at that time doctor and professor of divinity in the university, and prior of the convent, and could not personally take care of his niece and her family ; so he desired one of her aunts to go and live with her, and sent another friar to be like a stew ard and overseer of the house. The uncle was a good, honest man and mighty religious. He minded more his office of prior, his study and exercise of devotion, than the riches, pomp, mao-nificence, and vanity of the world ; so, seeing that the discharge of his duty and that of an executor of his niece were inconsistent together, he did resolve to marry her ; which he did to the baron Suelves, a young, handsome, healthy, rich gentleman ; but he died seven months after his marriage, so the good uncle was again at the same trouble and care of his niece, who was left a widow, but without children. After the year of her mourning was expired, she was married to the great president of the council, who was afterwards great chancellor of the kingdom, but he died, leaving no children. The first and second husband left all their estates to her ; and she was reckoned to have eighty thousand pistoles in yearly rent and goods. A year after, Don Pedro Carillo, brigadier- general, and general governor of the kingdom, married her, but has no children by her. I left both the governor and the lady alive, when I quitted the country. . Now I come to the point. It was specified in all the matches between the gen- tlemen and the lady, that if they had no issue by her, all the estate and goods should fall to the uncle as a second brother of her father ; and so ex necessitate the convent should be for ever the only enjoyer of it. It was found out, but too late, that the friar steward, before she first married, had given her a dose to make her a barren woman ; and though nobody did believe that the uncle had any. hand in it, (so great an opin- ion the world and the lady's husband had of him,) everybody did suspect at first the friar steward, and so it was confirmed at last by his own confession ; for, being at the point of death, he owned the fact publicly and his design in it. Another instance. A lady of the first rank, of eighteen years of age, the only heiress of a considerable estate, was kept by her parents at a distance from all sorts of company, except only that of the confessor of the family, who was i learn- ed and devout man : but as these reverends have always a father companion to assist them at home and abroad, many MASTER-KEY TO POPERY. 75 tiiT.es the mischief is contrived and effected unknown to the confessor, by his wicked companion ; so it happened in this instance. The fame of the wonderful beauty of this young lady was spread so far abroad, that the king and queen being in the city for eight months together, and not seeing the cele- brated beauty at their court, her majesty asked her father one day, whether he had any children ? And when he answered, that he had only one daughter, he was desired by the queen to bring her along with him to court the next day, for she had a great desire to see her beauty so much admired at home and abroad. The father could not refuse it, and so the next day the lady did appear at court, and was so much admired that a grandee (who had then the command of the army, though not of his own passions) said, this is the first time I see the sun among the stars. The grandee began to covet that inestima- ble jewel, and his heart burning in the agreeable flame of her eyes, he went to see her father, but could not see the daugh- ter. At last, all his endeavors being in vain, for he was mar- ried, he sent for the confessor's companion, whose interest and mediation he got by money and fair promises of raising him to an ecclesiastical dignity ; so, by that means, he sent a letter to the lady, who read it, and in a very few days he got her con- sent to disguise himself and come to see her along with the father companion ; so one evening in the dark, putting on a friar's habit, he went to her chamber, where he was always in company with the companion friar, who by crafty persuasions made the lady understand, that if she did not consent to every- thing that the grandee should desire, her life and reputation were lost, &c. In the same disguise they saw one another several times, to the grandee's satisfaction, and her grief and vexation. But the court being gone, the young lady began to suspect some public proof of her intrigue, till then secret, and con- sulting the father companion upon it, he did what he could to prevent it, but in vain. The misfortune was suspected, and owned by her to her parents. The father died of very grief in eight days' time ; and the mother went into the country with her daughter, till she was free from her disease, and, after- wards, both ladies, mother and daughter, retired into a monas- tery, where I knew and conversed several times with them. The gentleman had made his will long before, by which the convent was to get the estate in case the lady should die with- out children ; and as she had taken the habit of a nun, and pro- fessed the vows of religion, the prior was so ambitious that he I 76 MASTER-KEY TO POPERY. asked the esta'o, alleging, that she, being a professed n ill. could have no c Kildren ; to which the lady replied, that she was obliged to obey her father's will, by which she was mis tress of the estate during her life ; adding, that it was bettei for the father prior not to insist on his demand ; for she was ruined iu her reputation by the wickedness of one of his friars, and thai she, if pressed, would show her own child, who was the only heir of her father's estate. But the prior, deaf to her threatenings, did carry on his pretensions, and, by an agreement, (not to make the thing more public than it was, for very few knew the true story,) the prior got the estate, obliging the convent to give the lady and her mother, during their lives, 400 pistoles every year, the whole estate being 5000 yearly rent. I could give several more instances of this nature to con- vince that the confessors, priests, and friars are the fundamen- tal original cause of almost all the misdoings and mischiefs that' happen in the families. By the instances already given every body may easily know the secret practices of some of the llomish priests, which are an abomination to the Lord, es- pecially in the holy tribunal of confession. So I may conclude and dismiss this first chapter, saying, that the confession is the mint of friars and priests, the sins of the penitent the metals, the absolution the coin of money, and the confessors the keepers of it. Now the reader may draw from these ac- counts as many inferences as he pleases, till, God willing, 1 furnish him with new arguments, and mstances, of their e"=^il practices in the second part of this woik. PAKT II Ibis is a true copy of the Pope's Bull out of Spanish, in the tianslaiioa of which into English, I am tied up to the letter, almost word for word, and this is to prevent (as to this point) all calumny and objection, which may be made against it, by some critic among the Roman-Catholics. MDCCXVIII. Bull of the holy crusade, granted by the holiness of our most holy father Clement, the Xlth, to the kingdoms of Spain, and the isles to them pertaining, in favor of all them, that should help and serve the king Dn. Philip V. our lord, in the war and expenses of it, which he doth make against the ene- mies of" our catholic faith, with great indulgences and pardons, for the year one thousand seven hundred and eighteen. The prophet Joel, sorry for the damages which the sons of Israel did endure by the invasion of the Chaldean armies, (zealous for and desirous of their defence, after having recom- mended to them the observance of the law) calling the sol- diers to the war, saith : That he saw, for the comfort of all, a mystical spring come out from God and his house, which did water and wash away the sins of that people. Chap. 3, v. IS. Seeing then our most holy father, Clement XI, (who at this day doth rule and govern the holy apostolical see) for the zeal of the catholic king of the Spains, Dn. Philip, the Vth, for the defence of our holy faith, and for that purpose gathereth together, and maintaineth his armies against all the enemies of Christianity, to help him in his holy enterprise, doth grant him this bull, by which his holiness openeth the springs of the blood of Christ, and the treasure of his inestimable merits ; and with it encourageth all the christians to the assistance of this undertaking. For this purpose, and that they might enjoy this benefit, he orders to be published the following indulgen- ces, graces, and faculties, or privileges. 1. His holiness doth grant to all the true christians of the said kingdoms and dominions, dwellers, and settled, and inhab- itants in them, and to all comers to them, or should De-found in them ; who, moved with the zeal of promoting the .loly catho- ac faith, should go personally, and upon their own expense.?, g2 77 78 MASTEH-KEY TO POPERY. to the war in the army, and with the forces which his majes"-) sendeth, for the time of one year, to fight against the Turks, and other infidels, or to do any other service, as to help per- sonally in the same army, continuing in it the whole year. To all these his holiness doth grant a free and full indulgence, and pardon of all their sins, (if they have a perfect contrition, or, if they confess them by mouth, and if they cannot, if they have a hearty desire of it) which hath been used to be grant- ed to them that go to the conquest of the holy lapd, and in the year of Jubilee : and declares that all they mat should die before the end of the expedition, or in the way, as they are going to the army before the expedition, should likewise enjoy and obtain the said pardon and indulgence. He granteth also the same to them, who, (though they do not go personally) should send another upon their own expen- ses in this manner, viz. : If he that sends another is a cardi- nal, primate, patriarch, arch-bishop, bishop, son of a king, prince, duke, marquis, or earl, then he must send as many as he can possibly send, till ten ; and if he cannot send ten, he must send at least four soldiers. All other persons, t)f what condition soever they may be, must send one ; in such a case, two, or three, or four, may join and contribute, every one ac- cording to his abilities, and send one soldier. 2. Item. The chapters, ^ all churches, monasteries of fri- ars and nuns, without excepting mendicant orders, if ten, with the consent of the chapter or community, do join to send one soldier, they do enjoy the said indulgence ; and not they only, but the person too, sent by them, if he be poor. 3. Item. The secular priests, who, with the consent of their diocesan, and the friars of their superiors, should preach the word of God in the said army, or should perform any other ecclesiastical and pious office (which is declared to be lawful for them, without incurring irregularity) are empowered to serve their benefices, by meet and fit tenants, having not the cure of souls; for if they have, they cannot without his holi- ness' consent. And it is declared, that the soldiers employed in this war are not obliged to fast the days appointed and com- manded by the church, and which they should be obliged to fast on, if they were not in the war. 4. Item. His holiness grants (not only to the soldiers, but to all them too, who, though they should not go, should en- courage this holy work with the charity undermentioned) all the indulgences, graces, and privileges in this bull contained, and this for a whole year, reckoning from the publishing of it MASTER-KEY TO POPERY. 79 m dU) place whatsoever, viz. : that (yet, in the time of apos- tolical, or ordinary interdictum, L e., suspension of all ecclesias- tical and divine service) they may hear mass either in the churches and monasteries, or in the private oratories marked and visited by the diocesan ; and, if they were priests, to say mass and other divine offices ; or, if they were not, to make others to celebrate mass before them, their familiar friends and relations, to receive the holy sacrament of the Lord's sup- per and the other sacraments, except on Easter Sunday, provi- ded that they have not given occasion for the said interdictum, nor hindered the taking of it : Provided, likewise, that every time they make use of such oratory, they should, according to their devotion, pray for union and concord among all Chris- tian princes, the rooting out of heresies, and victory over the infidels. 5. Item. His holiness granteth, that in time of interdictum, ^Jieir corpse may be buried in sacred ground, with a moderate funeral pomp. 6. Item. He grants to all, that should take this bull, that Quring the year, by the counsel of both spiritual and corporal physicians, they may eat flesh in Lent, and several other days in which it is prohibited : And likewise, that they may freely eat eggs and things with milk ; and that all these, who should eat no flesh, (keeping the form of the ecclesiastical fast,) do fulfil the precept of fasting: And in this privilege of eating eggs, (fee, are not comprised the *patriarchs, primates, arch- bishops, bishops, nor other inferior prelates, nor any person whatsoever of the regulars, nor of the secular priests, (the days only of Lent,) notwithstanding from the mentioned per- sons, we except all those that are sixty years of age, and all the knights of the military orders, who freely may eat eggs, &c., and enjoy the said privilege. 7. Ite??i. The abovenamed, that should not go, nor send any soldier to this holy war, out of their own substance, (if they should help to it, keeping a fast for devotion's sake, in some days, which are of no precept, and praying and imploring the help of God, for the victory against the infidels, and his grace, for the union among the Christian princes,) as many times as they should do it during the year, so many times it is grantea them, and graciously forgiven fifteen years, and fifteen qua?'- antains of pardon, and all the penances imposed on them, and in whatever manner due ; also that they be partakers of all the prayers, alms and pilgrimages of Jerusalem, and all tlic 80 MASTER-KEY TO POPERY. good \Torks which should be done in the universal militant church, and in each of its members. 8. Item. To all those, who, in the days of Lent and other days of the year, in which^- estations are at Rome, should visit five churches, or fiv^e altars, and if there is not five churches, or five altars, five times should visit one church, or one altar, praying for the victory and union above mentioned, his holi- ness granteth that they should enjoy and obtain the indulgen- ces and pardons, which all those do enjoy and obtain, that personally visit the churches of the city of Rome, and without the walls of it, as well as if they did visit personally the said churches. 9. Itejn. To the intent, that the same persons with more purity, and cleanness of their consciences, might pray, his holiness grants, that they might choose for their confessor any secular or regular priest licensed by the diocesan, to whom power is granted to absolve them of all sins and censures whatsoever, [though they be reserved to the apostolical see, and specified in the bull of the Lord's supper, except of the crime heresy,] and that they should enjoy free and full indul- gence and pardon of them all. But of the sins not reserved to the apostolical see, they may be absolved toties quoties, i. e., as many times as they do confess them, and perform salutary penance : And if to be absolved, there be need of restitution, they might make it themselves, or by their heirs, if they have an impediment to make it themselves. Likewise the said con- fessor shall have power to communicate or change any vow whatsoever, though made with an oath, (excepting the vow of chastity, religion, and beyond seas) but this is, upon giving for charity what they should think fit, for the benefit of the holy crusade. 10. Ite7n. That if, during the said year, they should happen, l)y sudden death, or by the absence of their confessor, to die without confessing their sins; if they die hearty peni- tents ; and in the time appointed by the church, had confessed, and have not been negligent or careless in confidence of this grace, it is granted, that they should obtain the said free and full indulgence and pardon of all their sins; and their corpse might be buried in ecclesiastical burying place, (if they dio not die excommunicated,) notwithstanding the interdictum. 11. Likewise his holiness hath granted by his particular brief, to all the faithful Christians, that take the bull twice a j^ear, that they might once more, during their lives, and once more at the point of death, (besides what is said above,) be - MASTER-KEY TO POPERY, 8 . absolved of all the sins, crimes, excesses of vhat nature soev- er, censures, sentences of excommunication, though comprised in the bull of the Lord's supper, and tnough the absolu- tion of them be reserved to his holiness, (except the crime and ofience of heresy,) and that they might twice more enjoy all the graces, indulgences, faculties and pardons granted in this bull. 12. And his holiness gives power and authority to us, Don Francis Anthony Ramirez de la Piscina, archdeacon of Al- carraz, prebendory and canon of the holy church at Toledo primate of the Spains, of his Majesty's council, apostolic, general commissary of the holy crusada, and all other graces in all the kingdoms and dominions of Spain, to suspend (during the year of the publishing of this bull) all the graces, indulgences, and faculties, granted to the said kingdoms, do- minions, isles, provinces, to whatever churches, monasteries, hospitals, brotherhoods, pious places, and to particular persons, though the granting of them did contain words contrary to this suspension. 13. Likewise he gives us power to reinforce and make good again the same graces and faculties, and all others whatso- ever ; and he gives us and our deputies power to suspend the interdictum in whatever place this bull should be preached ; and likewise to fix and determine the quantum of the contri- bution the people is to give for this bull, according to the abilities and quality of persons. 14. And we, the said apostolic general commissary of the ho- ly crusada, (in favor of this holy bull, by the apostolical author- ity granted to us, and that so holy a work do not cease nor be hindered by any other indulgence.) do suspend, during the year, all the graces, indulgences and faculties, of this or any other kind, granted by his holiness, or by other popes his pre- decessors, or by the holy apostolical see, or by his authority, to all the kingdoms of his majesty, to all churches, monaster- ies, hospitals, and other pious places, universities, brother- hoods, and secular persons ; though the said graces and facul- ties be in favor of the building of St. Peter's church at Rome, or of any crusr.da, though all and every one of them should contain words contrary to this suspension : So that, Juring the year, no person shall obtain, or enjoy, any other graces, indulgences or faculties whatsoever, nor can be published, except only the privileges granted to the superiors of the mendicant orders, as to their friars. 15. And in favor of this bull, and by the sa::' apostolical 82 I\rASTER-KEY TO POPERY. authority we ded ire, that all those that would take this bull might obtain and enjoy all the graces, faculties and indulgen ces, jubilees and pardons, which have been granted by our holy fathers, Paul the 5th, and Urbannus the Sth, and by other popes of happy memory, and by the holy apostolical see or by its authority, mentioned and comprised in the said suspension, and which; by the apostolical commission, we reinforce and make good again ; and by the same authority do suspend the interdictum for eight days before and after publishing this bull, in any place whatsoever (as it is contained in his holi- ness' brief) : And we command that everybody, that would take this bull, be obliged to keep by him the same which is here printed, signed and sealed with our name aad seal, and that oth- erwise they cannot obtain nor enjoy the benefit of the said bull. 16. And whereas you (Peter de Zuloaga) have given two reales de plata, which is the charity fixed by us, and have taken this bull, and your name is written in it, we do declare, that you have already obtained, and are granted the said in- dulgences, and that you may enjoy and make use of them in the abovementioned form. Given at Madrid, the eighteenth day of March, one thousand seven hundred and eighteen. Form of absolution, which, by virtue of this bull, may be given to all those that take the bull once in their life time, and once upon the point of death. Misereatur tui Omnipotens Deus, &c. By the authority of God and his holy apostles St. Peter and St. Paul, and our most holy father (N.) to you especially granted and to be committed, I absolve you from all censure of the greater or lesser excom- munication, suspension, interdictum, and from all other cen- sures and pains, or punishments, which they have incurred and deserved, though the absolution of them be reserved to the apostolic see, (as by the same is granted to you.) And I bring you again into the union and communion of the faithful Christians : And also I absolve you from all the sins, crimes, and excesses, which you have now here confessed, and from those which you would confess, if you did remember them, though they be so exceeding great, that the absolution of them be reserved to the apostolical see ; and I do grant you free and full indulgence, and pardon of all your sins now and whenever confessed, forgotten, and out of your mind, and of all the pains and punishmems which you were obliged to endure for them n ourgatory. In the name of the Father, of the Sfii, and of ths Holy Giiost. — Amen. MA": PER -KEY TO FOPERY. S3 Brio', or sum of the estations and indulgences of Rome, which his holinesil grants ^, all those that would take and lulfil the content^' of thig bull. The first day in St. Sabine, free and full indulgence Thursday in St. George, do. Friday in St. John and St. Paul, do. Saturday in St. Critfon, do. First Sunday in Lent, in St. John, St. Paul, do. Monday in St. Peter ad Vincula, do. Tuesday in St. Anastasie, do. *And this day everybody takes a soul out of pvrgatory. Wednesday in St. INIary the greater, free and full indulgence. Ihursday in St. Laurence Panispema, do. Friday in the saints apostles, do. Saturday in St. Peter, do. Second Sunday in Lent, in St. Mary of Na- vicula, and St. Mary the greater, do. Monday in St. Clement, do. Tuesday in St. Balbine, do. Wednesday in St. Cicile, do. Thursday in St. Mary transtiber, do. Eriday in St. Vidal, do. Saturday in St. Peter and St. Marcelin, do. *And this day everybody takes one soul out of pK.-;5>tory. Third Sunday in Lent in St. Laurence, extra Muros, free and full indulgence. ^And this day everybody takes one soul out of purg^ tory. Monday in St. Mark, free and full indulgence. Tuesday in St. Potenciane, do. Wednesday in St. Sixte, do. Thursday in St. Cosme, and St. Damian, the image of our lady of Populi and Pacis, is shown. do. Friday in St. Laurence in Lucina, do. Saturday in St. Susane, and St. Mary of the angels. Fourth Sunday in Lent in St. Crosse of Jerusalem, do. ^This day everybody takes one soul out of purgatory Monday in the 4-cro\vned free and full indulgences. Tuesday in St. Laurence in Damascus, do. Wednesday in St. Peter, do. Thursday in St. Silvastre and in St. Mary in the mountains, do. Friday in St. Usebe, do. Saturday in St. Nicholas in prison, do. Fifth Sunday in Lent in St. Peter, do. 84 MASTER-KEV TO POPERY Mondiy in St. Crissone, free and full indulgence Tuesday in St. Quirce, do. Wednesday in St. Marcelle, do. Thursday in St. AppoUinaris, do. Friday in St. Estephan, do. ^This day everybody takes one soul out of purgatory. Saturday in St. John ante Portam Latinam, free and full in- dulgence. •^And this day every one takes a soul out of purgatory. Sixth Sunday in Lent in St. John de Leteran, full and free iu- [dulgence. Monday in St. Praxedis, do. Tuesday in St. Priske, do. Wednesday in St. Mary the greater, do. Thursday in St. John de Leteran, do. Friday in St. Crosse of Jerusalem, and in St. Mary of the angels, ^ do. Saturday in St. John de Leteran, do. JEaster Sunday in St. Mary the greater, do. Monday in St. Peter, do. Tuesday in St. Paul, ^ do. Wednesday in St. Laurence, extra muros, do. ^This day everybody takes a soul out of purgatory. Thursday in the saints apostles, free and full indulgence Friday in St. Mary Rotunda, do. Saturday in St. John Deleteran, do. Sunday after Easter in St. Pancracy, do. ESTATIONS AFTER EASTER. m the greater litanies : St. Mark's day ; in St. Peter, do. Ascension-day in St. Peter, do. Whitsunday in St. John de Leteran, do Monday in St. Peter, do Tuesday in St. Anastasie, do, Wednesday in St. Mary the greater, do Thursday in St. Laurence, extra muros, do. =^This day everybody takes a soul out of purgatoiy. Friday in the saints apostles, free and full indiilgeiww Saturday in St. Peter, do. ESTATIONS IN ADVENT First Sunday in St. Mary the greater, do. And in the same church all the holy days oi our lady, _ do MASTER-KEY TO POPERY. S5 Second Sunday in St. Crosse of Jerusalem, free and full m- The same day in St. Mary of the angels, do. [dulget.ce. Third Sunday in St. Peter, do. Wednesday of the four rogations, in St. Mary the greater. Friday in the saints apostles, do. Saturday in St. Peter, do. Fourth Sunday in the saints apostles, do. CHRISTxMAS NIGHT. At the first mass in St. Mary the greater, in the Manger's chapel, do. At the second mass St. Anastasie, do. CHRISTMAS DAY. At the third mass in St. jMary the greater, do. Monday in St. Mary Rotunda, do. Tuesday in St. Mary the greater, do. The innocent's day in St. Paul, do. The circumcision of Christ in St. Mary transtiber, The Epiphany in St. Peter, do. Dominica in Septuag. in St. Laurence, extra muros. "^This day everybody takes a soul out of purgatory. Dominica in Sexa^f. in St. Paul, free and full indulsfence. Dominica in Quinquag. in St. Peter, do. And because, every day of the year, there is estations at Rome, with great indulgences, therefore it is granted to all those that take this bull, the same indulgences and pardons »very day which are granted at Rome. Don Francis Anthony RaxAiiret, de la Pisoina. Explanation of this bull, and remark upon it. BULL OF CRUSADE. A pope's brief, granting the sign of the cross to those that Cake it. All that a foreigner can learn in the dictionaries, as to this word, is the above account ; therefore I ought to tell you that are foreigners, that the word crusada was a grant of the cross ; i. e., that when the king of Spain makes war against the Turks and infidels, his coat of arms, and the motto of his colors, is the cross, by which all the soldiers under- stand such a war is an holy war, and that the army of the king, having in its standard the sign of the cross, hath a great advantage over the enemy ; for, as they do believe, if they die in such a w^ar, their souls go straight to heaven; and to confirm them in this opinion, the pope grants them this bull, signed with the sign of the cross, so n.any iniulgences as you aavc read in it. H 86 MASTER-KEY TO POPERY. Again, crus, or cross, is the only distinguishing character of those that follow the colors of Jesus Christ, from whence crusada is derived, that is to say, a brief of indulgences and privileges of the cross granted to all those that serve in the war for the defence of the Christian faith against all its ene- mies whatsoever. This bull is granted by the pope every year to the king ccf Spain, and all his subjects, by which the king increases his treasure, and the pope takes no small share of it. The ex- cessive sums of money, which the bull brings in to the king and pope, everybody may easily know, by the account I am going to give of it. It is an inviolable custom in Spain, every year, after Christ- mas, to have this bull published in every city, town, and bor- ough, which is always done in the following manner : The general commissary of the holy crusade most com- monly resides at Madrid, from whence he sends to his deputies, in every kingdom or province, the printed bulls they want in their respective jurisdictions. This bull being published at Madrid by the general commissary or his deputy, which is always done by a famous preacher, after the gospel is sung in the high m.ass, and in a sermon which he preaches upon this subject. After this is done at Madrid, (I say,) all the deputies of the holy crusada send from the capital city, where they reside, friars with a petit commissary to every town and vil- lage, to preach and publish the bull. Every preacher has his own circuit, and a certain number of towns and villages, to publish it in, and, making use of the privileges mentioned in the bull, he in his sermon persuades the people that nobody can be saved that year without it, which they do and say every year again. The petit commissary, for his trouble, has half a real of eight, i. e., two and fourpence a day ; and the preacher, accord- ing to the extent of the circuit, has twenty or thirty crowns for the whole journey, and both are well entertained i:i every place. Every soul, from seven years of age and upwards, is Dbliged to take a bull, and pay two reals of plate, i. e., thirteen pence three farthings of this money; and one part out of three of the living persons take two or three, according to their families and abilities. The regular priests are obliged to take, three times every year, the bull, for which they pay two reals of plate : In the beginning of Lent another, which they call bull ■ji lactic; nous, i. e , bull to eat eggs, and things bi milk, with- MASTER-KEY TO POPERY. 87 out which they cannot : And another in the holy week. For the bull of lacticinous they pay four and ninepence, and the same for the bull of the holy week ; the friars and nuns do the same. Now, if you consider the number of ecclesiastics and nuns and all the living souls from seven years of age and upwards, you may easily know what vast sums of money the king gets in his dominions by this yearly brief, of which the third part or better goes to Kome one way or other. Add to this the bull of the dead. This is another sort of bull ; for the pope grants in it pardon of sins, and salvation to them, who, before they die, or after their death their relations for them, take this bull of defunctorum. The custom of tak- ing this bull is become a law, and a very rigorous law, in their church ; for nobody can be buried, either in the church or in the church-yard, without having this bull upon their breasts, which (as they say) is a token and signal that they were Christians in their lives, and after death they are in the vay of salvation. y So many poor people, either beggars or strangers, or those that die in the hospitals, could not be buried without the help of the well-disposed people, who bestow^ their charities for the use of taking bulls of the dead, that the poor destitute peo- ple might have the benefit of a consecrated burying-place. The sum for this bull is two reals of plate, and whatever money is gathered together in the whole year goes to the pope, or (as they say) to the treasure of the church. Now I leave to everybody's consideration, how many persons die in a year, in so vast dominions as those of the king of Spain, by which, in this point, the pope's benefit, or the treasure of the church, may be nearly known. O stupid, blind, ignorant people ! Of what use or benefit is this bull after death ? Hear what St. John tells you : Happy are they that die in the Lord. It is certain that all those that die in the grace of the Lord, heartily penitent, and sorry for their sins, go immediately to enjoy the ravishing pleasures of eternal life ; and those that die in sin, go to suffer forever 'v\ the dark place of torment. And this happens to our souls the very instant of their separation from their bodies. Let everybody make use of their natural reason, and read impar- tially the scripture, and he will find it to be so, or else he wiL believe it to be so. Then if it is so, they ought to consider, that when they take this bull (which is commonly a little be- fore they carry the corpse) into the church the judgment of God, as to the soul, is over, (for in t)ie twinkling of an eye he 8S MASTER-KEY TO POPERY. may lay the charges and pass the sentence) — at that ime the soul is either in heaven or hell. What, then, doth the bull signify to them ? But of this I shall speak in another place. And now I come to the explanation of the bull, and the re- marks upon it. This bull I am speaking of was granted five years ago to the faithful people of Spain, by the late pope, and v/hich a gentleman of the army took accidentally from a master of a ship out of Biscay, whose name is Peter de Zoloaga, as it is signed by himself in the same bull, and may be seen at the publisher's. I have said already that a bull is every year granted to the king of Spain, by the pope in being, who, either for the sake of money, or for fear, doth not scruple at all to grant quite contrary bulls to two kings at the same tim« reigning in Spain. Now 1 crave leave to vindicate my pres ent saying. When the present kmg of Spain, Philip the Vth, went theit^ and was crowned, both the arms spiritual and temporal, rep* resentatives of the whole nation, (as in these kingdoms, thrt house of lords and commons,) gave him the oath of fidelity acknowledging him for their lawful sovereign : And when this was done, pope Clement Xlth did confirm it, nay, his holi ness gave him the investiture of Naples, which is the sealinf* up all the titles and rights belonging to a lawful king, and after this he granted him the bull crusade, by which he ac- knowledged him king, and gave him help to defend himself and his dominions against all the enemies of Christianity, and all enemies whatsoever. Everj^body knows that this pope was for the interests of the house of Bourbon, rather than the house of Austria ; and so no wonder, if he did not lose any time m, settling the crown and all the right upon Philip of Bourbon, rather than upon Charles the Illd, the present em- peror of Germany. This last, thinking that the right to the crown of Spain be- longed to him, of which I shall not talk, begun the war against Philip, supported by the Heretics, (as the Spaniards call the English,) and being proclaimed at Madrid, and at Saragossa, he applied to the pope to be confirmed king, and to get both the investiture of Naples, and the bull of the holy crusade. As to the investiture of Naples, I leave it to the his- tory written upon the late war : But as to the bull, the pope granted it to him, giving him all the titles he gave to Philip. At the same time there were two kings, and two bulls, and one pope, and one people. The divines met together to examine MASTER-KEY TO POPERY. 89 this point vi2. : Whether the same people, having given their oath of fidelity to Philip, and taken the bull granted to him, were obliged to acknowledge Charles as a king, and take the bull granted to him. The divines for Philip vv'ere of opinion that the pope could not annul the oath, nor dispense with the oath taken by the whole nation, and that the people were obliged in conscience not to take any other bull than that granted to Philip ; and their reason was, that the pope was forced by the imperial army to do it; and that his holiness did it out of fear, and to prevent the ruin of the church, which then was threatened. The divines for Charles did allege the pope's infallibility, and that every Christian is obliged in conscience to follow^ the last declaration of the pope, and blindly to obey it, without inquiring into the reasons that did move the pope to it. And the same dispute was about the presentation of bishops, for there was at the same time a bishoprick vacant, and Charles having appointed one, and Philip another, the pope confirmed them both, and both of them were consecrated. From this it appears that the pope makes no scruple at all in granting two bulls to two kin"gs at the same time, and to embroil with them the whole nation ; w4iich he did, not out of fear, nor to prevent the ruin of the church, but of self-interest, and to secure his revenue both ways, and on both sides. But, reader, be not surprised at this ; for this pope I am speaking of, was so ambitious^ and of so haughty a temper, that he did not care what means he made use of, either to please his temper, or to quench the thirst of his ambition. I say, he was of so haughty a temper, that he never suffered his decrees to be contradicted or disputed, though they were against both human and divine laws. To clear this, I will give an account of an instance in a case which happened in his pontificate : I was in Lisbon ten years ago, and a Spanish gentleman, whose surname was Gonzalez, came to lodge in the same house where I was for a while before ; and as we, after supper, were talking of the pope's supremacy and power, he told me that he himself was a living witness of the pope's authority on oath : and, asking him how, he gave the folio wii.g account I was born in Granada, said he, of honest and rich, though not noble parents, who gave me the best education they could in that city. I was not twenty years of age when my father and mother died, both within the space of six months. _ They left me all they had in the world, recommending to me, in their H 2 90 MASTER-KEY TO POPEKY. testament, to take care of my sister Dorothea, and to provide for her. She was the only sister I had, and at that time in the eighteenth year of her age. From our youth we had tenderly loved one another ; and upon her account, quitting my studies, I gave myself up to her company. This tender brotherly love produced in my heart at last another sort of love for her ; and though I never showed her my passion, I was a sufferer by it. I was ashamed within myself to see that I could not master nor overcome this irregular inclination ; and perceiving that the persisting in it would prove the ruin of my soul, and my sister's too, I finally resolved to quit the country for a while, to see whether I could dissipate this passion, and banish out of my heart this burning and consuming fire ; and after hav- ing settled my affairs, and put my sister under the care of an aunt, I took my leave of her, who, being surprised at this un- expected news, she upon her knees begged me to tell the rea- son that moved me to quit the country ; and, after telling her that I had no reason, but only a mind and desire to travel two or three years, and that I begged of her not to marry any per- son in the world, until my return home, I left her and went to Kome. By letters of recommendation, by money, and my careful comportment, 1 got myself, in a little time, into the fiivor and house of cardinal A. I. Two years I spent in his service at my own expense, and his kindness to me was so exceeding great, that I was not only his companion, but his favorite and confidant. All this while, I was so raving and in so deep a melancholy, that his eminence pressed upon me to tell him the reason. I told him that my distemper had no remedy : but he still insisted the more to know my distemper. At last, I told him the love I had for my sister, and that it being impossible she should be my wife, my distemper had no remedy. To this he said nothing, but the day following went to the sacred palace, and meeting in the pope's antechamber cardinal P. I., he asked him whether the pope could dispense with the natural and divine impediment between brother and lister to be married ; and, as cardinal P. I. said that the pope could not, my protector began a loud and bitter dispute with him, alleging reasons by which the pope could do it. The pope, hearing the noise, came out of his chamber, and asked what was the matter ? He was told it, and, flying into an uncommon passion, said the pope may do everything, 1 do dispense with it, and left them with these words. The protector took testimony of the Pope's declaration, and went to the datary and drew a public irstiument of the dispensation, and, coming home, gave MASTER-KEY TO POPERY. 9. t to me, and said, though I shall be deprived of your good services and company, I am very glad that I serve you in this to your heart's desire and satisfaction. Take. this dispensa- tion, and go whenever you please to marry your sister I left Rome, and came home, and after I had rested from the fatigue of so long a journey, I went to present the dispensation to the bishop, and to get his license ; but he told me that he could not receive the dispensation, nor give such a license ; I acquaint- ed my protector with this, and immediately an excommunica- tion was despatched against the bishop, for having disobeyed the pope, and commanding him to pay a thousand pistoles for the treasure of the church, and to marry me himself; so, I was married by the bishop, and at this time I have five children by my wife and sister. From these accounts, Christian reader, you may jCtrlge of that pope's temper and ambition, and you may likewise think of the rest as you may see it in the following discourse. The title, head, or direction of this bull is, to all the faithful Christians, in the kingdoms and dominions of Spain, who should help, or serve in the war, which the king makes against Turks, infidels, and all the enemies of the holy catholic faith ; or to those that should contribute, and pray for the union among the Christian princes, and for the victory over the ene- mies of Christianity. The Roman Catholics, with the pope, say and firmly believe (I speak of the generality) that no man can be saved out of their communion ; and so they reckon enemies of their faith all those that are of a different opinion ; and we may be sure that the Protestants or heretics (as they call them) are their irreconcilable enemies. They pray publicly for the extirpation of the heretics, Turks, and infidels in the mass; and they do really believe they are bound in conscience to make use of all sorts of means, let them be ever so base, inhuman, and barbarous, for the murdering of them. This is the doctrine of the church of Rome, which the priests and confessors do take care to sow in the Roman Catholics; and by their advice, the hatred, malice, and aversion is raised to a great height against the heretics, as you shall know by the following instances. First, in the last war between Charles the 3d, and Philip the 5th, the Protestants confederate with Charles did sutler very much by the country people. Those, encouraged by the priests and confessors of Philip's part, thinking that if any Christian could kill a heretic, he should do God service, aid 92 MASTEH-KEY TO TOPERY. murder in private many soldiers, both English and Dutch. 1 saw, and I do speak now before God and the world, in a town called Ficentes de Ebro, several arms and legs out of the ground in the field, and inquiring the reason why those corpses were buried in the field, (a thing indeed not unusual there,) I was answered, that those were the corpses of some English heretics, murdered by the patrons or landlords, who had killed them to show their zeal for their religion, and an old maxim among them : Be los Ejieinigos los menos : let us have as few enemies as we can. Fourteen English private men were killed the night before in their beds, and buried in the field, and I myself reckoned all of them ; and I suppose many others \vere murdered, whom I did not see, though I heard of it. The murderers make no scruple of it, but, out of bravery, and zeal for their religion, tell it to the father confessor, not as a sin, but as a famous action done by them in favor of their faith. So great is the hatred and aversion the catholics have against the protestants and all enemies of their religion. We could confirm the truth of this proposition with the cruelty of the late king of France against the poor Huguenots, whom we call now refugees. This is well known to everybody, there- fore I leave Lewis and his counsellors where they are in the other world, where it is to be feared they endure more torments than the banished refugees in this present one. So, to con- clude what I have to say upon the head or title of this bull, I may positively affirm that the pope's design in granting it, is, first, out of interest ; secondly, to encourage the common peo- ple to make war, and to root up all the people that are not of his comxm union, or to increase, this way, if he can, his reve- nues, or the treasure of the church. I come now to the beginning of the bull, where the pope or his sub-delegate, deputy, or general commissary, doth ground the granting of it in that passage of the prophet Joel, chap, iii. V. IS, expressed in these words : That he saio for the com- fort of all, a mystical fountain come out from God hi his house^ or (as it is in Spanish in the original bull,)/ro?7i God and from the Lord's house, which did water and wash the sins of that 'people. The reflections, which may be made upon this X^^X, I leave to our divines, whose learning I do equally covet and respect: I only say that in the Latin Bible I have found the text thus : "Et fons e domo Jehovce prodihit, qui irrigabit vallem cedrorum Lectissimarum. And in our English translation : And a foun- tain shall come forth of the house of the Lord, and shall water Half buried bodies of Eiiglislmien murdered by Catholic; MASTER-KEY TO POPERY. 93 he valley of Shittem. Now I leave the learned man to make nis reflections, and I proceed to the application. Seeing then our most holy father (so nroes on) Clement the XTth, for the zeal of the catholic king, for the defence of oux holy faith, to help him in this holy enterprise, doth grant him this bull, by which his holiness openeth the springs of the blood of Christ ; and the treasure of his inestimable merits, and with it encourageth all the Christians to the assistance of this un- dertaking. I said before that the pope grants every year such a bull as this for the same purpose : so every year he openeth the springs of Christ's blood. O heaven ! what is man that thou shouldst magnify him ? Or, rather, w^hat is this man that he should magnify himself, taking upon him the title of most My father, and that of his holiness ? A man (really a man) for it is certain that this man and many others of his predecessors had had several b s. This man (I say) to take upon him- self the power of opening the springs of Christ, and this every year ! ! Who will not be surprised at his assurance, and at h\s highest provocation of the Lord and his Christ ? For my part, I really believe that he openeth the springs of the blood of Christ, and openeth afresh those wounds of our Redeemer, not only every year, but every day without ceasing. This I do believe, but not as they believe it ; and if their doctrine be true among themselves, by course they must agree with me in this saying, that the pope doth crucify afresh our Saviour Christ without ceasing. In the treatise of vices and sins, the Romish divines propose a question : utnim, or whether a man that takes upon himself one of God's attributes, be a blasphemous man, and whether such a man by his sins can kill God and Christ, or not ? As to the first part of the ques- tion, they all do agree that such a man is a blasphemous man. As to the second part, some are of an opinion that such an ex- pression, of killing God, has no room in the question. But the greater part of scholastic and moral authors do admit the ex- pression, and say such a man cannot kill God effectively, but that he doth it affectively ; that is to say, that willingly taking upon himself an attribute of God, and acting against his laws, he doth affront and offend, in the highest degree, that supreme lawgiver; and by taking on himself the office of a high priest, the power of forgiving sins, which only belong to our Saviour Jesus, he affectively offends, and openeth afresh his wounds and the springs of his blood : and if it were possible for us to see him face to face, whom no man living hath seen yetj as 94 MASTER-KEY TO POPERY. we see him through a glass now, we should find his high indig nation against such a man. But he must appear before the dreadful tribunal of our God, and be judged by him according to his deeds : he shall have the same judgment with the anti- christ, for though we cannot prove by the scriptures that he is the antichrist, notwithstanding we may defy antichrist hiriiself, whoever he be, and whenever he comes, to do worse and more wicked things than the pope doth. O, what a fearful thing is it to fall into the hands of a living God ! Now I come to the articles of the bull ; and first of all, 1. His holiness grants a free and full indulgence and par don of all their sins to those who, upon their own expenses, go to, or serve, personally, in the war against the enemies of the Roman Catholic faith ; but this mast be understood if they con tinue in the army the whole year : so the next year they are obliged to take this bull, and to continue in the same service, if they will obtain the same indulgence and pardon, and so on all their life time ; for if they quit the service, they cannot en- joy this benefit, therefore, for sake of this imaginary pardon, they continue in it till they die, for otherwise there is no par- don of sins. Let us observe another thing in this article. The same in- dulgence and pardon is granted to those that die in the army, or going to the army before the expedition, or before the end of the year ; but this must be understood also, if they die with perfect contrition of their sins ; or if they do confess them by mouth, or, if they cannot, if they have a hearty desire to confess them. As to the first condition, if they die with perfect contri- tion, no Roman or Protestant divine will deny that God will forgive such a man's sins, and receive him into his everlasting favor; so to such a man, a free and full indulgence and pardon is of no use ; for, without it, he is sure to obtain God's mercy and forgiveness. As to the second condition, or if they do confess them by mouth, or have a hearty desire to do it ; if a man want a hearty repentance, or is not heartily penitent and contrite, what can this condition of confessing by mouth, or having a hearty desire for it, profit such a man's soul ? It being certain that a man by his open confession may deceive the confessor and his own soul, but he cannot deceive God Almighty, who is the only searcher of our hearts. And if the Catholics will say to this, that open confession is a sign of repentance, we may answer them, that among the Protestants it is so, for being not obliged to do It, nor by the laws of God, nor by those of the church. MASTER-KEY TO POPERY. 95 when they do it, it is, in all human probability, a sure sign of repentance; but among- the Roman Catholics, this is no argu- ment of repentance, for very often their lips are near the Lord, but their hearts very far off. How '^an we suppose that an habitual sinner, that, to fulfil the precepts of their church, confesses once a year, and aftei it, the very same day, falls again into the same course of life , how can we presume, I say, that the open confession of such a man is a sign of repentance ? And if the Roman Catholics reply to this, that the case of this first article is quite difierent, being only for those that die in the war with true contrition and repentance, or open confession, or hearty desire of it ; I say that in this case it is the same as in others. For, whenever and wherever a man dies truly penitent and heartily sorry for his sins, such a man, without this bull and its indulgences and pardons, is forgiven by God, who hath promised his Holy Spirit to all those that ask it ; and, on the other side, if a man dies without repentance, though he confesseth his sins, he cannot obtain pardon and forgiveness from God, and in such a case the pope's indulgences and pardons cannot free that man from the punishment his impenitent heart hath deserved. Observe, likewise, that to all those warriors against the ene- mies of the Romish faith, the pope grants the same indulgen- ces which he grants to those that go to the conquest of the holy land, in the 3'ear of jubilee. The Roman Catholics ought to consider, that the greatest favor we can expect from God Almighty, is only the pardon of our sins, for his grace and everlasting glory do follow after it. Then, if the pope grants them free, full, and general pardon of their sins in this bull, what need have they of the pardons and indulgences, granted to those that go to the conquest of the holy land, and in the year of jubilee ? But because few are acquainted with the nature of such in- dulgences and graces granted in the year of jubilee, I must crave leave from the learned people to say what 1 know in this matter. I will not trouble the public with the catalogue of the pope's bulls, but I cannot pass by one article contained in one of these bulls, which may be found in some libraries of curious gentlemen and learned divines of our church, and especially la the Earl of Sunderland's library, which is directed to the Roman Catholics of England in these words : Filii ?nei date mihi cor da vestra, et hoc siifficit vohis : My children, give me your hearts, and this is sufficient. So by this, they may swear and curse, steal and murder, and commit most heinous crime*; 96 MASTER-KEY TO POPERY. if they keep their hearts for the pope, that is eaough to be saved. Observe this doctrine, and 1 leave it to you, reader, whether such an opinion is according to God's will, nay, to natural reason, or not? The article of the bull, for the year of jubilee, doth contain these words : If any Christian^ and 'professor of our Catholic faith, going to the holy land^ to the war against the Turks dJid Infidels, or in the year of jubilee to our city of Ronie, should happen to die in the way, we declare that his soul goes straight' way to heaven. The preachers of the holy crusade, in their circuits, are careful in specifying, in their sernaons, all these graces and in- dulgences, to encourage the people, either to go to the Vv^ar, or to make more bulls than one. With this crowd of litanies and pardons, the pope blinds the common people, and increases his treasure. In this same first article of our present bull, it is said, that the same graces and indulgences are granted to all those, who, though they do not go personally, should send another upon their own expenses ; and that if he be a cardinal, primate, patriarch, archbishop, bishop, son of a king, prince, duke, mar- quis, or earl, he must send ten, or at least four soldiers, and the rest of the people one, or one between ten. Observe now, that, according to the rules of their morality no man can merit, by any involuntary action ; because, as they say, he is compelled and forced to it. How can, then, this noble people merit or obtain such graces and indulgences, when they do not act voluntarily ? for, if we mind the pope's expres- sion, he compels and forces them to send ten soldiers, or at least four. They have no liberty to the contrary, and conse- quently they cannot merit by it. The Seco7id Article of this Bull. The pope compriseth in this command of sending one soldier, chapters, parish churches, convents of friars, and monasteries of nuns, without excepting the mendicant orders ; but the pope in this doth favor the ecclesiastical persons more than the laity ; for as to the laity, he says, that three or four may jom together, and send one soldier j and as to the ecclesiastical persons, he enlarges this to ten persons, that, if between them, Xqxi do send one soldier, they all, and the person sent by them, obtain the said graces. I do believe there is a great injustice done to the laity ; for these have families to maintain, and the ecclesi- astics have not, and the greatest part of the riches are in their MASTER-KEY TO rOl'ERY. ^/ hands. This I can aver, that I read in the chronicles of the Franciscan order, written by Fr. Anthony Perez, of the same order, where, extolling and praising the providence of God up- on the Franciscan friars, he says, that the general of St. Fran- cis's order doth rule and govern continually 000,000 friars in Christendom, who having nothing to Jive upon, God takes care of them, and all are well clothed and maintained. There are in the Roman Catholic religion 70 different orders, governed by 70 regular generals, who, after six years of command, are made either bishops or cardinals. I say this by the by, to let the public know the great number of priests and friars, idle and needless people in that religion; for if in one order only there are 600,000 friars, how many shall be found in 70 differ- ent orders; I am sure if the pope would command the 50th part of them to go to this holy war, the laity would be relieved, the king would have a great deal more powerful army, and his do- minions would not be so much embroiled with divisions, nor so full of vice and debauchery, as they are now. Tlie Tldrd Article, It is lawful for the priests and friars to go to this war to preach the word of God in it, or serve, or help in it, without in- curring irregularity. They do preach and encourage the sol- diers to kill the enemies of their rehgion, and to make use of whatever means they can for it; for in so doing there is nc sin, but a great service done to God. Out of this war, if a priest strike another and there is muti- lation^ or if he encournge another to revenge or murder, he incurs irregularity, and he cannot perform any ecclesiastical or divine service, till he is absolved by the pope, or his depu- ty: But in the w'ar against the enemies of their religion, nay, out of the war they advise them to murder them, as I have said before, and this without incurring irregularity. O blind- ness of heart! He endeth this article by excusing the soldiers from fasting ^vhen they are in the army, but not when they are out o/it; a strange thing that a man should command more than God. Our Saviour Jesus Christ commands us to fast from sin, not from meat; but more of this in another article. The Fourth Article. In this article the pope comprise th all the people, and puts them upon double charges and expenses, for besides the con tribution for a soldier, every body must take the bull if he will obtain the said graces, and must give two reals of plate, i. e- 9** MASTER-KEY TO POPERY. thirteen pence half-pennj^ This is a bitter and hard thing foi the people : hut see how the pope sweetens it. I grant> besides the said graces, to all thcs i who should take this bull and give the charity under mentioned, that even in the time of suspen- sion of divine and ecclesiastical service, they may hear and say mass, and other devotions, &c. Charity must be volunta- ry to be acceptable to God: How then can he call it charity, wliei. the people must pay for the bull, or some of their goods shall oe sold? And not only this, but that their corpse cannot be buried in sacred ground without it, as is expressed in the fifth article. The Sixth Article. The pope doth excuse all that take this bull not only from fasting, but he gives them license to eat flesh in lent by the consent of both physicians spiritual and temporal. This is, if a man is sick, he must consult the physician, whether he may eat flesh or not; and if the physician gives his consent, he must ask his father-confessor's consent too, to eat flesh in lent and other days of ecclesiastical prohibition. Only a stu- pid man will not find out the trick of this granting, for in the first place, necessitas caret lege; necessity knows no law : II a man is sick, he is excused by the law of God, naj', by the law of nature from hurtful things, nay, he is obliged in conscience to preserve his health by using all sorts of lawful means. This is a maxim received among the Romans, as well as among us. What occasion is there then of the pope's and both physi- cians' license to do such a thing? Or if there is such a power in the bull, why doth not the pope grant them licence abso- hitely, without asking consent of both physicians? We may conclude that such people must be blindly superstitious, or deeply ignorant. But this great privilege must be understood only for the laity, not for the secular, nor regular priests, except the car- dinals, who are not mentioned here, the knights of the military order, and those that are sixty years of age and above. But the priests and friars (notwithstanding this express prohibition) if they have a mind, evade it on pretence of many light dis- tempers, of the assiduity of their studies, or exercise of preach- ing the lent's sermons; and by these and other, as they think, weighty reasons, they get a license to eat flesh in lent. So we see, that they v/ill preach to the people obedience lo all the commandments of the pope, and they do disobey them; they '-T-i^ack so, because they have private ends and interests in so MASTER-KEY TO POPERY. 99 doing, but tlu.y do not observe them themselves, because they are against their inclinations, and without any profit, and sc advising the* people to mind them, tlicy do not mind them tliem- selves Tlie Seventh and Eighth Articles. To the same, the pope grants fifteen years, and fifteen quarantiiins of pardon, and all the penances not yet performed by them, Slc. Observe the ignorance of that people : the pope grants them fifteen years and fifteen quarantains of pardon by tliis bull, and they are so infatuated that they take it every year; indeed they cannot desire more than the free and gen- eral pardon of sins ; and if they obtain it by one bull for fifteen years, and fifteen quarantains, what need or occasion have they for a yearly bull? Perhaps some are so stupid as to think to heap up pardons during this lile for the next world, or to leave them to their children and relations: but observe, like- wise, that to obtain this, they must fast for devotion's sake some days not prohiliited by the church. They really believe, that keeping themselves within the rules of ecclesiastical fast- ing, they merit a gieat deal ; but God knows, for as they say, the merit is grounded in the mortification of the body, and by this rule, I will convince them that they cannot merit at all. For let us know how they fast, and what, and how they eat? Now I will give a true account of their fasting in gen- eral; the rules which must be observed in a right fastinsj; are these — In the morning, it is allowed by all the casuistical au- thors, to drink whatever a body has a mind for, and eat an ounce of bread, which they call parva materia , a small matter. And as for the drink, they follow the pope's declaration con- cerning chocolate. Give me leave to acquaint you with the case. When the chocolate begun tv» be introduced, the Jesuits' opinion was, that being a great nourishment, it could not be drunk without breaking fast; but the lovers of it proposing the case to the pope, he ordered to be brought to him all the in- gredients of which the chocolate is made, which being accord- ingly done, the pope drank a cup, and decided the dispute, say- ing, potiis nonfrangitjejnnium: Liquid doth not break fasting, which declaration is a maxim put into all their moral stuns; and by it every body may lawfully drink as many cups as he pleases and eat an ounce of bread, as a small matter in the morning f and by the same rule any body may drink a bottle 100 MASTER-KEY TO POPERY. of wine oi two, without breaking his fasting, for liquid OoUl not break fasting. At noon they may eat as much as they can of all sorts of things, except flesh ; and at night, it is allowed not to sup, but to ^ke something by way of collation : in this point of colla- tion, th^ casuists do not agree together; for some say that no- body can lawfully eat but eight ounces of dry and cold things as bread, walnuts, raisins, cold fried fishes, and the like. Other authors say, that the quantity of this collation, must be measured with the constitution of the person who fasts; for if the person is of a strong constitution, tall, and of a good appe- tite, eight ounces are not enough, and tv/eive must be allowed to such a man, and so of the rest. This is the form of their fasting in general : though some few religious and devout per- sons eat but one meal a day ; nay, some used to fast twenty-four hours without eating any tiling ; but this is once in a year, which they call ^fast with the bells, that is, in the holy week, among other ceremonies, the Roman Catholics put the conse- crated host or wafer in a rich iirna or box, on Thursday, at twelve of the clock in the morning ; and they take it out on Friday at the same time ; these tvrenty-four hours every body is in mourning, nay, the altars are veiled, and the monument where they place the image of Jesus Christ upon the cross, is all covered with black. The bells are not heard all this while; and, as I said, m.any used to fast with the bells; and they make use of this expression to signify that they fast twenty- four hours without eating any thing at all. From these we may easily know whether their bodies are mortified with fasting or not? For how can a man of sense sa)^, that he mortifies his body vvith fasting, when he drinks two or three cups of chocolate, with a small toast in the morn- ing, eats as much as he can at dinner, and eight ounces at night : Add to this, that he may sit in company and eat a crust of bread, and drink as many bottles of wine as he will, this is not accounted collation, because liquid doth not break fasting. This is the form of their fasting, and the rules they must observe in it, and this is reckoned a meritorious work; and therefore doing this, they obtain tlie said indulgences and pardons of this bull. Observe likewise, that the Roman Catholics of Spain are allowed to eat, in some days, prohibited by the church, and especially Saturdays, the following things: The head and pluck of a sheep, a cheevelet of a fowl, and the like; nay, they may boil a leg of mutton, and drink the broth of it. This MASTER-KEY TO POPERY. 101 ioleration of eating such things was granted by the pope to king Ferdinand, who being in a warm war against tlic Moors, the soldiers suffered very much in the days of fiisting for want of fish, and other things eatable for such days; and for this reason the pope granted him and his army license to eat the abovementioned things on Saturdays, and other days of fiisting commanded by the church ; and this ^\ as in the year 1479. But this toleration only to the army was introduced among the country people, especially in both Old and New Caslilla, and tliis custom is become a law among them. But this is not so in oiher provinces of Spain, where the common people have not the liberty of eating such things; among the quality only those that have a particular dispensation from the pope for them and their families. There is an order of friars, called La orden de la victoria, the order of the victory, whose first founder was St. Francis de Paula; and the Friars are prohibited by the rules, statutes and constitution of the order, to eat flesh; nay, this prohibi- tion stands in force during their lives, as it is among the Car- thusians, who, though in great sickness, cannot eat any thing of flesh; but this must be understood within the convent's gate; for when they go abroad they may eat any thing with- out tranfrressinj]r the statute of the order. But the pleasantness of their practices will show the trici^s of that religion. As to the victorian friars, I knew in Sar- agossa, one father Conchillos, profcsgor of divinity in his con- vent, learned in their way, but a pleasant companion. He was, by his daily exercise of the public lecture, confined to his convent every dny in the afternoon; but as soon as the lecture was over, his thought and care was to divert himself with music, gaming, &,c. One evening, having given me an invitation to his room, I went accordingly, and there was nothing wanting of all sorts of recreation, music, cards, comedy, and very good merry company. We went to supper, which was composed of nice, delicate, eatable things, both of flesh and fish, and for the dessert the best sweatmeats. But observing, at supper, that my good Conchillos used to take a leg of partridge and go to the wmdow, and come agaii\ and take a wing of a fowl, and do the same, I asked him whetlier he had some beggar in the street, to whom he threw the leg and wingf No, said he to me. What then do you do with ihem out of the window? What, said he; I cannot eat flesh within the walls, but the statute of my order doth not forbid me to eat it without the walls; and so, whenever we have a i2 102 MASTER-KEY TO POPERY. fancy for it, we may eat flesh, putting our heads out of the window. Thus they give a turn to the law, but a turn agree- able to them : And so they do in all their fastings, and absti- nences from flesh. As to the Carthusians, and their abstinence and fasting, I could say a great deal, but am. afraid I should swell this trea- tise beyond its designed length, if I should amuse you with an account of all their ridiculous ways. This I cannot pass by, Coy it conduces very much to clearing this point of abstinence »nd fasting. The order of this constitution is — First : A continual abstinence from flesh ; and this is observed so severely and strictly, that I knew a friar, who, being dan- gerously ill, the physicians ordered to apply, upon his head, a young pigeon, opened alive at the breast ; which being propo- sed by the prior to the whole community, they were of opin- ion that such a remedy was against the constitution, and therefore not fit to be used any way: That these poor friars must die rather than touch any fleshly thing, though it be for the preserving their health. Secondly. Perpetual silence and confinement is the next precept of St. Brune, their founder: That is, that the friars cannot go abroad out of the convent, or garden walls, only the prior and procuratoi* may gp upon business of the community. The rest of the friars' lives are thus : Each of them has an apartment with a room, bed-chamber, kitchen, cellar, closet to keep fruit in, a garden, with a well, and a place in it for firing. Next to the door of the apartment there is a wheel in the wall, which serves to put the victuals in at noon, and at night, and the friar turns the wheel, and takes his dinner and supper, and in the morning he puts in the wheel the plates, by which the servant, that carries the victuals, knows they are in good health; p.nd if he finds the victuals again, he acquaints the fa- ther prior with it, who straight goes to visit them. The prior hath a master-key of all the rooms, for the friars are obliged to lock the door on the inside, and to keep the room always shut, except when they go to say mass in the morning, and to say the canonical hours in the day time ; then if they meet one another, they can say no other words but these : One says, Brother, we must die ; and the other answers, We know it. Only on Thursday, betv/een three and four in the afternoon, they meet together for an hour's time, and if it be fair weath- er, they go to walk in the garden of the convent, and if not, in the common hall, Vvhere they cannot talk of other things, but of the lives of such or such a saint; and v/hcn the hour is over. MASTER-KEY TO POPERY. 103 every one goes to his own chamber. So they obierve fasting and silence continually, but except flesh, they eat the most ex- quisite and delicate things in the world ; for commonly in one convent there are but twenty friars, and there is not one con- vent of Carthusians, which hath not five, six, and many, twen- ty thousand pistoles of yearly rent. Such is their fasting from flesh and conversation; but let us know their fasting from sins. Dr. Peter Bernes, secular priest, belonging to the parish church of the blessed Mary Magdalene, (as they do call her,) being 32 years of age, and dangerously ill, made a vow to the glorious saint, that if he should recover from that sickness, he would retire into a Carthusian convent. He recovered, and accordingly, renouncing his benefice and the world, he took the Carthusian habit, in the convent of the Conception, three miles from Saragossa. For the space of three years he gave proofs of virtue and singular conformity with the statutes of the order. His strict life was so crowded with disciplines and mortifications, that the prior gave out, in the city, that he was a saint on earth. I went to see him with the father prior's consent, and indeed I thought there was something extraor- dinary in his countenance, and in his words; and I had taken him myself for a man ready to work miracles. Many people went to see him, and among the crowd a young woman, ac- quainted with him before he took the habit, who unknown to the strict friars got into his chamber, and there she was kept by the pious father eighteen months. In that time the prior used to visit the chamber, but-the Senorawas kept in the bed- chamber, till at last the prior went one night to consult him upon some business, and hearing a child cry, asked him what jvas the matter; and though my friend Bernes endeavored to conceal the case, the prior found it out; and she, owning the thing, was turned out with the child, and the father was con- fined for ever : And this was his virtue, fasting and abstinence from flesh, &c. To those that either fast in the abovesaid manner, or kero fasting for devotion's sake, his holiness grants, (taking this bull S)f crusade) all the said graces, pardons and indulgences; and really, if such graces were of some use or benefit, *he people thus doing, want them very much; or may be, the pope know- ing these practices, doth this out of pity and compassion for their souls, without thinking that this bull is a great encour- aiicment and incitement to sin. lOi MASTER-KEY TO POPER\. The Ninth Article. This article contains, first, that to pray with more purity every body taking this bull may choose a confessor to his own fancy, who is empowered to absolve sins, except the crime of heresy, reserved to the pope, or apostolical see. You must know what they mean by the crime heresy. Salazar Irribar- ren and Corolla, treating of the reserved sins, say, that the crime of heresy is, viz. : If I am all alone in my room, and the door being locked up, talking to myself j I say, I do not believe in God, or in the pope of Rome, this is heresy. They distin- guish two sorts of heresies ; one interna, and another externa, that is, public and secret. The public heresy, such as that I have now told you of, nobody can absolve, but the pope him- self. The second being only in thought, every body can ab- solve, being licensed by the bishop, by the benefit of this bull. So, whoever pronounces the pope is not infaUible : the English or protestants may be saved : The Virgin Mary is not to be prayed to : The priest hath not pov/er to bring down from heaven J. C. with fiv^e words: Such an one is a public heretic, and he must go to Rome, if he desireth to get absolution. Secondly. This article contains, that by the benefit of this bull, every body may be free from restitution, during his own life ; and that he may make it by his heirs after his death. O what an unnatural thing is this I What, if I take away from my neighbor three hundred pounds, which is all he hath in the world to maintain his family, must I be free from this restitu- tion, and leave it to my heir's will to make it after my death? Must I see my neighbor's family suffer by it; and can I be free before God, of a thing that God, nature and humanity, require of me to do? Indeed this is a diabolical doctrine. Add to this what I have said of the bull of composition, that is, if you take so many bulls to compound the matter with your confessor, you will be free forever from making restitution: But really you shall not be free from the eternal punishment. Likewise, by the power of this bull, any confessor may commute any vow, except those of chastity, religion, and be- yond seas: 13ut this is upon condition that they should give something for the crusade. O God, what an expression is thisl To commute any vow, except those of chastity, &c. So, if I make a vow to kill a man, if I promise upon oath to rob my neighbor, the confessor may commute me these vows, for -sixpence: But if I vow to keep chastity, I must go to Rome, to the pope himself. What an expression is this ! I say again, aow many millions have vowed chastity ? If I say two mik' MASTER-KEY TO POrERY. 105 lions I shall noi lie. And how njany of these two millions observe it? If I say five hundred, I shall not lie. And for all this, we see nobody go to Rome for absolution. The Roman Catholics will say, that by these words, void of chastity, must be only understood abstaining from marriage; but I will leave it to any man of reason, whether the nature of chastity compriseth only that? Or let me ask the Roman Catholics, whether a priest, who has made a vow of chastity, that is, never to marry, if he commits the sins of the flesh, will be accounted chaste or not? They will, and must say, not. Then, if so many thousands of priests live lewdly, breaking the vow of chastity, why do they not go to the pope for abso- lution? To this they never can answer me; therefore the pope, in this bull, doth blind them, and the priests do what tliey please, and only the common people are imposed upon, and suffer by it. God Almighty, by his infmitc power, en- lighten them all, that so the priests may be more sincere, and the people less darkened. 77ie Tenth Article. The pope grants the same indulgences to those that should die suddenly, if they die heartily sorry for their sins. Of this 1 have spoken already, and said, that if a man dies truly peni- tent he hatli no occasion for the pope's pardon, for his true pen- itence hath more interest (if I may thus express myself) with (iod Almighty, than the pope with all his infallibility. So I proceed to the next, which is The Eleventh Article. In this article the pope grants besides the said indulgences, to those that take this bull, that they may twice more in the same year be absolved of all their sins, of what nature soever once more during their lives, and once more at the point of death. This is a bold saying, and fall of assurance, O poor blind people! Where have you your eyes or understanding? Mind, I pray, for the light of 5'our consciences, this impudent way of deceiving you, and go along with me. The pope bag granted you, in the aforesaid articles, all you can wish for, and now again, he grants you a nonsensical privilege, viz. that you may twice at the point of death, be absolved of all your sins. Observe, passing by, that a simple priest, who hath not been license/! by the ordinary to hear confessions, upon urgent necessity, i e. upon the point of death '^s allowed by all 10f» >IA8TER-KEY TO rOPERY. the ousuistical authors, nay, by the councils, to absolve all sins whatsoever, if there be not present another licensed priest. Again, nobody can get such an absolution, as is ex- pressed in this bull, but at the point of his soul's departing from the body, i. e. when there is no hope of recovery; and the confessors are so careful in this point, that sometimes, they begin to pronounce the absolution, when a man is alive, and he is dead before they finish the words. Now pray tell me how can a man be twice in such a point? , And if he got once as much, as he cannot get the second time, vhat occasion hath he for the second full, free, and plenary '.idulgence, and absolution of all his sins? I must stop here, for if I was to tell freely my opinion upon this point, some will think I do it out of some private ends ; which I never do upon delivering matters of fact. The Twelfth Article. Here the most holy father gives his power and authority to the general apostolical commissary of the crusade, and all oth- er graces and faculties, to revoke and suspend all the graces and indulgences granted in this bull, by his holiness, during the year of publishing it; and not only to suspend them upon any restriction or limitation, but absolutely, though this, or any other bull, or brief of indulgences, granted by this or other popes, did contain words contrary to it, viz: Suppose if Clem- ent, or another pope, should say, I grant to such an one such faculties, and I anathematize all those that should attempt to suspend the said faculties. This last expression would be of no force at all, because this bull specifies the contrary. So it is a thing very remarkable, that the pope dispossesseth himself by this bull, of all his power and authority, and giveth it to the general apostolical commissary, insomuch that the apostolical commissary hath more power than the pope him- self, during the year : and this power and authority is renew- ed and confirmed to him by his holiness. And not only he has this power over the pope, but over all the popes, and their briefs, in whatsoever time granted to any place, or person whatsoever. For it is in the apostolical commissary's power to suspend all graces and privileges whatsoever, granted since the first pope began to grant indulgences, which things are all inconsistent with the independency and supremacy of the ho- ly father, nay, according to the principles and sentiments of tlie'r own authors, but we see they are consistent with th^ir blindness and ignorance. MASTEP.-KEY TO POPERY. 107 The Thirteenth Article. This ar\.i Aq showeth us plainly the reason, why the pope acts thus in granting of his power to the general apostolical commissary of the crusade, for he grants him authority to le- voke and suspend all the indulgences here granted by hnnself and other popes, but he grants him the same authority to call again the very same indulgences, and to make them good again. And next to this power (observe this) he grants him and his deputies power to li\ and settle the price or charity, the people ought to give for the bull. This is the whole mat- ter, and we may use the English saying, No cure, no pai/, quite reverse, No pay, no cure, no indulgence nor pardon of sins. The treasure of the church (being a spiritual gift) can- not be sold for money, without Simony. And if the Romans say that the j)ope has that power derived from Christ, or giv- en gratis to him, let them mind the words : Quod gratis acce- pistis, gratis date. If the pope paycth nothing for having such power, if he has it gratis, why does he sell it to the faith- ful? Can a private man, or his deputy put a price on a spir- itual thing? O blindness of heart! The Fourteenth Article. In this article the general apostolical commissary makes use of his power and authority, he says, In favor of this holt; bull, we do suspend, during the year, all the graces, indulgen- ces, and faculties of this, or any other kind, d infatuity ? Observ« the next article. 108 5D4 3TER-KEYTa POPERY. The Fifteenth Ariiclc. All those prohibitions and suspensions aforementioned, are only to obi ige the people to take the bull ; for the general apos- tolical commissary says : We declare that all those that take this bull, do obtain and enjoy all the graces, and faculties, S^c. which have been granted by the popes Paul the ijth, and tlr- lanus the 8th, S^c. So if a poor man takes no bull, though he be heartily penitent, there is no pardon for him. I say, there is no pardon for him from the pope and his commissary, but there is surely pardon for him from God ; and he is in a better way than all the bigots that take the bull, thinking to be free by it from all their sins. Observe also the last words of this article : We command that every body that takes this bull, be obliged to keep by him the same, uahich is here printed, signed and sealed with our name and seal; and that otherwise they cannot obtain, nor en- joy the beneft of the said bull. This is a cheat, robbery, and roguery; for the design of the general apostolical commissary is, to oblige them to take another bull. The custom is, that when they take every year a new bull, they ought to show the old one, or else they must take two that year. Now let us suppose that all the contents of the bull are as efficacious as the bigots do believe them to be. A man takes the bull, pays for it, and performs and fulfilleth the contents of it. Is not this enough to enjoy all the graces, &c? What is the meaning then of commanding to keep the same bull by them, but a cheat, robbery, and roguery? I do not desire better proof of this than what the commissary afibrds me in his following words, by which he contradicts himself. He says, and where- as you (speaking with Peter Dezuloaga, who was the man that took the bull which was left at the publisher's shop) have given two reals of plate, and have taken this bull, and your name is icritten in it, we declare that you have already obtain- ed and are granted the said indulgences, se a certain k2 114 MASTER-KEY TO POPERY. number of the living and of the dead every year. And I begin with the kingdom of Spain, and its dominions, as the only par takers of the privileges granted in the bull of Crusade. First. Let us suppose, that in the whole dominions of Spain, there are about six millions of living persons; I speak of the Roman catholics : and that three millions of those catholics die every year- and that all their souls go to purgatory; for though the supposition is disadvantageous to my purpose, I will allow them more than they can expect. In the first place, by rea- sonable computation, half of the living persons do not die every year: but I suppose this, to make my argument so much the stronger. Secondly. In their opinion, very many of the souls of those that die, go to heaven, and some to hell, which is con- trary to the bull. By this computation, the three millions of people that remain alive, by the bull, take out of purgatory, iBeven and twenty millions of souls that very year. For there are nine days, in the bull fixed, on which every living person takes one soul out of purgatory ; if then, only three millions of people die annually, how can the three remaining alive take out twenty-seven millions, it being impossible that there should be more than three millions of souls in purgatory that year. And besides this plain demonstration, and besides the nine days appointed in the bull, according to their belief, and every day in the year, and, totics quotics, they pray at a privileged altar, they take out of purgatory that soul for which they pray, or if that soul is not in purgatory, any other which they have a mind for, or else the prayer goes to the treasure of the church : and so, by this addition, we may say, that if, out of three millions of living persons, only half a million of people pray every day; this half million take out of purgatory, year ly, one hundred and eighty-two millions and a half of souls. If they scruple this number, let them fix any other living per- sons, and then multipl}- nine times more the number of souls delivered out of purgatory every year, by virtue of the nine days mentioned in the bull; or by the privileged altars, mul- tiply one to three hundred sixty-five souls delivered out of the flames every year, by every living person, as I shall demon- strate more plainly hereafter. As for France, Germany, Italy, Portugal, and other Roman catholic countries, as I said before, they have tiieir privileged altars to take a soul out of purgatory, totles quoties, a Roman saj s so many patci' nostcrs, and arc marias before them. And so use the same multiplication to convince them, that there cannot be so many souls in purgatory as they deliver out of MASTER-KEY TO rorERY. 115 ;t every year, or that purgatory of course, must be an empty place, &LC. If they answer to this strong reason, that we must suppose for certain, that the souls of many millions of people, for many years past, are in purgatory, and that there is stock enough taken out of it every year, if there were ten times more living persons than there are now in the Roman Catholic countries; I say, tliat the supposition has no room at all, and that it is im- possible; for let us begin at the time when purgatory was first found out by the pope, and let us suppose, ^-ra^i^, that there is such a place, which we deny. The first year that that imaginary place was settled among the Romans, the very same year the privileged altars were in fashion. The people that were left alive that year took out all the souls of the persons dead the same year, and more too, for as the new privilege was granted thenij every body was more charitable in taking tJie souls of his relations and friends out of sufferings at so ch-eap a rate as five pater nostcrs, &-c The next year the same, and so on, year by year, till thi< present time, so that it is impossible to believe that there are a greater numl)er of souls than of persons dead. I say again, that by these principles, sure among the Ro- mans, the catholics only of Spain, and all the dominions be- longing to it, are enough to deliver out of purgatory all the souls of all the catholics dead, from the begining of the world in Christendom. If what they believe were certain, it shouUd be certain too, that since the bull is granted to the catholic kings and their dominions, which is since the reign of king Ferdinand, the catholic, only the Spaniards have delivered out of purgatory more souls than persons have died since the miiversal flood: for every living person, from that time till this present day, has taken out of purgatory, every year, 3G5 souls by the privileged altars, and nine more by virtue of the bull. Now I leave to the curious reader to make use of the rule of multiplication, and he will find clear demonstrations of my saying. I do not talk now of those innumerable souls that are freed from this place every day of the year by the masses, leaving this for another place. Indeea I have searched among the sophistries of the Roman catholics, to see whether I could find some reason or answer to this: and I protest, I could not find any; for as I am sure, they will endeavor to cloud this work with groundless subter- fuges and sophistries, I was willing to prevent all sorts of objections, wliich may be made by them. Only one answer, I IG MASTER-KEY TO POPERY. which I may believe they will give me, comes now into my head, and it is this, that as the Romans cannot answer any thing contrary to my demonstration, it is to be feared that they v>^ill say, that I reason and argue as an ignorant, because I do not know that the souls in purgatory are fruitful beings, that one produces a great many little ones every year, I say, it is to be feared, that being pressed, they must come at last to such nonsensical, fantastical, dreaming reasons, to answer to this urfjent argument. So we may safely conclude, and with a Christian confidence say, that if there is such a place as pur- gatory, it must be an empty place, or that it is impossible to find there any souls, or that the Roman catholics take every year more souls out of it, than can go into it: all which, being against the evidence of natural reason, and computation made, it is a dream, fiction, or to say the truth, roguery, robbery, and a cheat of the pope and priests. As for the pope, (if the re- port in the public news be true,) 1 must beg leave to except for a while this present pope, who, in his behaviour, makes himself the exception of the rule. I say, for a icliile, for by several instances, (as I shall speak of in the third part,) ma- ny popes have had a good beginning, and a very bad end. God enlighten him with his holy spirit, that he may bring in all papist countries to our reformation. And I pray God Al- mighty, from the bottom of my heart, to give to all the Romans such a light as his infinite goodness has been pleased to grant me; and that all my country people, and all those that call themselves Roman catholics, would make the same use of that light which I have endeavored to make use of myself, to know the corruptions of their church, and to renounce them with as firm and hearty resolution as I have done myself: And I pray God, who is to be my judge, to continue in me the same light, and his grace, that I may live and die in the religion I have embraced, and to give me the desired comfort of my heart, which is to see many of my beloved country people come and enjoy the quietness of mind and conscience which I enjoy, as to this point of religion, and way of salva- tion; and I wish I could prevail with them to read the bull, which, they believe, is the sancto sanctorum, the passport to heaven; and I am sure they would find the contrary, and see that it is only a dream, a dose of opium to lull them asleep, and keep them ahvays ignorant. That Almighty God may grant them and me too all these things, is my constant prayer to Plim. PART III. k practical account of their Masses, Privileged Altars, Trcuisubstajitiation, and Purgatory. . comprise alt the four heads in one chapter, because there is a near relation between ^em al, though I shall speak of them separately, and as distinct articles, ARTICLE I. Of their Masses. The Mass for priests and friars is better, and has greater power and virtue than the loadstone, for this only draws iron, but that allures and gets to them silver, gold, precious stones, and all sorts of fruits of the earth; therefore it is proper to give a description of every thing the priests make use of to render the mass the most magnificent and respectful thing in the world, in the eyes of the people. The priest every morning, after he has examined his con- science, and confessed his sins, (which they call reconcilia- tion,) goes to the vestry and washes his hands; afterwards, he kneels down before an image of the crucifix, which is placed on the draws, where'the ornaments are kept, and says several prayers and psalms, written in a book, called pi-epara- terium. When the priest has done, he gefs up, and goes to dress himself, all the ornaments being ready upon the draws, which are like the table of an altar; then he takes the Ambito, which is like an Holland handkerchief, and kissing the mid- dle of it, puts it round about his neck, and says a short prayer. Afler he takes the Alva, which is a long surplice with narrow sleeves, laced round about with fine lace, and says another prayer while he puts it on. The clerk is always behind to help him. Then he takes the Cingul^m, i. e. the girdle, and says a prayer; after he takes the Stola, which is a long list of silk, with a cross in the middle, and two crosses at the ends of it, and says another prayer while he puts it on his neck, and crosses it before his breast, and ties it with the ends of the girdle. After he takes the Manipulum, i. e. a short list of the same silk, with as many crosses in it, and ties it on 117 118 MASTER-KEY TO POPEKY. the left arm, sa}'ing a short prayer. Then he takes th« Casulla, i. e. a sort of a dress made of three yards of silk stuff, a yard wide behind, and something narrower before, with a hole in the middle, to put his head through it. After he is thus dressed, he goes to the corner of the table, and taking the chalice, cleans it with a little Holland towel, with which the chalice'^s mouth is covered; after he puts a large host on the patena, i. e. a small silver plate gih, which serves to cover the chalice, and puts on the host a neat piece of fine ho] land laced all over. Then he covers all with a piece of silk, three quarters of a yard in square. After he examines the corporales, i. e. two pieces of fine, well-starched holland, with lace round about; the first is three quarters of a yard square, and the second half a yard; and folding them both, puts them in a flat cover, which he puts on the chalice, and taking a squared cap, if he is a secular priest, puts it on bis head, and having the chalice in his hands, makes a great bow to the cru- cifix, says a prayer, and goes out of the vestry to the altar, where he designs to say mass. This is, as to the private mass. Now before I proceed to the great mass, which is always sung, it is fit to talk of the riches of their ornaments. As in the Romish church are several festivals, viz. those of our Saviour Christ, Christmas, Circumcision, Epiphany, Eas- ter, Ascension, Pentecostes, and Transfiguration: Those of the Holy Cross ; those of the blessed Virgin Mary; those of the angels, apostles, martyrs, confessors, virgins, &lc. So there are several sorts of ornaments, and of divers colors; white for all the festivals of Jesus Christ, except pentecostes, in which the ornaments are red ; white also for the festivals of the Vir- gin Mary, confessors, and virgins; red for martyrs; violet color for advent and lent; and black for the masses of the dead. The same rule is observed in the front of the altar's table, or «ra altaris, which are always adorned with hangings the color of the day's festivals. In every parish church and con- vent, there are many ornaments of each of the said colors, all of the richest silks, with silver, gold and embroidery. There are many long cloaks or palia of all sorts of colors, several dozens of almis, or surplices of the finest holland, with the finest laces round about them, chalice of silver, the inside of the cup gilt, many of gold, and many of gold set with dia- monds and precious stones. There is one in the cathedral of St. Salvator, in the city of Saragossa, which weighs five pounds of gold, set all over wfth diamonds, and is valued MASTER-KEY TO POPERY. 119 at 15,000 crowns, and this is not accounted an extraor- dinary one. A possenet of silver, gilt all over, to keep the holy water and hysop, with a silver handle, to be used in holy days at church, is an indispensable thing almost in every church; aa also two big candlesticks four feet high, for the two accolUs or assistants to the great mass. In several churches there are two cirialesj i. e. big candlesticks five feet high all of silver, which weigh two hundred pounds in some churches, and ano- ther bigger than these for the blessed candle on candlemas day. Six other middle silver candlesticks, which serve on the ara or altar's tal)lc, silver, and (in many churches) gold botties and plate to keep the water and wine that is used in the mass, a small silver bell for the same use, an incensary, and stand for the missal or mass-book, and another stand of silver two feet high, for the deacon and sub-deacon to read on it the epistle and gospel. There is also in the great altar, the custodia, i. e. a figure of the sun and beams made of gold, and many of them set with precious stones to keep in the centre of it the great con- secrated host, in the middle of two crystals: The foot of the custodia is made of the same metal ; it is kept in a gilt taber- nacle, and shown to the people on several occasions, as I will mention in another place. Besides this rich custodia, there is a large silver or gold cup kept in the same, or another tabernacle on another altar, which is to keep the small consecrated wafers for the commu- nicants. Before those tabernacles a silver lamp is burning night and day. The altars are adorned on several festivals with the silver bodies of several saints, some as large as a man, some half bodies with crowns or mitres set with precious stones. I could name several churches and convents, where I saw many rarities and abundance of rich ornaments, but this being a thing generally known by the private accounts of many travellers, I shall only give a description of the rarities and riches of the church of the lady del Pilar, and that of St. Sal- vator, in the city of Saragossa ; because I never met with any book which did mention them, and the reason, as I believe, is, because foreigners do not travel much in Spain, for want of good conveniences on the roads, and for the dismal journey in which they cannot see a house, sometimes in twenty miles, and sometimes in thirty. In the Cathedral church of St. Salvator, there are forty-fivo 120 JIASTEIi-KEY TO POPEKY. prebendaries, besides the dean, arch-deacon, chanter, and six- ty-six beneficiates, six priests and a master, and twelve boys lor the music, and sixty clerks and linder clerks, and sextons . The church contains thirty chapels, large and small, and the great altar, thirty feet high and ten broad, all of marble stone, with many bodies of saints of the same, and in the middle of it the transfiguration of our Saviour in the mount Tabor, with the apostles all represented in marble figures. The front of the altar's table is m.ade o^ solid silver, the frame gilt, and adorned with precious stones. I'^ the treasure of the church they keep sixteen bodies of saints of pure silver, among which, that of St. Peter Argues, (who was a prebendary in the same church, and was m.urdered by the SaraceAs,) is adorned with rich stones of a great value. Besides these they keep twelve half silver bodies of other saints, and many relics set with gold and diamonds. Forty-eight silver candlesticks for the altar's table, two large ones, and the third for the blessed candle, 300 pound weight each: thirty-six small silver candlesticks; anu six made of solid gold for the great festivals. Four possenets of silver, two of solid gold, with the handles of hysops of the same. Two large crosses, one of silver, the other of gold, ten feet high, to carry before the processions. Ten thousand oun- ces of silver in plate, part of gilt, to adorn the two corners o* the altar on great festivals, and when the archbishop officiates, and says the great mass. Thirty-three silver lamps, of which the smallest is an hundred and fifty pounds weight, and the largest, which is before the great altar, gilt all over, is six hundred and thirty pounds weight. Abundance of rich orna- ments for priests, of inexpressible value. Eighty-four chali ces, twenty of pure gold, anti ^ixty-four of silver, gilt on the inside of the cup ; and the rich chalice, which only the arch- bishop makes use of in his pontifical dress. All these things are but trifles in comparison with the great tustodia they make use of to carry the great host through the streets on the festival of Corpus Christi: This was a present made to the cathedral by the Archbishop of Sevil, who had been prebendary of that church before. The circumference of the sun and beams is as big as the wheel of a coach ; at the end of each beam there is a star. The centre of the sun, where the great host is placed between two crystals, set with hrge diamonds; the beams are all of solid gold set with seve- ral precious stones, a'^d in the middle of each star, a rich em- jrald set in gold. Th*' crystal with- the great host is fixed in he mouth of the rich chalice, on a pedestal of silver, all gilt MASTER-KEY TO POPERT. 121 over which is three feet high. The whole cuptodia is five hundred pounds weifrht, and. this is placed on a gilt base, which is carried by twelve priests, as I shall tell y du in anotiier article. Several goldsmiths have endeavored to value this piece, but nobody could set a certain sum upon it. One said that a milli n of pistoles was too little. And how the arch- bishop couli gather together so many precious stones, every body was surprised at, till we heard that a brother of his grace died in Peru, and left him great sums of money, and a vast quantity of diamonds and precious stones. I come now to sj)eak oi" the treasure and rarities of the La- dy del Pilar. In the church of this lady is the same number 01 prebendaries and beneficiates, musicians, clerks, and sex- tons, as in the catholic Church of St. Salvator, and as to the ornaments and silver plate, they are very much the same, ex- cept only that of the great custodia, Vvhich is not so rich. But as to the chapel of the blessed Virgin, there is, without comparison, more in it than in the cathedral. I shall treat of the image in another chapter Now as to her riches, I will give you an account as far as I remember, for it is impossible for every thing to be kept in the memory of man. In the little chapel, where the imago is on a pillar, are four angels, as large and tall as a man, with a big candlestick, each of which is made wholly of silver gilt. The front of two altars is solid silver, with gilt frames, set with rich stones. Be- fore the image there is a himp,^ (as they call it,) a spider of crystal, in which twelve wax candles burn night and day : The several parts of the spider are set with gold and diamonds, which was a present made to the Virgin b5^ Don John, of Aus- tria, who also left her in his last will, his own heart, which ac- cordingly was brought to her, and is kept in a gold box set with large diamonds, and which hangs before the image. There is a thick grate round about the little ch' pel, of solid silver: Next to this is another chapel to say mass in before the image; and the altar-piece of it is all made of silver, from the top to the altar's table, which is of jasper stone, and the front of silver, with the frame gilt, set with precious stones. The rich crown of the Virgin is twenty-five pounds weight, set all over with large diamonds. Besides this rich one, she \.a3 six pounds more of pure gold, set with rich diamonds and em- eralds, the smallest of which is worth half a million. The roses of diamonds and other precious stones she has to adorn her mantle, are innumerable; for though she is dres- sed every (?3V in the color of the church's festival, and never I. 122 MASTER-KEY TO POPERY. uses twice tlie same mantle, which is of the best stuff, em broidered with gold; she has new roses of precious stones, ev- ery day for three years together ; she has three hundred and sixty-five necklaces of pearls and diamonds, and six chains of gold set with diamonds, which are put on her mantle on the great festivals of Christ. In the room of her treasure are innumerable heads, arm^, legs, eyes, and hands, made of gold and silver, presented to her by the people, which have been cured as they believe, by miracle, through the Virgin's divine power and intercessions. In this second chapel are one hundred and nmety-five silver lamps, in three lines, one over the other. The lamps of the lowest rank are bigger than those of the second, and these are bigger than those of the third. The five lamps iacing the im- age are about five hundred pounds weight each, the sixty of the same line four hundred pounds weight, and those of the third line, one hundred pounds weight. Those of the second line are two hundred pounds weight. There is the image of the Virgin in the treasure, made in the shape of a woman five feet high, all of pure silver, set with precious stones, and a crown of gold set with diamonds, and this image is to be car- ried in a public procession the days appointed. I will speak of the miraculous image in the following chapter I remember that when the Rt. lion. Lord i^tanhope, then General of the English forces, was in Saragossa, after the bat- tle, he v/ent to see the treasure of the lady of Pilar, which was shown to him, and I heard him say these words: Jf all the kings of Europe should gather together all their treasures and precious stones, they could not buy half of the riches of this treasury. And by this expression of so wise and experienced a man, every body may judge of the value. After this short account of the ornaments to be used at mass, and the incomparable treasures of the Romish church, I pro- ceed to a description of the great or high masses, their ceremo- nies, and of all the motions and gestures the priests make in the celebration of a mass. Besides the priest, there must be a deacon, subdeacon, two acoiiti, i. e. two to carry the large candlesticks before the priest, and one to carry the incensary. The incenser 1 elps the priest when he dresses himself in the vestry, and the two acoiiti help the deacon and subdeacon. When all three are dressed, the incenser and the two acoiiti in their surplices, and large collars round about their necks, made of the same stuff as that of the pricst''s casulla, and deacon and subdeacon's al- MASTER-KEY TO POPERY. 123 maticesj i. e. a sort of carulla, with open sleeves, I say, tho incenser puts fire in the incensar}^, and the acoliti takes the candlesticks wi^h the wax candles lighted, and the subdeacon takes the cliaiice and corporals, and so making a bow to the crucifix in the vestry, they go out into the ciiurch to the great altar. There are commonly three steps to go up to the altar, and the priest and five assistants kneel down at the first step, then leaving the incense and acoliti to stay there, the priest, deacon and subdeacon go up to the altar's table, and all knee, down there again. The subdeacon leaves the chalice on a lit- tle table next to the altar's table at the right hand, and then they turn back again to the highest step, and kneeling down again, the priest, deacon, and subdeacon get up, leaving the incenser and acoliti on their knees, and begin the m.aFs by a psalm, and after it the priest says the general confession of sins, to which the deacon and subdeacon answer, Misercalur tui, L\STKR-KEY TO POPKRY. burial. When the Marquis of St. Martin died, his lady dis tributed a hundred thousand masses, for which she paid the very same day five thousand pounds sterling, besides one thou- sand masses, which she settled upon all the convents and pa- rish churches, to be said every year forever, which amounts to a thousand pistoles a year forever. Thirdly: The friars, most commonly, are rich, and have nothing of their own (as they say); some are assisted by their parents, but these are very few. They give two thirds of whatever they get to the community; and in some strict orders the friars ought to give all to the convent; nevertheless, they are never without money in their pockets, for all sorts of diver- sions ; and it is a general observation, that a friar at cards is a resolute man; for as he does not work to get money, or is sure of getting more if he lose, he does not care to put all on one card; therefore gentlemen do not venture to play with them, so they are obliged to play with one another. I saw several friars who had nothing in the world but the allowance of their community, and the charity of 52 masses a year, venture on the card 50 pistoles ; another lose 200 pistoles in half an hour's time, and the next day have money enough to play. And this is a thing so well known, that many of our officers that have been in Spain, can certify the truth of it, as eye-witnesses. Now, as to the method they have to pick up money for so many masses, they do not tell it; but as I never was bound not to discover it, and (he discovery of it, I hope, will be very use ful to the Roman Catholics, though disadvantageous to priests and friars, I think myself obliged, in conscience, to reveal this never-revealed secret, for it is for the public good, not only of protestants, who by this shall know thoroughly the cheats of the Romish priests, but of the lloman Catholics too, who bo- stow their money for nothing to a people that make use of it to ruin their souls and bodies. The thing is this, that the friars are said to have a privilege from the pope (I never saw such a privilege myself, though I did all my endeavors to search and find it out) of a cerdenmia missa, i. e. a brief, where the pope grants them the privilege of saying one mass for a hundred; which privilege is divulged among priests and friars, who keep it a secret among them- selves: so that, as they say, one mass is equivalent to a hun dred masses. I did not question when I was in the commu nion, that the pope could do that and more, but I was suspi fiious of the truth of such a grant. Now observe that by tJiit MASTEP-KET TO POPERY. 129 brief, every friar, havii g for himself 52 masses free every year, and one mass being as good as a hundred, he may get the charity of 5200 masses, and the least charity for every mass being two reals of plate, i. e. fourteen pence of our money, he may frei near 300 pounds a year. The secular priests, by this brief of centenaria missa, have more masses than the private friars ; for though they have 365 settled masses to say in a year, they have, and may get the charity of 99 masses every day, which comes to 3,006,135 masses every year. In the convents that have 120 friars, and some 400, the prior, having 6 masses every week from each of his friars, by the same rule, the prior may have millions of millions of masses. Hear now, how they do amuse the credulous people : If a gentleman, or gentlewoman, or any other person goes to church, and desires one mass to be said for such or such a soul, and to be present at it, there is always a friar ready, from six in the morning, till one, to say mass. He takes the charity for it, and he goes to say it, M'hich he says for that soul, as T say now : For till such time, as he gets the charity of a hun- dred masses, which is above five pounds sterling, he w ill not say his own mass, or the mass for him. And so the rest of the friars do, and many priests too. The person that has given the charity, and has heard the mass, goes home fully satisfied that the mass has been said for him, or to his intention. As to the communities : If somebody dieth, and the execu- tors of the testament go to a father prior, and beg of him to say a thousand masses, he gives them a receipt, whereby the masses are said already; for he makes them believe that he has more masses said already by his friars to his own inten- tion, and that out of the number he applies 1000 for the soul of the dead person; so the executors upon his word take the receipt of the masses, which they want to show to the Vicar General, who is to visit the testament, and see every spiritual thing ordered in it, accomplished accordingly. This custom of asking money for masses is not only among the friars^ but among the beatas, nuns, and whores too, for a beata, with an aftected air of sanctity goes up and down to visit the sick, and asks beforehand many masses from the heads of families, alleging that by her prayers and so many masses, the sick may be recovered and restored to his former health; but these, if they get money for masses, they give it to their spiritual confessors, who say them as the beata ordrnr- eth. And uceordiug to their custom and belief, there l4 no 130 MASTER-KEY TO POPERY. ' harm 9t all in so doing. The evil is in the nuns^ who get ev- ery where abundance of masses, on pretence they have priests and friars of their relations, who want the charity of masses. And Avhat do they with the money? Every nun having a DevotOy or gallant to serve her, desireth him to sa}^ so man}' masses for her, and to give her a receipt; he promises to do it, but he never doth say the masses, though he give*h a re- ceipt: so the nun keeps the money, the friar is paid by her in an unlawful way, the people are cheated, and the souls in purgatory (if there was such a place) shall remain there for- ever, for want of relief. But the worst of all is, that a public, scandalous woman will gather together a number of masses, on pretence that she has a cousin in such a convent, w4io wants masses, i. e-. the charity for them. And what use do they make of them? — This is an abomination to the Lord. They have many friars who visit them unlawfully, and pay for it in masses; so the woman keeps the money in payment of her own and their sins, gets a receipt from the friars, and these never say the masses; for hov/ can we believe that such men can offer the holy sacri- fice (as they call the mass) for such a use? And if they do it, which. is, in all human probability, impossible, who would not be surprised at these proceedings? Every body indeed. There is another custom in the church of Rome, which brings a great deal of profit to the priests and friars, viz. the great masses of brotherhoods, or fraternities. In every parish church, and especially in every convent of friars and nuns, there is a number of these fraternities, i. e. corporations of tradesmen; and every corporation has a saint for their advo- cate or patron, viz. the corporation of shoe-makers has for an advocate St. Chrispin and Chrispinia : the Butchers St. Bar- tholomew, &c. and so of the rest. There is a prior of the corporation, who celebrates the day of their advocate with a solemn mass, music, candles, and after all, an entertainment for the members of the fraternity, and all the friars of the community. To this the corporation gives eight dozen of white wax candles to illuminate the altar of their patron, when the solemn mass is sung, and whatever remains of the candles goes to the convent. The prior payeth to the commu- nity 20 crowns for the solemn mass, and 10 crowns to the musicians. The day following the corporation gives 3 dozen yellow candles, and celebrates an anniversary, and have many masses sung for the relief of their brethren's souls in purga -oryj for every mass they pay a crown. And bosid^a al* ^L\STi:n-KKY TO POPKRY. 131 Uiese, the corpr^ration lias a mass settled every Friday, wliich is to be sung fur the relief of ihe breihrerrs souls, for which and candles, the convent receiveth 6 croMns every Friday. There is not one church nor convent without two or three of these corporations every week: for there are sail ts enough in the church for it, and by these advocates of the friars, ra- ther than of the mcmoers of the corporation, ever_) body may form aright judgment of the riches the priests and friars get by these means. One thing I ca mot pass by, though it has no relation with the main subjec.of the mass; and this is, that after the sol- emn mass is finished, the prior of the corporal ion, with his brethren, and the prior of the convent, with his friars, go all together to the refectory or common hall, to dinner, there they make rare demonstrations of joy, in honor of the advocate of that corporation. The prior of the convent makes a short speech before dinner, recommending to them to eat and drink heartily, for afcer they have paid all the honor and reverence to their advocate that is due, they ought to eat, and drink, and be merry; so they drink till they are happy, though not drunk. I heard a pleasant story, reported in tov,n, from a faithful person, who assured me ho sav/, himself, a friar come out of the refectory, at 8 at night, and as he came out of the con- vent's gate, the moon shining that night, and the shadow of the house being in the middle of the street, the merry friar think ing that the light of the moon, in the other half part of the street, was water, he took off his shoes and stockings, and so walked till he reached the shadow; and being ; ^ked by my friend the meaning of such extravagant folly, t::o friar cried out, a miracle, a 7nirade! The gentleman thou f: It that the fri- ar was mad: but he cried the more, a imradcl a miracle! — Where is the 7nvracle? (the peo})le that came to the windows asked him;) I came this irdnute through this river, (said he) mid I did not wet the soles of my feet; and then he desired the neighbors to come and be witnesses of the miracle. In such a condition the honor of the advocate of that day did put the reverend friars; and this and the like effects such festivals occasion, both in the members of the convents and corporation. Now Iconre to the means and persuasions the friars niake use of for the extolling and praising this inestimable sacrifice of the mass, and the great ignorance of the people in believing them. First of all, as the people know the debaucheries and lewd lives of nrany friars and priests, sometimes they are lotu 132 MASTER-KLY TO POPKHY. to desire a sinful friar to say mass f ;r therr , thinking that his muss cannot be so acceptable to God Almiglity as that which is said by a priest of good morals : So far the people are illumi- nated by nature; but to this, priests and friars make them be- lieve, that though a priest be the greatest sinner in the world, the sacrifice is of the same efficacy with God, since .w is the sacrifice made by Christ on the Cross for all sinners ; and that it was so declared by the pope, and the council of Trent. Put it together with what the same council declares, that the priest doth not only represent Christ when he offereth the sac- rifice, but that he is the very person of Christ at that time, and that therefore David calls them Christs by these words: Nolite tangere Chrhtos nicos. O execrable thing! If the priest is the very Christ in the celebration of the mass, how can he at the same time be a sinner? It being certain that Christ knew no sin : and if that Christ Priest, offering the sacrifice, is in any actual moral sin, how can the sacrifice of the mass, which is (as to them) the same sacrifice Christ did offer to his eter- nal Father on the cross, be efficacious to the expiation of the sins of all people ? For, in the first place, that sacrifice offer- ed by a Priest-Christ, in an actual mortal sin, cannot be an ex- piation of the sin by which the priest is spiritually dead. Sec- ondly, if the Christ-Priest is spiritually dead by that mortal sin, how can such a priest offer a lively spiritual sacrifice? — We must conclude then, that the priests, by such blasphemous expressions, not only deceive the people, but rob them of their money, and commit a high crime, but that the sacrifice he offers is really of no effect or efficacy, to the relief of the souls m the pretended purgatory. From what has been said, it appears that the priests and friars make use of whatever means they can to cheat the peo- ple, to gratify their passions, and increase their treasure. For what cheat, fraud, and roguery, can bs greater than this of the centenaria missa with which they suck up the money of poor and rich, without performing what they promise? If the pope's privilege for that hundred mass was really true, natural reason shews, it was against the pubUc good, and there- fore ought not to be made use of: for by it, friars and priests will never quench their thirst of money and ambition, till they draw to them the riches of Christendom, and by these means, they will wrong the supposed souls in purgatory, and ruin their own too. Decency in the sacerdotal ornaments is agreeable to God our Lord, but vanity and profaneness is an abomma- tion before him. Of what use can all the riches of their churchet MASTER-KEY TO POPERT 133 and ornaments be ? To make the sacrifice of the maE3 more efficacious, it cannot be for; the efficacy of it proceeds from Christ himself, who made use of different ornaments than those the priests make use of. Nor is it to satisfy their own ambi- tion, for they could get more by saying them ; it is only to make Mistress Mass the more admired, and gain the whole people to be her followers and courtiers. O that the Roman laity would consider the weight of these Christian observations, and if they will not believe them be- cause they are mine, I heartily beg of them all, to make pious and serious reflections upon themselves, to examine the designs of the priests and friars, to mind their lives and conversations; to observe their works; to cast up accounts every year, and see how much of their substance goes to the clergy and church for masses. Sure I am, they will find out the ill and ambitious designs of their spiritual guides. They will experience their lives not at all (most commonly,) answerable to their charac- ters, and sacerdotal functions; and more, their own substances and estates diminished every year. Many of their families corrupted by the wantonness, their understandings blinded by the craf^, their souls in the way to hell, by the wicked doc- trines, and their bodies under suffering by the needless impo- sitions rf priests and friars. They will find also, that the pomp and brightness of a solemn mass, is only vanity to amuse the eyes, and a cheat to rob the purse. That the centcnaria missa never known to them be- fore, ir a trick and invention of priests and friars, to delude and deceive them, and by that means impoverish and weaken them, and make themselves masters of all. They will come at last to consider and believe, that the Ro man Catholic Congregations, ruled and governed by priests and friars, do sin against the Lord, i. e. the spiritual heads do com- mit abomination before the Lord, and that they cannot prosper here, nor hereafter, if they do not leave off their wicked ways. Pray read the fitlh chapter, the seventeenth verse, and the following, of Judith, and you shall find the case and the truth of my last proposition. While (> ays he) these people sinned not before their God, they prospered, because the God thai ha- teth iniquity was with them. But when they departed from the way that he appointed them, they icei-e destroyed. This w as spoken of the Jews, but we may understand it of all nations, and especially of the Romans, who are very much of a ciece with the Jews of old, or no better. We see the priests uc par- ted from the way that he appointed them, l-Vhat can they M 134 MASTER-KEY TO POPERr. expect but destruction, if they do not leave off their vickerj- uess, and turn unto the Lord ? And the worst is, tha the in- nocent laity will suffer with them, for God punishes, as we see in the old testament, a whole nation for the sins of their rulers. And it is to be feared the same will happen to the Roman church, for the sins of their priests. May God enlighten them. — Amen. ARTICLE n. Of the pidvileged altar. A privileged altar is the altar to which (or to some image on It) the pope has granted a privilege of such a nature, that who- soever says before it, or before the image, so many pater fios- ters,&z>c.; and so many ave maria^s, \viih gloria patri, &.c, obtains remission of his sins, or relieveth a soul out of purga- tory. Or whoever ordereth a mass to be said on the ara ot «uch an altar, and bcfjre the image, has the privilege (as they believe) to take out of purgatory that soul for which the sac- rifioe of the mass is offered. The Cardinals, Patriarchs, Primates, Archbishops and Bish- ops, can grant to any image forty days of full and free indul- gence, and fifteen quarantains of pardon, for those that visit the said image, and say such a prayer before it as they have appointed at the granting of such graces : So not only the im- ages of the altars in the church, but several images in the cor- ners of the streets, and on the highway, have those graces granted to them by the bishop of the diocess: nay, the beads, or rosary of the Virgin Mary, of some considerable persons, have the same grants. And what is yet more surprisin;?, the picture of St. Anthony 'S pig, which is placed at the saint's feet, has the granting of fifteen quarantains of pardon of sins for those that visit and pray before him. \^liat the people do on St. Martin's day, I shall tell in another chapter. I will not dispute now, Avhether the popes and bishops have authority to grant such privileges; but I only say, that 1 do not believe such a dream: for the pope has usurped the suprema- cy and infallibility, and his ambition being so great, he never will dispossess himself of a thing by which he makes himself more supreme, mfallible, and rich; by keeping all those gra- ces in his own hands, he would oblige all the bigots o seek after him and pay him for them, and have him in more vener- ation than otherwise he would be in. These privileges are a great furtherance to carry on the ecclesiastical interests, and to bring the people to offer their MASTER-KEY TO POPERY. 135 prayers and money, and to be blinded and deceived by those papal inventions, But because I have already treated of these privileges, I proceed to the third article. ARTICLE m. Of Transuhstantiation, or the Eucharist. T shall say nothing touching the scholastic opinions of the Koniish church, about the sacrament of the Eucharist, or tho real presence of Jesus Christ in it; for these are well known by our learned and well instructed laity: so I will confme my- self wholly to their practices in the administration of this sa- crament, and the worship paid to it by the priests and laity; and what strange notions the preachers put in the people's heads about it. First, as to the administration of this sacrament, actual or habitual intention being necessary in a priest, to the validity and efficacy of the sacrament, open confession and repentan- e of his sins. He goes to consecrate the bread and wine, and, (as they say, believe, and mnke the people believe) with five words they oblige Jesus Christ to descend from heaven to the host with his body, soul and divinity, and that so he remains there as high and almighty as he is in heaven; which they en- deavor to confirm with pretended miracles, saying, that many priests of pure lives have seen a little boy instead of a wafer, in the consecrated host, &c. In winter, twice every month, and in summer, every week, the priest is to consecrate one great host, and a quantity of small ones, which they do in the following manner : — After the priest has consecrated the great and small, besides tlie host which he is to receive himself, the priests of the parish, or friars of the convent, come in two lines, with wax candles lighted in their hands, and kneel down before the altar, and begin to sing an hymn and anthem to the sat rament of the al- tar (so it is called by them); then the priest openeth the taber- nacle where the old great host is kept between two crystals, an-i takes out of the tabernacle the custodia, and a cup of sn^A consecrated wafers, and puts them on tne table of the altar; then he takes the great old host, eats it, and so he dues the small ones ; then he puts the nev/ great consecrated host between the two crystals of the custodia, and the new smaii ones into the communion cup, because the small ones serve the common peDple. Then he incenses the great host on his ftnees, and ha ^ing a white, neat towel round his nock, with . 36 JIAfiTER-KEY TO POPERY. Jie ends of it he takes the cusiodia^ and turns to the people and makes the figure of a cross before the people, and turning to the altar, puts the custodia and the cup of the small v/aters in the tabernacle, and locketh the door, and the priests go away. The reason why the great host and the small ones are renewed twice a month in winter, and every week in summer (as they say), is (mind this reason, for the same is against them) because in summer, by the excessive heat, the host may be corrupted and putrified, and produce worms, which many times has happened to the great host, as I myself have seen. So to prevent this, they consecrate every week in summer time; but in winter, which is a more favorable time to pre- serve the host trom corruption, only once in a fortnight. If Christ is then in the host with the bod}^, soul and divinity, and David says, that the holy one (i. e. Christ who is God blessed forevermore) never shall see corruption^ how comes it, that that host, that holy one, tliat Christ, is sometimes cor- rupted and putrified? The substance of bread being only subject to corruption, being vanished, and the body of Jesus Christ substituted in its place this body by a just inference is corrupted; which is against the scripture, and against the divinity of Jesus Christ. Again: I ask, whether the worms engendered in that host, come out of the real bod}* of Christ, or out of the material substance of the host ? If out of the body of Christ, every body may infer from this the consequences his own fancy suggests. And if they say that the worms are engendered in the mate- rial substance of the bread, then the substance of the bread remains after the consecration, and not (as they say) the real substance of the body of Christ. Again: It is a rule given by all the casuists, that that host must be eaten by the priest. I do ask the priest that eats the host with the worms, whether he believeth that host and worms to be the real body of Christ or not? If he says no, why doth he eat it to the prejudice of his own health? And if he believeth it to be the real body of Christ, I do ask again, whether the worms are Christ, with body, soul, and divinity, or not? If they are not, I give the said instance: And if they answer in the affirmative; then I say, that a priest did not eat the host and worms, (as I saw myself,) on preten'^e of the loathing of his stomach, and after the mass was ended, he carried the host, (two priests accompanying him with two can- dlei,) and throw it into a place which they call Piscina; a MASTZR-KEY TO POPERY. 137 place where they throw the dirty water after they wash their, hands, which runs out of the church into the street. What can we say now ? If the worms and corrupted host is the real body of Christ, see what a value they have for him, when they throw it away like dirty water; and if that host comes out of the running piscina into the street, the first dog or pig pas- sing by (which is very common in Spain) may eat it. And if they are not, besides the said instance of eating it to the pre- judice of their health, we may add this, namely: Wliy do the priests and two more carry the host in form of procession, and with so great veneration, with lights and psalms, as if it was the real body of Christ? Now, as to the way of administering the sacrament to the people, they do it in the following manner, which is also against the fantastical transubstantiation. I said that the priest or friar consecrates small hosts once a week, to give them to the people when they go to receive. The priest in his sur- plice, and with the stola on, goes to the altar, says the prayer of the sacrament, opens the tabernacle, and taking out of it the cup, opens it, and turning to the communicants, takes one of the wafers with his thumb and the foremost finger of his right hand, lifts it up, and says, See the lamh of God that taJc- eth away the sins of the world, which he repeats three times; and after goes straightway to the communicants, and puts a wafer into each of their mouths. When all have received, he puts the cup again into the tabernacle, and goes to the vestry. This is when the people receive before or after mass; but when they receive at mass, the priest consecrates for himself a great host, and after he has eaten it, he takes the cup out of the tabernacle and gives the small wafers, consecrated before by another priest, to the communicants, and putting again the cup into the tabernacle, or sacrarium, (as they call it,) drinks the consecrated wine himself. I will not spend my time in proving, that the denying of the chalice to the laity is a manifest error, and that it is only to extol and raise the ecclesiastical dignity to the highest pitch: But I come to their ridiculous, nonsensical practices in several accidental cases, viz: First, I myself gave iho sacrament to a lady, who had on that day a new suit of clothes, but slie did not open her mouth wide enough to lei the wafer on her tongue, and by my carelessness it fell upon one of ner sleeves, anil from thence to the ground ; I ordered her rjot to quit the place till I had done ; so, after the communion was over, I went to hei again, and cutting a piece of the sleeve, where the wafer haury ing in consecrated ground. 3. That the lady should take care not to let the dog play with other dogs. - 4. I'hat slie v/ ^ lo give a silver dog, which was to be placed upon the tabernacle where the hosts are kept. And, 5. That she should g ve twenty pistoles to the convent. Every article was performed accordingly, and the dog was kept with a great deal of care and veneration. The case was printed, and so came to the ears of the inquisitors, and Don Pedro Guerrero, first inquisi- ma3Tek-kj:y to roPEitv. 139 .or, tliinking the thing very scandalous, sent for the poor dog, and kept him in the inquisition to the great grief of the lady. What became of the dog nobody can tell. This case is wor- thy to be reflected on by serious, learned men, who may draw consequences to convince the Romans of the follies, covetous- ness, and superstitions of the priests. This I aver, that after this case v.'as published, it was dispu- ted on in all the moral academics; but as I cannot tell all the sentiments and resolutions of them, I will confine myself to those of the academy of the holy trinity, wherein I was pres- ent when the case was proposed by the president, in the fol- lowing terms : Most reverend and learned brethren — ^the case of the dog (blasphemously called the sacrament's dog) deserves your application and searching, which ought to be carried on wi;h a wise, christian, and solid way of arguing, both in this case, or any other like it. For my part, 1 am surprised when I think of the irregular, unchristian method, the priors and friars touk in the case, and both the case and their resolution call for our mature consideration. Thanks be to God, that our people give full obedience to our moiher the church, and that ihey in- quire no further into the matter, after some of our teachers have advised them; otherwise the honor and reputation of our brethren would be quite ruined. For my part, (salva Jldc,) I think, that upon the same case, the priest ought to let the thing drop there, and take no further notice, rather than to give oc- casion to some critics to scandalize, and to laugh at the whole clergy. Besi ^.es, that it is to abate the incomparable value of the EucJiaristia, and to make it ridiculous before good, sensi- ble men. Thus the president spoke; and fifteen members of the acad- emy were of his opinion. . One of the members said, that be- ing certain that the dog had eaten the real body and blood of Jesus Christ, the priest, at'rer the communion was over, was obliged to call the lady in private, and give a vomit to the dog, and to cast into the piscina what he should throw up. Another said, that the sacrament being a spiritual nourishment to the soul, he was obliged to ask a question, and it was, whether the sensitive soul of the dog v,as nourished by the Siicrament or not? All agreed in the aihrmative, upon which the question- ist formed the following argument: The soul nourished by the sacrament of the body and blood of Christ, v.ho is eternal life, is immortal ; but the sensitive soul ot the dog was nourished by Christ, according to your opinions : Ergo, the soul of the dog 140 MASTER-KEY TO POPERY. IS immortal; then, if immortal, whore is the soul to go after death; to heaven, to heli, or to purgator}' ? We must answer, to neither of these places : So we disown that the dog did eat the body of Christ; and there is more in the sa^rcment than we can comprehend; and {salva fide^ and in the way in argu- ment) J say, that the dog ate what we see in the host, and not what we believe. Thus the member ended his discourse. After all these disputes, the case was thus resolved: that the priest should ask the inquisitors' advice, who being the judges in matters of faith, may safely determine what is to be done in such a case, and the like. Thirdly. I have already said in another place, that the reverend father friar James Garcia was reputed among the learned, the only man for divinity in this present age ; and that he was my master, and by his repeated kindness to me, I may say, that I was his well-beloved di,?ciple. I was to defend a public thesis of divinity in the university, and he was to be president or moderator. The thesis contained the follow- ing at treises: De Essentia et Attribvtis Dei: De Visions Be- atijica: De Gratia Justificcmte ct Auxiliante: De Providentia: De Actu Lihero: De Trinitaie: and De Sacramerdis in gen- ere. All which I had learned from him. The shortest treatisg, of all he taught publicly in the university, was the Eucharistia. The proofs of his opinion were short, and the objections against them very succinct and dark. I must con- fess, that I was full of confusion, and uneasy for fear that some doctor of divinity would miake an argument against our opin- ion, touching the sacrament of Eucharistia. And I endeavored to ask my master to instruct me, and furnish me with answers suitable to the most dithcult objections that could be proposed ; but though he desired me to be easy about it, and that, upon necessity, he would answer for me ; I replied with the follow- ing objection : God will never punish any man for not believing what is against the evidence of our senses, but the real pres- ence in Eucharistia is so: Ergo^ {salva Jide,) God will not punish any man for not believing the real presence of Christ there. To this he told me that none of the doctors would pro- pose such an argument to me, and he advised me not to make such an objection in public, but to keep it in my heart. But father, (said I,) I ask your answer. IMy ansvrer is (said he) aliud Lingua doceo, aliiid Corde credo; i. e. I teach one things and I believe another. By these instances, I have given now, every body may easily know the corruptions of the Romish church, and the nonsensical opinions of their priests and sri- MASTER-KEY TO POPERY. 141 ars, as also, that the learned do not believe in their hearts, that there is such a monster as transuhstantiation, though for some world! V ends, they do not discover their true senti- ments about \*. Now I proceed to the worship, and adorationj both the clergy and laity pay to the holy host or sacrament. I shall not say any thing of what the people do, when the priests in a procession under a canopy carried the sacrament to the sicl:, for this custom and the pomp of it, and the idola- trous worship and adoration offered to it, is well known by our travellers and officers of the army. Philip the IVth, king of Spain, as he was a hunting, met in the way a crowd of people following a priest, and asking the reason, he was told that the priest carried the consecrated wa- fer in his bosom to a sick person ; the priest walked, and the king, leaving his horse, desired the priest to mount and ride on it, and holding the stirrup, bareheaded, he followed the priest all the way to the house, and gave him the horse for a present. From the king to the shepherd, all the people pay the same adoration to the holy host, which shall be better known by the pomp and magnificence they carry the great host with, in the solemn festival of corpus Christi, or of Christ's body. I shall describe only the general procession made on that day in Saragossa, of which I was an eye-witness. Though the festival of corpus Christi be a moveable feast, it always falls on a Thursday. That day is made the great general procession of corpus Christi, and the Sunday follow- ing, every congregation through the streets of the parish, and every convent of friars and nuns through the cloisters of the convent go with great pomp to the private procession c* Christ's body. As to the general great one, the festival is or dered in the following manner : The Dean of the cathedral church of St. Salvator sends an officer to summon all the communities of friars, all" the clergy of the parish churches, the Viceroy, governor and magistrates, the judges of the civil and criminai council, with the lord chancellor of the kingdom, and all the fraternities, brother- hoods, or corporations of the city, to meet together on the Thursday following, in the metropolitan cathedral church of St. Salvator, with all the standards, trumpets, giants,* both of * Three big giant men, and three giant women, and six little ones, drest in men and women"'s clothes, made of thin wood, and carried by * man hid under the clothes. The big ones are fifteen feet Digli, which 143 MASTER-KEY TO TOVERY. the greater or lesser size in their respective habits of office or dignity, and all the clergy of the parish churches, and friars of convents, to bring along with them in a procession, with due reverence, all the silver bodies of saints on a base or pedestal, which are in their churches and convents. ItC7n: Orders are published in every street, that the inhabitants or house-keep- ers are to clean the streets which the sacrament is to go through, and cover the ground with greens, and flowers, and to put the best hangings in the fronts of the balconies, and win- dows: All which is done accordingly,- or else he that does not obey and perform such orders, is to pay 20 pistoles without any excuse whatsoever. At three in the afternoon, the viceroy goes in state with the governor, judges, magistrates and officers, to meet the arch- bishop in his palace, and to accompany his grace to church, where all the communities of friars, clergy and corporations, are waiting for them. The dean and chapter receive them at the great porch, and after the archbishop has made a prayer before the great altar, the music begins to sing, Pange lingua sloriosa, while the archbishop takes out of the tabernacle the host upon the rich chalice, and placeth it on the great custodia, on the altar's table. Then the quire begins the evening songs, in which the archbishop in his pontifical habit officiateth, and when all is over, his grace giveth the blessing to the people with the sacrament in his hands. Then the archbishop, with the help of the dean, archdeacon and chanter, placeth the ens' todia on a gilt pedestal, which is adorned with flowers and the jewels of several ladies of quality, and which is carried on the shoulders of twelve priests, drest in the same ornaments they say mass in. This being done, the procession begins to go out of the church in the following order: First of all the bagpipe, and the great and small giants, dancing all along the streets. 2. The big silver cross of the cathedral, carried by a clerk-priest, and two young assistants, with silver candlesticks and lighted candles. 3. From the cross to the piper, a man with a high hook goes and comes back again while the procession lasts. The hook is called St. Paul's hook, because it belongs to St. Paul's church. That hook is very sharp, and they make use of it in that procession, to cut down the signs of taverns and shops, for fear that the holy custodia should be spoiled. 4. The standard and sign of the youngest corporation, and all the members of it, with a wax are kept in the hall of the city, for the magnificence and splendor o# that day. MASTER-KEY TO POPERY. 143 candle in their hands, forming two lines, whom all the corpora- tions follow one after another in the same order. Tlioie are thirty corporations, and the smallest is composed < f thirty members. 5. The boys and girls of the blue hospital with their master, mistress, and chaplain in his aha stola, and long sacerdotal cloak. 6. The youngest religion (:he order of St. Francis is called St. Francis' religion, and so are all orders, which they reckon 70, and which wc may really, in the phrase of a satirical gentleman, call 70 religions without religion with their reverend and two friars more at the end of each or der, drest in the ornaments they use at the altar: and so all the orders go one after another in the same manner. There are 20 convents of friars, and on this solemn festival, every one being obliged to go to the procession, we reckon there may be about two thousand present on this occasion; and IG convents of nuns, the number of them by regular computation is 1500. 7. The clergy of the youngest parish, v/ith the pa» rish cross before, and the minister of it behind them in sacre*/ ornaments. And so the clergy of other parishes follow cnt. another in the same order, every ti*iar and priest having a white wax candle lighted in his hand. The n^nnber of secular priests, constantly residing in Sara- fifossa, is 1200 in that one town: So by the said account^ we find all the ecclesiastical persons to amount to 4700, when the whole of the inhabitants come to 15000 families. 8. The clergy of the cathedrals of St. Salvator, and the lady of Pilar, v/ith all their sacerdotal ornaments, as also the musi- cians of both cathedrals which go before the custodia or sacra- ment, singing all the way. Then the 12 priests more, that carry the canopy under which the sacrament goes, and under ♦.he end of it the dean, and two prebends, as deacon and sub- deacon. The archbishop in his pontifical habit goes at the subdeacon's right hand, the viceroy at the archbishop's, and the deacon and sabdeacon, one at the right and the other at the left, all under the canopy. Six priests, with incense ana m- censaries on both sides of the custodia, go incensing the sacra- ment without intermission; for while one kneels down before the great host, and incenses it three times, the other puts in- cense in his incensary, and goes to relieve the other, and thus they do, from the coming out of the church, till they return back again to it. 9. The great chancellor, presidents, and councils, follow after, and after all, the nobility, men and women, with lighted candles. This procession lasts four hours from the time it goes lit 3VLVSTEK-KEY TO POrERY. out, till it comes into the church again. All the bells of the convents and parishes ring all this time ; and it' there were not so many idolatrous ceremonies in that procession, it would be a great pleasure to see the streets so richly adorned with the best hangings, and the variety of persons in the procession. The riches of that procession are incredible to a foreigner; but matters of fact (the truth of which may be inquired into) must be received by all serious people. I have spoken already of the rich custodia which the archbishop of Sevil gave to the cathedral, and of the rich chalice set in diamonds. Now be sides these two things, we reckon 33 silver crosses belonging to convents, and parish churches, ten feet high, and about the thickness of the pole of a coach; thirty-three small crosses which the priests and friars, who officiate that day, carry in their hands; these crosses, though small, are richer than the big one, because in the middle of the cross there is a relic, 'vhich is a piece of wood (as they say) of the cross on which our Saviour was crucified, and which they call holy icood. This relic is set in precious stones, and many of them set in diamonds. Thirty-three sacerdotal cloaks to officiate in, made of Tusy d'or, edged with pearls, emeralds, rubies, and other rich stones. Sixty-six silver candlesticks, four feet high. A large gold possenet, and a gold handle for the hysop; six incen saries, four of them silver, and two of gold ; four silver incense boxes, and two gold ones. Three hundred and eighty silver bodies of saints on their rich gilt pedestals, of which two bun • dred are whole bodies, and the rest half, but many are gilt, and several wear mitres on their heads, embroidered with pre cious stones. The image of St. Michael, with the devil under his feet, and the image with wings, are of solid silver, gilt all over. With this magnificence they carry the sacrament through the principal streets of the city, and all the people that are in the balconies and lattice windows throw roses and other flow- ers upon the canopy of the sacrament as it goes by. When the procession is over, and the sacrament placed in the taber- nacle, there is a stage before the altar to act a sacramental or divine comedy, which lasts about an hour, and this custom is practised also on Christmas eve. By these, every body may know their bigotries, superstitions and idolatries. Now I come to say something of the strange notions the priests and friars, confessors and preachers, put in the people's beads, concerning the host. First, they preach and charge the MASTER-KEY TO PLJPIRY. 145 people to adore the sacrament, but never to touch the conse- crated host or wafer, this being a crime against /he catholic faith, and that all such as dare to touch it, must be burned in the inquisition. Secondly, to believe that the real flesh and blood of Jesus Christ is in the Eucharist; and that, though they cannot see it, they ought to submit their understanding to the catholic faith. Thirdly, tliat if any body could lawful- ly touch the host, or wafer, and prick it with a pin, blood would come out immediately, which they pretend to prove with many miracles, as that of the corporales of Daroca, which, as it comes a propos, I cannot pass by without giving an ac- count of it. Daroca is an ancient city of the kingdom of Aragon, which bordereth on Castilla. It is famous among the Spaniards for its situation and strength, and for the mine that is in the neigh- boring mountain to it. For the floods coming with impetuos- ity against the walls, and putting the city in great danger, the inhabitants dug three hundred yards from one end of the mount to the other, and made a subterranean passage, and the floods going that v/ay, the city is ever since free from danger. But it is yet more famous for what they call corporales. The st(> ry is thin : — When the Moors invaded Spain, a curate near Daroca took all imaginable care to save the consecrated wa- fers that were in the tabernacle, and not to see them profaned by the infidels, and open enemies of their faith. There were but five small hosts in all, which he put with the fine holland on which the priest puts the great host when he says mass; and this piece of holland is called corporales. The Moors were at that time near, and nobody could make an escape ; and the priest, ready to lose his own life, rather than to see the host profaned, tied the corporales with the five wafers in it, on a blind mule, and whipped the beast out of town, said. Speed you well, for I am sure that the sacrament on your back will guide you to some place free from the enemies of our religion. The mule journeyed on, and the next day arrived at Daroca, and some people observed the corporales tied with the holy stola to the mule's belly, were surprised at so rare and unex- pected a thing, and called a priest of the great parish church; he came to the mule, and examining the thing, found the five wafers converted into blood, and stamped on the holland cloth; which spots of blood (or painting) of the bigness of a tenpenny piece, are preserved till this present time. Then the priest cried out, a miracle, the clergy in great devotion and proces- gion came with candles and a canopy, and taking tJie muie 146 MASTER-KEY TO POPERY. under it, went to the great church; and when the minister of the parish had taken the stola and corporales from off the mule, he went to place the corporales on the ara altaris, or the al- tar's table, but the mule not well pleased with it, left the com- pany, and went up to the steeple or belfry: then the parish minister (though not so wise as the mule) followed the mule up stairs, and seeing the beast mark a place there with its mouth, he soon understood that the mule being blind, could neither go up, nor mark that place without being inspired from above ; and having persuaded the people of the same, ail agreed that there should be a little chapel built to keep the ho- ly corporales. When this resolution was approved by the clergy and laity, the mule died on the steeple. At the same time the curate having made his escape, and by divine inspi- ration followed the mule's steps, came to Daroca, and telling the whole cause of his putting the sacrament on the mule to save it from profanation, both clergy and laity began to cry out, a miracle from Heaven; and immediately further agreed, that the mule should be embalmed and kept before the holy corporales in the steeple, ad perpciuam Rei Memori- am: Item, to make a mule of the best stone could be found, in honor of the mule, and that for the future his name should be the holy mule. Ail things being done according- ly, and the city never having been mastered by the Moors, (as the inhabitants say,) they instituted a solemn festival, to which ever since the neighbors, even fourteen leagues dis- tant, come every year. Those that go up to the steeple to see the holy miracle of the wafers converted into blood, and the holy mule, must pay four reals of plate. The people of Daroca call it sometiiiies, the holy myatcry, another time the holy miracle; the sacrament of the mule by some ignorants; the holy sacrament on a mulehy the wise, &c. I myself took a journey to see this wonder of Daroca, and paying the fees, went up to have a full view of every thing: and really, I saw a mule of stone, and a coffin wherein the embalmed mule was kept, (as the clerk told me,) but he did not open it, for the key is kept always at the bishop's palace: I saw likewise the linen with live red spots in a little box of gilt silver, two can dies ahvays burning before it; and a glass lamp before th^ mule's coffin. At that time I believed every part of the story All sorts of people believe, as an infallible truth, ihat everj body's sight is preserved during life in the same degree ol strength and clearness it is in at the time they see these bloody ipots, which is proved by many instances of old women, whc MASTER-KEY TO POPERY. 147 by that means have excellent eyes to the last. Item: They give out that no blind person ever came before the corporales, without his sight being restored to himj which I firmly believe, for no blind person -ever was up in the steeple. I cannot s>vear this, bu* I have very good reason to affirm it; for in the first place, there is a small book printed, called "Directions for the 'faithful people," teaching them how to prepare them- selves before they go up to see the holy mystery of the corpo- rales of Daroca. One of the advices to the blind is, that they must confess and receive the sacrament, and have the soul as clean as crystal, and to endeavor to go up to the steeple from the altar's table without any guide ; and that if some cannot go as far as the chapel of the belfry, it is a sign that that man is not well prepared. The distance between the altar and the steeple's door is about forty yards, and there are nine strong pillars in the body of the church ; so the poor blind people, be- fore they can reach the belfry's door, commonly break their noses, some their heads, &lc. And some, more cautious and careful, and happy in finding out the door, when they are in the middle of the stairs, find a snare or stock, and break their legs J for I remember very well, when I Ment up myg^if,! saw a sort of a window in the middle of one of the steps, and ask- ing the use of it, tlie clerk told me, it was to let down through it the rope of the great bell. Then I inquired no farther; but now, being sure that there was but that small window shut up in the whole pair of vvinding stairs, I conclude, that it could not be there for the said use, and in all probability that win- dow was the snare to catch the poor blind people in. There- fore, the clerk being not sure of the miracle, by this prevents the discovery of the want of virtue in the holy corporales, to cure all diseases, and at the same time gives out a miracle, and the miracle is, that the blind man has broke his leg, and that it is a just punishment for daring to go up either unprepared, or with little faith; so no blind man has recovered sight by the virtue of the corporales. By means of this same direction, no sick person dareth to go up; but if they recover, it must be a miracle of the holy mystery. And if a mule happen to be sick, the master of it goes and makes the beast give three turns around the steeple, thinking that its brother mule hath power to cure it. Many will be apt to suspect the truth of this story; nay, some will think it a mere forgery; but I appeal to several officers of ti]e army that went through Daroca, to be witnesses for me. It may be they were no.t told all the circumstances of i;, because 148 bl-lSI er-key to popery. the people there having strange notions of an heretic ; but the mule and corporales being the most remarkable thing in the city, 1 am sure many did hear of it, though nobody of the her- etiv;s could see the holy mystery, being a thing forbidden I y their church. With this, and the like pretended miracles, priests and fri- ars, confessors and preachers, make the people beliete the real presence of Christ's body in the host, and the ineffable vir- tue of this sacrament to cure all bodily distempers: nay, \vhu,t is more than all these, they persuade, and make the people believe, that if a man or a woman has the consecrated wafer by ihem, they cannot die suddenly; nay, nor be killed by violent hands. So great is the pov/er of the host (they say,) that if you show it to the enraged sea, the storm immediately ceaseth; if you carry it with you, you cannot die, especially a sudden death. And really, they may venture to give out this doctrine as an infallibie point, for they are sure no body will dare to touch the host, and much less to carry it with them, it being so high a crime, that if any body was found out with the consecrated wafer on his body, the sentence is already passed by the inquisitors, that such a person is to be burnt alive. A parish priest carrying the consecrated host to a sick per- son out of the town, was killed by a flash of lightning, which accident being clearly against this pretended infallible power of the host, the people took the liberty to talk about it; but the clergy ordered a funeral sermon, to which the nobility and common people were invited by the common cryer. Every body expected a funeral sermon : but the preacher, taking for his text Judicium sibi mowt^wcai, proved, that the priest killed by a flash of lightning, was certainly damned, and that his sudden death, while he had the consecrated host in his hands, was the reward of his wickedness; and that his death v/as tG be looked upon as a miracle of the holy host, rather than an instance against the infinite power of it; for, said he, we have carefully searched and examined every thing, and have found ihat he was not a priest, and therefore had no authority to louch the host, nor administer the Sacrament of the eucharist. \xid with this the murmur of the people ceased, and every body ifterwards thought, that the sudden death of the priest was 4. manifest miracle wrought by the host, and a visible punish- ,nent from heaven for his sacrilegious crimes. The truth is, that the priest was ordained by the bishop ol Tarasona, in Aragon. The thing happened in the city ol MASTER-KEY TO POPERY 149 Calatayed, in the same kingdom; his name was Mossen Pe- dro Aquilar; he was buried m the church called the ScpuliJirc of our Lord. The reverend father Fonibuena was the preach- er, and I was one of the hearers, and one that believed the thing as the preacher told us, till after a while, some members of the academy having examined the case, and found that he was r-eally a priest, proposed it to the assembly, that every Vv>(iy might give his opinion about it. The president said that such a case was not to be brought into question, but the doc- trine of the church touching eucharistia to be believed with- out any scruples. Again, That the host has no virtue nor power to calm the raging sea, I know myself by experience; and as the rela- tion of the thing may prove effectual to convince other Roman Catholics of their erroneous belief, as well as the passage it- self did me t seems fit in this place to give an account of it, and I pray God Almighty, that it may please him to give all the Roman Catholics the same conviction, some way or other, his infinite goodness was pleased to give me, that they may take as firm a resolution as I have taken, to espouse the safest way to salvation : for if we take our measures concerning the truths of religion from the rules of holy scriptures, and the platform of the primitive churches; nay, if the religion of Jesus Christ as it is delivered in the New Testament, be the true religion, (as I am certain it is) and the best and safest way to salvation; then certainly the protestant religion is the purest, that is, at this day, in the world ; the most orthodox in faith, and the freest on the one hand from idolatry and superstition, and on the other, from whimsical novelties and enthusiasms, of any now extant; and not only a safe way to salvation, but the safest of any I know of in the world. Now I come to my story. After I lefl; my country , making use of several stratagems and disguises, I went to France, dressed in officer's clothes, and so I was known by some at Paris, under the name of the Spanish officer. My design was to come to England, but the treaty of Utretcht not being concluded, I could not attempt to come from Calais to Dover without a pass. I was pe.'.ectly a stranger in Paris, and w^ithout any acquaintance, only one French priest, who had studied in Spain, and could speak Spanish perfectly well, \>hich was a great satisfaction to me, for at that time I could not speak French. The priest (to whom I made some presents,) was interpreter of the Spanish letters to the king's confessor, father le Telier, to whom he introduo n2 150 JIASTER-KEY TO POPERY. ed me; I spoke to him in Latin, and told him I had got a greai fortune by the death of an uncle in London, and that I should be very much obliged to his reverence, if by his influence I could o)^tain a pass. The priest had told him that I was a Cap- tain, w^iich the father believed; and my brother having been a captain, (though at that time he was dead,) it was an easy thing to pass for him. The first visit was favorable to me, for the father confessor promised to get me a pass, and bid me call for it two or three days after, which 1 did; but I found the rev erend very inquisitive, asking me several questions in divin- ity: I answered to all, that I had studied only a little Latin. — He then told me there v/as no possibility of obtaining a pass for England, and that if I had committed any irregular thing in the army, he would give me a letter for the king of Spain to obtain my pardon, and make my peace with him again. 1 confess this speech made me very uneasy, and I began to sus- pect some danger; so I thanked him for his kind offer to me, and told him I had committed nothing against my king or country, which I would convince him of, by refusing his favor, and by returning back into Spain that very week. So I took my leave of him, and the day following I left Paris, and went back to St. Sebastian, where I kept my lodgings till I got the opportunity of a ship for Lisbon. The merchants of Saragos- sa trade to St. Sebastian, where I was afraid of being known, and discovered by some of them, and for this reason I kept close in my room, giving out that I was not well. How to get a ship was the only difficulty; but I was freed from this by sending for the father rector of the Jesuits, on pretence that I was very ill, and was willing to confess my sins. Accordingly he came to me that very day, and I began my confession, in which I only told him, that as I was an officer in the army, and had killed another officer, for which the king had ordered me to be taken up, so that my life being in danger, and my con- science in trouble on account of the murder, I put both life and soul into his hands. He asked me all the usual questions, but I confessing no other sin, the father thought I was a good christian, and something great in the world; so he bade me be easy and mind nothing but keep myself in readiness for my voyage, and that he would send a captain of a ship to me that very night, who should take me along with him into the ship, and sail out the next morning. And so all was perform- ed accordingly, and I went that night to embark. What di- rections the father rector gave the captain I know not; this I know, that I was treated as if 1 w^ere the son of a grandee, MASTER-KEY TO TOPERY. 151 and served by the captain himself. This was the first time of my Hfe being at sea, and I was very sick the two first days; the third day a great storm began, which put me in fear of losing my hie. But then calhng to my memory that the di- vino power was said to be in a consecrated host, to cahn the raging sea, and knowing that a priest had power to consecrate at any time, and every where, upon urgent necessity, I went into the captain's cabin, and took one of the wliite wafers he made use of tor seahng letters, and being alone, I made this promise before God Almighty, from the bottom of my heart, that if he would graciously condescend to remove my scruples at once, by manifesting the real presence of his body in the host, and its infinite power, by calming the raging tempest at the sight of the one I was now going to consecrate, then I would return back again into m]/ church and country, and live and die in the Romish communion ; but if the effect did not answer to the doctrine preached of the host, then I would live and die in the church that knoweth no such errors, nor obey- eth the pope. After this promise, I said my prayers of pre- paration to consecrate; and after I had consecrated one wafer (which I was sure in my conscience was duly consecrated, for the want of ornaments and a decent place, is no hindrance to the validity of the priest's consecration,) I went up, and hi- ding the wafer from the captain and the crew of the ship, I shewed it to the sea, and trembling all over, stood in that con- dition for half an hour. But the storm at that time increased so violently, that we lost the mast of the ship, and the captain desired me to go down. I was willing to wait a little longer for the efficacy of the host, but finding none at all, I went down, and kneeling, I began to pray to God, and thinking I was obliged to eat the consecrated host for reverence sake, I did eat it, but without any fiiith of the efficacy and power of it. Then I vowed before God, never to believe any doctrine of the Romish church, but those that were taught by Jesus Christ and his apostles, and to live and die in that only. After this vow, though the storm did continue foi a day and a night, my heart was calmed, all my fears vanished, and though with manifest danger of our lives, we got into Vigo's harbor, and safe from the storm. I left the ship there, and by land I v/ent to Portugal, having an inward joy and eai-iness in my heart; but having stopped at Porto-Porto, to take a little rest, I fell sick of an intermitting fever, which brought me tothe very point of death three times, in throe months and nine days. The minister of the parish be- 153- MASTER-KEY TO POPERY. ing told by my landlord, the condition I was in, past hopes of recovery, came to visit me, and desired me to confess and re- ceive as a good christian ought to do; but I thanking him for iis good advice, told hitn, that I was not so sick as he believ- 3d, and that I would send for him if I had any occasion, and really, I never believed that I v.as to die of that distemper, and by this thought, I was freed from priests and confessors. Whp?i I was out of danger, and well recovered, I went to Lisbon, where I had the opportunity of talking with some Eng- lish merchants, who explained to me some points of the protes- tant religion, and my heart was in such a disposition, that their words affected me more than all the sermons and moral sums of the Romish church had ever done before. I knew a captain in the Spanish army, Don Alonzo Corse- ga by name, who was killed at the siege of Lerida, in whose bosom was found (in a little purse,) the consecrated wafer, for which his body was burnt to ashes. It is very likely that the poor man thinking to escape from death by that means, he took it out of his mouth when he went to receive, and kept it as an amulet against the martial instruments, which paid no respect to its fancied divinity. No^ by these instances I have given you already, it appears that the practices of the Romish priests, in the administration of the Eucharist, either to healthy or sick people, are only ob- served for interest's sake, as the worship and adoration given to the consecrated wafer, tends only to the increase of their treasure. And lastly, the doctrine of transubstandation and real presence of Christ, which they endeavor to make the people believe by supposed miracles, is only to cheat and blind the poor laity, and raise in them a great reverence and admi- ration of their persons and office. O Lord God, who receivest into thy favor those that fear thee, and do work righteousness, suffer not so many thousands of innocent people to be led in the way of error, but enlighten them with thy spirit, put the light of the Gospel upon the can- dlestick, that all those who are in darkness may by that means come to the safe way of salvation, and live and die in the profession of thy truth, and the purity of that perfect religion taught by thine only son, our Saviour Jesus Christ our Lord. Amen. 1LA.STER-KEY TO POPERY. 153 ARTICLE IV. Of Purgatory. I cannot give a real account of Purgatory, but I will tell ali I know of the practices and doctrines of the Romish piiests and friars, in relation to that imaginary place, which indeed must be of vast extent and almost infinite capacity, if, as the priests give out, there are as many apartments in it as conditions and ranks of people in the world among Roman- Catholics. The intenseness of the fire in Purgatory is calculated by them, which they say is eight degrees, and that of hell only four degrees. But there is a great difference between these two fires, in this, viz. that of purgatory (though more intense, active, consuming and devouring) is but for a time, of which the souls may be freed by the suffrages of masses; but that of hell is forever. In both places, they say, the souls are tor- mented, and deprived of the glorious sight of God, but the souls in purgatory (though they endure a great deal more than those in hell) have certain hopes of seeing God sometime or other, and that hope is enough to make them to be called the Messed soi/ls. Pope Adrian the Third, confessed, that there was no men- tion of purgatory in scripture, or in the writings of the holy fathers; but notwithstanding this, the council of Trent has set- tled the doctrine of purgatory without alleging any one pas- sage of the holy scripture, ai d gave so much liberty to priests and friars by it, that they build in that fiery palace, apartments for kings, princes, grandees, noblemen, merchants and trades- men, for ladies of quality, for gentlemen and tradesmen's wives, and for poor common people. These are the eight apartments which answer to the eight degre-es of intensus ignis, i. e. in- tense fire ; and they make the people believe, that the poor people only endure the Igast degree ; the second being greater, is for gentlewomen and tradesmen's wives, and so on to the eighth degree, which being the greatest of all, is reserved for kings. By this wicked doctrine they get gradually masses from all sorts and conditions of people, in proportion to their greatness. But as the poor cannot give so many masses as the great, the lowest chamber of purgatory is always crowded with the reduced souls of those unfortunately fortunate people, for they say to them, that the providence of God has ordered every thing to the ease of his creatures, and that for^^seeing 154 MASTER-KEY TO TOrERY. that the poor people could not afFard the same number of mas ses that the rich could, his infinite goodness had placed tnem in a place of less sufferings in purgatory. But it is a remarkable thing, that many poor, silly trade^- men's wives, desirous of honor in the next world, ask the fri- ars whether the souls of their fathers, mothers, or sisters, can be removed from the second apartment (reckoning from the low- est) to the third, thinking by it, tliat though the third degree of fire is greater than the second, yet the soul would be better pleased in the company of ladies of quality; but the worst is, that the friar makes such women believe, that .he may do it very easily, if they give the same price for a mass the ladies of quality give. I knev/ a shoemaker's wife, very ignorant, proud, and full of punctilios of honor, who went to a Franciscan fri- ar, and told him that she desired to know whether her own father's soul was in purgatory or not, and in what apartment. The friar asked her how many masses she could spare for it; she said two; and the friar answered, your father's soul is among the beggars. Upon hearmg this, the poor woman be- gan to cry, and desired the friar to put him, if possible, in the fourth apartment, and she would pay him for it; and the quan- tum being settled, the friar promised to place him there the next day; so the poor woman ever since gives out that her father was a rich merchant, for it was revealed to her, that his soul is among the merchants in purgatory. Now what can we say, but that the pope is the chief Gov- ernor of that vast place, and priests and friars the quarter-mas- ters that billet the souls according to their own fancies, and have the power, and give for money the king's apartments to the soul of a shoemaker, and that of a lady of quality to her washer-woman. But mind reader, how chaste the friars are in procuring a separate place for ladies in purgatory ; they suit this doctrine to the temper of a people whom they believe to be extremely jealous, and really not without ground of them, and so no soul of a woman can be placed among men. Many serious people are well pleased with this christian caution; but those that are given to pleasure do not l.'ke it at all; and I knew a pleasant young collegian, who went to a friar and told him: father, 1 own I love the fair sex; and I believe my soul will always re- tain that inclination. I am told that no man's soul can be iti company with ladies, and it is a dismal thing for me to think, that 1 must go there, (but as for hell, I am in nc danger of it, ihanks to the pope,) where I shall never see any Bnore women, MASTER-KEY TO POPERY. 15S which will prove the greatest of torments to my soul : so I have resolved to agree with your reverence beforehand, upon this point. I have a bill of ten pistoles upon Peter la Vinna Ban quer, and if you can assure me, either to send me straight to heaven when I die, or to the ladies apartment in purgatory, you shall have the bill ; and if you cannot, I must submit to the will of God, like a good christian. The friar seeing the bill, which he thought ready money, told him that he could do either of the two, and that he himself might choose which of the two places ne pleased. But father (said the collegian,) the case is, that 1 love Donna Teresa Spinola, but she does not love me, •^nd I do not believe that I can expect any favor from her m *,his world, so I would know whether she is to go before me to purgatory or not. O! that is very certain (said the fri- ar.) I choose then (said the collegian,) the ladies apart- ment, and here is the bill, if you give me a certificate under your hand, that the thing shall be so; but the friar refusing to give him any authentic certificate, the collegian laughed at him, and made satirical verses upon him, which were printed, and which I read. I knew the friar too, who being mocked publicly, was obliged to remove from his convent to another in the country. Notwithstanding all these railleries, of which the inquisitors cannot take notice, being not against the catholic faiih; priests and fi'iars do daily endeavor to prove, that purgatory is a real existent place, and that by masses, the souls detained in it are daily delivered out of it. And this they prove by many revelations made to devout, pious people; and by many apparitions. They not only preach them publicly, but books are printed of such revelations and apparitions. I remember many of them, but I shall not trouble the reader with them; only I will tell some of tbe most remarkable ones of my time. In the latter end of King Charles the Second's reign, a nun of Guadalarajara wrote a letter to his majesty, acquainting him, that it was revealed to her by an angel, that the soul of his father, Philip the IV.* was still in purgatory, (all alone m the royal apartments) and likewise in the lowest chamber, the said king Philip's sboemaker, and that upon saying so many mass- es, both should be delivered out of it, and should go to enjoy the ravishing pleasures of an eternal life. The nun was repu- ted a saint upon earth, and the simple king gave orders to his confessor to say, or order so many masses to be said, for that purpose; after which, the said nun wrote again to :.is majesty, 156 MASTEll-KEY TO POrERY. congi atulating and wishing him joy, for the arrival of his fa ther to heaven ; but that the shoemaker, who was seven de- grees lower than Philip in purgatory, was then seven degrees higher than his majesty in heaven, because of his better life on earth, who never had committed any sin with women, af Philip had done all his life time, but that all was forgiven to him on account of the masses. Again, they give out in the pulpit, that the pope has an ab- solute power to make the mass ethcacious to deliver the soul, for which it is said, out of that place ; and that his holiness can take at once all the souls out of it; as Pious the Vth did, (as they report) who, when he was cardinal, was mighty devout, and a great procurer of the relief of souls, and who had prom- ised them with a solemn oath, that if, by tlieir prayers in pur- gatory, he should be chosen Pope, then he would empty ])urga- toryofallthe souls at once. At last, by the intercession of the souls with God Almighty, he_^ was elected pope, and imme- diately he delivered all the souls out of that place; but that Jesus Christ was so angry with the new pope, that he appeared to him, and bade him not to do any such thing again, for it was prejudicial to the whole clergy and friarship. That pope de- livered all the souls out of purgatory, by opening the treasure of the church, in which were kept millions of masses, which the popes make use of for the augmenting the riches of the holy see. Bat he took care not to do it again ; for though qu.od- cunque solveritis in Terra, erit solutum ct in CcbHs, there is not specified the same power in purgatory, therefore, evei since, the popes take no authority, nor liberty to sweep purga - tory at once, for it would prove their ruin, and reduce the clergy to poverty. When some ignorant people pay for a mass, and are willing to know whether the soul for which the mass is said, is, after the mass, delivered out of purgatory; the friar makes them be- lieve, that the soul will appear in the figure of a mouse within the tabernacle of the altar, if it is not out of it, and then it is a sign that the soul wants more masses ; and if the mouse does not appear, the soul is in heaven. So when the mass is over, he goes to the tabernacle backwards, where is a little door with a crystal, and lets the people look through it: But O pitiful thing! They see a mouse which the friars keep, (perhaps for this purpose) and so the poor sots give more money for moro masses, till they see the mouse no more. They have a reve- lation ready at hand, to say, that such a devout person was ♦old by an angel, that the soul for which the mas-s is said, was MASTER-KEY TO POPERY. 157 to appear in the figure of a mouse in the sac rario or taber- nacle. Many other priests and friars do positively affirm, ind we see many instances of it fo-ged by them in printed br/)ks, that when they consecrate the liost,the little boy Jesus doth appear to them in the host, and that is a sign that the soul is out of ourgatory. There is a fine picture of St. Anthony de Paula, ivith the host in his hand, and the little Je&us is in the host, because that divine boy frequently appeared to him when he Raid mass, as the history of his life gives an account. But at the same time, they say, that no layman can see the boy Je- sus, because it is not permitted to any man but to priests to see so heavenly a sight: and by that means they give out what sort of stories they please, without any fear of ever being found out in a lie. As to the second day of November, which is the day of the souls of purgatory, in M'hich every priest and friar sayeth three masses for the delivery of so many souls out of the pains of it, they generally say, that from three of the clock, of the first day of November (all-saints' day) till three in the afternoon, the next day, all the souls are out of purgatory, and entirely free from the pains of it ; (those four and twenty hours being- granted by his holiness for a refreshment to them) and that all that while they are in the air diverting themselv es, and ex- pecting the relief of so many masses, to get by them the desi- red end, viz. The celestial habitations. On these twenty- four hours, they ring the bells of all the churches and con- vents, which (as they say) is a great suffi-age and help to the souls, and on that day only, priests and friars get more nioney than they get in two months time beside; for every family, and private persons too, give yellow wax candles to the church, and money for masses and responsa, i. e. a prayer for the dead, and all these twenty-four hours the churches are crowd- ed with people, and the priests and friars continually singing prayers for the dead, and this they call the priests and friarg fair day; which they solemnize with the continual ringing of bells, though they give out, that it is a suffrage for the souls of purgatory. And on the same pretence, there is a man in every parish that goes in the dark of the evening through all the streets with a bell, praying for the souls, and asking charity fr/r them in every house, always ringing the bell as a suffrage. The duke of Ossuna made a witty repartee to pope Innocent the Xlth, on this subject. The duke was ambassador for the king :> 158 MASTER-KEY TO POPERY. of Spain at Rome, and he had a large bell on the top of his ho\7se, to gather his domestics when he was going out. Many cardinals lived by his palace, and complained to the pope, t/ia, the ambassador's bell disturbed tltem; (for the duke used to or- der to ring the bell when he knew the cardinals were at home) and the pope spoke immediately to the duke, and asked his Excellency the reason of keeping so big a bell? To which the duke answered, that he was a very good christian, and a good friend to the souls of purgatory, to whom the ringing of the bell was a suffrage. The pope took in good part this rail- lery, and desired him to make use of some other signal to call his servants; for that of the bell was very noisy, and a great disturbance to the cardinals, his neighbors; and that if he was so good a friend to the souls of purgatory, he would do them more service by selling the bell, and giving the money for masses. To tell the truth the duke did not care for the souls, but all his design was to vex the cardinals: So the next day he or- dered to bring down the bell, and to put in the same place a cannon, or a great piece of ordnance, and to give twelve shots every morning and twelve at midnight, which was the tinte the cardinals were at home. So they made a second complaint to the pope ; upon this, he spoke to the duke again, and he answered to his holiness, that the bell was to be sold, and the money to be delivered to the priests for masses; but that he had ordered the cannon as a suffrage for the souls of the poor soldiers that had died in the defence of the holy see. Tlie pope was very much affronted by this answer, and as he was caressing a little lap-dog he had in his arms, got up, and said, — Duke, I take more care of the souls of the poor soldiers than you of your own soul; at which, the duke taking out of the pope's arms the lap-dog, and throwing him through the window, saiil. And, I take care to shew the pope how he ought to speak with the king of Spain, to whom more respect is due. Then the pope, knowing the resoluteness of the duke, and that his holiness could get nothing by an angry method, chose to let the thing drop there, rather than to make more noise ; so the duke kept his cannon piece, and the cardinals were obliged ^^ remove their tamiiies into a more quiet place. A mendicant friar one day asked some rharity from the same duke, for the souls of purgatory, and said, INly lord, if you put a pistole in this plate, you shall take out of purgatory that soul for which you design it. The duke gave the pistole, and asked whether the soul of his 'brother was already out ot MASTER-KEY TC TOrERY. 159 it? Aid when the friar said, Yea; the duke took again l" is pistole^ and told the friar, Now you cannot put his soul into purgatory again. And it is to be wished that every one was like that duke, and had the same resolution to speak the truth to the pope himself and all his quarter-masters. I have told in the first article of this chapter, that every Friday is appointed to say masses for the souls in purgatory, which did belong to corporations of fraternities, and what great profit priests, and especially friars, get by it. Now by this infallible custom and practice, we may say, that purgatory contains as many corporations of souls, as there are corpora- tions of tradesmen here below, which fraternities are more profitable to all sorts of communities of friars, than the living members of them upon earth. But some of these people, either out of pleasantry, or out of curiosity, ask sometimes in what part of the world, or of the air, is that place of purgatory ? To which the friars answer, that it is between the centre of the earth and lins c-arthly superfices; which they pretend to prove, and make them believe by revelations, and especially by a story from a Jesuit father, who in his travels saw the earth open by an earthquake, and in the deep a great many people of a flaming red color, from which nonsensical account they conclude, to blind the poor people, that those were the souls of purgatory, red as the very flame of fire. But observe, that no priest or friar would dare to tell such frivolous stories to people of good sense, but to the ignorant, of which there are ■great numbers in those parts of the world. When they preach a sermon of the souls, they make use of brimstone, and burn it in the pulpit, saying, that such flames are like those of the fire in purgatory. They make use cf many pictures of the souls that are in the middle of devouring fire, lifting up their hands to heaven, as if they were crying for help and assistance. They prove their propositions with revelations and apparitionsf for they cannot find in the scrip- ture any passage to ground their audacious thoughts on, and such sermons are to the people of sense better diversion than a comedy; for besides the wretchedness of style and method, they tell so many sottish stories, that they have enough t^ laugh at afterwards for a long while. I went to hear an old friar, who had the name of an excel- lent preacher, upon the subject of the souls in purgatory, and he took his text out of the twenty-first chapter of the Apoc. 27th verse : And there shall in no wise enter into it any thing that dejileth, neither whatsoever zvorkeih abomination, by '*G0 MASTER-KEVr TO POPERY. which he settled the belief of a purgatory, proving by some romantic authority that such a passage ought to be under- stood of purgatory, and his chief authority ^vas, because a famous interpreter, or expositor, re aiders the text thus. There shall not enter into it (meaning heaven) any thing which is not proved by the fire, as silver is purified by it. When he had proved this text, he came to divide it, which he did in these three heads : First, that the souls suffer in purga- tory three sorts of torments, of which the first was fire, and that greater than the tire of hell. Secondly, to be deprived of the face of God: And Thirdly, which was the greatest of all torments, to see their relations and friends here on earth di- vertingf themselves, and takinjT so little care to relieve them out of those terrible pains. The preacher spoke very little of the two first })oints, but he insisted upon the third a long hour, taxing the people of ingratitude and inhumanity; and that if it was possible for any of the living to experience, only for a moment, that devouring flame of purgator}-, certainly he would come again, and sell whatever he had in the world, and give it for masses: And what pity it is (said he) to know that there are the souls of many of my hearers' relations there, and none of them endeavor to relieve them out of that place. He went on and said : I have a catalogue of the souls, which, by revelation and apparition, we are sure are in purgatory; for in the first place, the soul of such a one (naming the soul of a rich merchant's father) appeared the other night to a godly person, in the figure of a pig, and tk's devout person, knowing - that the door of his chamber was locked up, began to sprinkle the pig with holy water, and conjuring him, bade him speak, and tell him what he v.anted? And the pig said, I am the soul of such an one, and I have been in purgatory these ten years for want of help. When Heft the world, I forgot to teir*" my confessor where I left 1000 pistoles, which I had reserved for masses. My son found them out, and he is such an unnatu- ral child, that he doth not remember my pitifid condition; and now by the permission of heaven, I come to you, and com- mand you to discover this case to tlie first preacher you meet, that he may publish it, and tell my son, that if he doth not give that money for masses for my relief, I shall be for ever m purgatory, and his soul shall certainly go to hell. The credulous merchant, terrified with this siory, believing every tittle of it, got up before all the people, and went into the vestry, and when the friar had finished, he begged of hina to go along with him to Ids house, where he should receive MASTER-KEY TO rOPERY. 161 the money, which he did accordingly, fur fear of a second thought; and the merchant gave freely the 1000 pistoles, for fear that his father's soul should be kept in [)urgatory, and he himself go to hclL And besides these cheats and tricks, they make use of them- selves to exact money, they have their solicitors and agents that go from one house to another, telling stories of apparitions and revelations, and these are they which we call heatas and devotas; for as their modesty in paparel, their hypocritical air, and daily exercises of confessing and receiving is well known in the world, the common people have so good an opin- ion of them, that they believe, as an article of faith, whatever stories they tell, without further inquiry into the matter: So those cunning, disguised devils (or worse) instructed by the friar their confessor, go and spread abroad many of these ap- paritions, by which they get a great deal of money for masses, which they give to the father confessor. Nay, of late, the old nuns, those that, to their grief, the world despises, have undertaken the trade of publishing reve- lations and apparitions of souls in purgatory, and give out that such a soul is, and shall be in it, until the father, mother, or sister, go to such a friar, and give him so many masses, which he is to say himself, and no other. And the case is, that by agreement between the old skeleton, and the covetous father, he is to give her one third of all the masses that he receives by her means and application.- So you see the nature of this pkce of purgatory, the apartments in it, the degrees of the fire of it, the means the priests and the friars make use of to keep in repair that profitable palace; and above all, the stu- pidity, sottishness and blindness of the people, to believe such dreams as matters of fact. What now can the Roman Cath- olics say for themselves? I am aware that they will say that I am a deceiver and impostor. The Jews said of our Saviour, (John vii,, v. 12.) some, that he was a good man; others said, nay but he deceiveth the people, when he was telling the truth. So I shall not be surprised at any calumny or injury dispersed by them; for I am sure in my conscience, before. God and the world, that I write the truth. And let nobody min-d the method in this account, for now I look upon the prac- tices and cheats of the priests and friars in this point of pur- gatory, as the most ridiculous, nonsensical, and roguish of all their tricks; so how can a man that has been anv^^g them, and is now in the right way, write moderately, w:ihout ridi culing th^m? o2 162 MASTER-KEY TO rorERT. I must dismiss this article with my address to the papist f)riests of England and Ireland. Some of them (immediately after mv book was published and read by them) did command their parishioners in their respective mass houses (as I was told by a faithful friend) not to read my book, svb yena excom- municationis. Others made frivolous remarks on sonse of my observations and matters of fact; nay, a zealous protestant having lent one of my books to a Roman catholic lady, she gave it to her priest, and desired his opinion about it. The priest read it over, and corrected only five passages with his hand in the same book, of which I shall speak in my second part. Above all, this article of purgatory is the hardest thing to them; but they ought to consider, that 1 speak only of my country people, and if they complain I must crave leave to say that by that, they make us believe that the Spanish contagion has reached to them, and want of the same remedy with the Spaniards, namely, a narrow searching into the matter, &c PART IV. Of the Inquisitors and their Practices. In the time of King Ferdinand the fifth, and Queen Isabel- la, the mixture of Jews, Moors, and Christians was so great, the relapses of the new converts so frequent, and the c*jrrap- tions in matters of religion so bare-faced in all sorts and con- ditions of people, that the cardinal of Spain thought the intro- ducing the inquisition could be the only way of stopping the course of wickedness and vice ; so as the sole remedy to cure the irreligious practices of those times, the inquisition was es- tablished in the year 1471, in the court, and many other do- minions of Spain. The cardinal's design in giving birth to this tribunal, was only to suppress heresies, and chastise many horrible crimes committed against religion, viz; Blasphemy, sodomy, polyga- my, sorcery, sacrilege, and many others, which are also pun- ished in these kingdoms by the prerogative court, but not by making use of so barbarous means as the inquisition doth. The design of the cardinal was not blamable, being in itself good, and approved by all the serious and devout people of that time, but the performance of it was not so, as will appear by and by. I can only speak of the inquisition of Saragossa, for as I am treating of matters of fact, I may tell with confidence what I knew of it, as an eye-witness of several things done there. This tribunal is composed of three inquisitors, who are abso- lute judges; for, from their judgment there is no appeal, not even to the pope himself, nor to a general council; as doth appear from what happened in the time of king Philip the second, when the inquisitors having censured the cardinal of Toleda, the pope sent for the process and sentence, but the inquisitors did not obey him, and though the council of Trent discharged the cardinal, notwithstanding, they insisted on the Performance and execution of their sentence. The first inquisitor is a divine, the second, a casuist, and the third, a civilian; the first and second are always priests .. 163 164 BIASTER-KEY TO POPERY. and promoted from prebends to the high dignity of being hoJy inquisitors. The third sometimes is not a priest, though he is dressed in a clerical habit. The three inquisitors of my time were, tirst, Don Pedro Guerrero; second, Don Francisco Torrejon; third, Don Antonio Aliaga. This tribunal hath a high sheriff, and God knows how many constables and undei officers, besides the officers that belong to the house, and that live in it; they have likewise an executioner; or we may say, there are as many executioners, as officers and judges, dzi-c; besides these, there are many qualificators and familiares, of which I will give an account by themselves. The inquisitors have a despotic power to command every livino" soul ; and no excuse is to be given, nor contradiction to be made, to their orders ; nay, the people have not liberty to speak nor complain in their misfortunes, and therefore there is a proverb which says, Con la inquisition chiton. Do not meddle with the inquisition ; or, as to the inquisition say nothing. This will be better understood by the following account of the method they make use of lor the taking up and arresting the people: which is thus: When the inquisitors receive an information against any body, which is always in private, and with such secrecy that none can know who the informer is (for all the informations are given in at night) they send their officers to the house of the accused, most commonly at midnight, and in a coach, — they knock at the door, (and then all the family are in bed) and when some body asks from the windows who is there; the officers say, the holy inquidiion. At this word, he that answered, without any delay, or noise, or even the liberty of giving timely notice to the master of the house, comes down to open the door. I say, without the liberty of giving timely notice, for when the inquisitors send the officers, they are sure, by the spies, tliat the person is within, and if they do not find the accused, they take up the whole family, and carry them to the inquisition: so the answerer is with good reason afraid of making any delay in opening the street door. Then they go up stairs and arrest the accused without telling a word, or hearing a word from any of the family, and with great silence putting him into the coach, they drive to the holy prison. If the neighbors by chance hear the noise of tlie coach, they dare not go to the window, for it is well known that no other coach but that of the inquisition is abroad at .hat time of the night; nay, they are so much afraid, that ihey dare not even to ask the next morning their neighbors any MASTER-KEY TO POPERY. 165 thing about it, for those that talk of any thing that the inqui- sition does, are liable to undergo the same punishment, and this, may be, the night following. So if the accused be the daughter, sou, or father, &-c., and some friends or relations go in the morning to see the family, and ask the occasion of their tears and grief, they answer that their daughter was stolen away the night before, or the son, or father or mother, (whoever the prisoner be) did not come home the night be- fore, and that they suspect he was murdered, (Sec. This an- swer the;y give, because they cannot tell the truth without ex- posing themselves to the same misfortune ; and not only this, but they cannot go to the inquisition to inquire for the pris- oner, ijr they would be confined for that alone. So all the comfor the family can have in such a case, is to imagine that the prisoner is in China, or in the remotest part of the world, or in hell, where in nullus ordo sed sempiternus horror inhabitat. This is the reason why nobody knows the per- sons that are in the inquisition till the sentence is published and executed, except those priests and friars summoned to hear the trial. The qualificators and familiares which are in the city and country, ui)on necessity, have full power to secure any per- son suspected with the same secrecy, and commit him to the nearest commissary of the holy office of the inquisition, and he is to take care to send them safely to prison; which is all done by night, and without any fear that the people should deliver the prisoner, nay, or even talk of it. Qualijicators, Are those, M^ho, by order from the inquisitors, examine the crimes committed by the prisoners against the catholic faith, and give their opinions or censures about it: they are obliged to secrecy as well as other people; but as the number of them is great, the inquisitors must commonly make use of ten or twelve of the most learned that are in the city, in difficult cases ; but this is only a formality, for their opinions and cen- sures are not regarded, the inquisitors themselves being the absolute decisive judges. The distinguishing mark of a qual- ificator is the cross of the holy office, which is a medal of pure gold as big as a thirteen, with a cress in the middle, half white and half black, which they wear before their breast; but in public functions or processions, the priests and friar? wear another bigger cross of embroidery on their cloak o; habits. To be qualificator is a great honor to his whole fami 166 MASTER-KEY TO POrERY. ly and relations, for this is a public testimony of the old chri»- tianily and pure blood (as they call it) of the family. No nobleman covets the honor of being qualificator, for they are all ambitious of the cross of St. James, of Alcantara, of Calatravia, of Malta, and the golden fleece, which are the five orders of the nobility; so the honor of a qualificator is for those people, who, though their families being not \ve\\ known, are desirous to boast of their antiquity and christianism, though to obtain such honor, they pay a great sum of money : for, in the first place, he that desireth to be a qualificator, is to appear before the holy tribunal, to make a public profession of the catholic faith, and to acknowledge the holy tribunal for the supreme of all others, and the inquisitors for his own judges. This is the first step. After, he is to lay down on the table the certificate of his baptism, and the names of his parents for four generations ; the towns and places of their former habitations ; and two hundred pistoles for the expenses in taking informations. This done, he goes home till the inquisitors send for him, and if they do not send for him in six months time he loseth the money and all hopes of getting the cross of qualificator; and this happens very often for the reasons I shall give by and by. The inquisitors send their commissaries into all the places of the new proponent's ancestors, where they may get some? account of their lives and conversations, and of the purity o) their blood, and that they never were mixed with Jewish fam ilies, nor heretics, and that they were old Christians. These examinations are performed in the most rigorous and severe manner that can be; for if some of the informers and witnesses are in a falsity, they are put into the inquisition ; so every body gives the report concerning the family in question, with great caution, to the best of his knov.ledge and memory. When the commissaries have taken the necessary informations with witnesses of a good name, they examine the parish book, and take a copy of the ancestors' names, the year and day of their marriages, and the year, day, and place of their burials. The commissaries then return to the inquisitors with all the exam- inations, witnesses, proofs, and convictions of the purity and ancient Christianity of the proponent's families, for four gener- ations; and being again examined by the three inquisitors^ if they find Ihem real and faithful, then they send the same commissaries to inquire into the character, life, and conversa tion of the postulant, or demanding person, but in this point MASTER-KEY TO P©PERT. 167 the commissaries pass by many personal failings, so when the report is given to the holy inquisitors, they send for the postulant and examine him concerning matters of faith, the holy scriptures, the knowledge of the ancient fathers of the church, moral cases, all which is but mere formality, for the generality of the holy fathers themselves do not take much pains in the study of those things, and therefore the postulant is not afraid of tl>oir nice questions, nor very solicitous how to resolve them. When the examination is over, they order the secretary to draw the patent of the grant of the holy cross to such an one in regard to his families' old purity of blood and Christi- anity, and to his personal parts and religious conversation, certifying in the j)atent, that for four generations past, none of his father's or mother's relations were at all suspected in points concerning the holy Roman catholic faith, or mixed with Jewish or heretical blood. The day following, the postulant appears before the assem- bly of qualificators in the hall of the inquisition, and the first inquisitor celebrates the mass, assisted by the two qualifica- tors, as deacon and subdeacon. One of the oldest brethren preacheth a sermon on that occasion, and when the mass is over, they make a sort of procession in the same hall, and after it, the inquisitor gives the book of the gospel to the pos tulant, and makes him swear the usual oaths; which done, the postulant, on his knees, receiveth the cross or medal, from the hands of the inq\iisitor, who, with a black ribbon, })uts it on the postulant's neck, and begins to sing te deuTti, and tho collect of thanks, wliich is the end of the ceremonies. Then all the assistant qualiiicators congratulate the nev/ brother, and all go up to the inquisitor's apartment to drink chocolate, and after that, every one to his own dwelling place. ■^ The new qualificator dineth with the inquisitors that day, and after dinner the secretary brings in a bill r>f all the fees and expenses of the informations; which he must clear be- fore he leaves the inquisition. Most commonly the whole comes to four hundred pistoles, including the two hundred he gave in the beginning; but sometimes it comes to a thousand pistoles, to those whose ancestors families were out of the kingdom, for then the commissaries expend a great deal more : and if it happen they find the least spot Oi' Jewdaism, or Here- sy, in some relation of the family, the commissaries do not proceed any further in the examinations, but come back again to the inquisition immediately, and then the postulant is never 168 MASTER-KEY TO TOPERY. gent for by the inquisitors, who keep the two hundred pistoles for pious uses. Familiares, Are always laymen, but of good sense and education . These wear the same cross, and for the granting of it, the inquisitors make the same informations and proofs as they make for qual- ificators. The honor and privileges are the same ; for they are not subject but to the tribunal of the inquisition. Their businesses are not the same ; for they are only employed in gathering together, and inquiring after all books against the catholic faith, and to watch the actions of suspected people. They take a turn sometimes into the country, but then they do not wear their cross openly till occasion requires it. They insinuate themselves into all companies, and they will even speak against the inquisition, and against religion, to try whe- ther the people are of that sentiment; in short they are spies of the inquisitors. They do not pay so much as the qualifica- tors, for the honor of the cross, but they are obliged to take a turn now and then in the country at their own expense. They are not so many in number as the qualificators, for in a trial of the inquisition, where all ought to be present, I once reck- oned 160, and twice as many qualificators. I saw the list oi tnem both, i. e. of the whole kingdom of Aragon, wherein art qualificators, of the secular priests, 243; and of the regular 406; familiares, 208. The royal castle, formerly the palace of the king of Ara gon, called Aljafeira, was given to the inquisitors to hold thei tribunal there, and prison too. It is a musket shot distant from the city, on the river side. But after the battle of Almanza, when the duke of Orleans came as generalissimo of the Span- ish and French army, he thought that place necessary to put a strong garrison in; so he made the marquis de Torseygovernoi of the fort of Aljafeira, and turned out the inquisitors; who being obliged, by force, to quit their apartments, took a large nouse near the Carmelites' convent: but two months after, finding that the place was not safe enough to keep the prison- ers in, they removed to the palace of the earl of Tuents, in the great street called Coso, out of which they were turned by Monsieur de Legal, as 'I shall tell by and by. A form of their public trial. If the trial is to be made publicly, in the hall of the holy Dfl[ice, the inquisitors summon two priests out of every parish BIA.STER-KEY TO POPERY. 169 church, and two regular priests out of every convent, all the qualificators and lamiliarcs that are in the city; the sheriff, and all the under officers ; the secretary, and three inquisitors. All the aforesaid meet at the common hall on the day appoint- ed for the trial at ten in the morning. The hall is hung in black, without any windows, or light, but what comes in through the door. At the front there is an image of our Saviour on the crossj under a black velvet canopy, and six candlesticks with six thick yellow wax candles on the altar's table : On one side there is a pulpit, with another candle, where the secretary reads the crimes ; three chairs for the three inquisitors, and round about the hall, seats and chairs for the summoned priests, fiiars, familiares, and other officers. When the inquisitors are come in, an under officer crieth out, Silence, silence, silence, the holy fathers are coming;— and from that very time, till all is over, nobody speaks nor spits ; and the thought of the place puts every body under respect, fear, and attention. The holy fathers, with their hats on their heads, and 'serious countenances, go, and kneeling down before the altar, the first inquisitor begins to give out, Veni Creator Spiritiis, Mentos tuorum visita, &.c. And the congregation sing the rest, and the collect being said by him also, every body sits down. The secretary then goes up to the pulpit, and the holy fathe/ rings a small silver bell, which Is the signal for bringing in the criminal. What is done after- rr^vids will be known by the following trial and mstances, at which I was present, being one of the youngest priests of the cathedral, and therefore obliged to go to those dismal tragedies; in which, the first thing, after the criminal comes in, and kneels down before the inquisitors, who receives a severe, bitter correction from the inquisitor, who measures it accord- ing to the nature of the crimes committed by the criminal ; of all which, to the best of my memory, I will give an account in the first trial. Trial I. Of the reverend fathei Joseph Silvestre, Franciscan friar; and the mother Mary of Jesus, abbess of the monastery of Epila, of Franciscan nuns. Father Joseph was a tall, lusty man, 40 years of age, and had been 12 years professor of phi- losophy and divinity in the great convent of St. Francis. *Sor ^Sor is a title given to the nuns, which answers to Sister, as coDiing from tne Latin Sorror. 170 MASTEE-KEY TO POPERY. Mary was 32 years old, mighty witty, and of an agreeable countenance. These two criminals were drest in brown gowns, painted all over with flames of fire, representing hell, a thick rope tied about their necks, and yellow wax candles in their hands. Both, in this dull appearance, came and prostrated themselves at the inquisitor's feet, and the first holy father began to correct them in the following words : Unworthy creatures, how can our catholic Roman faith be preserved pure, if those who, by their office and ministry, ought to recommend its observance in the most earnest man- ner, are not only the first, but the greatest transgressors of it? Thou that teachest another not to steal, not to commit fornication, 'dost thou steal and commit sacrilege, which is worse than fornication? In these things we could show you pity and compassion ; but as to the transgressions of the ex- press commandments of our church, and the respect due to us the judges of the holy tribunal, we cannot; therefore youx sentence is pronounced by these holy fathers of pity and compassion, lord inquisitors, as you shall hear now, and after- wards undergo. Sor Mary was in a flood of tears ; but father Joseph, who was a learned man, with great boldness and assurance, said. What, do you call yourselves holy fathers of pjty and compassion ? I say unto you, that you are three devils on earth, fathers of all manner of mischief, barbarity and lewdness. No inquisitors were ever treated ai sucn a rate before, and we were thinking that friar Joseph was to suffer fire, for this high affi'ont to them. But Don Pedro Guerrero, first judge, though a severe, haughty, passionate man, ordered only a gag, or bit of a bridle to be put into his mouth; but friar Joseph flying into a fury, said, I despise all your torments, for my crimes are not against you, but against God, who is the only judge of my conscience, and you do yet worse things, &.c. The inquisitors ordered to carry him to prison, while the crimes and sentence were reading. So he was carried in, and the nun with great humility heard the accusation and sentence. The secretary, by order, began to read, 1st. That friar Joseph was made father confessor, and sor Mary mother ab- bess. That in the beginning they showed a great example of humility and virtue to the nuns ; but afterwards all this zeal of theirs appeared to be mere hypocris}^, and a cover for their wicked actions : for as she had a grate in the wall of ]\L^.STER-KEY TO POPERY. 171 friar Joseph's room, they both did eat in orivate, and fast m pubhc: That the said friar Joseph was found in bed with sor Mary by such a nun; and that she was found with child, and tooh a remedy to prevent the pubHc proof of it: That both friar Joseph and sor Mary had robbed the treasure of the con- vent; and that one day they were contriving ho^y to go away into another country, and that they had spoken in an irreve- rent manner of the pope and inquisitors. This was the whole accusation against them, which friar Joseph and sor Mary had denied before, saying, it was only hatred and makce of the informers against them, and desired the witnesses to be produced before them; and this being xgainst the custom of the holy office, the holy fathers had pronounced the sentence, viz : That friar Joseph should be deprived of all the honors of his order, and of active and passive voice, and be removed to a country convent, and be whipped three times a week for the space of six weeks. That sor Mary should be deprived of her abbacy, and removed into another monastery : this punishment being only for their au dacious and unrespectful manner of talking against the pope and inquisitors. Indeed, by this sentence we did believe, that the crimes they were charged with were only an invention of the malicious nuns; but poor friar Joseph suffered for his indiscretion; for though the next day the inquisitors gave out that he escaped out of prison, we really believe he had been strangled in the inquisition. This was the first trial I was present at, and the second was that of Mary Guerrero and friar Michael Navarro, of which I have given an account in the chapter of auricular confessions. After these two trials the inquisitors were turn- ed out by monsieur de Legal, and for eight months we had no inquisition. How this thing happened, is worthy of obser- vation; therefore I shall give a particular account of it, that I may not deprive the public of so pleasant a story. In 1708, after the battle of Almanza, the Spanish army be- ing divided into two bodies, one through the kingdom of Va- lencia, to the frontiers of Catalonia, commanded by the duke of Berwick; the other composed of the French auxiliary troops, 14,000 in number, went to the conquest of Arragon, whose inhabitants had declared themselves for. king Charles III. The body of French troops was commanded bv his high- ness the duke of Orleans, who was the generalissimo cf the whole army. Before he came near the city, the magistrates 172 SIASTER-KEY TO POPERY. went to meet him, and offered the keys of the city, but he fe fused them, saying, he was to enter it through a breach; and so he did, treating the people as rebels to their lawful king. And w^hen he had ordered all the civil and military affairs of the city, he went down to the frontiers of Catalonia, leaving his lieutenant-general, monsieur de Jofreville, governor of the town. Bjt this governor being a mild tempered man, was loth to follow the orders left him as to the contribution money: So he was called to the army, and the lieutenant-general, mori' sieur de Legal, came in his place. The city was to pay 1,000 crowns a month, for the duke's table, and every house a pis- tole, which by computation made the sum of 18,000 pistoles a month, which Were paid eight months together; besides this, the convents were to pay a donative, or gift, proportionable to their rents. The college of Jesuits were charged 2,000 pis- toles, the Dominicans 1,000, Augustins 1,000, Carmelites 1,000, &c. Monsieur de Legal sent first to the Jesuits, who refused to pay, saying, it was against the ecclesiastical immu- nity: But Legal, not acquainted with these sort of excuses, sent four companies of grenadiers to quarter in theii*' college at discretion: The father sent immediately an express to the king's fither confessor, who w^as a Jesuit, with complaints about the case : But the grenadiers did make more expedition in their plundering and mischiefs, than the courier did in his jou'-ney. So the fathers, seeing the damage all their goods had already received, and fearing some violence upon their treasure, went to pay monsieur Legal the 2,000 pistoles as a donative. Next to this he sent to the Dominicans. The friars of this order are all familiares of the holy office, and depending upon it, they did excuse themselves in a civil manner, saying, they had no money, and if monsieur de Legal had a mind to insist upon the demand of the 1000 pistoles, they could not pay them, without sending to him the silver bodies of the saints. The friars thought by this to frighten monsieur de Legal, and i{ he was so resolute as to accept the offer, to send the saints in a procession, and raise the people, crying out Heresy, Her- esy. De Legal answered to the friars, that he was obliged to obey the duke's orders, and so he would receive the silver saints: So the friars all in a solemn procession, and with lighted candles in their hands, carried the saints to the gover- nor Legal: And as soon as he heard of this public devotion of the friars, he ordered immediately four companies of grena- diers to line the streets on both sides, before his house, and tc MASTER-KEY TO POPERY. 173 keep their fuzees in one hand, and a lighted candle in the oth- er, to rsce've the saints with the same devotion and venera- tion. And though tiie friars endeavored to raise the people, nobody was so bold as to expose themselves to the army, ^here beini? left ei^ht re-i^iments to keep the mob under fear and sub- jection. Legal received the saints, and sent them to the mint, promising to the father prior to give him what remained above the 1 ,00o pistoles. The friars being disappointed m the pro- ject of raising the people, went to the inquisitors to desire them to release immediately their saints out of the mint, by excommunicating monsieur de Legal, which the inquisitors did upon the spot; and the excommunication being drawn and signed, they gave strict orders to their secretary to go and read it before monsieur de Legal, which he did accordingly: And monsieur the governor, fir from flying into a passion, with a mild countenance took the paper from the secretary, and said, Pray, tell your masters, the inquisitors, that I will answer them to-morrow morning. The secretary went away fully satisfied with LegaPs civil behaviour. The same min- ute, as if he was inspired by the holy spirit, without reflecting upon any consequence, he called his own secretary, he bid him draw a copy of the excommunication, putting out the name of Legal, and inserting in its place the holy InqvisUors. The next morning he gave orders for four regiments to be ready, and sent them along with his secretary to the inquisi- tion, with command to read the excommunication to the inquis- itors themselves, and if they made the least noise, to turn tbcm out, open all the prisons, and quarter two regiments there. He was not afraid of the people, for the duke took away ail the arms from every individual person, and on pain of death com- manded that nobody should keep but a short sword; and be- sides, four regiments were underarms, to prevent all sorts of tumult and disturbance: So his secretary went and performed the governor's orders. The inquisitors were never more sur- prised than to see themselves excommunicated by a man that had no authority for it, and resenting it, they began to cry out. War against the heretic de Legal; this is a public insult against our catholic faith. To which the secretary answered, Holy Inquisitors, the king wants this house to quarter his troops in, so walk out immediately: And as they continued 'r their exclamations, he took the inquisitor?, with a strong guard, and carried them to a private house destined for them; but when :hey saw the laws of military discipline, they begged leave .0 take their goods along widi them, which was immedi- p 2 174 MASTER-KEY TO POPERY. ately granted ; and the next day they set out for Madrid, to complain to the king, who gave them this slight answer I am very sorry for it, but I cannot help it; my crown is in danger, and my grandfather defends it, and this is done by his troops, if it had been done by my troops, I should apply a speedy rem- edy: But you must have patience till things take another turn. So the inquisitors were obliged to have patience for eight months. The secretary of monsieur de Legal, according to his or ders, opened the doors of all the prisons, and then the wicked- nesses of the inquisitors were detected, for four hundred pris- oners got liberty that day, and among them sixty young women were found very well drest, who were, in all human appear- ance, the number of the three inquisitors' Sei'aglio, as some of them did own afterwards. But this discovery, so danger- ous to the holy tribunal, was in some measure prevented by the archbishop, who went to desire monsieur de Legal to send those women to his palace, and that his grace would take care of them; and that in the mean time, he ordered an ecclesias- tical censure to be published against those that should defame, by groundless reports, the holy office of the inquisition. The governor answered to his grace, he would give him all the as- sistance for it he could ; but as to the young women, it was not in his power, the officers having hurried them away: And in- deed it was not; for it is not to be supposed that the inquisi- tors, having the absolute power to confine in their Seraglio whomsoever they had a fancy for, would choose ordinary girls, but the best and handsomest of the city: So the French offi- cers were all so glad of getting such fine mistresses, that they immediately took them away, knowing very well they would follow them to the end of the world for fear of being confined again. In my travels in France afterwards, I met with one of those women at Rotchfort, in the same inn I went to lodge in that night, who had been brought there by the son of the master of the inn, formerly lieutenant in the French service in Spain, who had married her for her extraordinary beauty and good parts. She was the daughter of counsellor Ballabri- ga, and I knew her before she was taken up by the inquisi- tors' orders: but we thought she was stolen by some officer; tor this was given out by her father, who died of grief and vexation, without the comfort of opening his trouble, nay, oven to his confessors, so great is the fear of the inquisitors there. I was very glad to meet one of my country-women in my MASTER-KEY TO POPERY. l'75 travels; and as she did not rennember me, and especially in my then disguise, I was taken for nothing but an officer. I resolved to stay there the next day, to have the satisfaction of conversing with her, and have a plain account of what we could not know in Saragossa, for fear of incurring the eccle- siastical censure, published by the archbishop. Now my con- versation with her being a propos, and necessary to discover the roguery of the inquisitors, it seems proper to divert the rea- der with it. Mr. Faulcaut, my country-woman's husband, w^as then at Pans, upon some pretensions; and though her father and molher-in-law were continually at home, they did not mistrust me, 1 being a countryman of their daughter-in-law, who freely came to my room at any time; and as 1 was desiring her not to expose herself to any uneasiness on my account, she an- swered me, Captain, we are now in France, not in Saragossa, and we enjoy here all manner of freedom, without going be- yond the limits of sobriety; so you may be easy in that point, for my father and mother-in-law have ordered me to be obli- ging to you, nay, and to beg the favor of you to take your re- pose here this week, if your business permit it, and to be pleased to accept this their small entertainment on free-cost, as a token of their esteem to me, and my country-gentleman. If it had not been for my continual fear of being discovered, 1 would have accepted the proposition ; so I thanked her, and begged her to return my hearty acknowledgment to the gen tleman and lady of the house, and that I was ver}^ sorry, that my pressing business, at Paris, would prevent and hinder me to enjoy so agreeable company: but if my business was soon despatched at Paris, then, at my return, I would make a halt there, may-be for a fortnight. Mrs. Faulcaut was very much concerned at my haste to go away : but she did make me prom- ise to come back again that w^ay. So amidst these compli- ments from one to another, supper came in, and we went to it, the old man and woman, their daughter and I: none but Mrs. Faulcaut could speak Spanish, so she was my interpreter, for I could not speak French. After supper, the landlord and landlady left us alone, and I began to beg of her the favor to tell me the accident of her prison, of her sufferings in the in- quisition, and of every thing relating to the holy office ; and fear not, (said I,) for we are in France, and not in Saragossa; here is no inquisition, so you ma}^ safely open your heart to a countryman of -yours. I will, with all my heart, (said she,) 176 MASTER-KEY TO POPERY and to satisfy your curiosity, I shall begin with the occasion of my imprisonment, which was as follows. I went one day with my mother to visit the countess of At- tarass, and I met there Don Francisco Torrejon, her confessor, and second inquisitor of the holy office. Af^er we had drunk chocolate, he asked my age, and my confessor's name, and so many intricate questions about religion, that I could not an- swer him. His serious countenance did frighten me, and a3 he perceived my fear, he desired the countess to tell me, that he was not so severe as I took him to be ; after which he ca- ressed me in the most obliging manner in the world ; he gave me his hand, which I kissed with great respect and modesty; and when he went away, he told me, My dear child, I shall re- member you till the next time. I did not mind the sense of the words; fori was unexperienced in matters of gallantry, being only fifteen years old at that time. Indeed he did re- member me, for the very night f dlowing, while in bed, hear- ing a hard knocking at the door, the maid went to the window, and asking. Who is there ? I heard say. The holy inquisition. I could not forbear crying out, Father, father, I am ruined for ever. My dear father got up, and inquiring what the matter was, I answered him, with tears. The inquisition ; and he, for fear that the maid should not open the door as quick as such a case required, went himself, as another Abraham, to open the door, and to offer his dear daughter to the fire of the inquisi- tors, and as I did not cease to cry out, as if I was a mad girl, my dear father, all in tears, did put in my mouth a lit of a bridle, to show his obedience to the holy office, and his zeal for the catholic faith, for he thought I had committed some crime against religion; so the officers gave me but time to put on my clothes, took me down into the coach, and v/ithout giv- ing me the satisfaction of embracing my dear father and mother, they carried me into the inquisition. I did expect to die that very night; but when they carried me into a noble room, well furnished, and an excellent bed in it, I was quite surprised. The officers left me there, and immediately a maid came in with a salver of sweetmeats and cinnamon w ater, de- siring me to take some refreshment befder pain of death, I cannot tell you any thing but what concerns your person: So, in the first place, do not oppose the holy father's will and pleasure: Secondly, if you see some young ladies here, never ask them the occasion of thcii oeinghere, nor any thing of their business, neither will they ask you any thing of this nature, and take care not to tell them any thing of your being here you maj'^ come and divert yourself with them at 6uch hours :.s are appointed; you shall have music, and all scrts of recreations ; three days hence you shall dine with them J they are all ladies of quality, young and merry, and MASTEll-KFA' TO POPERY. 179 this is the best of lives; you will not long for going abroao, you will be so well diverted at home ; and when your time is expired, then the holy fathers will send you out of this coun- try, and marry you to some nobleman. Never mention the aame of Don Francisco, nor your name to any. If you see here some young ladies of your acquaintance in the city, they will never take notice of your formerly knowing each other, though they will talk with you of indifferent matters; so take care not to speak any thing of your family. All these things together made me astonished, or rather stui)ified, and the whole seemed to me a piece of enchant- ment; so that I could not imagine what to thmk of it. With this lesson she left me, and told me she was going to order my dinner; and every time she went out, she locked the door after her. There were but two high windows in my chamber, and I could see nothing through them; but examining the room all over, I found a closet with all sorts of historical and pro- fane books, and every thing necessary for writing. So I spent my time till the dinner came in, reading some diverting amorous stories, which was a great satisfaction to me. When Mary came with the things for the table, I told her that I was inclined to sleep, and that I would rather sleep than go to dinner; so she asked me whether she should awaken me or not, and at what time ? Two hours hence (said I,) so I lay dov/n and fell asleep, which was a great refreshment tc me. At the time fixed she wakened me, and I went to din- ner, at which was every thing that could satisfy the most nice appetite. After dinner she left me alone, and told me, if I wanted any thing, I might ring the bell and call : So I went to the closet again, and spent three hours in reading. I think really I was under some enchantment, for 1 was in a perfect suspension of thought, so as to remember neither father nor mother, tor this run least in my mind, and what was at that time most in it, I do not know. Mary came and told me, that Don Francisco was come home, and that she thought he would come to see me very soon, and begged of me to prepare mj^self to receive him with af manner of kindness. At seven in the evening Don Francisco came, in his night-gown and night-cap, not with the gravity of an inquisitor, but with the gaiety of an officer. He saluted me with great respect and civility, and told me that he had designed to keep my company at supper, but could not that night, having some business of consequence to finish in his closet; and that his coming to see me was only -ut of the respect he had for my fanxily, and to ISO MASTER-KEY TO POPERY. tell me at the same time, that some of my lovers had procured my ruin forever, accusing me in matters of religion; that the informations were taken, and the sentence pronounced against me, to he burnt alive, in a dry pan, v/iih a gradual fire, but that he, out of pity and love to my family, had stopped the ex ecu lion of it. Each of these words v/as a mortal stroke on my hearty and knowing not what I was doing, I threw myself at his feet, and said, Seignor, have you stopped the execution for ever? That only belongs to you to stop it, or not (said he); and with this he wished me a good night. As soon as he went away, I fell a crying; but Mary came and asked me what obliged me to cry so bitterly? Ah! good Mary, (said I,) pray tell me what is the meaning of the dry pan and gradual fire! For I am in expectation of nothing but death, and that by it. O, pray never fear, you will see another day the pan and grad- ual fire ; but they are made for those that oppose the holy fa- thers' will, not for you, who are so ready to obey them. But, pray, was Don Francisco very civil and obliging? I do not know, (said I,) for his discourse has put me out of my wits; that I know that he saluted me with respect and civility, but he has left me abruptly. Well, (said Mary,) you do not know him; he is the most obliging man in the world, if people are civil with him, and if not, he is as unmerciful as Nero; and so for your own preservation, take care to oblige him in all res- pects; now^, pray go to supper, and be easy. I was so much troubled in mind with the thoughts of the dry pan and gradual fire, that I could neither eat nor sleep that night. Early in the morning Mary got up, and told me, that nobody was yet up in the house, and that she would show me the dry pan and gradual fire, on condition, that I should keep it a secret for her sake, and my own too; which I having promised her, she took me along with her and showed me a dark room with a thick iron door, and within it an oven, and a large brass pan upon it, with a cover of the same, and a lock to it; the oven was burning at that time, and I asked Mary for what use the pan was there? And she, without giving me any answer, took me by the hand, out of that place, and carried me into a large room, where she showed me a thick wheel, covered on both sides with thick boards, and opening a little window, in the centre of it, desired me to look with a candle on the inside of it, and I saw all the circumference of the wheel set with sharp razors. After that she showed me a pit full of serpents and toads. Then she said to me. Now, my good mistress, I'll tell you the use of these three things. The dry pan and gradurj fire are for her- MASTER-KEY TO POPERY. 181 etics, and those iKU oppose the holy flither's will and pleasure for they are [)nt a) I naked and alive into the pan. and the cover of t being locked up, the executioner begins to put in the oven a small fire, and by degrees he augmentcth it lill the body is burnt to ashes. The second is designed f jr those that speak against the pope, and the holy fathers; and they are put with- in the wheel, and the door being locked, the executioner turns the v/heel till the person is dead. And the third is for those tliat contemn the images, and refuse to give the due respec and veneration to ecclesiastical persons, for they are thrown into the pit, and there they become the food of serpents and toads. Then Mary said to me, that another day she would shew mc torments for public sinners, and transgressors of the five commandments of our holy mother the church; so I, in a deep amazement, desired Mary to shew me no more places, for the very thoughts of those three, which I had seen, were enough to terrify me to the heart. So we went to my room, and she charged me again to be very obedient to all the commands Don Francisco should give mc, or to be assured, if I did not, I was to undergo the torment of the dry pan. Indeed I conceived such an horror for the gradual fire, that I was not mistress of my senses, nay, nor of my thoughts : so I told Mary that I would follow her advice. If you are in that disposition (said she) leave off all fears and apprehensions, and expect nothing but pleasure and satisfaction, and all manner of recreation, and you shall begin to experience some of these things this very day. Now let me dress you, for you must go to wish a good morrow to Don Francisco, and to breakfast with him. I thought really this w^as a great honor to me, and some comfort to my troubled mind ; so I made all the haste I could, and Ma- ry conveyed me through a gallery into Don Francisco's apart- ment. He was still in bed, and desired me to sit down by him, and ordered Mary to bring the chocolate two hours after, and with this she left me alone with Don Francisco. Mary came with the chocolate, and kneeling down, paid me homage as if I was a queen ; and served me first with a cup of choco- late, still on her knees and bade me give another cup to Don Francisco myself, which he received mighty graciously, and having drunk up the chocolate, she went out. So at ten of the clock, Mary came again, and dressing me, she desired me to go along with her, and leaving Don Francisco in bed, she cl:- ried me into another chamber very delightfid, and better uir nished than the first; for the windows of it were lower, and! Q 182 MASTER-KEY TO POrERY. had thfe pleasure of seeing the river and the garder«5 On the other side out of it. Then Mary told me, Madam, the young ladies of this house will come before dinner to welcome you, and make themse'ves happy in the honor of your company, and I will take you to dine with them. Pray remember the ad- vices I have given you alread}^, and do not make yourself un- happy by asking useless questions. She had not finished these words, when I saw entering my apartment, (which consisted of a large anti-chamber and a bed-chamber with two larse the presents of one of the parties, and the chapter, having made bitter cnuiplaint to the inqusitors, these did put a stop to their sacrilegious practices. So high is the people's opinior. of the image of the crucifix, and so blind their faith, that all the world would not be able to persuade them that tiiat image did not speak to the canon or prebendary, and that it cannot work miracles at any time. Therefore our custom was, afier school, to go first to visit the crucifix, touch its feet with our hands, and kiss it, and from thence go to visit the im- age of the Virgin of Pilar, of which I am going to speak, as the next image to that of Jesus Christ, though, in truth, the first as to the people's devotion. And because the story, or history of the image, is not well known, (at least, I never saw any foreign book treat of it.) it seems proper to give a full account of it here, to satisfy the curiosity of many that love to read and hear; and this, I think, is worth every body's observation. The book, called The History of our Lady of Pilar, and her Miracles, contains, to the best of my memory, the follow ing account: The apostle St. James came, with seven new converts, to preach the gospel* in Saragossa, (a city famous for its antiqui- ty, and for its founder Cci^sar Augustus; but more famous for the heavenly image of our lady,) and as they were sleeping on the river Ebro's side, a celestial music awakened them at midnight, and they saw an army of angels, melodiously sing- ing, come down from heaven, v*ith an image on a pillar, which they placed on the ground, forty yards distant from the river, and the commanding angel spoke to St. James and said. This image of our queen shall be the defence of this city, where you come to plant the Christian religion; take therefore good courage, for, by her help and assistance, you shall not leave this city without reducing all the inhabitants of it to 5 our Master's religion; and as she is to protect you, j^ou also must signalize yourself in building a decent chapel for her. The angels leaving the image on the earth, with the same melody and songs, went up to heaven, and St. James and his seven converts, on their knees began to pray, and thank God for thi? 208 MASTER-KEY TO POPERY. inestimable tieasure sent to them; and the next day they be- gan to build a chapel with their own hands. I have already given an account of the chapel, and the riches of it; now I ought to say something of the idolatrous adoration given to that image, by all the Roman catholics of that kingdom, and of ali that go to visit her. The image has her own chaplain, besides the chapter of the prebends and other priests, as I have told before. The Virgin chaplain has more privilege and power than any king, arch- bishop, or any ecclesiastical person, excepting the pope; for his business is only to dress the image every morning, which he doth in private, and without any help : I say in private, that is drawing the four curtains of the Virgin''s canopy, that nobody may see the image naked. Nobody has liberty, but this chaplain, to approach so near the image, for as the author of the book says. An archbishop (who had so great assurance as to attempt to say mass on the altar table of the Virgin,) died upon the spot, before he began mass. I saw king Philip and king Charles, when they went to visit the image, stand at a distance from it. With these cautions it is very easy to give out, that nobody can know of what mntter the image is made, that being a thing referred to the angels only; so ail the favor the Christians can obtain from the Virgin, is only to kiss her pillar, for it is contrived, that by having broke the wall back- wards, a piece of pillar, as big as two crown pieces is shown, which is set out in gold round about, and there kings, and other people, kneel down to adore and kiss that part of the stone. The stones and lime that were taken, when the wall was broke, are kept for relics, and it is a singular favor, if any can get some small stone, by paying a great sum of money. There is always so great a crowd of people, that many times they cannot kiss the pillar; but touch it with one of their fingers, and kiss afterwards the part of the finger that touched the pillar. The large chapel of the lamp is always, night and day, crowded with people; for, as they say, that chapel was never empty of Christians, since St. James built it; so the people of the city, that work all day, go out at night to visit the image, and this blind devotion is not only among pious people, but among the profligate and debauched too, insomuch that a lewd woman will not .ssigned for abjuidining the ancient city. T 217 2, '8 iTfQUisrnoN of goa. "On receiving tlvis intelligence, I perceived that it would ob necessary to proceed with caution. I was, in fact, about tc visit a republic of priests; whose dominion had existed for nearly three centuries; whose province it was to prosecute heretics, and particularly the teachers of heresy; and from whose authority and sentence there was no ap{)eal in India. "It happened that Lieutenant Kempthorne, Commander ol His Majesty's brig Diana, a distant connexion of my own, wag at this time in the harbor. On his learning that I meant tc visit Old Goa, he offered to accompany me, as did Captain Stirling, of His Majesty's 84th regiment, which is now sta tioned at the forts. '•We proceeded up the river in the British Resident's barge, Accompanied by Major Pareira, who was well qualified by a thirty years' residence, to give information concerning local circumstances. From liim I learned that there were upwards of two hundred Churches and Chapels in the province of Goa and upwards of two thousand priests. "On our arrival at the city, it was past twelve o'clock; all the churches were shut, and we were told that they would not be opened again till two o'clock. I mentioned to Major Parei- ra, tliat 1 intended to stay at Old Goa some days; and that I should be obliged to him to find me a place to sleep in. He seemed surprised at this intimation, and observed that it would be diihcult for me to obtain a reception in any of the Churches or Convents, and tliat there were no private houses into which I could be admitted. I said I could sleep any where; I had two servants with mo, and a travelling bed. When he per- ceived that I was serious in my purpose, he gave directions to a civil ollicer in that place, to clear out a room in a building which had long been uninhabited, and which was then used as a warehouse for goods. Matters at this time presented a very gloomy appearance: and 1 had thoughts of returning with my companions from this inhospitable place. In the mean time we sat down in the room I have just mentioned, to take some refreshment, while Major Pareira went to call on some of his friends. During this interval, I communicated to Lieut. Kemp- thorne the object of my visit. I had in my pocket ^Dellon's Account of the Inquisition at Goa;' * and I mentioned some * Monsieur Dellon, a ph5'sician, was imprisoned in a dungeon of the Inqni- sJl>on at Goa for two years, and witnessed an Auto da Fe, when some herfv tics v/ere bunicd; at wiiich time ho walked barefoot. After Jiis release ha wrote the histor}^ of his confmemcnt. IJis descriptions are in general veij accurate. INQUISITION OF GOA 219 particulars. While we were conversing on tha subject tlie great bell of the Cathedral began to toll; the same which Dcl- lon observes, always tolls before day-light, on the morning of the Auto da Fe. 1 did not myself ask any questions of the people concerning tie Inquisition; but Mr. Kempthorne made in(iuiri(;s for me and he soon found out that the Santa Casa, or Holy OlHce was close to the house where we were then sitting. The gentlemen went to the window to view the hor- rid mansion; and 1 could see the indignation of free and en- lightened men arise in the countenances of the two British otli- cers, while they contemplated a place where formerly their own countrymen were condemned to the flames, and into which they themselves might now suddenly be thrown, with- out the possibility of rescue. "At two o'clock we went out to view the churches, which were now open for the afternoon service; for there are regular daily masses; and the bells began to assail the ear in every quarter. *'The magnificence of the churches of Goa, far exceeded any idea I had formed from the previous description. Goa is properly a city of Churches; and the wealth of provinces seems to have been expended in their erection. The ancient specimens of architecture at this place, far excel any thing that has been attcmj)ted in modern times, in any other part of the East, both in grandeur and in taste. The chapel of the palace is built after the plan of St, Peter's at Rome, and is 4iiid to be an accurate model of that paragon of architecture. The church of St. Dominic, the founder of the Inquisition, is decorated with paintings of Italian masters. St. Francis Ya- ver lies enshrined in a monument of exquisite art, and his coffin is enchased with silver and precious stones. The cathe- dral of Goa is worthy of one of the principal cities of Europe; and the church and convent of the Augustinians (in which I now reside) is a noble pile of building, situated on an emi- nence, and has a magnificent appearance from afar. "But wliat a contrast to all this grandeur of the churches i3 the worship offered in them! I have been present at the chap- els every day since I arrived ; and I seldom see a single wor- shipper, but the ecclesiastics. Two rows of native priests, kneeling in order before the altar, clothed in coarse black garments, of sickly appearance and vacant countenances, perform here, from day to day, their laborious masses, seemingly unconscious of any other duty or obli^ition of Lfo. 220 INQUISITION OF GOA. "The clay was now far spent, and my companio'is were about to leave me. While I was considering whether 1 should return with them, Major Pareira said he would first introduce me to a priest, high in office, and one of the most learned men in the place. We accordingly walked to the convent of the Augustinians, where I was presented to Josephus a Doloribus, a man well advanced in life, of pale visage, and penetrating eye, rather of a reverend appearance, and possessing great fluency of speech and urbanity of manners. At first sight he presented the aspect of one of those acute and prudent men of the world, the learned and respectable Italian Jesuits, some of whom are yet found, since the demolition of their order, repo- sing in tranquil obscurity, in different parts of the East. After half an hour's conversation in the Latin language, during v/hich he adverted rapidly to a variety of subjects, and inquired concerning some learned men of his own church, v»'hom 1 had visited in my tour, he politely invited me to take up my resi- dence with him during my stay at Old Goa. I was highly gratified by this unexpected invitation ; but Lieutenant Kemp- thorne did not approve of leaving me in the hands of the In quisitor: For judge our surprise, when we discovered that my learned host was one of tlie Inquisitors of the holy office, the second member of that august tribunal in rank, but the first and most active agent in the business of the department. Apartments were assigned to me in the college adjoining the convent, next to the rooms of the Inquisitor himself; and here I have been four days at the very fountain-head of informa- tion, in regard to those subjects which I wished to investigate. I breakfast and dine with the Inquisitor almost every day, and he generally passes his evenings in my apartment. As he considers my inquiries to be chiefly of a literary nature, he is perfectly candid and communicative on all subjects. "Next day after my arrival, I was introduced by my learned conductor to the Archbishop of Goa. We found him rt iding the Latin Letters of St. Francis Xavier. On my advert- ing to the long duration of the city of Goa, while other cities of Europeans in India had suffered from war or revolu- tion, the Archbishop observed that the preservation of Goa was ^owing to the prayers of St. Francis Xavier.' The In- quisitor looked at me to see what I thought of this sentiment. I acknowledged that Xavier was considered by the learned among the English to have been a fjreat man. What he wrote himself bespeaks him a man of learning, of original gen us, and great fortitude of mind; but what others have written for INQUISITION OF COA. 221 him and of him, has tarnished his fame, by making him the inventor of i ibles. The Archbishop signified his assent. JTo afterwards ( onductcd me into his private chapel, which is de- corated witn images of silver, and then into the Archiepis- copal Library, wlvch possesses a valuable collection of books. As 1 passed through our convent, in returning from the Arch bishop'«^ I observed among the paintings in the cloisters a portrait of the famous Alexis de Menezes, Archbishop of Goa, who b 3ld the Synod of Diamper near Cochin in 1599, and burned the books of the Syrian Christians. From the in- scription underneath, I learned that he was the founder of the magnificent church and convent in which I am now residing." "On the same day I received an invitation to dine with the chief Inquisitor, at his house in the country. The second Inquisitor accompanied me, and we found a respectable com- pany of priests, and a sumptuous entertainment. In the libra- ry of the chief Inquisitor, 1 saw a register containing the present establishment of the Inquisition at Goa, and the names of all the officers. On my asking the chief Inquisitor whether the establishment was as extensive as formerly, he said it was nearly the same, I had hitherto said little to any person concerning the Inquisition, but I had indirectly gleaned much information concerning it, not only from the Inquisitors themselves, but from certain priests, whom I visited at their respective convents; particularly from a Father in the Fran- ciscan Convent, who had himself repeatedly witnessed an Auto da Fe." '' Goa, Augustinian Convent, 26t7i Jan. ISOS. " On Sunday, after Divine Service, which I attended, we * looked over together the prayers and portions of Scripture for the day, which led to a discussion concerning some of the doctrines of Christianity. We then read the third chapter of St. John''s Gospel, in the Latin Vulgate. I asked the Inquisi- tor whether he believed in the influence of the Spirit there spoken of He distinctly admitted it; conjointly hov»xver he thought in some obscure sense with v/ater. I observed that water was merely an emblem of the purifying effects of the Spirit, and could be but an emblem. We next adverted to the expression of St. John in his first epistle, ' This is be that came by water and blood: even Jesus Christ; not by fvater only, but by water and blood :' — blood to atone for sin, and water to purify the heart; justification and sanctifjcaiion, t2 222 iNansTTioN of go a. both of which were expressed at the same moment on the cross. The inquisitor was pleased with the sul jeet. 1 refer^ red to the evangelical doctrines of Augustin (we were now in the Aiigustinian i onvent) plainly asserted by that father in a tnousand places, and he acknowledged their truth. I then asked him in what important doctrine he differed from the protestant church ? He confessed that he never had had a theo- logical discussion with a protestant before. By an easy tran sition we passed to the importance of the Bible itself, to illuminate the priests and people. I noticed to him, that after looking through the colleges and schools, there appeared to me to be a total eclipse of Scriptural light. He acknowl- edged that religion and learning were truly in a degraded state. I had visited the theological schools, and at every place I expressed my surprise to the tutors, in presence of the pupils, at the absence of the Bible and almost total want of reference to it. They pleaded the custom of the place, and the scarcity of copies of the book itself. Some of the younger priests came to me afterwards, desiring to know by what means they might procure copies. This inquiry for Bibles was like a ray of hope beaming on the walls of the Inquisition. " I pass an hour sometimes in the spacious library of the Augustinian convent. There are many rare volumes, but they are chiefly theological, and almost all of the sixteenth century. There are few classics; and I have not yet seen one copy of the original Scriptures in Hebrew or Greek." Goa, Angustinian Convent, 27th, Jan. 1808. "On the second morning after my arrival, I was surprised by my host, the Inquisitor, coming into my apartment clothed in black robes from head to foot; for the usual dress of his order is white. He said he was going to sit on the tribunal of the Holy Office. ' I presume, Father, your august office does not occupy much of your time.' * Yes,' answered he^ 'much. I sit on the tribunal three or four daj-s every week.' " I had thought, for some days, of putting Dellon's book Jnto the Inquisitor's hands; for if I could get him to advert to the facts stated in that book, I should be able to learn, by comparison, the exact state of the Inquisition at the present time. In the evening he came in, as usual, to pass an hour m my apartment. After some conversation, I took the pen in my hand ,o write a few notes in my journal ; and, as if to amuso him, while I was writing, I took up Dellon's book, INftUISITION OF GOA. 223 which was lyirg with some others on the table^ and handing it across to him, asked him whether he had ever seen it. It was i^A the French language, which he understood well. — 'Relation de I'Inquisiiion de Goa,' pronounced he, with a slow articulate voice. He had never seen it before, and began to read with eagerness. He had not proceeded flir, before he betrayed evident symptoms of uneasiness. He turned hastily to t^e middle of the book, and then to the end, and then ran over the table of contents at the beginning, as if to ascertain tb*^ full extent of the evil. He then composed himself to read, Wiiile I continued to write. He turned over the pages with ra- pidity, and when he came to a certain place, he exclaimed in the broad Italian accent 'Mendacium, Mendacium.' Ire- quested he would mark those passages which were untrue, and we should discuss theirt afterwards, for that I had other books on the subject. 'Otiier books,' said he, and he looked with an enquiring eye on those on the table. He continued reading till it was time to retire to rest, and then begged to take the book with him. It was on this night that a circumstance happened which caused my first alarm at Goa. My servants slept every night at my chamber door, in the long gallery which is common to all the apartments, and not far distant from the servants of the convent. About midnight I was awaked by loud shrieks and expressions of terror, from some person in the gallery. In the first moment of surprise, I concluded it must be the Algnazils of the holy office, seizing my servants to carry them to the Inquisition. But, on going out, I saw my own servants standing at the door, and the person who had caused the alarm (a boy of about fourteen) at a little distance, surround- ed by some of the priests, who had come out of their cells on hearing the noise. The boy said he had seen a spectre, and it was a considerable time before the agitation of his body and voice subsided. Next morning at breakfast the In- quisitor apologized for the disturbance, and said tne boy's alarm proceeded from a phantasma animi,' a phantasm of the imagination. "After breakfast we resumed the subject of the Inquisition. The Inquisitor admitted that Dellon's descriptions of the dun- geons, of the torture, of the mode of trial, and of the Auto da Fe, were, in general, just; but he said the writer judged untruly of the motives of the Inquisitors, and very uncharita biy of the character of the Holy Church ; and I admitted that, under the pressure o' his peculiar suffering, this might possi- Sr^4 INQUISITION OF GOA. bly be the case. The Inquisitor was now anxious to know to what extent Dellon's book had been circulated in Europe. 1 told him that Picart had published to the world extracts from it, in his celebrated work called 'Religious Ceremonies;' to- gether with plates of the system of torture and burnings at the Auto da Fe. I added that it was now generally believed in Europe, that these enormities no longer existed, and that the Inquisition itself had been totally suppressed; but that I was concerned to find that this was not the case. He now began a grave narration to show that the inquisition had un- dergone a change in some respects, and that its terrors were mitigated."* *The following were the passages in Mr. Dollon's narrative, to which I wished particularly to draw the attenti-^n of the Inquisitor. Mr. D had been thrown into the Inquisition at Goa, and confined in a dungeon, ten feet square, where he remained upwards of two years, without seeing any person, but the gaoler who brought him his victuals, except when he was brought to his trial, expecting daily to be brought to the slake. His alleged crime was, charging the Inquisition with cruelty, in a conversation he had with a Priest at Daman, another part of India. " During tlie months of November and December, I heard every morning, the shrieks of the unfortunate victims, \\ ho were undergoing the (Question. 1 remembered to have heard, before I was cast into prison, that the Auto da Fe was generally celebrated on the first Sunday in Advent, because on that day is read in the Churches that part of the Gospel in which mention is made of the LAST JUDGMEf?T; and the Inquisitors pretend by this ceremony to exiiibit a living emblem of that awful event. I was likewise convinced that there were a great number of prisoners, besides myself; the profound silence, which reigned within the walls of the building, having enabled me to count the num- Der of doors which were opened at the hours of meals. However, the first and second Sundays of Advent passed by without my hearing of any thing, and I prepared to undergo another year of melancholy captivity, when I was aroused from my despair on the 11th of January, by the noise of the guards removing tlie bars from the doors of my prison. The Alcaide presented me with a habit, which he ordered me to put on, and make myself ready to at- tend him when he should come again. Thus sayhig, he left a lighted lamp in my dungeon. The guards returned, about two o'clock in the morning, and led me out into a long galleiy, where I found a number of the companions of my fate, drawn up in a rank against a wall : I placed myself among the rest, and several more soon joined the melancholy baud. The profourd silence and stillness caused them to resemble statues more than the animated bodies of human creatures. Tiie women, who were clothed in a similar manner, were placed in a neighboring gallery, where we could not see them ; but I remarked that a number of persons stood b}-^ themselves at some distance, attended by others who wore long black dresses, and who walked backwards and forward i occasionally. I did not then know v.ho these were : but I was aftewards in- formed that the former were the victims who were condemned to be bumi and the others were their confessors. '' After we were all ranged against the wall of this galleiy, we received eac , lai^e wax taper. They then brought us a number of dresses made of ye« INQUKITION OF GOA. 225 »'l had airrady discovered, from writ'tn or printed docu- monts, that the Inquisition at Goa was suppressed by Royal Edict in th« year 1775, and established again in 1779. The Franciscan Father before mentioned, witnessed the annual Auto da Fe, from 1770 to 1775. 'It was the humanity and tender mercy of a good King,** said the old Father, nMiich abolished the Inquisition.' But immediately on his death, the vower of the priests acquired the ascendant, under the Queen Jowager, and the tribunal was re-established, after a bloodless nterval of five years. It has continued in operation ever since, it was restored in 1779, subject to certain restrictions, the chiet of which are the two following : ' That a greater number of low cloth, with the cross of St. Andrew painted before and beliiud. This is called the San Benito. 'Vhe relapsed heretics wear another species of robe, railed the Samaria^ the ground of wliich is grey. Tiic portrait of the sufter- er is painted upon it, placed upon bumuig torches with flames and demons id) round. Caps were then produced, called Carrochas; made of pasteboard5 pointed iike sugar-loaves, all covered over with devils and flames of fire. "'J'he great bell of the Cathedral began to ring a little before sunrise, which served as a ^ignal to warn the people of God to come and behold the august ceremony of the Auto da Fe; and tlien they made us proceed from the gal- ler}' one by one. 1 remarked as we passed into the great hall, that the In- qui^itor was sitting at the door with his secretary by him, and that he deliver ed every prisoner into the hands of a particular person, wlio is to be his guard to the place of buruiiig. These persons are called Tarrains, or GodJaliLcrs My Godfather was the commander of a ship. I went forth witli him, and as soon as we were in the street, I saw that the procession was commenced by the Dominican Friars, who have this honor, because St. Dominic founded the Inquisition. These are followed by the prisoners, who walk one after the oth- er, each having Iris Godfather by his side, and a lighted taper h. his hand. The least guilty go foremost; and as I did not pass for one of them, tlicre were many who took precedence of me. The women were mixed promiscu- ously with the men. We all walked barefoot, and the sharp stones of the streets of Goa wounded my tender feet, and caused the blood to stream ; for tliey made us march througli the chief sUeets of tlie city; and we were regar- ded every where by an innumerable crowd of people, who had assembled from all parts of India to behold this spectacle ; for the Inquisition takes [tains to announce it long before, in the most remote parishes. At length we arrived at the church of St. Francis, which was, for tliis time, destined for the cele- bration of the Act of Faith. On one side of the Altar, was the Grand In- quisitor and his Counsellors, and on the other the Viceroy of Goa and h'A ' Court. All the prisoners are seated to hear a sermon. I observed that those piisoners who wore the horrible Carrochas came in last in the procession. One of tlie Augustan Monks asccxided the pulpit, and preached for a quarter of an hour. Tiie sermon being concluded, two readers went up to the pulpit, one after the other, and read the sentences of the prisoners. My joy was ex- treme, when I heard that mv sentence was not to be burnt, but to be a galley riave for five years. After the sentences were read, they summoned ft rth fiiose miserable victims who were destined to he imir jla'.ed by the Udlj In- quisi^cia The waages of the heretics who had died ii ^.yison were brought 226 ixansiTioN »f goa. witnesses should be required to convict a crimina than weie before necessary;' and, 'That the Auto da Fe should not be held publicly as before; but that the sentences of the Tribunal should be executed privately, within ?he walls of the Inqui- sition.' " In this particular, the constitution -.f the new Inquisition is more reprehensible than that of the old one ; for, as the old Father expressed it, 'Nunc sigillum non reve.at Inquisitio.' Formerly the friends of those unfortunate persons who were thrown into its prison, had the melancholy satisfaction of see- ing them once a year walking in the procession of the Auto daFe; or, if they were condemned to die, they witnessed their death, and mourned for the dead. But now they have no means of learning for years whether they be dead or alive. The policy of this new code of concealment appears to be this, to preserve the power of the Inquisition, and at the same time to lessen the public odium of its proceedings, in the presence of British dominion and civilization. I asked the Father his opinion concerning the nature and frequency of the pun- ishment within the walls. He said he possessed no certain means of giving a satisfactory answer; that every thing tran- sacted there was declared to be 'sacrum et secretum.' But this he knew to be true, that there were constantly captives in the dungeons ; that some of them are liberated after long con- finement, but that they never speak afterwards of what pass- ed within the place. He added that, of all the persons he had known, who had been liberated, he never knew one who did not carry about with him what might be called, ' the mark of the Inquisition ;' that is to say, who did not show, in the solem- nity of his countenance, or in his peculiar demeanor, or his terror of the priests, that he had been in that dreadful place. up at the same time, their bones being contained in small chests, covered witli flames and demons. An officer of the secular tribunal now came forward, and seized thBse unhappy people, after they had eacn received a slight bloio upo^i the breast, from the Alcaide, to intimate that they were abandoned. They were then led away to the bank of the river, where the Viceroy and his Court were assembled, and where the faggots had been prepared the preceding day. As soon as they arrive at this place, the condemned persons are asked in what religion they choose to die ; and the moment they have replied to this question, the executioner seizes them, and \ Jnds them to a stake in the midst of the faggots. The day after the execution, the portraits of the dead are, carried to the Church of Dominicans. The heads only are represented (which are gen- rally very accurately drawn; for the Inquisition keeps 'excellent limners for the purpose,) surrounded by flames and demons; and undernea'h is the name and crime of the person who had been bunied." — Relation ce f Inquisition 4e Goa, chap. xxiv. nvauii T:o?f oi- goa. 227 "The chief argument of tnc Inquisitor, to prove the melio- ration of the Int^uisition, was the superior humanity of the In- quisitors. I remarked that I did not doubt the humanity of the existing officers; but what availed humanity in an Inquis- itor? he must pronounce sentence according to the laws of the Tribunal, which are notorious enough ; and a relapsed Heretic must be burned in the flames, or confined for life in a dungeon, whether the Inquisitor be humane or not. But if, said I, you would satisfy my mind completely on this subject, *show me the Inquisition.' He said it was not permitted to any person to see the Inquisition. I observed that mine might be consid- ered a peculiar case; that the character of the Inquisition, and the expediency of its long continuance, had been called in question; that I myself had written on the civilization of India, and might possibly publish something more on the subject, and that it could not be expected that I should pass over the Inquisition without notice, knowing what I did of its proceed- ings; at the same time I should not wish to state a single fact without his authority, or at least his admission of its truth. I added, that he himself had been pleased to communicate with me very fully on the subject, and that in all our discussions we had both been actuated, I hoped, by a good purpose. The countenance of the Inquisitor evidently altered on receiving this intimation, nor did it ever after wholly regam its wonted frankness and placidity. After some hesitation, however, he said, he would take me with him to the Inquisition the nex- day. I was a good deal surprised at this acquiescence of thj Inquisitor, but I did not know what was in his mind. "Next morning, after breakfast, my host went to dress for the Holy Office, and soon returned in his inquisitorial robes. He said he would go half an hour before the usual time, for fie purpose of showing me the Inquisition. The buildings are about a quarter of a mile distant from the convent, and we proceeded thither in our Manjeels* On our arrival at the place, the inquisitor said to me, as we were ascending the steps of the outer stair, that he hoped I should be satisfied with a transient view of the inquisition, and that I would re tire whenever he should desire it. I took this as a good omen, and followed my conductor with tolerable confidence. * The Manjeel is a kind of Palankeen common at Goa. It is merely a sea cot suspended from a bamboo, which is borne on He heads of four men. Sometimes a footman runs before, having a stcfF in his hand, to which are at- tached little bells or rings, which he jingles as le runs^ keeping tans \\ith th« niouon of the beare.So 228 INQUISITION OF COA. "He led me first to the great hall of the Ir inisition. We were met at the door by a number oi* p, ell-dressed persons, '"vho, I afterwards understood, were the timiliars, and attend- a2,*s of the Holy Office: They bowed very low to the inquisi- tor, and looked with surprise at me. the great hall is the place in which the prisoners are marshalled for the precession of the Auto da Fe. At the procession described by Dellon, in which he himself walked barefoot, clothed Vvith the pamted ^"ferment, there were upwards of one hundred and fifty prison ers. 1 traversed this hall for sometime, with a slow step, re fleeting on its former scenes; the inquisitor walked by my side, in silence. I thought of the fate of the multitude of my fellow-creatures who had passed through this place, condemned by a tribunal of their fellow-sinners, their bodies devoted to the flames, and their souls to perdition. And I could not help saying to him, * Would not the holy church wish, in her mer- cy, to have those souls back again, that she might allow them a little further probation?' The inquisitor answered nothing, but beckoned me to go with him to a door at one end of the hall. By this door he conducted me to some small rooms, ar.d thence to the spacious apartments of the chief inquisitor. Hav- ing surveyed these, he brought me back again to the great hall; and" I thought he seemed now desirous that I should de- part. ' Now, Father,' said I, ' lead me to the dungeons below, I want to see the captives.' * No,' said he, ' that cannot be.' I now began to suspect that it had been in the mind of the in- quisitor, from the beginning, to show me only a certain part of the inquisition, in the hope of satisfying my inquiries in a general way. I urged him with earnestness, but he steadily resisted, and seemed to be offended, or rather agitated, by my importunity. I intimated to him plainly, that the only way to do justice to his own assertions and arguments, regarding the present state of the Inquisition, was to shew me the prisons and captives. I should then describe only what I saw^ ; but now the subject was left in awful obscurity. ' Lead me down,' said I, ' to the inner building, and let me pass through the two hundred dungeons, ten feet square, described by your former captives. Let m.e >Dunt the number of your present captives and converse with tnem. I w int to see if there are any sub- jects of the British government, to whom we owe protection. I want to ask how long they have been here, how long it is since they beheld the light of the sun, and whether they ever expect to see it again. Show me 1 he chamber of Torture ; and declare what modes of ext cution or of pui ishment, are now EN'aUISITION OF GO A. 229 pract »ed witliin the walls of the Inquisition in lieu of the public Auto da Fe. li\ after all that has passed, Father, you resist this reasonable request, I shall be ju.«*hied in believing that you are atVaid of exposing tlie real state of the Inquisi- tion in India.' To these observations the inquisitor made no reply; but seemed impatient that I should withdraw. 'My good Father,' said I, '1 am about to take my leave of you, and thank you for your hospitable attentions, (it had been before understood that I should take my final leave at the door of the Inquisition, after having seen the interior,) and I wish always 'o preserve on my mind a favorable sentiment of your kind- •less and candor. You cannot, you say, show me the captives and the dungeons; be pleased then merely to answer this question, for I shall believe your word: How many prisoners are there now below, in the cells of the Inquisition?-' The inquisitor replied, 'That is a question which I cannot answer.' On his pronouncing these words, I retired hastily towards the door, and wished him farewell.' We shook hands with as mucli cordiality as we could at the moment assume ; and both of us, I believe, were sorry that our parting took place with a clouded countenance. "From the Inquisition I went to the place of burning in the Campo Santo Lazaro, on the river side, where the victims were brought to the stake at the Auto da Fe. It is close to the palace, that tke Viceroy and his court may witness the execu- tion; for it has ever been the policy of the inquisition to make these spiritual executions appear to be the executions of the state. An old priest accompanied me, w ho pointed out the place, and described the scene. As I passed over this melan- choly plain, I thought of the difference between the pure and benign doctrine, which was first preached to India in the Apos- tolic age, and that bloody code, which after a long night of darkness, was announced to it under the same name ! And I pondered on the mysterious dispensation, which permitted the ministers of the inquisition, with their racks and flames, to visit these lands, before the heralds of the Gospel of Peace. But the most painful reflection was, that this tribunal should yet exist, unaw^ed by the vicinity of British humanity and do- minion. I was not satisfied with what I had seen or said at the Inquisition, and I determined to go back again. The in- quisitors were now sitting on the tribunal, and I had some ex- cuse for returning; for I was to receive from the chief inqi isi- ^r a letter v/'iich he said he would give me, hefi re I left .he U 230 INQUISITION OF GOA. place, for the British Rssident in Travancore, being an answer to a letter from that oflicer. "When I arrived at the Inquisition, and had ascended the outer stairs- the door-keepers surveyed me doubtingly, but suffered me to pass, supposing that I had returned by permis- sion and appointment of the inquisitor. 1 entered the great hall, and went up directly towards the tribunal of the Inquisi- tion^ described by Dellon, in which is the lofty crucifix. I sat down on a form and wrote some notes; and then desired one of the attendants to carry in my name to the inquisitor. As I walked up the hall, I saw a poor woman sitting by herself, on a bench by the wall, apparently in a disconsolate state of mind. She clasped her hands as I passed, and gave me a look expressive of her distress. This sight chilled my spirits. The familiars told me she was waiting there to be called up before the tribunal of the Inquisition. While I was asking questions concerning her crime, the second inquisitor came out in evi- dent trepidation, and was about to complain of the intrusionj when I informed him that I had come back for the letter froii the chief inquisitor. He said it should be sent after me to Goa; and he conducted me with a quick step towards the door. As we passed the poor woman, I pointed to her, and said, with some emphasis, 'Behold, Father, another victim of the holy Inquisition!' He answered nothing When we arrived at the head of the great stair, he bowed, and I took my last leave of Josephus a Doloribus, without uttering a word. Note. — The Inquisition of Goa was tbclished in the month of October, 1812. THE INaUISITION AT MACERATA, IN ITALY Narrative of Mr. Boii-er, who gives an account of /his Court oj Inquisition^ and of secrets hitherto unknou n, rthative to their ^proceedings against heretics. [Meth. Mag 3d Vol.] " I never (says Mr. Bower,) pretended that it was for the sake of religion alone, that I left Italy; but on the contrary, have often declared, as all my friends can attest, that, had I never belonged to the Inquisition, I should have gone on, as most Roman Catholics do, without ever questioning the truth of the religion I was brought up in, or thinking of any other. But the unheard of cruelties of that hellish tribunal shocked me beyond all expression, and rendered me, as I was obliged, by my office of Counsellor, to be accessary to them, one oi the most unhappy men upon earth. I therefore began to think of resigning my office; but as I had on several occasions, be- trayed some weakness, as they termed it, that is, some com- passion and humanity, and had upon that account been repri- manded by the Inquisitor, I was well apprized, that my resig- nation would be ascribed by him to my disapproving the pro- ceedings of the holy tribunal. And indeed, to nothing else could he have ascribed it, as a place at that board was a sure way to preferment, and attended with great privileges, and a considerable salary. Being, therefore, sensible how danger- ous a thing it would be to give the least ground to any suspi- cion of that nature, and no longer able to bear the sight of the many barbarities practised almost daily within those walls, nor the reproaches of my conscience in being accessary to them, I determined, after many restless nights, and much de liberation with myself, to withdraw at the same time from the Inquisitor, and from Italy. In this mind, and in the most un- happy and tormenting situation that can possibly be imagined, [ continued near a twelvemontl , not able to prevai upon my self to exec ate the resolution 1 h^d taken on acc?unl of tho 231 232 bower''s narrative of the many dangers which I foresaw would inevitably attend it, and the dreadful consequences of my failing m the attempt. But, being in the mean time, ordered by the Inquisitor to ap- prehend a person, w ith v.honi i lived in the greatest intimacy and friendship, the part I was obliged to act on that occasion, left so deep an impression in my mind as soon prevailed over all my fears, and made me determine tc put ir.to execution, s^ all events, and without further delay, the design I had tonned. Of that remarkable transaction, therefore, I shall give here a particular account, the rather as it will shew m a very strong light, the nature of the proceedings in that horrid court. The person whom the inquisitor appointed me to apprehend, was Coimt Vicenzo della Torre, descended from an illustrious family in Germany, and possessed of a very considerable es- tate in the territory of Macerata. He was one of my very particular friends, and had lately married the daughter of Sig- nior Constantini, of Fermo, a lady no less famous for her good sense than her beauty. With her family too, I had con- tracted an iniimate acquaintance, while Professor of Rhetoric in Fermo, and had often attended the Count during his court- ship, from Macerata to Fermo, but fifteen miles distant. I therefore lived with both in the greatest friendship and inti- macy; and the count was the only person that lived with me, after I was made Counsellor of the Inquisition, upon the same free footing as he had done till that time: my other friends being grown shy of me, and giving me plainly to understand, that they no longer cared for my company. As this unhappy young gentleman was one day walking with another, he met two Capuchin friars ; and turning to his companion, when they were passed, * What fools,' said he, *are these, to think they shall gain heaven by wearing sack- cloth and going bare-foot! Fools indeed, if they think so, or that there is any merit in torm.enting one's self: they might as well live as we do, and they v/ould get to heaven quite as soon.' Who informed against him, v/hether the friars, his companion, or somebody else, I knew not; for the Inquisitors never tell the names of the informers to the Counsellors, nor the names of the witnesses, lest they should except agamst them. It is to be observed, that all who hear any proposition, that appears to them repugnant to, or inconsistent with the doctrine of the holy mother church, is bound to reveal it to the Inquisitor, and likewise to discover the person by whom it was uttered; and, in this afiliir, no rega'd is to be had to any ties, tiowever sacred ; the brother being bound to accu le tl e hvoth. TXQUISITIO^ AT MAC ER ATA. 233 cr, the father to accuse the son, the son the father, the wife her husband, and the husband his wife; and all bound on pain of eternal damnation, and of being deemed and treated as ac- complices, if they do not denounce in a certain time; and no confe^or can absolve a person who has heard any thino- said, in jest or in earnest, agninst the belief or practice of the church, till that person has infjrmed the Inquisitor of it, and given him all the intelligence he can concerning the person by whom it was said. Whoever it was that informed against my unhappy friend, whether the friars, his companion, or somebody else who might have overheard him, the Inquisitor acquainted the board 3ne night (for to be less observed, they commonly meet, out of Rome, in the night) that the abovementioned propositions had been advanced, and advanced gravely, at the sight of two poor Capuchins : that the evidence was unexceptionable ; and that they were therefore met to determine the quality of the propo- sition, and proceed against the delinquent agreeably to that determination. There are in each Inquisition twelve counsel- lors, viz. four Divines, four Canonists, and four Civilians. It is chiefly the province of the divines to determine the quality of the proposition, viz. Whether it is heretical, or only savors of heresy; whether it is blasphemous and injurious to God and his saints, or only erroneous, rasl.^ t'chismatical, or offen- sive to pious ears. That part of the proposition, ^ Fools, i'" ti\ey tliink that there is any merit in tormenting one's self,' was judged and declared heretical, as openly contradicting the doctune and practice of holy mother church, recommending austeritior as highly mer- itorious. The Inquisitor observed, on this occasion, that by the proposition, ' Fools, indeed,' &c. were taxing with foily not only the holy fathers, who had all to a man j.ractl^ed great austerities, but St. Paul himself, who ' chastised his bov.'v,' that is, whipped himself, as the Inquisitor understood it, adding^ that the practice of whipping one's self, so much reconimondeiS by all the founders of religious orders, was bcrrowed ot i\w great apostle of the gentiles. The proposition being declared heretical, it was unanimous ly agreed by the board, that the person who had uttered i' should be apprehended and proceeded against agreeably to the laws of the Inquisition. And now the person was named; for^ till it is determined whether the accused person should or should not be apprehended, his name is kept concealed frono the counsellors, lest they should be biased, says the Dii'ectorv u2 234 BOWER*S NARRATIVE OF THE in his favoi or against him. For, in many instances, they keep up to a.i appearance of justice and equity, at the same time that, in truth, they act in direct opposition to all the known laws of justice and equity. No words can express the concern and astonishment it gave me to hear, on such an occasion, the name of a friend for whom I had the greatest esteem and re- gard. The Inquisitor was apprized of it; and, to give me an opportunity of practising what he had so often recommended tome, viz. of conquering nature with the assistance of grace, he appointed me to apprehend the criminal, as he styled him, and to lodge him safe, before day-light, in the prison of the ho ly Inquisition. I offered to excuse myself, but with the great est submission, from being any ways concerned in the execu- tion of that order; an order, I said, which I entirely approved of, and only wished it might be put in execution by some other person; for your lordship knows, I said, the connexion. But the Inquisitor shocked at the word, 'What?' said he, with a stern look and angry tone of voice, ' talk of connexions where the faith is concerned? there is your guard, (pointing to the. Sbirri or balhfs, in waiting,) let the criminal be secured in St. Luke's cell (one of the worst) before three in the morning.' — He then withdrew with the rest of the counsellors, and as he passed me, ' Thus,' he said, ' nature is conquer9d.' I had be- trayed some weakness, or sense of humanity, not long before, in fainting away while I attended the torture of one who was racked with the utmost barbarity ; and I had, on that occasion, been reprimanded by the Inquisitor for suficring nature to get the better of grace ; it being an inexcusable weakness, as he observed, to be any way affected with the suffering of the body, however great, when afflicted, as they ever are in the Holy Inquisition, for the good of tlie soul. And it was, I presume, to make trial of the effect this reprimand had upon me, that the execution of this cruel order was committed to me. As I couM by no possible means decline it, I summoned all my res- olution, after passing an hour by myself, I may say in the ag- onies of death, and set out a little after two in the morning, for my unhappy friend's house, attended by a notary of the Inqui- sition, and six armed Sbirri. We arrived at the house by different ways, and knocking at the door, a maid-servant looked out of the window, and inqui ring who knocked, was answered the Holy Inquisition, and at the sane time, ordered to awake nol)ody, but to come down directly and oj)en the door, on pain of excommunication. At 'hese words, the servant iiastcnci dov.n, half naked as she INaUISITION AT MACERATA. 235 was, and having with much ado, in her great fright, at last opened the door, she conducted us, as she was ordered, pale a.nd trembling, to her master's bed-chamber. She often looked very earnestly at me, as she knew me, and shewed a great desire of speaking to me; but of her I durst take no kind uf notice. I entered the bed-chamber with the notary, followed by the Sbirri, when the lady awakening at the noise, and s^ee- ing the bed surrounded by armed men, screamed out aloud, and continued screaming, as out of her senses, till one of the Sbirri, provoked at the noise, gave her a blow on the forehead, that made the blood run dow^n her face, and she swooned away. I rebuked the fellow very severely, and ordered him to be whipped as soon as 1 returned to the Inquisition. In the meantime the husband awakening, and seeing mb with my attendants, cried out in the utmost surprise, 'Mr. Bower!' He said then no more; nor could I for some time, utter a single word; and it was with much ado that, in the end, I mastered my grief so far as to be able to let my unfortunate friend know that he was a prisoner of the Holy Inquisition. ^Of the Holy Inquisition!' he replied, 'alas! what have I done? My dear friend, be my friend now.' He said many affecting things; but as I knew it was not in my power to befriend him, I had not the courage to look him in the fiice, but turning my back to him, withdrew, while he dressed, to a corner of the room, to give vent to my grief there. The notary stood by him while he dressed, and as I observed, quite unaffected. In- deed, to be void of all humanity, to be able to behold one's fel- low-creatures groaning and ready to expire in the most exquis- ite torments cruelty can invent, without being in the least af- fected with their sufferings, is one of the chief qualifications of an inquisitor, and what all who belong to the Inquisition must strive to attain to. It often happens, at that infernal trib unal, that while an unhappy, and probably an innocent person is crying out in their presence on the rack, and begging by all that is sacred for one moment's relief, in a manner one would think no human heart could withstand; it often happens, I say, that the Inquisitor and the rest of that inhuman crew, quite unaffected with his complaints, and deaf to his groans, to his tears and entreaties, are entertaining one another with the news of the town ; nay, sometimes they even msult. with un- heard of barbarity, the unhappy wretches in thn height of their torment. To return to my unhappy prisoner; he wa& no sooner dress- ed, than I ordered the Bargello, or head of the Sbii ri, to tie his 236 bower's ?fARRATIVE OF TTIE hands with a cord behind his back, as is practised on such oc casions, without distinction of persons; no more regard being shewn by the Inquisition to men of the first rank, when char- ged with heresy, than to the meanest artificers. Heresy dis- solves all friendship; so that I durst no longer look upon the man with whom I had lived in the greatest friendship and in- timacy as my friend, or shew him, on that account, the leas^ regard or indulgence. As we left the chamber, the countess, who had been con- veyed out of the room, met us, and screaming out in a most f.itiful manner, upon seeing her husband wiih his hands tied behind his back, like a thief or robber, flew to embrace him, and hanging on his neck, begged, with a flood of tears, we would be so merciful as to put an end to her life, that she might have the satisfaction, the only satisfaction she wished for in this world, of dying in the bosom of the man whom she had vowed never to part with. The count, overv/helmed v/ith grief, did not utter a single word. I could not find in my heart, nor was I in a condition to interpose ; and indeed, a scene of greater distress was never beheld by human eyes. However, I gave signal to the notary to part them, which he did accord- ingly, quite unconcerned ; but the countess fell into a swoon, and the count v/as, in the meantime, carried down stairs, and out of the house, amidst the loud lamentations and sighs of his servants, on all sides; for he was a man remarkable for the sweetness of his temper, and his kindness to all about him. Being arrived at the Inquisition, I consigned my prisoner into the hands of the goaler, a lay brother of St. Dominic, who shut him up in the dungeon mentioned above, and delivered the key to me. I lay that night in the palace of the Inquisi- tion, where every counsellor has a room, and returned next morning the key to .the inquisitor, telling him that his order had been punctually complied with. The inquisitor had been already informed of my whole conduct by the notary; and therefore, upon my delivering the key to him, ^You have acted (said he,) like one who is desirous at least to overcome v/iih the assistance of grace, the inclinationsof nature;' that is, like one who is desirous, with the assistance of grace, to meta- morphose himself from a human creature, into a brute or a devil. In the Inquisition, ever}^ prisoner is kept the first week of his 'mprisonment, in a dark narrow dungeon, so low that he can- not stand upright in it, without seeing any body but the gaolor, Arrest of Count della Torre by Inquisitors. INdUISITION AT BLVCERATA. 237 whc wrings him, every other day, his portion of bread and wa ter, .he only food that is allowed him. This is done, they say, to tame him, and render him, thus weakened, more sensible of the torture, and less able to bear it. At the end of the week, he is brought in the night before the board to be exam- ined; and on that occasion, my poor friend appeared so altered, in a week's time that, had it not been for his dress, I should not have known him; and indeed no wonder, a change of condi- tion so sudden and unexpected; the unworthy and barbarous treatment he had already met with; the apprehension of what he might, and probably should suffer; and perhaps, more than any thing else, the distressed and forlorn condition of his once happy wife, whom he tenderly loved, whose company he had eQJoyed only six months, could be attended with no other effect Being asked, according to custom, whether he had any ene- mies, and desired to name them; he answered, that he bore enmity to no man, and hoped that no man bore enmity to him. For as, in the Inquisition, the person accused is not told of the charge brought against him, nor of the person by whom it is brought; the Inquisitor asks him whether he has any enemies, and desires him to name them. If he names the informer, all further proceedings are stopped till the informer is examined anew; and if the information is found to proceed from ill-will, and no collateral proof can be produced, the prisoner is dis- charged. Of this piece of justice they frequently boast, at the same time that they admit, both as informers and witness- es, persons of the most infamous characters, and such as are excluded by all other courts. In the next place, the prisoner is ordered to swear that he Mill declare the truth, and conceal nothing from the holy tribunal, concerning himself or others, that he knows, and the holy tribunal is desirous to know. He is then interrogated for w^hat crime he has been apprehended and imprisoned by the Holy Court of the Inquisition, of all courts the most equitable, the most cautious, the most merci- fiil. To that interrogatory the count answered, with a faint and trembling voice, that he was not conscious to himself of any crime, cognizable by that Holy Court, nor indeed by any other; that he believed, and ever had believed whatever holy mother church believed, or required him to believe. He had, it seems, quite forgot w hat he had unthinkingly said at the sight of the two friars. The Inquisitor, therefore, finding he did not remember, or would not own his crime, after many de- ceitful interrogatories, and promises which he never intended to fulfil, ordered him back to his dungeon, and allow'ing hina 238 anoth .r woek, as is customary in such cases, to recol ect him seit', to'.d him, that if he could not in that time prevail upon himfe.'t' to declare the truth, agreeable to his oath, means would be found of forcing it from him ; and he must expect no mercy. At the end of the week he was brought again before the in fcrnal tribunal, and being asked the same questions, returned the same answers, adding, that if he had done or said any thing amiss, unwittingly or ignorantly, he was ready to own it, provided the least hint of it were given him by any there present, which he entreated them most earnestly to do. He often looked at me, and seemed to expect, which gave me such concern as no words can express, that I should say something in his favor. But I was not allowed to speak on this occasion, nor was any of the counsellors; and had I been allowed to speak, I durst not have said any thing in his favor; the advo- cate appointed by the Inquisition, and commonly styled, 'The. Devil's Advocate,' being the only person that is suffered to speak for the prisoner. This advocate belongs to the Inquisi- tion, receives a salary of the Inquisition, and is bound by an oath to abandon the defence of the prisoner if he undertakes it, or not to undertake it, if he finds it cannot be defended agreeably to the laws of the Holy Inquisition ; so that the whole is mere sham and imposition. I have heard this advocate, on other occasions, allege something in favor of the person accu- sed; but on this occasion he declared that he had nothing to offer in defence of the criminal. In the Inquisition, the person accused is alwaj^s supposed guilty, unless he has named the accuser among his enemies and he is put to the torture if he docs not plead guilty, and own the crime that is laid to his charge, without being so much as told what it is; whereas, in all other courts, where tortures are used, the charge is declared to the party accused before he is to^':ured ; nor are they ever infhcted without a credible evi- dence brought of his guilt. But in the Inquisition, a man is frequently^iortured upon the deposition of a person whose ev- idence would be admitted in no other court, and in all cases withou". hearing his charge. As my unfortunate friend contin- ued to maintain his innocence, not recollecting what he had said, he was, agreeably to the laws of the Inquisition, put to tlie torture. He had scarce borne it twenty minutes, crying out the A\'hole time, ' Jesus Maria,' when his voice failed him at once, and he fainted away. He was then supported, as he nung by his arms, by two of the Sbirri, whoso province it is to INaiJISITION AT MACERATA. 230 nonage tlie torture, till he returned to himself. He stii con- tinued to declare that he could not recollect his having said or done any thing contrary to the Catholic faith, and earrftjstly begged they would let him know with what he was charged, being read} to own it, if it was true. The Inquisitor was then 8o gracious as to put him in mind of what he had said on see- ing the two Capuchins. The reason why they so long con- ceal from the pnrty accused, the crime he is charged with, is, that if he should be conscious to himself of his having ever said or done an} ♦hing contrary to the faith, which he is not charged with, he may discover that too, imagining it to be the very crime he is accused of. After a short pause, the poor gentleman owned that he had said something to that purpose; but, as he had said it with no evil intention, he had never more thouglit of it from that time to the present. He added, but with so faint a voice as scarce could be heard, that for his raslmess, he was willing to undergo what punishment soever the holy tribunal should think fit to impose on him; and he again fainted away. Being eased for a while of his torment, and returned to himself, he was interrogated by the promoter fiscal (wnose business it is to accuse and to prosecute, as nei- ther the informer nor the witnesses are ever to appear) con- cerning his intention. For, in the Inquisition, it is not enough for the party accused to confess the fact, he must likewise de- clare whether his intention was heretical or not; and many, to redeem themselves from the torm.ents they can no longer endure, own their intention was heretical, though it really was not. iMy poor friend often told us he was ready to say what- ever he pleased; but, as he never directly acknowledged his intention to have been heretical, as is required by the rules of that court, he was kept on the torture till, quite overcome with the violence of the anguish, he was ready to expire ; and being tlien taken down, he was carried quite senseless, back to his dimgeon ; and there, on the third day, death put an end to his sufferings. The inquisitor wrote a note to his widow, to de- sire her to pray fijr the soul of her late husband, and warn her not to complain of the holy Inquisition, as capable of any in- justice or cruelty. The estate was confiscated to the Inquisi- tion, and a small jointure allowed out of it to the widow. As they had only been married six months, and some part of the fortune was not yet paid, the Inquisitor sent an order to the Constantini family, at Fermo, to pay to the holy ofhce, and witnout delay, what they owed to the late count della Torre. For the effects of heretics are all ipso facto confiscated to the 240 bower's narrative of the Inquisition, and confiscated from the very day, not of their coii viction, but of their crime; so that all donations made after that time are void • and whatever tiicy have given, is claimed by the Inquisition, into whatsoever hands it may have passed; even the fortunes they have given to their daughters in mar- riage, have been declared to belong to, and are claimed by the Inquisition; nor can it be doubted, that the desire of those confiscations is one great cause of the injustice and cruelty of that court. The death of the unhappy count della Torre was soon pub licly known; but no man cared to speak of it, not even his nearest relations, nor so much as to mention his name, lest any thing should inadvertently escape them that might be con- strued into a disapprobation of the proceedings of the most ho- ly tribunal ; so great is the awe all men live in of that jealous and merciless court. The other instance of the cruelty of the Inquisition, related in the spurious account of my escape published by Mr. Baron, happened some years before I belonged to the Inquisition; and I do not relate it as happening in my time, but only as happen- ing in the Inquisition of Macerata. It is related at length in tlie annals of that Inquisition, and the substance of the rela-' tion is as follows: An order was sent from the high tribunal at Rome, to all the inquisitors throughout Italy, enjoining them to apprehend a clergyman minutely described in that order. One answering the description in many particulars being dis- covered in the diocese of Osimo, at a small distance from Macerata, and sul)ject to that inquisition, he Mas there decoy- ed into the Inquisition, and by an order from Rome, so racked as to lose the use of his senses. In the mean time the true person being apprehended, the unhappy wretch was dismissed by a second order from Rome; but he never recovered the use of his senses, nor was any care taken of him by the Inquisi- tion. Father Piazza, who was then Vicar at Osimo to Father Montecuccoli, Inquisitor at Macerata, and died some years ago a good Protestant, at Cambridge, published an account of this affair, that entirely agrees with the account I read of it in the records of the-Inquisition. The deep im})ression that the death of my unhappy friend, the most barbarous and inhuman treatment he had met with, and the part I had been obliged to act in so aflfecting a tragedy, made on my mind, got at once the better of my fears; so that forgetting in a manner the dangers I had till then so much ap- prehended, I resolved, without further delay, to put in exccu- INQUISJ^TOJi AT BIACERATA. 241 hon the (iesign I had formed of quitting the Inquisition, and bidding forever adieu to Italy. To execute that design with some safety, I proposed to beg leave of the Inquisitor to visit the Virgin of Loretto, but thirteen miles distant, and to pass a week there ; but in the mean time, to make the best of my way to the country of the Grisons, the nearest country to Macerata, out of the reach o' the Inquisition. Having therefore, after many conflicts with myself, asked leave to visit the neighbor- ing sanctuary, and obtained it, I set out on horseback the very next morning, leaving, as I proposed to keep the horse, his full value with the owner. I took the road to Loretto, but turned out of it at a small distance from Recanati, after a most vio- lent struggle with myself, the attempt appearing to me, at that juncture, quite desperate and impracticable; and the dreadful doom reserved for me, should I miscarry, presented itself to my mind in the strongest light. But the reflection that I had it in my power to avoid being taken alive, and a persuasion that a man in my situation might lawfully avoid it, when eve- ry other means failed him, at the expense of his life, revived my staggered resolution ; and all my fears ceasing at once, I steered my course, leaving Loretto behind me, to Rocca Con- trada, to Fossonbrone, to Calvi in the dukedom of Urbino, and from thence through the Romagna into the Bolognese, keeping the by-roads, and at a good distance from the cities of Fano, Pesaro, Rimini, Forli, Faenza, and Imola, through which the high road passed. Thus I advanced very slowly, travelling, generally speaking, in very bad roads, and often in places where there was no road at all, to avoid, not only the cities and towns, but even the villages. In the mean time, I seldom had any other support but some coarse provisions, and a very small quantity even of them, that the poor shepherds, the countrymen, or w^ood cleavers, I met in those unfrequented by- places, could spare me. My horse fared not much better than myself; but, in choosing my sleeping place, I const Hed his convenience as much as my own, passing the night where I found most shelter for myself, and most grass for him. In Italy there are a very few solitary farm houses or cottages, the country people there all live together in villages ; and I thought it far safer to lie where I could be any way sheltered, than to venture into any of them. Thus I spent seventeen days before I got out of the ecclesiastical state ; and I very narrowly escaped being taken or murdered, on the very bor- ders of that state ; it happened thus : I had passed two whole days without any kind of sub«it- 242 tence what.- rer, meeting with nobody in the by-roads thai would supply me with any, and fearing to come near any house, as I was not far from the borders of the dominions of the Pope. I thought I should be able to hold it till I got into the Modanese, where I believed I should be in less danger ' than while I remained in the papal dominions; but finding my- self, about noon of the third day, extremely weak and ready to faint away, I cam/j into the high road that leads from Bo- logna to Florence, a lv>w miles distant from the former city, and alighted at a post house, that stood quite by itself. Hav- ino- asked the woman of the house whether she had any victuals ready, and being told that she had, I went to open the door of the only room in the house, (that being a place where gentle- men only stop to change horses,) and saw to my great sur- prise, a placard pasted on it, with a most minute description of my whole person, and the promise of a reward of 800 crow^ns (about £200 English money) for delivering me up alive to the Inquisition, being a fugitive from the holy tribunal, and of 600 crowns for my head. By the same placard, all persons were forbidden, on the pain of the greater excommuni cation, to receive, harbor, or entertain me, to conceal, or screen me, or to be any way aiding and assisting to me in making my escape. This greatly alarmed me, as the reader may well imagine ; but I was still more affrighted, when entering the room, I saw two fellows drinking there, who, fixing their eyes upon me as soon as I came in, continued looking at me very steadfastly. I strove, by wiping my face, by blowing my nose, by looking out of the window, to prevent their hav- ing a full view of me. But, one of them saying, ' The gen- tleman seems afraid to be seen,' ^ I put up my handkerchief, and turning to the fellow, said boldly, ' What do you mean, you rascal? Look at me — am I afraid to be seen? He said nothing, but looking again steadfastly at me, and nodding his head, went out, and his companion immediately followed him, I watched them, and seeing them, with two or three more, in close conference, and no doubt consulting whether they should apprehend me or not, I walked that moment into the stable, mounted my horse unobserved by them, and while they were deliberating in an orchard, behind the house, rode off full speed, and in a few hours got into the Modanese, where I re- freshed both with food and with rest, as I was there in no im- mediate danger, my horse and myself. I was indeed surprised to find that those fellows did not pursue me : nor can I any Other way account for it, but by supposing, what is not ira- EN-QTJISITION AT 5IACERATA. 243 probable, that, as they were strangers, as well as myself, and had all the appearance of banditti or ruffians flying out of the dominions of the Pope, the woman of the house did not care to trust them with her horses. From the Modanese I con- tinued my journey, more leisurely through the Parmesan, the Milanese, and part of the Venetian territory, to Chiavenna, subject, with its district, to the Grisons, v.ho abhor the very name of the Inquisition, and are ever ready to receive and protect all who, flying from it, take refuge, as many Italians do, in their dommions. However, as I proposed getting as soon as I could to the city of Bern, the metropolis of that great Protestant canton, and was informed that my best way was through the cantons of Ury and Underwald, and part of the canton of Lucern, all three popish cantons, I carefully conceal- ed who I was, and from whence I came. For, though no In- quisition prevails among the Swiss, yet the Pope's nuncio, who resides at Lucern, might have persuaded the magistrates of those popish cantons to stop me, as an apostate and deserter from the order. Having rested a few days at Chiavenna, I resumed my journey quite refreshed, continuing it through the country of the Grisons, and the two small cantons of Ury and Under wald, to the canton of Lucern. There I missed my way, as I was quite unacquainted with the country, and discovering a city at a distance, was advancing to it, but very slowly, as I knew not where I was; when a countryman, whom I met, informed me that the city before me was Lucern. Upon that intelligence, I turned out of the road as soon as the country- man was out of sight; and that night I passed with a good- natured shepherd in his cottage, who supplied me with sheep's milk, and my horse with plenty of grass. I set out very early next morning, making the best of my way westward, as I knew that Bern lay west of Lucern. But, after a few miles, the country proved very mountainous, and, having travelled the whole day over mountains, I was overtaken among them by night. As I was looking out for a place where I might shel- ter myself during the night, against the snow and the rain, y^for it both snowed and rained,) I perceived a light at a distance, and making towards it, got into a kind of a foot-path, but so narrow and rugged that I was obliged to lead my horse, and feel my way with one foot, (having no light to direct me,) be- fore I durst move the other. Thus, with much diinculty, x reached the place w^here the light was, a poor little cottage , and knocking at the door, was asked by a man within, who I 244 bower's narrative of the was, and what I wanted? I answered that I was a strange/ and had lost my way. * Lost your way?' repUed the man ' there is no way here to lose.' I then asked him in what can- ton I was, and upon his answering, that I was in the Cc^nton of Bern, ' I thank God,' I cried out, transported with joy, ' that I am.' The good man answered, * And so do I.' I then told him who I was, and that I was going to Bern, but had quite lost myself, by keeping out of all the high roads, to avoid fall- ing into the hands of those who sought my destruction. He thereupon opened the door; received and entertained me with all the hospitality his poverty would admit of; regaled me with sour crout and some new laid eggs, the only provisions he had, and clean straw with a kind of rug for my bed, he hav- ing no other for himself and his wife. The good woman ex- pressed as much satisfaction and good nature in her counte- nance, as her husband, and said many kind things in the Swiss language, which her husband interpreted to me in the . Italian ; for that language he well understood, and spoke so as to be understood, having learned it, as he told me, in his youth, while servant in a public house on the borders of Italy, where both languages are spoken. I never passed a more comfortable night; and no sooner did I begin to stir in the morning, than the good man and his wife came both to know how I had rested ;. and, wishing they had been able to accom- modate me better, obliged me to breakfast on two eggs, which providence, they said, had supplied them with for that purpose. I then took leave of the wife, who, with her eyes lifted up to heaven, seemed most sincerely to wish me a good journey. As for the husband, he would by all means attend me to the high road leading to Bern; which road, he said, was but two miles distant from that place. But he insisted on my first go- ing back with him, to see the way I had come the night before; the only way, he said, I could have possibly come from the neighboring canton of Lucern. I saw it, and shuddered at tne danger I had escaped; for I found that I had walked and led my horse a good way along a very narrow path on the brink of a very dangerous precipice. The man made so many pious and pertinent remarks on the occasion, as both charmed and surprised me. I no less admired his disinterestedness than his piety; tor, upon our parting, after he had attended me till I was out of all danger of losing my way, I could by no means prevail upon hnii to accept of any reward for his trouble. Ho bad the satisfaction, he said, of having relieved me in the INQUISITION AT 5IACERATA. 245 greatest distress, which was in itself a sufficient re\vard, and he ( Ared for no other. I reached Bern that night, and proposed staying some time there,- but being informed by the principal minister of the place, to whom I discovered myself, that boats were frequently down the Rhine, at that time of the year, with goods and pas- sengers from Basil to Holland, and advised by him to avail myself of that opportunity, I set out accordingly the next day, and crossing the popish canton of Soleurre in the night, but very carefully avoiding the town of that name, I got early the next morning to Basil. There I met with a most friendly re- ception from one of the ministers of the place, having been warmly recommended to him by a letter I brought with me from his brother at Bern. As a boat was to sail in two days, he entertained me very elegantly during that time at his house, and I embarked the third day, leaving my horse to my host, in return for his kindness. The company in the boat consisted of a few traders, of a great many vagabonds, the very refuse of the neighboring na- tions, and some criminals flying from justice. But I was not long with them; for the boat striking against a rock not far from Strasburgh, I resolved not to wait till it was refitted, (as it was not my design to go to Holland) but to pursue my jour- ney partly in the common diligence or stage-coach, and partly on post horses, through France into Flanders. Having got safe into French Flanders, I there repaired to the college of the Scotch Jesuits at Douay, and discovering myself to the rector, I acquainted him with the cause of my sudden departure from Italy, and begged him to give immedi ate notice of my arrival, as well as of the motives of my flight to Michael Angelo Tambuvini, general of the order, and my very particular friend. The rector wrote, as I had desired him, to the general, and the general, taking no notice of my flight, in his answer, (for he could not disapprove it, and did not think it safe to approve it,) ordered me to continue where I was till further orders. I arrived at Douay early in May; and continued there till the latter end of June, or the beginning of July when the rector received a second letter from the general, acquainting him, that he had been commanded by the congregation v,f the Inqui- sition, to order me wherever I was, back to Italy; to promise me, in their name, full pardon and forgiveness, if I obeyea* but if I did not obey, to treat me as an apostnte. He added, that the same order had been transmitted, soon after my x2 246 bower'^s narrative of the flight, to the nuncios at the different Roman Cddwli*; »/p't by license had from their prelates, cannot read or buy the bible." It will be perceived that this law places the reading of the scripture ' among Romanisti?, entirely under the control of Bishops a.d Inquisitors. Without their consent and approba tion, the bible cannot be sold, bought, read or j.ossesse^. Is it wonderful, therefore, that Pope Pius VII, in the nineteenth century, (June 29, 1S16,) \hould have used the following lan- guage concerning Bible Societies? — "We have been truly Bhockcd at this most crafty device, (Bible Societies) by which Ihe very foundatior^s of religion" (Roman Catholicism) "ai« 252 A SUMMARY OF THE undermined. We have deliberated upon the ma isiires prope? to be adopted by our pontifical authority, in order to remedy and abolish this pestilence, as far as possible, — This defilement of the faith so imminently dangerous to souls. It becomes episcopal duty, (i. e. the duty of the Roman Catholic Bisho|)S,) that you first of all, expose the wickedness of tiiis n(farious scheme. It is evident from experience, that the holy scrip- tures, when circulated in the vulgar tongue, have, through the temerity of men, produced more harm than benefit. Warn the people entrusted to your care, that they fall not into the snares prepared for their everlasting rviri''' (that is, as you value your souls, have nothing to do with Bible Societies, or the bi- bles they circulate.) "The deep sorrow we feel on account of this new species of tares, which an Adversary has so abun- dantly sown." * It requires only the power in the hands of the Roman Cath- olic church to make the Word of God a prohibited hook in every land. Opus Operatum, or the Efficacy of the Sacraments. Romanists hold that the Sacraments " confer grace," ex op- tre operato, i. e. by the work wrought, or " by virtue of the work and word done and said in the sacraments." According- ly, to instance one ordinance, they hold that every person bap- tized is thereby justified; and that none are ever justified with- out baptism: — "instrumentalis (causa) justificationis Sacramen- tum Baptismi; quod est Sacramentum fidei, sine qua nulli umquam contigit Justificatio. — (Concillii Trid. Sess. VI. Cap. VII.) " Faith i-n the receiver giveth no efficacy to the sacra- ment, but only taketh away the lets and impediments which might hinder the efficacy of the sacraments; as the dryness of the wood maketh it to burn the better, yet it is no efficient ca^-se of the burning, which is the fire only, but only a help." — (Willet. Synop. Papismi. Bellarm. Lib. 2, De Sac. Cap. 1.) Protestants deny that the ordinances have any power to confer ff-ace " ex opere operate :" they regard these simply as the means under the influence of the Holy Spirit of strengthening faith and other graces, wrought in the heart by the same spirit. If there is no faith exercised, it is unscriptural and unreason- able to suppose there can be any blessing in the participation of an ordinance. On the contrary, such participation is to * Tlie above Denunciatory Epistle, e Bull, was addressed to the Primata »f Poland ROMAN CATHOLIC FA^H. 253 profane God'? institution, and brings c 'j\v:i condemnation on the head of t? e guilty. From the s jperstitious notion that the sacraments "confer grace," ex op ere operate, have arisen manifold and most enor- mous abuses. Such a principle cai'ried out into practice^ must necessarily destroy the spiritual character of Christ's church. All, according to this system, who come to the sac- raments are Christians, and all ought to come, because grace is conferred ex opere operato. A church may in this way be built up entirely of worldly and unconverted men, who merely <;onform to the outward institutions of religion. How far such a state of things has been realized, facts but too plainly show. That the reader may have more fully before him the views which the papal church maintains concerning the power of the sacraments, ^ve subjoin a few passages from the procetd- ings of the Council of Trent. " Si quis dixerit, per ipsa novae legis Sacramenta ex opere operato non conferri gratiam, sed solum fidem divinae promissionis ad gratiam consequendam sufficere: anathema sit." If any one shall say, that grace is not conferred by the sacraments of the new law (gospel) ex opere operato (by the work wrought;) but that only faith in the divine promise suffices to obtain grace : let him be accur sed! (Sess. vii.. Can. viii.) " Si quis dixerit, in tribus Sacra- mentis, Baptismo scilicet, Confirmatione, et Ordine, non im- piimi characterem in anima, hoc est, signum quoddam spiritale et indelebile, undo ea iterari non possunt: anathe>ia sit.'' If any one shall say, that in the three sacraments, viz: Bap- tism, Confirmation, and Orders, there is not impressed on the soul a character, that is, a certain spiritual and indelible sign, on account of which these (sacraments) are not to be repeated: let him be accursed! (Sess. vii.. Can. ix.) If any deny that by the grace of our Lord Jesus Christ, which is conferred in Baptism, the guilt of original sin is taken away, — or even assert that all that is not taken away (in bap- tism) which has the true and proper nature of sin, but that it is only erased (?) or not imputed: let him be accursed. For in those born again (that is baptized) God hates nothing. — (Sess. V. Decret. de pec. orig.) But as it was perfectly manifest that baptized children, as well as others, when they grew up, exhibited evil inclinations and dispositions; so in order to get over this difficulty, the council bo-dly denies that such inclicaticns and dispositions, are truly and properly sin, and pronounces those oecuiy Y 254 A SUM3IARY OF THE sed who think otherwise.^ If this procedure was not making void the law of G^d by man's tradition, it is hard to say what constitutes such impiety. " Hanc concupiscentiam, quam aliquando Apostolus peccatum appellat, sancta synodus decla- rat Ecclesiam Catholicam numquam intellexisse peccatum ap- pellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est, et ad peccatum inclinat. Si quis autem con- trarium senserit, a?;athema sit." This concupiscence, (or lusting to evil,) which the apostle sometimes calls sin, the holy Synod (of Trent) declares that the Catholic church has never understood it to be called sin in such a sense, that there is tridy and properly sin in those born again (baptized); but (it is called sin) because it proceeded from sin, and inclines to sin. If any man shall think otherwise, let him be accur- sed! (Sess. V. ut antea.) Original Sin and Justification. The Council of Trent does not maintain the ctoctrine of total depravity in consequence of Adam's transgression ;. but simply that he was changed thereby for the worse in body and soul, — " secundum corpus et animam in deterius commutatum fuisse." (Sess. v. Decret. de Pec. Orig.) Accordingly Car- dinal Bellarmine thus defines original sin: " Privatio seu ca- rentia doni justitise originalis, vel habitualis aversio a Deo." A privation or want of the gift of original righteousness, or an habitual turning away from God. He denies that this sin is any evil disposition or quality inherent in us, but it arises only " ex carentia justitiee originalis, 7ion ex irisita aliqua qualitate. " Of course he denies also, with the council of Trent, that the concupiscence, or lusting to evil which exists in baptized persons is truly and properly sin. The Council of Trent declares also, as we have before seen, that original sin is altogether taken avv\ay in baptism — "totum lolli;" that without this ordinance none can be justified — and consequently that baptism is necessary to the salvation even of inflmts. " Si quis — negat ipsum Christi Jcsu meritum per bap- tismi Sacramentum in forma Ecclesite rite collatum tam adul- tis quam parvulis appiicari, anathema sit. Quod (originals peccatum) regenerationis lavacro neccsse sit expiari ad vitam ccternam consequendam. And though Bellarmine affirms also that infants dying without baptism are eternally punished, yet he maintains that it is only a punishment of loss (of hea- ven f), not of pa'n, or senr ible fire"-— damni, non sensus, sive ignis sonsibilis.'^ E0MA11 CATHOLIC FAITH. 255 On the subject of justification,* Roman Catholiv*s hold a doctrine entirely opp ^sed to that of Protestants, and as this point is fundamenfeil in Christianity, so the one or the otlier has here altogether departed from the faith of the Gospel. The latter assert that the obedience of the Saviour unto death, or in one word, the merits or righteousness of all done or suffer- ed by the incarnate Redeemer, is the sole ground of a sinner's acceptance in the sight of heaven; that he stands on that ground simply by faith ; and that Christian holiness or a good life is the necessary fruits and evidences of justification. — Good works, so far from being in any way the ground or cause of justification, are never performed until we have becnjusti- Hed through faith in the Lord Jesus Christ. This scheme, it will be perceived, takes away from the sinner all room for boasting, lays him in the dust, and gives the whole glory of his salvation from beginning to end to ' God our Saviour." Protestants are very careful to distinguish between justifica- tion and sanctification, — the latter being in each penitent believer simply the consequence and proof of the former: So that no man, according to their views, can entertain a good hope that he has been justified, or pardoned, and regarded as righteous before God, who doth not bring forth the fruits cf sanctification — who is not holy in heart and life. What the views of Romanists are on this most importan subject, may be seen in the subjoined extracts from the decis- ions of the Council of Trent: The alone formal cause (of justification) is the righteous- ness of God — that righteousness with which he makes us right- eous — with which forsooth we are endowed by him : we re- ceiving this righteousness within ourselves, every one accord- ing to his measure, which the Holy Spirit divides to each as he wills, and according to each person's own disposition and co- operation. (Sess. vi.. Cap. vii.) Here we see that the " formal,"* that is, essential cause of justification, is the man's own holiness, or m other words, that righteousness with which the spirit cf God endues him. Sanc- tification is the ground of justification. How large a space is here given for glorymg in the merit of works ! And as according to the faith of Romanists a man is justified by his own holiness, so they assert, that justification admits oj **' Formal, having the power of making a thing what it is — cor.r.'tuent, esssntied." Webster. — When, e. g, the Saviour is said to be in the ^VJ-m ol God — the meaning if, he is essentially God. !256 H SU30IARY OF THE increase. " Sic ergo jastificati, et amici Dei, ac Domestici fao ti euntes de virtuto in virtutem, renovantur, ut apostolus i» quit, de die in diem : hoc est, mortificando membra carnis suae, etexhibendo ea arma justitiae in sanctificationem, per observa- tionem mandatorum Dei, et EcclesicB, in ipsa justitia per Christi gratiam accepta, cooperante fide bonis operibus, cres- cunt, atque magis justificantur." Thus, then, justified men, made the friends and servants of God, going on from virtue to virtue, are renewed, as the apostle says, from day to day ; that is, in mortifying the members of their flesh, and in using these as instruments of righteousness unto holiness by obser- vance of the laws of God and of the Church, they increase in that righteousness received by the grace of Christ, faith co- operating with good works, and are more justified." — (Sess. vi. Chap. X.) " Si quis dixerit homines — per eam ipsam," (i. e. justitiam Christi,) "formaliter justos esse; anathema sit." Sess. vi. Canon x.) If any one shall say that men are formally (es- sentially) justified by the very righteousness of Christ, let him be accursed. " Si quis dixerit, homines, justificari — sola imputatione jus- titiae Christi, — anathema sit." If any one shall say that men are justified solely hy the imputation of Christ'' s righteousness; let him be accursed. — (Can. xi.) "Si quis dixerit, fidem justificantem nihil aliud esse quam fiduciam divinae misericordiae, peccata remittentis propter Christum; vel eam fiduciam solam esse qua justificamur; anathema sit." If any one shall say that justifying faith is no other than a reliance on divine mercy remitting sin for Christ's sake; or that it is this reliance (trust, or faith) alone, by which we are justified; let him be accursed. — (Can. xii.) How could the great scripture doctrine of justification through faith alone on the sole ground of the merits or right- eousness of the Lord Jesus Christ, be more plainly expressed than it is in the three preceding extracts from the Canons of he Council of Trent? And yet this precious, fundamental truth of the gospel, and the only foundation of hope to the re- ally awakened, penitent, believing soul, is here condemned; and all who hold it are cursed by the Church of Rome ! And now long such cursed heretics would escape the flames of the Inquisition, had "holy Mother Church" the power of erecting one in this land, deserves the serious consideration of all wh« value their religious and civil liberty. RO^IAN CATHOLIC FAITH. 257 Let the reader weigh well the following canon " Si quis dixerit, justitiam acceptam non conservari, atque etiam augeri coram Deo per bona opera : sed opera ipsa fructus solum mo- do et signa esse justificationis adept^e, non autem ipsius au- gendae causam; anathema sit." If any one shall say that jus- tification received is not preserved, and also increased before God through good icorks; but that such works are only the l*uits and signs of justification obtained, and not a cause of its increase; let him be accursed." — (Can. xxiv.) How does the following canon agree with these scriptures? "There is not a just man upon earth that doeth good, and sin- neth not. — If we say that we have no sin, we deceive our- selves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins. Cursed is every one that continueth. not in all things which are written in the book of the law to do them. The law of the liOrd is perfect. The law is holy; and the commandment holy, just, and good." If any shall say that a justified man sins venially, at least, in any good work, or, what is still more intolerable, that he sins mortally, and therefore deserves eternal punishments; and on account cf that (the sin of his good work) he is not condemned only because God does not impute these works for condemna- tion; let him be accursed." — (Can. xxv.) We subjoin but two more canons on the subject of justifica tion; — these, the serious reader of the Bible will allow, need no comment. "If any one shall say that after the grace of justification is received, the sin of the penitent sinner so remitted, and his desert (guilt) of eternal punishment so blotted out, there re- mains no desert of temporal punishment to be paid in this world, or hereafter in Purgatory, before an access to the king- dom of heaven can be open to him; — let him be accursed." — (Can. XXX.) "If any one shall say, thai the good works of a justified man are so the gifts of God, tha^ they are not the good merits of the justified man himself; or hat the justified man hy the good works which are done b} nim through *he grace of God and the merit of Christ, does not truly deserve the increase of grace, eternal life, and, provided he die in a state of grace, the attainment of eternal life itself, and the increase of g'ory; lei him be accursed. — (Can. xxxii.) y2 258 a summary of the Transubstantiation. Roman Catliolics believe that after the consecration of the bread and wine by the priest in the Lord's Supper, these are changed into God, and as such ought therefore to be war shipped. Those, however, who have always had the scripture light and other religious advantages which are possessed in protes- tant communities, can scarcely suppose it possible that so monstrously superstitious and idolatrous a dogma as that of Transubstantiation, could be received by any body of profess ing christians. But such doubts will all be immediately re- moved by a reference to any of the doctrinal standards of the Church of Rome. "In the first place, the Holy Synod teaches, and openly and simply professes, that in the holy sacrament of the Eucharist, after the consecration of the bread and wine, our Lord Jesus Christ, true God and man, is truly, really, and substantially contained under the form of these sensible things." That is, what appears still the bread and wine, is really no more so, but they are now "our Lord Jesus Christ, true God and man!'''' Such is the explanation given in the fourth chapter of the same session. This holy Synod declares that by the conse- cration of the bread and wine, a change is made of the whole substance of the bread into the substance of the body of our Lord Christ, and of the whole substance of the wine into the substance of his blood. Which change is suitably and properly called by the holy Catholic Church, Transub stantiation. And as the bread and wine have thus become God, in the estimation of Romanists, so the next chapter directs that the Sacrament he worshipped as the true God. "NuUus itaque dubitandi locus relinqaitur, quin omnes Christi fideles pro mo- re in Catholica Ecciesia semper recepto latrice cidtum, qui vero Deo dehetur, huic sanctissimo Sacramento in veneratione exhibeant." There is therefore no room for doubt but that all Christ's faithful people, according to the custom always re- ceived in the Catholic Church, should, in veneration, offer tc this most holy sacrament, the worship (latriue cultum) which is due to the true God. The council then goes on in the first and sixth canons to curse those who deny the doctrine of Transubstantiation, and hold the views of the protestants on the subject of the Lord's Supper, and those also who say thai •He worshippers of the Eucharist are idolaters. ROMAN CATHOLIC FAITH. 259 As the church of Rome teaches that the elements of the I/)rd's Supper are really and substantially changed into the Divine Saviour, so she also teaches that this Sacrament is a sacrifice, — "sacrosanctum missae sacrificium," — the 3iost ho- ly SACRIFICE OF THE Mass, — and that it is "propitiatorum pro vivis et defunctis," — a propitiation for the living and the dead j and that it is the same victim that ^vas offered on the cross, so those who, wi'h due preparation come to it, (mass,) will obtain ojrace and the pardon of then sins: — "non solum pro fideliun. vivorum peccatis, poenis, satisfactionibus, et aliis necessitatibus, sed et pro defunctis in Christo nondum ad ple- num purgatis, rite, juxta apostolorum traditionem, offertur," — that not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but also for those who, having died in Christ, are not yet fully purified, (in pur- gatory,) it (sacrifice of mass) is rightly, and according to the Apostles' tradition, offered. (Sess. xxiii. cap. 1, 2.) The doctrine of the mass is, therefore, that the elements, changed by consecration, are a real victim, the incarnate Sa- viour; that the officiating Priest offers the divine sacrifice; and that on the ground of this sacrifice or atonement, the par don of sin and oiher benefits are obtained by the living and by the dead. That such a doctrine robs the Saviour of his glory and overturns the whole gospel system of salvation is most manifest. "Without shedding of blood" declares the Apostle, "is no remission" of sin. "By one offering he (the Lord Jesus Christ) hath perfected forever them that are sanc- tified." -'The blood of Jesus Christ cleanseth us from all Hn.'^'^ Every reader of the word of God is aware that it abounds with similar testimonies. PURGATOEY. Purgatory, according to the Romish creed, is a certain place to which are sent the souls of those who. die in venial sin, or whose sins have been remitted, but the punishment of them not satisfied. These souls are purified by the fire of Purgatory, and thus made meet for heaven, to which at last they ail safe- ly arrive. "Purgatorium esse;" declares the Council of Trent, (Sess, XXV.) "animasque ibi detentas, fidelium s.uff'ragiis, potissimum vero acceptabili altaris sacrificio juvari." There is a purga- tory; and the souls there detained are helped by the suffrages (favors) of the faithful, but most of all by the acceptable sacri- fice of the altar (mass.) What these suff*rages are we are 260 A SUM3IARY OF THE taught in the latter part of the decree— "Missarnm saciificia; orationes, eleemosynse, aliaque pietatis opera, qiice a fidelibus pro aliis fidelibus defunctis fieri consueverunt." Sacrifices of masses, prayers, alms, and other works of piety which are wont to be performed by the faithful, for oth(;r faithful deceased. The doctrine of Purgatory is most adroitly calculated tc secure an irresistible influence over an ignorant and supersti- tious people. Only let it be believed that the soul is exqui- sitely tormented in a fire, from which the celebration of masses can deliver it, and the priest has at once a strong rein upon the necks of surviving relatives and friends, and a sure key to their pockets. Accordingly, masses for souls in Purgatory have always been a most gainful trade to the Church of Rome. It is not surprising, therefore, that the council commands that the existence of Purgatory be believed, held, taught, and eve- ry where preached, and curses those who deny the efficacy of mass in relieving souls there detained. Worship of the Virgin Mary, Saints, Reliuues, BlAGES, (Soc. Romanists are taught by their Church that the Virgin Ma- ry and other saints in heaven pray for the faithful on earth, and that these ought to pray to Mary and other deceased saints to intercede with God for them. "Sanctos, una cum Christo rcgnantes, orationes suas pro hominibus Deo offerre, bonum atque utile esse suppliciter eos invocare, et ob beneficia impe- tranda a Deo per filium ejus, Jesum Christum — ad eorum orationes, opem auxiliumque confugere." The holy Synod commands the Bishops and other instructors in the Church, — to teach the people "that the saints reigning together with Christ offer their prayers for men to God ; that it is good and usefiil suppliantly to pray to them; and for obtaining benefits from God through his son Jesus Christ, to fly to their prayers, help, and assistance." — (Sess. xxv.) Having stated the doctrine of saint-worship, we w^ill now subjoin two or three specimens of its fruits, — prayers addressed to saints. " Holy Mother of God, who hast rvortliily merited to con- ceive him whom the world could not comprehend ; by thy pious intervention wash awav^ our sins, that so, being redeemed by thee, we may be able to ascend to the seat of everlasting glory, &c." ^KD Martyr Christopher, — Confer comf jrt, and remove heav- ROMAN CATHOLIC FAITH. 261 incss of minrl : and cause, that the examination of the Judge may be mild toward all.'*' *'0 William, thou good Shepherd, — Cleanse us in our ago- ny; grant us aid; remove the Jilthiness of our life; a."ad gram the joys of a celestial crown." "O ve eleven thousand glorious Maids, lilies of virginity, roses of martyrdom, defend me in life by affording to me your assistance: and show yourselves to me in death by bringing the last consolation."- -(Collect, in Hor. ad usum sacrum, as quoted in Faber's Difficulties of Romanism, p. 191,2.) On the subject of relique-worship, the council decrees as follows: "Sanctorum quoque Martyrum, et aliorum cum Christo viventium sancta corpora, quae viva membra fuerunt Christi, et tempi umSpiritus Sancti, ab ipso ad a^ternam vilam suscitanda et glorificanda a fidelibus veneranda esse : per quee multabeneficiaa Deohominibus prsestantur: &c. — (Sess.xxv.) The holy bodies of saints, also of martyrs, and of others living with Christ, which (bodies) have been living members of Christ, and the temple of the Holy Ghost, and which by him (Christ) are to be raised to eternal life and glorified; — (these bodies) are to be venerated. What this religious veneration is, which the council here decrees to relics, we may learn from a late work on the doc- trines of the Catholic church, by the Bishop of Aire. "From God, as its source," says the Bishop, "the icorship, with which we honor relics, originates; and to God, as its end, it ultimate- ly and terminatively reverts." — (Discuss. Amic. Lett. XV". Faber's Diff. of Rom. p. 194.) But the worship which origi- nates from God, and reverts to him, must, if any species of re- ligious service is entitled to the distinction, be the most exalted worship — it is true and proper worship, that which, according to the scriptures, is due to God alone. The Worship of Images is enjoined in the following terms, ^Imagines porro Christi, Deiparse Virginis, et aliorum sancto- Tum, in templis pra^sertim habendas et retinendas, eisque de- bitum honorem et venerationem impertiendam," &c. (Sess. XXV.) Moreover, the Images of Christ, the God-bearing Vir- gin, and of other saints, are, in churches especially, to be had and retained, and due honor and veneration are to be given to them. That by this veneration, religious worship is really in- tended, is plain from what follows, — "honos, qui eisexhibetur refertur ad protoiypa, quse illse repraesentant," &,c. The honor which is shown to them (the images) is referred to the origin- als which these represent. In the case, then, of the image of 262 A SUM3L\RY OF THE Christ, the i(?entical honor which is given to him, is shewn to the image ; but this is true and proper worship. The councii apparently apprehensive, as well they might be, that they would be thought idolaters, thus endeavor, in anticipation, to escape the imputation, "non quod credatur inesse aliquam iis divinitas vel virtus, propter quam sint colendae," &c. Not that it is believed there is any divinity in the images, or virtue, on account of v.hich they are to be worshipped, &c.; but the same reply was uniformly made by the ancient Pagan Ro- mans, and wher. charged with idolatry, for worshipping before the images of Jupiter, &lc. and yet the apostle does not hesi- tate to speak of them as heathens. Indulgences. Bella.rmine, the celebrated defender of the Romish Church,, tells us that indulgence is "remissionem poenarum, quae rema- nent luendse post remissionem culparum:" — (Bellar. De In- dulg. Lib. 1, ch. 1.) The remission of the punishments which remain to be satis- fied for, after the remission of faults. He who purchases an indulgence, procures thereby a remission of those purgatorial fires which otherwise he must suffer on account of his sins. — The sale of indulgences is a very extensive and gainful trade in Roman Catholic communities, and the effects of such a trade on the minds and manners of the people, cannot but be most deplorable. "That religion," says Dr. Johnson, a late traveller in Italy, "cannot offer very formidable checks to im morality, or even crime, which hangs up ^Plenary Indulgence' on every chapel-door. He who can easily clear the board of his conscience on Sunday, has surely a strong temptation to begin chalking up a fresh score on Monday or Tuesday." It was the shocking consequences of an extraordinary sale of in- dulgences, that opened the eyes of Luther to the abominations of Romanism, and thus led to the Reformation. The very bonds of society seemed to be loosening and dlssoivingj, an6 crimes of the most frightful character obtained license by the flood of indulgences that was pouring in upon the country. 'Such indulgences were first invented in the eleventn oeii-j^i ry, by Urban II. as a recompense for those who went in pni son ipon the glorious enterprise of conquering the Holy Land. They were afterwards granted to those who hired a soldier for that purpose ; and in process of time were bestowed on such as gave money for accomplishing any pious work enjoin- ed by the pope. The power of granting indulgences has been ROMAN CATHOLIC FAITH. 263 greatly abused in the Church of Rome. Pope Leo X., in or- der to carry on the magnificent structure of St. Peter's, at Rome, published indulgences, and a plenary remission to all such as should contribute money towards it. Finding the pro- ject take, he granted to Albert elector of Mentz, and arch- bishop of Magdeburg, the benefit of the indulgences of Sax- ony, and the neighboring parts, and farmed out those of other countries to the highest bidders; who, to make the be:=t of the bargam, procured the ablest preachers to cry up the value of the ware. The form of these indulgences was as follows:— "May our Lord Jesus Christ have mercy upon thee, and ab- solve thee by the merits of his most holy passion. And I, by his authority, that of his blessed apostles, Peter and Paul, and of the most holy pope, granted and committed to me in these parts, do absolve thee, first from all ecclesiastical censures, in whatever manner they have been incurred; then from all thy sins, transgressions, and excesses, how enormous soever they may be : even from such as are reserved for the cognizance of the holy see, and as far as the keys of the holy church extend. I remit to you all punishment which you deserve in purgatory on their account: and I restore you to the holy sacraments of the church, to the unity of the faithful, and to that innocence and purity which you possessed at baptism : so that when you die, the gates of punishment shall be shut, and the gates of the paradise of delight shall be opened; and if you shall not die at present, this gra e shall remain in full force when you are at the point of death. In the name of the Father, the Son, and the Holy Ghost." According to a book, called the Tax of the sacred Roman Chancery, in which are contained the exact sums to be levied for the pardon of each particular sin, we find some of the fees to be thus: "Robbing a church, 2 dollars 25 cents. Simony, 2 dollars 25 cents. Perjury, forgery, and lying, 2 dollars. Robbery, 3 dollars. Burning a house, 2 dollars 75 cents. Eating meat in Lent, 2 dollars 75 cents. Killing a layman, 1 dollar 75 cents. Striking a Priest, 2 dollars 75 cents. Procuring abor- tion, 1 dollar 50 cents. Dead man excommunicated, 3 dollars. Priest to keep a concubine, 2 dollars 25 cents.. * * * * Ravishing or deflowering a virgin, 2 dollars. Murder of fath- er, mother, sister, brother or wife, 2 dollars 50 cents. Nun 'or frequent fornication, in or out of the nunnery, 5 dollars. Marrying on a day forbidden, 10 dollars. All incest, rapes, iidultery and fornication committed by a Priest, with his rela- tions, nuns, married women virgins and his concubines, with S64 A SUmiARY OF THE the joint pardon of all his whores, at the same time, 10 dollars. Absolution of all crimes together, 12 dollars." "The terms in which the retailers of indulgences described their benefits, and the necessity of purchasing them, were sd extravagant that they appear almost incredible. If any man^ said they, purchase letters of indulgence, his soul may rest secure with respect to its salvation. The souls confined in purgatory, for whose redemption indulgences are purchased, as soon as the money tinkles in the chest, instantly escape from that place of torment, and ascend into heaven. That the efficacy of indulgences was so great, that the most heinous sins, even if one should violate (which was impossible) the Mother of God, would be remitted and expiated by them, and the person be freed both from punishment and guilt. That this was the unspeakable gift of God, in order to reconcile man to himself. That the cross erected by the preachers of indul- gences was equally efficacious with the cross of Christ itself." "Lo," said they, "the heavens are open: if you enter not now, when will you enter? For twelve pence you may redeem the soul of your father out of purgatory; and are you so ungrateful that you will not rescue the soul of your parent from torment? If you had but one coat, you ought to strip yourself instantly, and sell it, in order to purchase such benefit," &c. Since that time the popes have been more sparing in the exercise of this power; although it is said, they still carry on a great trade with them to the Indies, where they are purchased at two rials a piece, and sometimes more. We are told also that a gentleman not long since being at Naples, in order that he might be fully ascertained respecting indulgences, went to the office, and for two sequins purchased a plenary remission of all sins for himself and any two other persons of his friends or relations, whose names he was empowered to insert. — [Haweis''s Church Hist. vol. iii. p. 147; Smith'^s Errors of the Church of Rome; Watson's Theol. Tracts, vol. v. p. 274* Mo sheim's Eccl. Hist. vol. i. p. 594, quarto.] Infallibility. The church of Rome claims to be infallible. In conse- quence of this attribute, she decides what is, and what is not scripture, and what the scriptures teach ; she asserts the right also, to prescribe for faith and practice as necessary for salva- tion, other things than those contained in the scriptures; and all men are bound implicitly, to submit to her decision. Ro- manists, however, differ very much among themselves abou ROMAN CATHOLIC FAITH. 265 the seat of this tremendous power; some assert that it is in the Pope, others, that it is in a general Council, and others again, in the Pope and Council combined. This very doubt concerning the place of its existence, shews that the preten- sion itself is unfounded and ridiculous. For what is the use of infallibility, if none can with certainty, discover where it is, and by whom it is exercised ? But this is not all, the claim of infallibility is most blasphe- mous presumption. God alone is infallible, — his word alone cannot err, — in that are all things necessary to salvation, and to him alone ought we implicitly to submit. The man, or church, who claim to themselves infallibility, usurp the place of God, and exhibit the very character of Antichrist, "who op- poseth and exalteth himself" says the apostle, "above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, shewing himself that he is God^ It were easy to swell out this article, so as to fill large volumes, with the account of the gross errors, oppressions, and enormi- ties which have proceeded from infallible Popes, and an infal- lible church. It was by an almost universal acknowledgment of this impious claim to infallibility, that the spiritual despot- ism of the dark ages was maintained. Individuals and nations were stript of almost every civil and religious right, and tram- pled in the dust, beneath the feet of the Romish Hierarchy. The evils at last became intolerable, men almost every where endeavored to burst the yoke : the glorious reformation follow- ed, and multitudes ob* Jned the blessings of freedom. This liberty, purchased by the labors, and tears, and blood of thou- sands, it is ours to maintain against the claims of infallible "Mother Church." As the church of Rome asserts her infallibility, she can never change; what she has once declared to be truth, must ever remain so— else what becomes of her infallibility ? Such a claim then, it is manifest, makes all attempts to reform the Romish system of religion utterly hopeless. Being infallibly right in all its essential principles, it never can be altered. — There is no such thing, therefore, as getting rid of the evils of such a system, but by altogether abandoning it. They who would escape her plagues, must, in the language of God's word, come out of her. We will present to our readers but one specimen of the fruits of infallibility — but one, because that will be sufficient to shew the character of the tree. By the third Council of Lateran, the obligation to destroy heretics was imnosed upon Z 266 A SU3IMAE1 OF THE the faithful; and by the same council, it was declared that all oaths, which are against ecclesiastical utility, become, ipso facto, null and void. "Non enim dicenda sunt juramer la, sed potius perjuria, quae contra utilitatem ecclesiasticam et sancto- rum patrum veniunt instituta." Consequently, John Huss was burnt, though he had received a safe-conduct from the Empe- ror Sigismund. The church authorities decided that the oath of the Emperor was "contra ecclesiasticam utilitatem," and therefore, he was bound to break it, and burn to death the man whom he had sworn to protect. — (Faber's Diff; of Romanisnru page 49/.) Here then, the point is settled, — Roman Catholics, notwith. standing all oaths to the contrary, are bound to destroy all her- etics, whenever their church requires it, and they have it in their power. To deny the obligation to do this, would be a denial of the infallibility of the Church. Dr. James Jonnson, a late traveller in Italy, gives a mosi melancholy and disgusting view of its religion and morality. After a short quotation upon these subjects, we will close the present head with an extract from his book, giving an account of one of the most imposing ceremonies, in honor of " Infalli- hility personified.'^'' " The fundamental objects of every religion, I imagine to be ^ese — first, to foster the good and check the evil propensities of man's nature in this world; and, secondly, to procure him immortality and happiness in the next. How far the Catho- lic system of faith and worship, as professed and practised on the Classic soil of Italy, is calculated to secure the salvation of the soul, I will not venture to judge, for the reason above men- tioned. But I deem it not out of my province to form some estimnte of its influence over virtue and vice, and of its tend- dency to good or evil actions in the common affairs of life. "I humbly conceive, that there are two radical defects in the Catholic religion, as practised in Italy: first, the facility of ab- solution, before alluded to; secondly, the perpetual interven tion of saints and angels between the human heart, whether in a state of contrition or adoration, and the throne of our Crea- tor. I need not repeat that I have already said, as to the bale- ful effects of cheap and easy remission of sins, through the me- dium of heartless ceremonies, if not virtual bribery. It is now pretty well ascertained, that in proportion as the duty on con* traband articles is diminished, the consumption will in- crcuse, so as that the revenue loses nothirjg by relaxation of its demands. I believe the same maxim will hold good as ROMAN CATHOLIC FAITH. 267 lo moral articles of contraband, especially where no worldly dishonor attaches to breach of law. It is impossible to view the facihties with which sins are washed avvay in Italy, (not to speak of the pei'mission to commit them,) without cominfi^ to the conchision that one of the most effectual checks to vice, which religion affords, is thus rendered not only inefficient, but abso- lutely conducive to the evil which it is intended to remedy. Forsyth, while speaking of certain scenes which took place at Naples, during a memorable epoch still fresh in the recol- lections of the present race, has the following passage : " They reeled ferociously from parfy to party, from saint to saint, and were steady to nothing but mischief and the church " Those Cannibals, feasting at their fires on human carnage, would kneel down and beat their breasts in the fervor of devo* tion, whenever the sacring bell went past to the sick; and some of Ruffo's cut-throats would never mount their horses without crossing themselves and muttering a prayer." The perpetual intercession of saints and angels, not to speak of priests and relics of the dead, in pardoning sins and saving souls, must inevitably diminish, if not destroy that awful solem- nity which ought to attend a direct appeal from man to his Maker. In respect to the pompous formalities, the georgeous image- ry, the superstitious rites, the solemn mockeries, and the sick- ening delusions of Italian worship, whatever influence they may have on people immersed in ignorance, and trammeled by priestcraft — they can have but one of two effects upon Englishmen — that of turning the Romish religion into ridicule, in strong minds ; or that of overpowering and converting minds that are weak I The Chapel of the Quirinal on Sunday mornings, is at last filled to suffocation. The tribunes on either side are occupied by the elegantes of London and Paris, Petersburg and Vienna, Cracow or New York. In the central nave the throng is com- posed of abbots, priors, and dignitaries in grand costume, — the Mamelukes of the church! Roman generals, all armed for the military service of the altar, the only service they have ever seen — monks, guards, friars, Swiss soldiers, and officers of state ! Outside a cordon drawn round the choir, are placed the foreign gentlemen. The choir, the s jne of action, all brilliant and beautiful, is still a void. When the signal is given, the crowd divides ! and the procession begins I —Mutes and others form the avani|g-arde of the pageant, and lead the way. Tbe» 268 A SUBIMARY Cf THE comes, personified Infallibility! feeble as womanhood', help* less as infancy ! withered by infirmity ; but borne aloft, like some idol of pagan worship, on the necks of men, above all hu- man contact. The conclave follows, each of its princes robed like an Eastern Sultan! Habits of silk and brocade, glittering with gold and silver, succeeded by robes of velvet, and vest- ments of point lace, the envy of reigning empresses. The toi- lette of these Church exquisites is perfect: not a hair displa- ced, not a point neglected, from the powdered toupee to the diamond shoe-buckle. The Pope is at last deposited on his golden throne : his ecclesiastical attendants fold round him his ample caftain, white and brilliant as the nuptial dress of bridal queens! they arrange his dazzling mitre; they bloiv his nose, they wipe his mouth, and exhibit the representation of Divinity in all the disgusting helplessness of drivelling caducity. His Holiness being thus cradled on a throne, to which Emperors once knelt, the Conservators of Rome, the car3'atides of the Church, place themselves meekly at his steps, and the manikin, who represents the Roman senate, precisely in his look and dress resembling Brid'oison, in the " Marriage de Figaro,'^ takes his humble station near the Imperial seat, more gorgeous than any f clothce for all work-di^/s, LETTERS FKOM ROME. 277 holidays and Sundays, of all colors, and even a suit of mourn- ing for passion-u'cek ! ! "1 have not time to say more of the idolatrous worship paid the Virgin Mary— yet I have given you scarce an idea of its extent; were I to tell you half the extravagancies I have seen and heard, you would believe I had made shipwreck of the credit for truth which I used to have, and would be incredulous of all I have yet to say on other points — but this much I m jst affirm: the half has not been told. "I must describe to you, my dear brother, some of the fa- mous miracles performed by the saints, images, relics, &c. They are really iconderful. No saint, it seems, can be admit- ted into the calendar, whatever may have been the sanctity of his life, unless it can be testified that he has wrought miracles. "The tales of visions, apparitions, and miracles which are kept in circulation, and which are, in fact, necessary to uphold such a system of spiritual tyranny as the Popish religion is, among a superstitious and ignorant people are so absurd and monstrous, it would seem scarcely possible they should gain any credence at all. "In several parts of Italy are shown the marks of hands and feet on rocks and stones, miraculously effected by the appari- tions of some of their saints. Several images have been point- ed out to me since I have been in Rome, which on certain oc- casions have spoken — icept — sweat and bled. One of the ima- ges of our Saviour, it was seriously averred, wept so profusely before the sacking of Rome, as to employ all the good fathers in the monastery in wiping its face. "What is most wonderful of this picture is, that the Virgin Mary herself, attended by Mary Magdalen and St. Catherine, condescended to come down from heaven three or four centu- ries ago, to bring and introduce it to the special notice of pa- pists. We must infer, diS the picture itself came down from heaven, that it is imposed on the people as the workmanship either of the Virgin Mary, some of the angels or saints, or of God himself!! How shocking — outrageous! "Of Thomas a Becket, perhaps as many miracles are re- corded as of any saint. It is said, 'he outdid Christ himself in this particular.' Two volumes of them were preserved in Canterbury, where his shrine flourished, and a book has bcvin published in France, containing an account of two hundred and seventy. It is remarkable that he works no miracles in Eng- land where his bones are deposited, but works abundantly in other countries. A2 278 LETTERS FKOM ROME. "St. Francis Xavier turned a sufficient quantity of salt water into fresh to save the lives of five hundred travellers, who were dying of thirst, enough being left to allow a large expor- tation to diife) ent parts of the world, where it performed aston- ishing cures. St. Raymond de Pennafort laid his cloak on tlxe sea, and sailed thereon from Majorca to Barcelona, a distan<.-e of a hundred and sixty miles, in six hours. "At Mantua, I am told, there may be seen a bottle of the real blood of Christ. It was dug up a number of years since in a box containing a paper with an account of the circum- stances of its deposit. It seems one Longinus, a Roman cen- turion, who was present at the crucifixion of Christ, became converted and afterwards left Judea for Mantua, carrying with him this phial of blood ; he buried the sacred relic, and was so thoughtful as to enclose it in an envelope, stating all these facts. It is very remarkable that the writing, the box, the bot- tle, the blood and all should be perfectly fresh as it was when found, after lying in the ground sixteen centuries 11! "A certain friar had preached a sermon during lent, upon the state of the man mentioned in Scripture possessed with seven devils, with so much eloquence and unction, that a sim- ple countr3anan who heard him, went home, and became con- vinced that these seven devils had got possession of him. The idea haunted his mind, and subjected him to the most dreadful terrors, till, unable to bear his suffering, he unbosomed him- self to his ghostly father and asked his counsel. The father, who had some smattering of science, bethought himself at last of a way to rid the honest man of his devils. He told him it would be necessary to combat with the devils singly; and on the day appointed, when the poor man came with a sum of money to serve as a bait for the devil — without which, the good father had forewarned him no devil could be dislodged — he bound a chain, connected with an electrical machine in an adjoining chamber, round his body, lest, as he said, the devil should fly away with him — and having warned him that the shock would be terrible vvhen the devil went out of him, he left him praying devoutly before an imi^e of the Madonna^ and after some time gave him a pretty smart shock, at which the poor wretch fell insensible on the floor from terror. As soon, however, as he recovered, he protested that he had seen the devil fly away out of his moulh, breathing blue flames and sulphur, and that he felt himself greatly relieved. Seven elec- trical shocks, at due intervals, having exti'acted seven sums LETTERS FROM ROME. 27^ cf money from him, together with the seven d.vih, the man was cured, and a great miracle performed I" Rome, Monday eve, . "You will see from the above date, my dear brother, that this letter has lain untouched several days. I have been so completely engaged in the continued round of ceremonies, which engross the hearts and time of this people during the *holy week' as to leave me no leisure to finish the accounis J had already begun. Rome is filled with pilgrims, and all the churches with worshippers — devout ones — save here and there a heretic, whose curiosity, like mine, has led him to mingle with the crowd, and follow the footsteps of the multitude through the endless absurdities, which tread hard oh the heels of each other. "Processions of penitents are seen silently wending their way along the streets, clothed in long dark robes, preceded by a black cross, and bearing in their hands skulls, and bones, and contribution-boxes for souls in purgatory. "A most superb procession took place on the morning cf the festa of the annunciation, which I, with thousands of others, ran to see. "The Pope, riding on a white mule, (I suppose to imitate our Saviour's entry at Jerusalem,) came attended by his horse- guards who rode before to clear the way, mounted on prancing black horses and accompanied by such a flourish of trumpets and kettle-drums as to wear far more of the appearance of a martial parade than of a religious proceeding. All were dressed in splendid full uniform, and in every cap waved a myrtle sprig, the sign of rejoicing. The cardinals followed; and the rear was brought up by a bare-headed priest on a mule, with the host in a golden cup, the sight of which operated like a talism^an on every soul around me, (for every knee bent,) save here and there one, who like myself stood heretically amid the kneeling mass, looking about panic-struck at this ma- gic-like movement. "The Pope himself was clothed in robes of white and silvei , and as ha passed along the crowds of gazing people that lined the streets and filled the Vvindows, he forgot not incessantly to repeat his benediction — a twirl of three fingers, typical of the Father, Son, und Holy Ghost, — the little finger representing the latter. 280 LETTERS FROM ROME. "Many flresome ceremonies followed his entry into the church. He was seated on his throne ; all the cardinals suc- cessively approached — kissed his hand — retired a step or two — gave tnree low nods — one to him in front, as personifying God, the Father, one to the right, intended for the Son; and one to the left for the Holy Ghost. "I am sure, my dear brother, as this ceremony passed, the blood curdled in my veins — I was transfixed to the spot. I saw not what passed without me, but this text of holy writ stood like letters of fire, glaring upon me from within : — " 'Who, as God, sitteth in the temple of God, sJiowing him- self that he is God.'* "When the first shock of this blasphemy had passed away, the inferior priests were bowing, each in their turn, and in adoring attitude kissing the toe, as it is called, which is in fact, the embroidered cross on the shoe of this lord of lords. High mass then began ; during the elevation of the host, the Pope knelt before the high altar and in silence prayed — then follow- ed an infinitude of gettings up and sittings down— of sayings and dead pauses, which I am sure those around me did not half comprehend; and of which I could — nothing. "A lighted taper was then brought, (though it was broad daylight,) and held for the Pope, while he read something, I know not what, from a great volume before him, and after sev- eral other ceremonies, as comprehensible and edifying as those 1 have named, he rose and retired, twirling his benediction all the way out, as he twirled it all the ^vay in. After this I had little running to do, till palm Sunday came. You know I am far-famed as a punctual man — and a full hour I had been seated in the gaze of expectation, waiting the Pope's appear- ance in the chapel, when he came. He was clothed this time in scarlet and gold, and a most sumptuous figure he made. The Cardinals were dressed in their mourning robes, of a vio- let color, richly trimmed with antique lace, with mantles of ermine and scarlet trains — bu.t these were soon changed for garments of gold. The same round of ceremonies toward the Pope was performed as I related on the festa of the annuncia- tion. Two palm branches received the Pope's benediction, after having passed through a cloud of incense. Smaller ones, artificial, composed of plaited straw or dried reed leaves, to which crosses were appended, were presented to each cardi- nal, archbishop, and to all the inferior orders of the clergy, to deacons, canons, choristers, cardinals' trainbearers, &-c. aj fhcy individually descended the steps of the throne aftej per- LETTERS FROM ROME. 281 'Arming th« ceremonious routine I have mentioned before. The procession then began to move off, two and two, begin- ning with the lowest clerical rank, and at last the Pope himself In his chair of state, under a crimson canopy and oorne on the shoulders of four men. Great pomp and splendor mark- ed this parade. The crowns and mitres of the bishops and patriarchs, white and crimson, glittering with jewel*, and set with precious stones — their long, rich dresses — the slow and uniform march of the procession, and the gay crowds surround- ing, presented quite an imposing appearance. The procession issued forth into the hall in the rear of the chapel, and march- ing round it, entered again and seated themselves as before. A multitude of tedious services then followed — with frequent kneelings — the tinkling of bells, dressings, undressings, &c.; then the cardinals all embraced each other, gave the kiss of peace, and the scene closed. * " The next service I attended was three days after on Wed- nesday, in the same chapel at half past four, P. M. The house was filled to overflowing. I had a conspicuous place, and could distinctly see all that passed, and amused myself through a long and tedious chant with my own reflections on the vari- ed scenes before me. My attention was then arrested by a row oil mourning candles, fifteen in number, all lighted, though still broad day; the central one overtopped the others, they retreating in size each way. I learned the tall mourning candle was the Virgin Mary; the nearest each side, like maids of honor, were the *wo Marys, and all the rest apostles. As the services proceeded, the candles, one by one, were extin- guished, a typical representation of the falling off of the apos- tles in the hour of trial. The Virgin was at last left alone in the midst, and she at length was set under the altar. As it grew dark, only light enough was allowed to make the dark- ness visible — to give a sombre, chilling melancholy to the whole aspect of things. Strains of music then commenced of such unearthly pathos as never before fell on my ear. I will not attempt to describe it; for a time I seemed to forget where or what I was, so deeply was every faculty of my soul absorbed in the plaintive, heart-stirring swellings that rose, and tnen melted away among the suppressed breathings of awe-stricken listeners. The lady who sat next me heard till nature fainted — and many on my right and left listened till too deeply agita* ted to suppress the keenness of their emotion. ^^Holy Tliursday, the succeeding day, was the interment of Christ; nearly the same ceremonies were performed aa I have 2a2 282 LETTERS FROM ROME. already related, with the addition of the deposit of the host by the Pope in the sepulchre beneath the altar at the close of the procession. "Then came the washing of feet, in imitation of our Saviour'? washing the disciples' feet. This was performed by the Pope himself, officiating in a long white linen robe, and wearing a bishop's mitre. "A silver bucket of water was presented to him by an at tending Cardinal. The Pope knelt before the first of the pil grim-priests, immersed one foot in water, then touched it with a fringed towel — kissed the leg, and gave the cloth and a sort of white flower or feather to the man — then went on to the next. The whole ceremony occupied but a few moments; the Pope then returned to the throne, changed his dress for the robes of white and silver, and proceeded to the next service. The twelve priests seated themselves at a table, loaded with various dishes and flowers; and the Pope, after pronouncing a blessing, handed to each from a side-table, bread, plates, and cups of wine, which each rose to receive from his highness' hand; a few forms having passed, he gave a parting benedic- tion and withdrew." "The next day was Good Friday ; went early in the morning to the chapel to witness the 'adoration of the cross' — a long, tedious service of mass, chantings, kneelings, and prayings to the cross, from which the mourning-cloth had been removed. Then came the service of the 'three hours' agony' of Christ upon the cross, which I viewed with feelings so indescribably horror-struck, that I shall attempt no minute description of the ceremonies. I still shudder, as a confused remembrance of the representation of Mount Calvary, with its trees, rocks, and thickets, passes before me in review — the dying, agonized contortions of the muscles in the face of Him, who redeemed us, so strikingly and horribly depicted, that the cold chills came over me — the nails, with the spear and the crosses — the two dying thieves — the centurions, the horses, and the glitter- ing swords — but my head swims at the recollection of the un- hallowed sight of scenes, too sacred ever to attempt portray- ing. The whole scene, which is a complete drama, is divid- ed into seven acts, composed each one of the seven payings* * The seven sayings are these — . ''Father, forgive them, for tliey know not what they do." 2. "To-day thou shalt be with me in Paradise." 3. "Woman, behold thy Son. Sop, behold thy mother." 4. "JVIy God, my God, why hast tt' lu. abandoned nie." LETTEBS FROM ROME. 283 i^f Christ on the cross; a tirade of the priest, consisting of apostrophes, ejaculations, and exhortations, calcuUited to excite Ihe natural feelings of the auditors, by the help of surround- ing scenes even to nature's highest pitch; and when the scene was perfect — when the whole multitude sank, exhausted with feeling an'] drowned with tears — when the whole church seemed to breathe in one loud burst of agony, as tlie melting sounds of infinite love faintly uttered, ' It is jlnished,'* — a band of friars, clothed in black, came noiselessly issuing from be- hind; they toiled up the steep, winding, and bushy ascent of the mountain, emerging now from the thicket, and then from the shade of a rock, to remove the body of Him, whose last Hfe-drop was spilt for us. The nails were loosened, and the body removed and laid on a bier, amid the shrieks and agoniz- ing groans of the people, who hastened, one by one, to paj^ it the last tribute of a kiss, before it was borne away. I staid till I could stay no longer, and retired amid the prayers, and sighs, and tears that found vent from almost every soul but mine, with a grieved and melted heart, and a conscience deeply reproaching me for witnessing a mock-scene like this. "But I have spun this letter to quite an immoderate length I must close, but you shall hear from me again in a few days. "Your affectionate brother, "Henry S ." "BoTwe, "3/3/ Dear Brother, — I am still busied in attendance on R j- man Catholic ceremonies. Curiosity led me, a short time since, to witness the holy rite of Baptism, performed on a young lady in the family of Mr. R. with whom I am on terms of considerable intimacy. The ordinance of baptism, as ad- ministered in a Romish Church, is so encumbered with cere- monies, that it can be scarcely recognized as the simple seal of the gospel-covenant. There are the forms observed before coming to the font — those at the font — and those which follow the administration of the ordinance. A long series of cate* chetical instruction precedes the rite itself, succeeded by ex* 5. "I thirst." 6. "It is finished." 7. Father, into thy hands I commend my spirit." 284 LETTERS FROM ROME. orcism — which is using ' words of sacred and religious import, and of prayers, to expel the devil, and to weaken and crush his power." Salt is put into the mouth — the sign of the cross is made with the holy oil upon the forehead, eyes, ears, hreast and shoulders — the nostrils and ears are touched with spittle — the crown oftheheadis anointed with chrism, after the performance of the baptismal ceremony — a white garment is given, and a wax taper, burning, is put into the hand. All these various rites are typical of the several eftects which the sacred ordinance is said to confer; viz: 'To remit original sin and actual guilt, however enormous — to remit all the punishment due to sin — to bestow invaluable privileges, such as justification and adoption — to produce abundance of virtues — to unite the soul to Christ — and to open the portals of heaven.' "Such are the unwarranted, efficacious virtues which the Romish church have ventured to ascribe to this simple ordi- nance, which the Bible recognizes only as the visible sign of an inward union, and which of itself and in itself confers no grace. "Now, see the young lady, of whom I have been speaking, pass through the ceremony of taking the veil I! Miss Celia R. is a beautiful girl of 17 — only daughter of the brother of Mr. R., who deceased about a year since, consigning this, his dear- est earthly treasure, to his brother's care. Mr. R. is a native Italian, and stanch in his Roman belief — though his lady, I suspect, submits with great repugnance to an observance of the indispensable mummeries of her husband's faith. Miss R. came to Italy, overwhelmed with the sense of melancholy and loneliness, which her father's death and her present state of orphanage, (though independent in point of fortune,) has occa- sioned; her sadness was not at all lessened by the change of customs, of scenes and companions, which her removal from the land of her nativity and the associations of early youth has produced. She has yielded a listening ear to the counsels and persuasions of the friends she has acquired since her arri- val, and with a firm faith in the represented advantages and pleasures of the life of a nun, she has this morning taken upon herself all the solemn, unwarranted, and irrevocable vows of monastic life ! <' Poor girl I in the depth of her present sorrow, the world seems dark and cheerless : she knows not that youth, in its elasticity, hends only beneath the weight of sorrow, to rise again when the fury of the storm is past, and look out upon the charms of social life, with all its wonted freshness and delight. Her vi- v-i/^N^^ ^-^ Pope washinor tho feet of Pilgrim Priests. LETTERS FROM ROME 285 glons of futurity are now clothed in the sombre &}iadows which her spirit wears; she dreams not that the bright sun of youth and hope, though enveloped now, will soon emerge cloudless^, and free, and brilliant as it was before. She thinks her sa(>- ness is religion j her voluntary ^enunciation of all earth offers, an offering acceptable in the eyes of Him, who disdains every sacrifice but that of a broken and contrite heart for sin; and she seeks the comfort which is found only in repentance and faith in the merits of her Saviour, in the cold, dull, monotonous round of duties she herself imposes, and the costly sacrifice of what her heavenly father never required her to forego. "But enough of this — though I am in quite a moralizing mood, and heartily sick of cold externals, warmed by no life- throb— of a religion all body and no soul. "It was a most delightful morning — one of Italy's brightest days — and one who has never roamed abroad amid all the beauties of Italic scenery, and the soothing mildness and fra- grance of her atmosphere, can scarcely conceive how delight- ful her bright days are; and I thought, as I bent my steps at an early hour to the chapel in the convent of St. Sylvestro, that when the young lady came to look for the last time upon the beauties and pleasures she was about to renounce, for the cold, cheerless imprisonment of this living tomb, her heart must misgive her, and her soul recoil from the rash, fatal vow and I hoped it would be so; for I knew she had volun- tarily, unadvised by her uncle or aunt, and strongly opposed by the latter, formed this inconsiderate resolution, and chosen this living death. But she came at last, and two footmen, in splen- did liveries, made way for her entrance. She was in full dress, sparkling in brilliants, her dark hair blazing in dia- monds, her cheeks unblanched — rather deepened by the ex- citement of the moment, and I think I never saw her more beautiful. She pressed forward amid the gazing crowd with a firm, though gentle step, M'hile the fixed purpose of her soul beamed full in her eye ; the path-way and altar were strewed with flowers — the public applauding — strangers admiring — cardinals blessing — priests flattering — friends weepmg — nuns chanting — and /, inwardly execrating a practice unauthorized by the Bible, uncommanded by Jehovah, yet encouraged and insisted upon by those, who unworthily call themselves the messengers of the will of the Highest. "The ceremonies commenced. You can scarcely imagine the indignation that by this time boiled within me, as I listen- ed to the discourse pronounced from the pulpit by an old, fat 286 LETTERS FROM RO^IE. Dominican monk, who poured forth such a volume of rhapsody — with not a particle of sober reason or religion in it; or any thmg, except what was calculated to inflame an inexperif aced imagination ; calling her ' the affianced spouse of Ch ist,' a saint on earth,' ' one who had renounced the vanities of the world for a foretaste of the joys of heaven,' &lc. — such as you, my brother, with all yourjlre, would not have staid to hear. "The sermon closed, and at the altar the beautiful victim knelt — and on it laid her youth and beauty, wealth — the plea- sures and refinements of life, the delights of friendship, the charms of nature and of freedom — every thing — all that na- ture has to give, she gave; she sacrificed them all on the shrine before her, and pronounced those vows which severed her from them forever. "As the chant of her fatal vow died away in melting recita- tive, every eye was moistened, as far as my vision reached, save hers for whom they wept. "Her diamonds were then removed; and her long dark tresses, in all their native polish and beauty, fell clustering about her shoulders — one lock of it was monopolized by the cardinal — then the grate opened, the choral voices of the black sisterhood chanted a strain of welcome, as she retired from the benediction of the cardinal and the embraces of her friends, within her future tomb. She renounced her name and adopt- ed a new one — her beautiful garments were removed, and the plain, coarse dress of the Franciscan order was assumed ; her ornaments were laid away forever, and nature's beautiful cov- ering, that richly polished hair, was severed by the sisters' fatal shears. " The white veil was thrown ou; (which is a very differ- ent thing from what I had supposed, being simply 'a piece of white linen, fixed on the top or back part of the head, and falling down behind or on each sidf), as on a veiled statue.') Attired in the sober dress of a noviciate nun, the beautiful Celia R. appeared to view agani behind the open grate — not otherwise, for she and the world, (save seen through the bars of her life-prison) were now parted forever. We all agreed the simple dress of the new nun had not at all abated from her beauty, for her bright eyes, and the lovely expression of her fair countenance had not departed with her brilliant attire. 1 thought her, indeed, even prettier than before. "She appeared calm and firm until the last, when nature would have its gush, and while receiving the praises, congrat- ula tions and sympathy of friends and acquintance, in spite LETTERS FROM ROME. 287 of her, her tears^ell fast andfiee. We left her — the heroine of an hour. — But oh! how often in the long, dark flight of tho tedious hour? to which she has doomed herself, wiL' she sigh over that fatal moment with bitter repentance, but it will come too late !" "In my next letter, I intend to tell you about the immense stock of ^merits,' which have been, and are still accumulating — an inexhaustible fund from which tlcey presume on their in- dulgences, but have i ot time now; indeed I must postpone what I had intended to say on other points, for urgent duties demand my attention. " But believe me, my dear brother, as ever, vour affectionate, "Henry ." " Ro77ie " 31'/ dear brother, — This is my last letfer from Romej my health has wonderfully improved, and I intend soon to set my face homeward. "Before this reaches you, I shall probably be on my way. I shall have bid adieu to all the beauty and splendor of this classic city, once mistress of the world, and be quite beyond the charms of her scenery, the balmy breath of her delight- ful hills, and all her romantic associations; and indeed the latter have long since floated from my memory, so absorbed have I become in the interests of her future spiritual welfare — but I shall carry with me many new thoughts and new feel- ings, which, by the blessing of God, will prompt to many new efforts and to many nev/ plans. " Henceforth, my brother, I will be the Lord'b ' I will live for Him, act for Him, think for Him, and direct every effort of my soul to co-operate in bringing back this darkened, delu- ded world of immortals, to the standard of the holy and peaceful allegiance of Jesus; to hasten that latter-day glory, which my soul never longed with such intensity to see, as since I have contrasted its brightness and purity with the depressing gloom and abominations of the superstitious ages behind us, yet lin- gering in their retreat My heart has almost melted within me, as I have watched the thick, dark clouds, which have set- tled over this people, and the horrible blackness ol darkness which has shrouded, and still envelopes so many millions of perishing immortals, as they make their final plunge into the fathomless gulf of eternity, blindly unprepared, deceived hy 288 LETTERS FROM ROME. blind guides, and eternally lost. Oh ! the wo reserved in the dregs of the cup of antichrist, the indescribable torments that await hnn at the decisions of the last great day! "Every delusion I find in the * cup of abominations,' pre- pared for the nations by the ' mother of harlots,' and greedily drank by easily-deceived souls, thirsting for a blessed immor- tality, awakens new and deeper pangs of indignation and grief, till my heart, at times, is ready to burst in the depths of its distress for souls. "I thought when I last wrote to you, that I had some fain, glimpse of the deceits and delusions practised on the follow- ers of Popery. I could see depths, frightful and immense, of treasures of gold and silver, which Papal imposition had ex- torted from the ignorant and superstitious, to pamper and up- hold the dominion of the prince of darkness ; but I had not fathomed, with my imperfect vision, the greatest reservoir of all, with its endless channels and its untold bounds — I mean that of ^ indulgences.' I was not, to be sure, ignorant of the existence of such a fraud to obtain the mammom of unright- eousness, for I had found scarcely a church in Rome, where ' plenary indulgence' did not blaze in tempting letters — but of the extent to which this fraud was carried, and the immense source of revenue it has become, I was uninformed. I had been rather startled, I confess, at the full pardon of sin which a few prayers before certain shrines, and a few pence, slipped into the hand of a priest, would procure ; but my hair stood almost upright, when I learned, that by the performance of a few trifling, heartless ceremonies, and the payment of certain sums of money, 30 or 40,000 and even 500,000 years of in dulgence might be purchased. I find indulgences are of dif ferent degrees — 'full,' 'more than full,' ' fullest.' A full in- dulgence will ' clear you of all that can be laid to your charge, and bring you to a baptismal innocency till the time and date of the indulgence; but in case you live longer, though but a fortnight, your total indulgence is spent, and therefore to help you out here, you may have a fuller indulgence, which will carry you to the end of your journey.' ''You may buy as many masses as will free your souls from purgatory for 29,000 years, at the church of St. John's Lateran, on the festa of that saint. " Those that have interest with the Pope, may obtain an ab- solution in full, from his Holiness, for all the sins they ever have committed, or may choose to commit. " Certain prices, it seems, are affixed to certain sins, and LETTERS FR03I ROME. 289 entire absolution may be obtained for any sin you can name, by paying the stipulated sum. " For sins which in the Holy Scriptures we find called down the terrific judgments of heaven, a man may obtain absolution from the Pope for two shillings, two and sixpence, and per- haps less. It is" almost incredible what a source of revenue the sale ol ouils of indulgences has been to the Romish church — what uncounted treasures have been amassed in the Pope's coffers by this means." "No measures are untried, that crafty policy suggests, to extort masses foi the dead — to solicit contributions for the re- lief of suffering souls in purgatory. Strange tales of frightful visions and apparitions are circulated,* of souls standing in burn- ing brimestone, some up to their knees, and some to the chin — of others swimming in cauldrons of melted lead, and devils pouring metal down their throats,' with many such stories, greedily swallowed by superstition and ignorance. Solicitors, or agents, bearing lanterns with a painted glass, representing naked persons enveloped in flames, parade the streets 'and en- ter hous'es with tales that alarm, and appeals that excite the compassion for these 'holy souls.- " So great is the dread of the horrors of purgatory, that be- sides the satisfactions they make in their life time, many de- luded souls leave large legacies to the church to procure mas- ses daily, weekly, monthly and yearly, as far as their money will go. Thus also are multitudes of the living induced, through compassion for the supposed sufferings of their de- ceased relatives, to spend large and frequent sums; sometimes even to forego many comforts and necessaries, to redeem by masses the souls of those they love from the horrors of the middle state. Many would rather starve their surviving fam- ilies, than neglect the souls of the departed. This doctrine is a mine, as profitable to the church, as the Indies to Spain." "You cannot conceive, my dear brother, of the depravation of morals here. If nothing enters heaven 'that defileth,' it must be a comfortable thought to the priests as well as the people, that a place is mercifully provided to cleanse them from the impurities of the debauchery they indulge on earth. The celibacy of the priests is but a cloak for the most shame- less wickedness, so frequent and impudent as scarce to seek concealment — the day of judgment will reveal such enormi- ties as will make every ear to tingle." " I wonder not, my brother, at the indignation which boiled m the breast of the bold and fearless Luther, at the shameful 2B 290 LETTERS FROM RO^-IE. and infamous raflic of indulgences. ^Behold how great a matter a little fire kindleth !' Little did he imagine the flame that burned within his own breast was the torch to kindle Christendom — a light to turn the eyes of ages towards the rising of that better day, so dear to the hearts of all Christ's followers. How great should be our gratitude, that we were not nurtured in the long reign of darkness, which shrouded this and other countries before the deep, loud blast of Luther's trumpet sounded the alarm among sleeping Christians. He began a noble work ; may all our energies be enlisted in its advancement, till He, whose right it is, shall rule and reign from sea to sea — from the river to the ends of the earth. Great is the work, even of a private Christian, I believe, it he stands in his lot, doing with his might what his hands find to do. " May you and I, my dear brother, be watchful and ddigent in our Master's work, that when he cometh, he may say, " Well done, good and faithful servants, enter thou into the joy of thy Lord." . _ "Yours, in the bonds of the strongest aflTection, Henry S ." APPEIVDIX, CONTAINING THE PRESERVATIVE AGAINST POPERY; BY THE REV. JOSEPH BLANCO WHITE. Formerly (''mplain to the King of Spain, in the Royal Chapel of Seville,— now a Clergyman of the Church of England. DIALOGUE I. Containing an account of the Author ; how the Errors of the Roman Catho- lic Church made him an Infidel ; and how, to avoid her Tyranny, he r ara<» to England, where the knowledge of the Protestant Religion, made him again embrace Cliristianity. Reader. Well, Sir, since you are pleased to wish for a con- versation with me, may I make bold to ask who you are? Author. By all means, my good friend. The truth is, that unless you know who I am, and by what strange and unfore- seen events I happen to be here, our conversation v/ould be to little purpose. You must, then, know, in the first place, that I am a Spaniard, and have been regularly bred and or- dained a Catholic priest. R. Indeed, Sir! Perhaps you are one of those poor crea- tures who, I hear, have l)een driven out of Spam for having tried to give it a belter government. A. No, my friend: I have been now (1825) more laan fif- teen years in England, and came hither of my own accord, though I left behind e^ry thing that was most dear to me, oe- sides very good prefemient in the church, and the prospect oi rising to higher places of honor and emolument. R, Why, Sir! that appears strange. 291 292 PRESERVATIVE A. So it must to those who are not acquainted with the evil from which I resolved to escape, at the expense of every thing I possessed in the world. You, my dear friend, have had your lot cast in a country which is perfectly free from religious ty- ranny. Were it possible for you to have been born in Spain, and yet to possess the free spirit of a Briton, you would not ^wonder at the determination which made me quit parents, kin- dred, friends, wealth and country, and cast myself upon the world at large, at the age of five and thirty, trusting to my owa exertions for a maintenance. All this I did merely to escape from religious tyranny. R. You quite surprise me, Sir I But I wish you would tell me what it is you mean by that religious tyranny, which you seem to have feared and hated so strongly. A. You will easily understand it as I proceed with the story of my own life. I was born of gentle parents, and brought up with great care and tenderness. My father's family were Irish, and the English language being spoken by him and ma- ny of his dependants, I learned it when a boy; and thanks to that circumstance, which I consider as a means employed by Providence for my future good, I can now thus freely converse with you. Both my father and mother were Roman Catholics, extremely pious from their youth, and devoted to works of char- ity and piety during the whole course of their lives. It was natural that such good parents should educate their children in the most religious manner; and they spared themselves no pains to make me a good Roman Catholic. My disposition was not wayward; and I grew up strongly attached to the sort of religion which was instilled into my mind. I had scarcely ar- rived at my fourteenth year, when, believing that the life in which I could most please God was that of a clergyman, I ask- ed my parents to prepare me for the church ; which they agreed to with great joy. I passed many years at the university, took my degrees, and at the age of five and twenty, was made a Priest. It is the custom in Spain, when certain places become vacant in cathedrals, and other great churches, to invite as ma- ny clergyman as will allow themselves to be examined, before the public, to stand candidates for the vacancy. After the tri- al of their learning, the judges appointed by law, give the place to him whom they believe to be the most competent. — I should be ashamed to boast, but so it happened, that soon after my becoming a Priest, I was made one of the Chaplains of the King of Spain, in the way I have just told you. AH had been, aitherto, we 1 enough with me ; and I thank God that the ease AGAINST POPERY. 293 and good fortune which had always attended me, did not make me forget my duties as a Clergyman. — Doubts, however, had ocourred to me now and then, as to whether the Roman Catliohc religion was true. My fear of doing wrong by lis tening to them, made me hush them for a long time • but all my peace of mind was gone. In vain did I kneel and pray: the doubts would multiply upon me, disturbing all my devo- tions. Thus I struggled month after month, tillunable to an- swer the objections that continually occurred to me, I renoun- ced the Roman Catholic religion in my heart. R. In your heart, Sir'. I hope you do not mean that when you had settled with yourself that the Popish religion was false, you pjetended still to be a Roman Catholic. A. What would you think of a power, or authority, that would force you to act like a hypocrite ? R. I should think that it was no better than the government cf the Turks, which, as I hear, treats men like beasts. A. Well ; now you will be able to understand what I mean by religious tyranny. The Popes of Rome believe that they have a right to oblige all men who have been baptized, but more especially those who have been baptized by their Priests, to continue Roman Catholics to their lives' end. Whenever any one living under their authority, has ventured to deny any of the doctrines which the Church of Rome believes, they have shut them up in prisons, tormented them upon the rack, and, if they would not recant, and unsay what they had given out as their real persuasion, the poor wretches have been burnt as heretics. The kings of Spain, being Catholics, acted upon these matters according to the will of the Pope ; and, in order to prevent every Spainard from being any thing, at least in appearance, but a Papist, had established a court called the Inquisition^ where a certain number of Piicsts tried, in secret, such people as w^ere accused of having denied any of the arti- cles of the Roman Catholic faith. Whenever, moved by fear of the consequences, the prisoner chose to eat his own w^ords, and declare that he was wrong; the Priests sent him to do penance for a certain time, or aid a heavy fine upon him : but if the accused had courage to persist in his own opinion, tL..n the Priests declared that he was a heretic, and gave him up to the public executioner, to be burnt alive. R. You astonish me. Have >ou ever seen such things, Sir? A. I well remember the last that was burnt for being a here- tic, in my own town, which is called Seville. It was a poor blind woman. I was then about eight years old, and sa w tha 2b2 294 PRESERVATIVE pile of wood, upon barrels of pitch and tar, where she was reduced to ashes. R. B-it are there many who venture their Uves for the sake of what they beheve to be the true Gospel? A. A.asl there was a time when many hundreds of men and won en sacrificed themselves for the love of the Protestant religion which is professed in England. But the horrible cruelties which were practised upon them, disheartened all those who were disposed to throw off the yoke of the Pope and now people disguise their religious opinions, in order to avoid the most horrible persecution. R. And you. Sir, of course, were obliged to disguise youi own persuasion, in order not to lose your liberty and your life. A. Just so. I lived ten years in the most wretched and distressed state of mind. Nothing was wanting to my being happy but the liberty of declaring my opinions; but that is impossible for a Roman Catholic, who lives under the laws which the Popes have induced most of the Roman Catholic princes to establish in their kingdoms. I could not say, as a Roman Catholic may, under the government of Great Brit- ain and Ireland, " I will no longer be a spiritual subject of tlje Pope: I will worship God as my conscience tells me I should, and according to what I find in the Bible." No: had I said so, or even much less; had any words escaped me, in conversation, from which it might be suspected that I did not believe exactly what the Pope commands, I should have been taken out of my bed in the middle of the night, and carried to one of the prisons of the Inquisition. Often, indeed, very oflen have I passed a restless night under the apprehension that, in consequence of some unguarded words, my house would be assailed by the ministers of the Inquisition, and I should be hurried away in the black carriage, which they used for conveying dissenters to their dungeons. Happy in- deed are the people of these kingdoms, where every man's house is his castle; and where, provided he has not committed some real crime, he may sleep under the protection of a mere latch to his door, as if he dwelt in a walled and moated for- tress! No such feeling of safety can be enjoyed where tht tyranny of Popery prevails. A Roman Catholic, who is not protected by Protestant laws, is all over the world a slave, who cannot utter a \vord against the opinions of his church, but at his peril. " The very walls have ears," is a common saying in my country. A man is indeed beset with spies; for the Church of Rome has contrived to employ every one as such, AGAINST POPERr. 295 against his nearest and dearest relations. Every year tl ^erc is publicly read at church, a proclamation, or (as they call it) a bull from the Pope, commanding parents to accuse their children, cliildren tlieir parents, husbands their wives, and wives their husbands, of any words or actions against the Ro- ent by which Christ prevented the victory of Satan over his Church. R. I am always at a loss when I would clearly understand what is meant by the Church. Where is that Church against which Christ tells us that Satan shall not prevail? A. Let me answer you by a question, though I fear it will appear to you rather out of the way. Where is the plough that we pray God to speed? R. Oh, Sir! we do not mean any particular plough. We only pray God to prosper and bless the labors of man to pro- duce the staif of life. A. Very well. Now, suppose that God had in the Scrip- tures promised, that evil should never prevail against the plough. What would you understand by such words ? R. I believe that they would mean that there should never be a famine over all the world, or that all the crops should never fail at once, so that it would be impossible to grow any more grain. A. And what would you think if a club of farmers, with a rich man at their head, had established themselves in London, and wished to have a monopoly of all the corn on earth, say- ing to the government, "you must go to war to defend our rights: for God has said, that evil shall not prevail against the plough; — and who can be the plough, but the head and company of farmers of the county of Middlesex, wherein stands the great city of London, which is the first city of the world??' R. I should certainly say that thoy were a set either of madmen or rogues, who wished to levy a tax upon all farmers^ wherever they were. A. I will now leave you to apply what we have said, to the use which the Pope and his Cardinals have made of Christ's promise, that Satan should not prevail against his Church, Church, in this passage, must be understood in the sense in v/hich we understand Plough, speaking of ij^riculture in gen- eral. It must mean Christianity in general, not Christianity confined to the walls of any town: the meaning, therefore, of Christ's promise must be, that the Devil shall never succeed in abolishinfir the faith in God throuo^h Christ, which has been published in the Gospel; not that the Pope must always be in the right, — and much less that he is to be the Spir'taal Lord of all the Christians, on earth. 322 PRESERVATIVE R. I can uiid 3rst.and very well, that the promise of Christ cannot be confined to the Church of Rome. But yet, Sir, is not the Church of Rome the Catholic Church ; and do we not say in the Creed, that we believe in the holy Catholic Church* One might suppose that, by these words, we bind ourselves to believe in the Church of Rome. A. The Romanists, my friend, have on that point, as on many others, taken an unfair advantage, which they employ to seduce the simple. Catholic, you must understand, is a word which means universal. Just at the times when the Apostles, and their immediate followers, had preached the Gos- pel to al! the world, their doctrine was Catholic, that is univer- sal. Wherever there were Christians, their belief was the same ; and as that belief exactly agreed with the doctrines of the Apostles, Catholic, or universal belief, was the same as ti'ue belief Errors, however, began very soon to multiply in the Christian Churches, and these errors were called heresies, which means, separations; because those who set up their own conceits as the doctrine of the Gospel, separated them- selves from the universal belief, which at that time was the true one. These heresies or separations became, in course of time, so numerous, that the true Christian belief could no longer be called Catholic or universal, with respect to the num- ber of Christians who held it; so that to say I believe in the Holy Catholic Churchy was not the same as if one said, I be- lieve in the true Church. You will, therefore, observe a change on this point, in the creed which is used in the Com- munion Service — a creed which the Roman Catholics receive, and which is about fifteen hundred years old. In that creed it was found necessary to add the word Apostolic to the word Catholic ; and consequently, we find there, "/ believe in one Catholic and Apostolic Church:" which is as much as to say, I believe that there is spread over the world a true church of Christ, which was known in the beginning of Christiani- ty, by its being Catholic or Universal; but which, since error became more general than the true faith, must be known by its being Apostolic. By this 5 ou will perceive the artful contri- vance of the Romanists, who knowing that what in the times of the Apostles was Catholic, was therefore true Christianity, wish us to call them Catholics in the same meaning, even after Rome had made her errors so common in the world, that they appeared at one time to be Catholic, that is, universal. Protes- tants, therefore should be aware of this trick, and never call them Catholics f but Roman Catholics, Romanists, or Papists. AGAINST POPERv 323 fliough ^s this last name seems to hurt neir feelings, I seldom make use of it myself, and never with an intention to offend them. Every one, my friend, all over the world, who holds the pure doctrine of the A])ostles, — every Apostolic Christian is a true Catholic, — a member of that one true Church which the Apostles made Catholic or universal; but which continued being universal a very short time. The members of that hc' retical, that is, particular Church of the Pope, — that Church of the individual city of Home, cannot be Catholic or univer- sal, except as far as they are Apostolic. R. And how, Sir, are men to judge what Christian churches are Apostolic? A. By the words of the Apostles and their Divine Master, which we have in the New Testament. R. But does not the Church of Rome receive the Scrip- tures? A. She does ; and so far as she regulates her doctrine and practice by that standard, we believe her to be a part of the true universal Church of Christ. But in regard of her inven- tions, whereby she has nearly made void the spirit and power of the Gospel, we are bound to declare her a corrupt and he- retical Church; a church which has degenerated from the Apostolic rule of faith, and, in proportion to the additions v.'hich out of her own fancy she has made the Gospel, has separated herself from the one Catholic, or universal church of Christ; which is that multitude of persons, of all times and countries, who being called by the grace of God to be- lieve in his Son Jesus Christ, have conformed and do now conform, their faith and lives to the rule of the Scriptures, and ground their hopes of eternal salvation on the promises made therein. R. I believe you said. Sir, that the Church of Rome has made additions to the Gospel out of her own fancy: has she also made any omissions in the articles of her faith? A. No. It pleased Providence to preserve the whole of the Christian faith in her keeping, without diminution or curtail- ment. The true Gospel was thus kept entire during the ages of general ignorance, under the heap of her superstitions, like live seeds, which want nothmg to spring up, but the re- moval of some layer of stones and rubbish. Had she been permitted to cast off some of the essential articles of the Apostolic doctrine, as other sects do, the work of the Refor- mation would have been difficult. But when Luther and the other Reformers had removed the superst^Uous additions of 324 PRESERVATIVE. \ the Romanists, the whole truth, as it is in Christ, appear- ed in its original purity; and as both Rome and the Pro- testant Churches agree in every thing which is really a part of the Apostolic doctrine, we cannot be charged with innovation. R. Yet they say that ours is a new religion. A. Any Pr«>testant may rebut that charge with the Bible in his hand. Tlii:; New Testament is the original charter of Christians; any thing under the name of Christianity which we do not find there, must be an abuse of more modern date than the Charter. The additions made by the Church of Rome are it is true very old; but the foundations over which she has built her fantastic structure must be older still. That foundation, the Testament, is our religion, and we do not wish to prove our religion older than Christ. R. I wish you would have the goodness to mention the ad- ditions and innovations which the Church of Rome has made to the true and Scriptural religion of Christ. A. I will, with greal; pleasure, in our next conversation DIALOGUE m. Conduct of tbe Chumi of England and of the Roman Catholic /hurch com- parea; j' *>' 9 Account of the Innovations made by Rome. Traaition: Transubstantiation : Confession : Relics £ind Images. AutJior. I PROMISED, at our last meeting, to give you an account of the innovations which the Church of Rome has made, and the human additions by which she has adulterated the pure doctrines of the Gospel. But before I begin, I must ask your opinion upon a case which I heard some time ago. Reader. I will give it you, Sir, to the best of my knowledge. A. The people of two neighboring islands, which acknowl- edged the authority of the same Sovereign, received each a governor from the metropolis. One of the Governors present- ed himself with his commission in one hand, and with the book of the Colonial Laws in the other. " Gentlemen," he said, " here is the King's commission, which authorizes me to govein you according to these laws. I will direct my officers to get them printed, and every one of you shall have a copy in his possession. If ever any one of you should think that I am stepping beyond my powers, or governing against the laws, he may examine the point and consult his friends about it; and if, after all, he feels inclined not to be under me any longer, I will not at all molest him in his removal to the neighboring island, carrying away every thing that belongs to him." The other Governor pursued quite a different course. He appeared in the capital with all the pomp and show of a King. He gave out, that he had authority from the Sovereign, not only to govern according to the standing laws, but to make new sta- iutes at his will and pleasure. At the same time, he employed his officers to deprive the people of all the copies of the Coio- aial Laws that v/ere to be found, and p'ublished heavy penal- ties against any one who should possess or read them without leave, or in a copy which had not his own interpretation of the statutes. Some high-spirited individuals presented a peti don to the new Governor, stating, " that ihey v-' ixe perfectly iwilling and ready to obey any one commissioned by their King: but, still they conctived themselves entitled to possess a 3E 325 326 PRESERVATIVE copy of the laws of the country; that if the Monarch himnelf had empowered him to make additional laws, they would make no objection to that, provided he showed an authentic copy of his commission." The Governor grew quite furious upon reading this remonstrance, and answered that he would not show any document relating to his power of making new laws that the king had conferred upon him this privilege, not in writing, but by a message; and, finally, that if the petitioners did not obey him in silence, he would employ force against them. — " Do, Sir, but prove to us your commission from the King, and we are ready to obey without a murmur." — " Take those fellows," said the Governor, " and let them die by fire." The order being executed, a number of citizens tried to escape from the island, but troops were stationed at every port and creek, and such as were found in the act of getting away were, without mercy, put to the sword or confined to dungeons, till tJiey swore that they would receive whatever the Governor commanded, as if it had been a part of the book of the laws. To complete the picture of this Governor, I will tell you that there was not one among the laws which he added to the writ- ten statutes of the colonies, but evidently procured both to him and to his officers, an increase of wealth and power. — The question I wish you to answer is, under which of these two Governors would you advise a man to place himself? R. I answer without a doubt, — under the first. A. What! without any further inquiry; without examining the book of colonial laws; without hearing the reason of the other governor? jR. If I understood you rightly, the tyrant Governor (for he deserves no better name) does not wish to settle the matter by reasoning: he wishes to be believed on his word, and puts to death even those who would avoid his power by flight. He must be an imposter, — an usurper, who grounds his authority on his own word, and his word on his tyranny. A. Oh, my friend, how justly you have given }■ our verdict ! The Pope is the man. My parable applies literally to the case between the Roman Church and the Protestants. We, the Protestant Clergy, declare to the world, that our Bishops, Priests, and Deacons, have no authority but what the Scrip- tures confer upon us, for the instruction and edification of the people. We show them our commission in the book of God's word, and leavj them to judge w^hether they are bound or not to listen to our instructions. If any one wishes to leave us, he is yt liberty to do so: we use no arts, no compulsion to keej> AGAINST POPERY. 327 any one within the pale of our church. To t!aose who remain under our guidince we give no other rule or law but the Scrip- ture; our articles declare that nothing contained in them is to be believed on any other consideration, but the clear warrant of the Holy Scriptures. But hear the conditions wliich the Pope presents to mankind : " Come to me," he says, " as you wish to be saved; for none can escape the punishment of hell who reject my authority." I ask him for the proof that God has limited Salvation, by making it pass exclusively through his hands. He answers me, that he has received the power of interpreting the Scriptures, and adding to them several articles of faith: and that, by virtue of that power, I must be- lieve what he affirms. I rejoin, that if the Scriptures said that the Bishop of Rome and his Church were to be the infal- lible interpreters of the written word of God, and that they had power to add to the laws therein contained, I should be ready to obey; but since the Scriptures are silent upon a point of such importance, I will not believe the Pope, who is the party that would gain by the forced interpretation of those passages on which he wishes to build his power over the whole church. He now grows angry, and calls me a heretic, pro- testing that the Scripture is clear as to his being the head of the church and Vicar of Christ. Are the Scriptures so clear in favor of your authority, my Lord the Pope ? Why, then, are you and yours so alarmed when you see the Scriptures in the hands of the people? If your commission from God is clear, why do you not allow every man, woman, and child to read it? Because (says the Pope) they are ignorant. — Igno- rant, indeed! is the meanest child too ignorant to know the person whom his father appoints to teach him? Is a stranger to drag a child away and keep him under his control without the father saying, " this is to be your teacher; I wish you to obey him like myself?" The only thing, in fict, which the child can perfectly understand, is the appointment of the per- son who is to be his tutor: and are we to be told that because the mass of Christians are children in knowledge, they must blindly believe the man who presents himself, rod in nand, say- ing to them, " follow me, for I have a letter of your mther's ia which he desires you to be under my command?" " Shew me the letter," says the Christian. "You are a silly babt," says the Pope, "and must let me explain the letter to you." "Yes,"* says the Christian, " but all 1 want is to see that my father mentions your name, and desires me to obey you." "No:" is the Pope's answer; "my name is not in the letter, but St, 328 PRESERVATIVE Peter's name is there : St. Peter was at Rome, and I am a- Rome, and therefore it is clear that you must obey me." — "But tell me, I pray y3u, my Lord the Pope, does the letter say even that St. Peter was ever at Rome!" "No; but I tell you he was," says the Holy Father. " Still another question: is it in the letter that Peter was to govern all Christians more than any other of the Apostles as long as he lived ?" " The letter does not say it, but I do." " So it seems that all your authority must depend, not upon any command of my heavenly Father, but upon your own word. If so, I will not follow you; but put myself under instructors who will read my Father's words to me, without requiring from me more than I find there- in enjoined." Plappy, my friend, is that Christian who can speak thus out of the Pope's grasp ; for he is a fierce school- master, and would tear the skin oft" any one's back who should not take his word on points relating to his authority. You know that I should be made to endure a lingering death, for what I say to you at this moment, if the Pope or his spiritual subjects, could lay hold on me in any part of the world, but where Protestants are in a sufticient number to protect me. R. I see, Sir, that the Pope is just like the proud, usurping Governor you described. He grounds his claims on his own authority, and supports his authority by the sword. But what strikes me above all, is his fear of the Scriptures. If the Scriptures were favorable to him, he would not object to their free circulation. I believe you said that the Pope had intro duced many things in the Church v, hich are not to be found in the Scriptures. A. Very many, indeed ; and what is still more remarkable, not one of which but is decidedly to his own profit. Here again the (comparison between the Pope and the Protestant clergy is enough to decide any rational man in doubt what Church to follow. Any one who is capable of making the comparison, will clearly perceive, that on whatever points the Church of Rome and the Protestant Churches (especially ours of England) agree, the Scriptures are their common foundation. But as soon as they begin to disagree, the Church of Rome is seen striving after wealth and power in the articles which she adds to the Scriptures, while the Protestant clergy evidently relin- quish both emolument and influence, by their refusal to follow the Romanists .beyond the authority of the word of God. I will give you instances of this, as I proceed in the enumeration of the principal points of difterence. Tradition is one of the most essential subjects of dispute be- AGAINST POPERY. 329 tween Protestants and Romanists. The Romanists declare that the Scriptures alone, are not sufficient for Salvation; but that there is the word of God, by hearsay, which is superior to the word of God in writing. By this hearsay, for tradition is nothing else, they assure the world that the Scripture must be explained; so that if the Scripture says white, and tradition says black, a Roman Catholic is bound to say, that white means hlack in God's written word. R. But, sir, bow can they be sure of that hearsay or tra- dition? Every one knows how little we can depend upon reports. A. They pretend a kind of perpetual inspiration, a miracu- lous knowledge which can distinguish the true from the false traditions. The existence, however, of that miracle, people must take upon their assertion. R. And who do they say has that miraculous knowledge? A. Their divines are not well agreed about it. Some say the miracle is constantly worked in the Pope; others believe that it does not take place but when the Pope and his Bishops meet in council. R. Then, after all, the Romanists cannot be certain at any time that the miracle has takcM place. Would it not be better to abide by the Scriptures, and judge of those hearsays or tra- ditions by what' we certainly know to be God's word? A, That is exactly what we Protestants do. R. Yet one difficulty occurs to me. Is it not by a kind of hearsay or tradition that we know the New Testament to have been veally written by the Apostles and Evangelists? A, What then? R. You see, sir, that tradition seems to be a good ground of Faith. A. Now tell me : if you had the title-deeds of an estate, which had descended from father to son, till they came into your possession, what would you say to an attorney who should come to you with a hearsay, that the ■)riginal founder of the estate had desired his descendants to submit their lands and chattels to the family of the said attorney, that they might keep it and manage it for ever, explaining every part of the title- deeds according to the traditional knowledge of their family? R. I should be sure to show him tiie way out of my house, without hearing another word about his errand. A. Yet he might say, your title-deeds are only known to bi genuine by tradition. ^ R, Yes, sir; but the title-deeds are somethmg substantial, 2e2 330 PRESERVATIVE which may be known to be the same which my father receiv- ed from my grandfather, and again my grandfather from his father, and so on; but there is no putting seals or marks on flying words. A. Well, you have answered mostclcf^ly one of the strong- est arguments by which the Romanists endeavor to foist their traditions on the world. As long as the Christians who haa received instructions from the mouth of the Apostles were alive, St. Paul, for instance, might say to the Thessalonians ^'Hold the traditions which ye have been taught, whether by word or our epistle;^''* because they could be sure that the words they had heard were St. PauPs; but what mark could have been put on these unwritten words, to distinguish them as the true words of the Apostle, after they had passed through the hands of three or four generations? R. What is, after all, the advantage which the Pope derives from these traditions ? A. They are to him of the most essential service. With- out tradition, his hands would be tied up by Scripture; but, by placing the Scripture under the control of these hearsays, the Pope and his Church have been able to build up the monstrous system of their powder and ascendancy. You know that one of the principal articles of the Roman Catholics is transub- stantiation. This article would be searched for in vain in the Scriptures; for though our Saviour said of the bread, "this is my body ;" and of the wine, "this is my blood,'' the Apostles could not understand these words in a corporal sense, as if Christ had said to them that he was holding himself in his o\vn hands. Consequently, St. Paul did not believe that the bread and wine were converted into the material Christ, by the words of consecration; but though he calls these signs the com- munion of the body and blood of Christ, he also calls them Bread and cup.f The Romanists, however, found out that by making the people believe, that any Priest could make Christ come to his hands, by repeating a few words, they should enjoy a veneration bordering upon worship, from the laity. But how could this be done without the help of tradition ? The people were therefore told that the Pope knew by tradition, that after the words of consecration, every particle of bread and wine was converted into the body and soul of our Saviour: that if you divide a consecrated wafer J into atoms, every one * 2 Thess. ii. 15. t 1 Cor. x. 16. 1 The Roman Catholics use not coimiion bread for tlio Sacrament, biu a wW"-e wafer witii the figure of a cross made upon it, by tlie mould in whicii AGAINST POPERY. 331 of those atoms contains a whole God and man; and that the presence is so material, that (I really shudder when I repeat their most irreverent language) if, as it has happened some- times, a mouse eats up part of the consecrated bread, it cer- tainly eats the body of Christ; and that, if a person should be seized with sickness, so as to throw up the contents of his sto- mach numediately after receiving the sacrament, the filth should be gathered up carefully and kept upon the altar : — this I have seen done. I could relate many more absurdities, which would shock any but a Roman Catholic, to whom habit has made them familiar. I must not, however, give up this subject without pointing to the advantages which the doctrine of Transubstantiation brings to the Roman Catholic Clergy, that you may see the use they make of tradition. I have already told to you the superstitious veneration which tlie Roman Catholics pay to their Priests. A Priest, even when raised to that office from the lowest of the people, is en- titled to have his hands kissed with the greatest reverence by every one, even a Prince of his communion. Children are taught devoutly to press their innocent lips upon those hands to which, as they are told, the very Saviour of mankind, who is in heaven, comes down daily. The laws of the Catholic Countries are, with regard to Priests, made according to the spirit of these religious notions: — a Priest cannot be tried by the judges of the land for even the most horrible crimes. Mur- ders of the most shocking nature have often been perpetrated by priests in my country; but I do not recollect an instance of their being put to death, except when the murdered person was also a Priest. I knew the sister of a young lady who was stabbed to the heart at the door of the church, where the mur- derer, who was her confessor, had, a few minutes before, giv- en her absolution ! He stabbed her in the presence of her mother, to prevent the young lady's marriage, which was to take place that day. This monster was allowed to live, because he was a Priest. — What but the belief in transubstantiation could secure to the clergy impunity of this kind? Even in Ireland, where the law makes no difference between man and man, a Priest can take liberties with tile multitude, and exert a despotic command over them, which the natural spirit of the Irish would not submit to from the first nobleman in the king- dom. For all this, the Catholic clergy have to thank tradition y the wafer is baked. By this means they remove the appearance of b.eatl, which would be too striking and visible an argument against their doctrine. 332 PRESERVATITE for without that pretended source of Revelation, it woud have been impossible to make whole nations believe that a Priest (as they declare) can turn a wafer into God. i2. Was it not in the power of the Reformers to have pre served the same veneration to themselves, by encouraging the belief in transubstantiation? A. It was so much in their power, that even after England had shaken off the authority of the Pope, many were burnt alive for denying the corporal presence of Christ in the Sac- rament. The mass of the people were so blind and obstinate upon that point, that not one of the Protestant Martyrs of the reign of Queen Mary, but could have saved his life by declar- ing in favor of transubstantiation. Nothing, indeed, but an al- most supernatural courage, and an apostolic love of revealed truth, could have enabled the Protestant clergy to oppose and subdue the Romanist doctrine of the Sacrament. R. I believe, sir, that the doctrine you speak of, was valu- able to the clergy in other respects. A. It was, and is still to the Romanist Priesthood, a never- failing source of profit. The notion that they have the power of offering up the whole living person of Christ, whenever they perform mass, paved the way to the doctrine which makes the mass itself a repetition of the great sacrifice of Christ upon the cross. Under the idea that the Priest w^ho performs the blood- less sacrifice, as they call it, can appropriate the whole benefit of it to the individual whom he mentions in his secret prayer before or after consecration, the Roman Catholics are eager all over the world, to purchase the benefit of masses for them- selves ; to obtain the favor of Saints, by having the masses done in their praise j and finally, to save the souls of their friends out of Purgatory, by the same mearis. R. I have heard a great deal about Purgatory ; but I do not 3xactly understand what the doctrine is which the Romanists hold about it. A. They believe that there is a place very like hell, where such souls as die, having received absolution of their sins, are made to undergo a certain degree of punishment; like criminals who, being saved from the gallows, are kept to hard work as a means of correction. There is a strong mix- ture of a very ancient heresy in the religious system of the Catholics, which leads them to attribute to pain and suffering:, the power of pleasing God. It was that notion that first pro- duced the idea of purgatory ; and it is the same notion that in- duces the devout and sinc^rp. amnnnr ^Vinm "ninrj/^ct in hi}] them AGAINST rorERY. 333 Beives with stripes, and flogging, with fasts, and many other seh-mflicted penances. R. I have heard that the heathen in India do the same. A. The rehgious practices of those heathen, and many among the Roman (yathoUcs, are remarkably similar. But we must not lose sighw of the offspring of Roman Catholic tra- dition, and the profitable account to which the Church of Rome has turned it Tradition alone must have been brought to the aid of Purgatory. But the doctrine once being received by the people, became a true gold mine to the Pope and his priest- hood. This was obtained by teaching the Roman Catholics, that the Pope, as Vicar of Christ, had the pow^r to relieve or release the souls in Purgatory, by means of what they call in- dulgences. These indulgences were made such an open mar- ket of, throughout Europe, before the Reformation, that kings and governments, even such as were stanch Catholics, bitter- ly complained that the Popes drained their kingdoms of money. Incalculable treasures have flowed into the lap of the Roman Catholic clergy, for which they have to thank the doctrine of Purgatory. The reason is clear, the Pope knew too well his interest, not to tack the doctrine of Transubstantiation and the Mass on that of the souls in Purgatory fire. If a mass, they said, is a repetition of the great sacrifice on the cross, and it is in the power of the Priest to apply the benefit of it to any one, then, by sending such a relief to a soul in Purgatory, that soul has the greatest chance of being set free from those burning flames, and of entering at once into heaven. Who that believes this doctrine will spare his pocket when he thinks that his dearest relations are asking the aid of a mass to escape out of the burning furnace ! You will find, accordingly, that no Ro- man Catholic who can afford it, omits to pay as many priests as possible to say masses for his deceased relations and friends; and that the poor of that persuasion, both in England and Ire- JLand, establish clubs for the purpose of collecting a fund, out of which a certain number of masses are to be purchased for each member that dies. Their accounts are regularly kept, and if any member dies without having paid his subscription, he is allowed to be tormented to the full amount of his debt in the other world, where the difference between rich and poor, ac- cording to these doctrines, is greater than in this life. A rich .nan may sin away, and settle his debt with masses ; the poor must be a beggar even at the very gates of heaven, and trust io hie savings properly kept and improved by a club, or to the S34 PRESERVATIVE charity of the rich, to escape out of that Purgatory which you may properly call the Dehtor^s side of hell. ' R. Perhaps the Romanists will say that God will not allow the rich people to get off by the great number of masses, but will give the benefit of tiiem to the poor. A. So they say, when the abusurdity of their doctrine stares them in the face. But even this contrivance to evade the dif- ficulty objected to their doctrine, has been turned into an in- crease of profit to the clergy. "Since," it is said, "no man can be certain that one or more masses, indulgences, or any of the various Purgatory bank-bills, will be allowed to avail the person for whom they are purchased, it behoves those who have worldly means to repeat the remittance as often as pos- sible, that your friend or yourself may at last have his turn." You see, therefore, that even the doubts which might have en- dangered the sale of the Popish wares, are made by an eflfbrt of ingenuity to increase demand in the market. Without the fresh discovery, that God appropriates to the more deserving poor the masses and indulgences sent to the wealthy dead, a mass or plenary indulgence a head, would be more than suffi- cient to keep purgatory empty. The case is very different when you are acquainted with the doubt in which you must be left as to the effect of 5^our purchases; so that, if possible, you must continue them forever. JR. What do you mean by indulgences? A. That wonderful storehouse of knowledge, Tradition, , has informed the Popes that there is somewhere an infinite treasure of spiritual merits, of which they have the key; so that they may give to any one a property in them, to supply the want of their own. A man, for instance, has been guilty of murder, adultery, and all the most horrid crimes, during a long life ; but he repents on his death-bed ; the Priest gives him absolution, and his soul goes to Purgatory. There he might be for millions of years; but if you can procure him a full or plenary indulgence from the Pope, or if he obtained it before death, all the merits which he wanted are given him, and he flies direct to heaven. R. Sir, are you really in earnest. A. You have only to look into the London Roman Catholic Directory, and will find the appointed days, when every indi- vidual of that persuasion is empowered by the Pope to liber- ate one soul out of Purgatory, by means of a plenary indul- gence. These indulgences are sold in Spain by the King, who buys them from the Pope, and retails them with great pro- AGAINST POPERY. 335 fit. I have tdld you, my friend, and will continue to prove it, that there is not a doctrine for which the Church of Rome con- tends against the protestants, but is a source of profit or pow er (which comes to the same) in the hands of the clergy. In- deed, I could fill volumes upon this subject; but time presses, and I must not omit saying a few words about confession. Do you not perceive, in an instant, that whoever has a man's conscience in his keeping, must have the whole man in his power? R. It appears to me impossible to doubt it; and, in fact, the better the man, the more he must be in the power of his priest, for the Priest is his conscience, and the good man is most anx- ious to follow that which conscience suggests. A. Never, my good friend, was a plan of usurpation and tyranny set up that can equal that of the Church of Rome in boldness. Her object is to deprive men both of their under- standing and their will, and make them blind tools of her own. She proclaims that the perfection of faith consists in reducing one''s mind to an implicit belief in whatever doctrines she holds, without any examination, or with a previous resolution to abide by her decision whether, after examination, they appear to you true or false. She then declares a renunciation of one''s conscience into the hands of her Priests, the very heigiit of human perfection. Let those who in England are trying eve- ry method of disguising the Roman Catholic doctrine, shew a single pious book of common reputation in the Roman Catho- lic Church, which does not make unlimited obedience to a confessor the safest and most perfect way to salvation. No, I should not hesitate to assert it in the hearing of all the world : in the same proportion as a Roman Catholic has an under- standing and a will of his own upon religious matters, or mat- ters connected in any way with religion, in that same degree he acts against the duties to which he is bound by his religious profession. R. I do not well understand the Romanist belief on the ne- cessity of confession. A. The Romanist Church makes the confession of every sin by thoitght, word, and deed, necessary to receive ab- solution from a Priest, and teaches that, without absolu- tion, when there is a possibility of obtaining it, God will not grant remission of sins. The most sincere repentance, ac^ cording to the Catholics, is not sufficient to save a sinner, witlf out confession and absolution, where there is a possibility oi applymgto a Priest. On the other hand, they assert that even 336 PRESERVATIVE imperfect repentance, a sorrow arising from the fear of hell, v/hich they call attrition, will save a sinner whr confesses and receives absolution. The evident object of doctrines so in consistent with the letter and spirit of the Scriptures, is no doubt, that of making the priesthood absolute masters of the people's consciences. They must some time or other (every Roman Catholic is, indeed, bound to confess at least once a 3 ear, under pain of excommunication) entrust a Priest with tb-? inmost secrets of their hearts; and this, under the impression that if any one sin is suppressed from a sense of shame, abso- lution makes them guilty of sacrilege. The effects of this bondage, the reluctance which young people, especially, have to overcome, and the frequency of their making up their minds to garble confession, in spite of their belief that they in- crease the number and guilt of their sins by silence, are evils which none but a Roman Catholic f^riestcan be perfectly ac- quainted with. R. I thought, Sir, that confession acted as a check upon men's consciences, and that it often caused restitution of ill ■ gotten money. A. I never hear that paltry plea, so frequently used by Roman Catholic writers in this country, without indignation. It seems as if they wished to bribe men's love of money to the support of their doctrines. In a case where the main interests of religion and morality are so deeply concerned, it is a sort of insult to hold up the chance of recovering money through the hands of a Priest, as if to draw the attention from the mon- strous evils which are inseparable from the Romanist confes- sion. The truth is, that restitution is not a whit more probable among Roman Catholics, than among any other denomination of Christians. There is not a Protestant who does not firmly believe the necessity of restitution in order to obtain pardon from God. Though I have lived only fifteen years in a Pro- testant country, the voluntary restitution of a sum of money by a poor person, whom the grace of God had called to a truly christian course of life, has happened within my notice. I acted as a Confessor in Spain for many years, and from my own experience can assure you, that confession does not add one single chance of restitution. I believe on the contrary, that the generality of Roman Catholics depend so much on the mysterious power which they attribute to the absolution of the Priest, that they greatly neglect the conditions on which that absolution is often given. The Protestant who earnestly and sincerely wishes for pardon from God, knows that he cannot AGAINST POPERY. 231 obtain it unless he is equally earnest in his endeavors to make restitution ; but when the Romanist has assured to the Confes- sor, that he will try his best to indemnify those he has injured, the v/ords of absolution are to him a sort of charm, that re- moves the guilt at once, and consequently relieves his uneasi- ness about- restitution. One of the greatest evils of confession is, that it has changed the genuine repentance preached in the Gospel — that conversion and change of hfe, which is the only true external sign of the remission of sins through Christ —into a ceremony which silences remorse at the slight expense of a doubtful, temporary sorrow for past offences. As the day of confession approaches (which, for the greatest part, is hardly once a year) the Romanist grows restless and gloomy. He mistakes the shame of a disgusting disclosure for sincere le- pentance of his sinful actions. He, at length, goes throuo-h the disagreeable task, and feels relieved. The old score is now cancelled, and he may run into spiritual debt with a lighter heart. This I know from my own experience, both as Confessor and as Penitent. In the same characters, and from the same experience, I can assure you that the practice of con- fession is exceedingly injurious to the purity of mind enjoined in the Scriptures. " Filthy communication " is inseparable from the confessional : the Priest, in discharge of the duty im- posed on him by his Church, is bound to listen to the most abom- inable description of all manner of sins. He must inquire into every circumstance of the most profligate course of life. Men and women, the young and the old, the married and the sin- gle, are bound to describe to the Confessor the most secret ac- tions and thoughts, w^hich are either sinful in themselves, or may be so from accidental circumstances. Consider the dan- ger to wliich the Priests themselves are exposed — a danger so imminent, that the Popes have, on two occasions, been obliged to issue the most severe laws against Confessors who openly attempt the seduction of their female penitents. 1 will not, however, press this subject, because it cannot be done with sufficient delicac3r. Let me conclude by observing, that no invention of the Roman Church equals this, as regards the power it gives to the Priesthood. One of the greatest difficul- ties to establish a free and rational government in Popish countries, arises from the opposition which free and equal laws meet with from the Priests in the confessional. A Con- fessor can promote even treason with safety in the secrecy (vhich protects his office. But without alluding to political fe forms, the influence of the King's Confessors, when the 2F 338 fRESERVATIVE monarch is a pioi:.s man, is known to be so great in Catholic countries, that when there was a kind of Parliament in Arra- gon, a law was made to prevent the King from choosing his own Priest, and the election was reserved to the Parliament called Cortes. R. I cannot help wondering how the Church of JRome couLd persuade men to submit to such a revolting and dangerous practice as that of confession. A. This enormous abuse grew up gradually and impercep- tibly, together with the whole of the Romanist system. It was the practice, in the beginning of the Christian Church, to exclude the scandalous sinners from public worship, till they had shown their repentance by confessing their misconduct before the congregation. This discipline was found, in the course of some time, to be impracticable ; and the act of humil- iation, which at first was required to be public, was changed into a private acknowledgment to the Bishop, of such sins only as had occasioned the exclusion of the sinner from Church at the time of worship. The Bishops, a little after, began to refer such acts of public reconciliation with the Church to some of their Priests. The growing ignorance of after times made people believe that this act of external reconciliation was a real absolution of the moral guilt of sin ; and the Church of Rome, with that perpetual watchfulness by which she has never omit- ted an opportunity of increasing her power, foisted upon the Christian world what she calls the Sacrament of Penance, obliging her members, as they wish for pardon of their sins, to reveal them to a Priest. R. Is there nothing in Scripture to support that practice ? A. Nothing but the word confessbig, which, as you will observe, means only, whenever it occurs, the acknowledgment of our sins before God ; or that of our mutual faults to our fel- low Christians. ^'Confess your f milts to one another ^^'' says St. James.^ The Romanist will make us believe, that by oim to another the holy Apostle means confessing to the Priest.— By thus distorting the sense of the Scripture, and calling in the convenient help of their own invented tradition, they have set no limits to their encroachments upon the spiritual liberty of the Christian world. Their love of power had, indeed, car- ried them so far, that in enlarging the foundations of their in- fluence, they established some of their doctrines without even a w )rd in the Scriptures on which to build their fanciful sy£' ♦ Chap. iii. ver. 16 AGAINST POPHRY. 339 ferns. Did you ever find any mention of relics in the Bible : or do you recollect that it ever mentions images, but to forbid the worshipping of them ? R Certainly not. But do you believe, Sir, that relics and images are also instruments of power to the Church of Home? A. The city of Kome has carried on, for ages, a trade in bones, which, besides the donations in money, made by those who, from all parts of the world, came or sent thither to procure them, has been the cause of building churches, with large en- dowments fo." the clergy, in almost every province in Chris- tendom. R. But vtere those bones really from the bodies of the Saints, whose names they gave to them ? A. Nothing can equal the impudence with which the bones really taken out of the public burial grounds, where the ancient Romans buried their slaves, have been sent about under the names of all the Martyrs, Confessors, and Virgins, mentioned in the Roman Catholic legends. The Pope claims the power of what is called christening relics, and the devout Romanists believe, that when their Holy Father has thus given a name to a skull or a thigh-bone, it is equally valuable, as if it had been taken from the body of their favorite Saint. They are not generally aware that what is thus christened is proba- bly part of the skeleton of some ancient heathen. But to give you an idea of the credulity which the Popes have encouraged on this point, I have seen the treasury of relics which belongs to the kings of Spain ; where the Monk who keeps it, shows to all who visit the Church of the Escurial, near Madrid, the whole body, as it is pretended, of one of the children who were put to death by Herod. But there is still a more monstrous piece of impudence in the same exhibition. A glass vial, set in gold, is shown, with some milk of the Virgin Mary. These and a hundred other such relics are presented to be worshipped by the people ; all duly certified by the Pope or his ministers. At the Cathedral at Seville, the town where I was born, there is, among other relics, one of the teeth of Christopher, a Saint who is said to have been a giant. The tooth was procured from Rome, and is to be seen in a silver and glass casket, through which the holy relic may be admired by the worship- pers. It is clear, however, that the tooth before which the Pope allows his spiritual children to kneel, belonged to a huge minimal of the elephant kind. These impositions have been at all times carried on so carelessly by the Romish Priestt ood. 340 PRESERVATIVE that it was necessary, in some cases, to declare that the bodiet of some Saints had been miraculously multiplied ; else peo pie would have discovered the fraud by finding the same Saint at different places. The Priests themselves are often aware of these absurdities; but they must bow their heads in silence. I will, however, tell you a good joke of a French Priest of high rank, who, having no religion himself, as it often happens to those of his profession in Roman Catholic countries, submitted quietly to the established superstition, though he would now and then give vent to a humorous sneer. He had been travelling in Italy, and in the Catholic parts of Germany, where the collection of relics, kept in every great Church, had been boastingly displayed to him. The Priests of a famous abbey in France were doing the same, when, among other wonders, " here," they said to the traveller, " is the head of John the Baptist." — " Praised be Heaven !" an- swered the waggish Priest, " this is the third head of the holy Baptist which I have been happy enough to hold in my hands." R. I hope the jolly Priest did not pay dear for his wit. A. It would have been a serious matter in Spain ; but there has always existed a very strong party of distinguished infidels in France, where the Pope never succeeded in his attempts to establish the Inquisition, The consequence was, that the Priests were greatly checked by the general laugh which was often raised against them. He that would know genu- ine Popery must go to Spain — the country where it has been allowed to grow and unfold itself into full size. There you would see all the engines of Rome at work, and perfectly un- derstand the true and original object of her inventions. To show you at one glance the benefit derived by the Priests from image worship, I will tell you what happened at Madrid, dur- ing a residence of three years, which I made in that most Catholic capital. In one of the meanest parts of the town the ragged children, who are always running about the streets, found an old picture, which had been thrown, with other rubbish, upon a dunghill. Not knowing what the picture was, they tied it to a piece of rope, and were dragging it about, when an old woman in the neighborhood, looked at the canvass, and found upon it the head of a Virgin Mary. Her screams of horror at the profanation which she beheld scared away the children, and thf. old woman w^as left in pos- session of the treasure. The gossips of the neighborhood were anxious to make some amends to the picture for the past neglect and ill-treatment, and they all contributed towards the AGAINST POPERY. 341 expense of burning a lamp, day and night, before it, in the old woman's house. A priest, getting scent of what was going on, took the scratched Virgin under his patronage, framed the canvass, and added another light. All the rich folks who heard of this new-found image, came to pray before it, and gave something to the Priest and the old woman, v/ho were now in close partnership. In a very short time the amount of the daily donations enabled the joint proprietors of the picture to build a fir.e chapel, with a comfortable house adjoining it for themselves. The chapel was crowded from morning till night ; not a female, high or low, but firmly believed that her life and safety depended upon the favor of that particular picture : the rich endeavored to obtain it by large sums of money for masses to be performed, and candles to be burnt be- fore it, and the poor stinted their necessary food to throw a mite into the box which hung at the door of the chapel. I do not relate to j^ou old stories ; I state what I myself have seen. Yet, what happened at Madrid, under my own eyes, had con- stantly taken place in the Popish kingdoms of Europe, till the Reformation gave a check to the Romanist Priesthood. There is scarcely a town or a village of some note in Europe but had a rich sanctuary, where Monks lived, mostly in vice and idle- ness, at the expense of the neighborhood. The origin of these places was perfectly similar everywhere ; a shepherd found an image of the Virgin in the hollow of a tree, (most assuredly placed there on purpose to be thus found ;) an old woman drew another from the bottom of a well ; a stranger had asked for lodgings for a night at a cottage — he was not to be found in the morning ; but, on searching the room where he slept, a small Virgin Mary was discovered. The nearest Bishop was sure to come with his Priests, holding lighted tapers, and carry such images in procession to his church ; and declare that they had been miraculously sent to the faithful ! Those found in the tree and well had fallen from heaven : the vanished stranger was an angel, who had carved the image during the night. R. Such images put me in mind of what is said, in the Acts of the Apostles, about the great Diana oi the Ephesians, which had fallen from heaven, and for the sake of which the people made a riot, in which they would have murdered Saint Paul.=^ A. The Church of Rome has so closely copied the idola- trous superstitions of the Pagans, that all persons not Winded * Acts XLX, 3jf 2f2 o42 PRESERVATIVE by the fanadc zeal of that Church, are struck with the great similarity. Their lighted candles, their frankincense, images from heaven, many ceremonies of their mass, many forms o( their private worship, are just the same as formed a part of the service done formerly to the idols of the heathens. Even the manner of acknowledging the pretended miracles by hanging up in the temples little figures of wax, or pictures representing the part of the body which is supposed to have been supernat urally healed, or the accident from which the person escaped, is constantly practised, wherever the Pope alone directs his flock, without fearing a laugh from Protestant neighbors. If the figures acknowledging miracles performed by images throughout the realms of Popery, were to be reckoned, the miracles would amount to some hundreds a day. R. But how can people believe in such a number of mir acles ? A. The Church of Rome, my friend, is like a large and showy quack-medicine shop. There is not a disease, not an evil, for which the Pope has not a labelled Saint. People, when in fear or actual suffering, are apt to receive a certain relief from hope. You have only to say, try this or that med- icine, and you will see the patient's eyes lighted up, like the poor man who has a kind of foretaste of riches from the mo- ment he purchases a lottery ticket. The Pope's spiritual quack-medicines are to be applied without doubt or hesita- tion, and not to be given up in despair ; all you are allowed is to add some new Saint to your former patron. Well, a poor creature is writhing with the tooth-ache ; he goes to the Pope's shop, and finds that Saint Apollonia had all her teeth pulled out, and therefore takes pity on those who suffer in a similar way. He prays, buys a print of the Saint, and lights up a candle before it. If the pain goes o^, Saint Apollonia cured him ; if at last the tooth is drawn, Saint Apollonia blunted the pain of the operation. So it is with every disease, with every undertaking, — a journey, a speculation; even the most sinful and wicked actions are often commended by the lower classes of Roman Catholics to the care of their patron Saint. Of this I have the most positive certainty. Miracles being thuf expected at all times, and means supposed to possess a supei- natural virtue, being constantly used, under the idea that the most efl^ectual way of receiving the looked-for benefit is a strong persuasion of tieir efficacy, and a rejection of all doubt, which, they believe, :»fl^ends the implored Saint ; every acci- dent is construed into i wonder • the failures are attributed to AGAINST POPERr. 343 i want of fa?th, and the success, either complete or partial, -vhich would have infallibly taken place in the natural course of things, is confidently proclaimed as a display of supernat- ural power. Add to this, that there is a very common feel- ing among the Roman Catholics, of the same kind as that which anticipates thanks for the sake of securing favor. — They, in fact, give credit to their Saints beyond what they really believe, and flatter them by public acknowledgments, which they mean as a beforehand payment, which, in common honesty, must bind the receiver to complete the work. All this is done, not with an intent to deceive, but from that utter weakness of mind which a man cannot fail to contract, when brought up under a complete system of quackery, either spir- itual or temporal ; a system which encourages all sorts of fears, to ensure the sale of imaginary remedies against them. R. Do you think. Sir, that all Roman Catholics are in such a state of mind ? A. By no means. There are various circumstances which make individual minds resist, more or less, the influence of their Church. But this I can assure you before' the whole world, that whoever submits entirely to the guidance of Rome, must become a weak, superstitious being, unless his natural temper should dispose him to join with superstition the violence and persecuting spirit of the bitterest bigotry. R. If you can prove what you so broadly assert, I shall in- fer, that while the Roman Catholics uphold their Church for the sake of possessing an unerring guide, and thus having a decided advantage over the Protestant Churches, who allow their members to exercise their judgment upon religious matters ; it is only individual judgment and natural good sense that make Romanism assume a decent appearance among us. A. Keep to your inference till we can renew this conversa- tion, when I trust I shall satisfy you that it is supported by the most undeniable facts. Remember that I undertake to prove, that the Church of Rome leads her members into the most abject and lamentable superstition, cruelty, and bigotry ; that she keeps her subjects in bondage by the most tyrannical means; and that she is always ready to force men into sub- jection to her authority, in the same measure as chey are off their guard to resist hex cncroachmenis. DIALOGUE IV. jBuperstitious Character of the Church of Rome ; her Doctrine on Penance ; Apostolic Doctrine of Justification ; Effects of Celibacy and ReligiouB Vows ; persecuting Spirit of Eomanism. Author. I COME prepared to describe to you the character of the Church of Rome : and in the first place I am to prove that she exerts her whole power in making her members superstitious. I must, however, ask you, before I proceed, whether you have a clear idea of what is meant by the word superstitious. Reader. I believe I have a tolerably good notion of it ; but to say the truth, I should be at a loss to state clearly what I understand by that word. A. My notion of it may be expressed thus : superstition consists in credulity, hopes, and fears, about invisible and supernatural things, upon fanciful and slight grounds. We call that man superstitious who is ready to believe any idle story of ghosts and witches ; who nails a horse-shoe upon the ship or barn, which he hopes, by that means, to preserve in safety ; and dreads evil consequences from going out of doors the first time in the morning, with his left foot foremost. jR. Does the Church of Rome encourage superstitions of this kind ? A. She certainly encourages the same state of mind, though not exactly upon the same things. Every church may be compared to a great school or establishment for religious education. I will represent to you a pupil of that school, that you m.ay infer what is taught in it, and I will draw the picture from various Roman Catholics whom I have intimately known. Imagine my Romanist friend retiring to his bed in the night. — The walls of the room are covered with pictures of all sizes- Upon a table there is a wooden or brass figure of our Saviour nailed to the cross, with two wax candles, ready to be lighted at each side. Our Romanist carefully locks the door ; lights up the candles, kneels before the cross, and beats his breast with his clenched right hand, till it rings again in a hollow sound. It is probably a Friday, a day of penance ; the good 344 AGAINST POPERY. 345 man looks pale and weak. I know the reason — he has made but one meal on that day, and that on fish ; had he tasted meat, he feels assured he should have subjected his soul to the pains of hell. But the mortifications of the day are not over. He unlocks a small cupboard, and takes out a skull, which he kisses and places upon the table at the foot of the crucifix. He then strips off part of his clothes, and with a scourge, composed of small twisted ropes hardened with wax, lays stoutly to the right and left, till his bare skin is ready to burst with accumu- lated blood. The discipline, as it is called, being over, he mutters several prayers, turning to every picture in the room.' He then rises to go to bed ; but before he ventures into it, he puts his finger into a little cup which hangs at a short distance over his pillow, and sprinkles, with the fluid it contains, the bed and the room in various directions, and finally moistens his forehead in the form of a cross. The cup, you must know, contains holy water — water in which a priest has put some salt, making over it the sign of the cross several times, and saying some prayers, which the Church of Rome has inserted for this purpose in the mass-book. The use of that water, as our Roman Catholic has been taught to believe, is to prevent the devil from approaching the places and things which have been recently sprinkled with it ; and he does not feel himself safe in his bed without the precaution which I have described. The holy water has, besides, an internal and spiritual power of washing away venial sins — those slight sins, I mean, which, according to the Romanist, if unrepented, or unwashed away by holy water, or the sign of the cross made by the hand of a bishop, or some other five or six methods, which I will not trouble you with, will keep the venial sinner in Purgatory for a certain time. The operations of the devout Roman Catholic are probably not yet done. On the other side of the holy- water cup, there hangs a frame holding a large cake of wax, with figures raised by a mould, not unlike a large butter-pat. It is an Agnus Dei, blest by the Pope, which is not to be had except it can be imported from Rome. I believe the wax i8 kneaded with some earth from the place where the bones of the supposed Martyrs are dug up. Whoever possesses one of these spiritual treasures, enjoys the benefit of a great num- ber of indulgences ; for each kiss impressed on the wax gives him the whole value of fifty or one hundred days eni' ployed in doing penance and good works ; the amount ot which is to be struck off the debt which he has to pay in Purgatory. I should not wonder if ou* good man, before laying himself to 346 PRESERVATIVE sleep, were to feel about his neck for his rosary of beads. Perhaps he has one of a particular value, and like that which I was made to wear next my skin, when a boy.' A priest had brought it from Rome, where it had been made, if we believe the certificates, of bits of the very stones with which the first martyr, Stephen, was put to death. Being satisfied that the rosary hangs still on his neck, he arranges its con:panion, the scapulary, formed of two square pieces of the staff which is exclusively worn by some religious order. By means of the scapulary, he is assured either that the Virgin Mary will not allow him to remain in Purgatory beyond the Saturday next to the day of his death ; or he is made partaker of all the pen- ances and good works performed by the religious of the order to which the scapulary belongs. At last, having said a prayer to the angel who, he believes, keeps a constant guard over him, the devout Romanist composes himself to sleep, touching his forehead, his breast, and the two shoulders, to form the figure of a cross. The prayer and ceremonies of the morning are not unlike those of the night. Armed with the sprinkling of holy water, he proceeds to mass : if it happens to be one of the privileged days in which souls may be delivered out of Pur- gatory, you will see him saying a certain number of prayers at different altars. He will repeat his rosary in honor of the Virgin Mary, dropping through his fingers either fifty-five or seventy-seven beads, which are strung in the form of a neck- lace. There may be a blessing with the Sacrament, which the good Catholic will not lose, for the sake of the plenary indul- gence which the Pope grants to such as are present. On that occasion you would see him kneeling and beating his breast, while the priest, in a splendid cloak of silk and gold, in the midst of lighted candles and the smoke of frankincense, makes the sign of the cross with a consecrated wafer, inclosed be- tween two pieces of glass set in gold. It would, indeed, be an endless task were I to enumerate all the methods and contriv- ances of this kind recommended by the Church of Rome to all her members, and practised by all who are not careless of their spiritual concerns. — These are facts which no honest Roman Catholic will venture to deny. I therefore ask wheth- er, since revelation is the only means we have of distinguish- mg between religion and superstition, — between things and acts which really can influence our manner of being when w^ shall be removed to the invisible wo^ld, and fanciful contriv ances which there is no reason to suppose connected with our spiritJial welfare,- ask whether the whc fe system of the AGAINST POPERY. 347 Church of Rome, for the attainment of Christian virtue, is not a chain of superstitious practices, calculated to accustom the mind to imaginary fear, and fly to the Church for fanciful remedies ? Saint Paul had a prophetic eye on this adulterated Christianity when he cautioned the Colossians,^ saying : Let no man therefore judge you in meat or in drink, or in respect of a holyday : Let no man beguile you of your reivard in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the head, from which all the body, by joints and oands, having nourishment, ministered and knit to- gether, increaseth with the increase of God. Wherefore, if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances [touch 7wt, taste not, handle not, ivhich all are to perish with the using) after the commandments and doctrines of men ? Which things have, indeed, a shew of wisdom in will-worship, and humility^ and neglecting of the body. I cannot conceive a more perfect resemblance than that which exists between the picture of a devout Romanist, and the ivill-worship described in this pas- sage. Observe the distinction of days, the prohibition of cer- tain meats, the worshipping of angels, the numerous ordinances, the mortification and neglect of the body ; and, most of all, the losing hold of the head, Christ, and substituting a constant endeavor to increase spiritually by fleshly, that is, external means, instead of fortifying, by a simple and spiritual worship, the bands and joints, through which alone the Christian can have nourishment, and increase with the increase of God. R. 1 confess that the likeness is very striking. But I wish to know if all the wUl-ivorship of the Romanists is fully recom- mended by their Church. A. It is in the most solemn and powerful manner. You have only to look into the devotional books which are used among the Romanists, and you will find their bishops encour- aging this kind of religious discipline in the most uncjualified terms. I could read to you innumerable passages confirming and recommending more fleshly ordina7ices than ever the Jews observed ; and this, too, in English Roman Catholic books, which, for fear of censure on the part of the Protest- tnts, are generally more shy of disclosing the whole system »f their Church, than those published abroad. But what set- -ies the point at once and "kows that it is the Church of Rome, ♦Cliaj ii 348 PRESERVATIVE and n)t any private individual, that adulterates -ne character and temper of Christian virtue, I have only to lefer you to their Common Prayer-book, which they call the Breviary, — • Now, that is a book not only published and confirmed by three Popes, but which they oblige their whole clergy to read daily, for at least an hour and a half. Such, indeed, is the impor- tance which the Church of Rome attaches to that book, that she declares any Clergyman or Monk who omits, even less than an eighth part of the appointed daily reading, guilty of sin, worthy of hell, — a mortal sin, which deprives man of the grace of God. The Breviary contains Psalms and Collects, and lives of Saints, for every day of the year. These lives are given as examples of what the Church of Rome declares to be Christian perfection, and her members are, of course, urged to imitate them as far as it may possibly be in every one's power. Now, I can assure you, having been for many years forced to read the Breviary daily, that there is not one instance of a Saint, whose worship is not grounded, by the Church of Rome, mainly upon the most extravagant practice of external ceremonies, and the most shocking use of their imaginary virtue of penance. R. What do they mean by penance ? A. The voluntary infliction of pain on themselves to expiate their sins. R. Do they not believe in the atonement of Christ ? A. They believe that the atonement is enough to save them from hell, but not from a temporal punishment of sin. R. But have they not plenary i?idulgences to satisfy for that temporal punishment ? A. So they believe ; but the truth is, that they cannot un- derstand themselves upon the subject of penance and indul- gences. Penance, however, the Romanist Church recom- mends, even at the expense of depraving the sense of the Gos- pel in their translations. As there is nothing ip the New Tes- tament which can make self-inflicted pain a Christian virtue, the Romanists, wanting a text to support their piactices, have rendered the third verse of the 13th chapter of Luke, " Unless ye be penitent, ye shall all alike perish." Yet, this was not enough for their purpose, and as the same sentence is repeat- ed in the fifth verse, there they slipt in the word penance. — Their translation of that verse is, " Unless ye shall do penance^ you shall all alike perish." By the use" of this word they make their laity believe, that both ccTifession, which ley cali AGAINST POPERY. 349 peTUiTice, and all the bodily mortifications which go among them by the same name, are commanded by Christ. i?. That, Sir, I look upon as very unfair. A. And the more so, my friend, as, in the original Gospel, the word used by the inspired writer is the same in both verses, and cannot by any possib lity mean an}^ thing but a change of the miJid, which we properly express by the w'ord repent. R. What, Sir, is the origin of their attachment to bodily mortification ? A. A mean estimate of the atonement of Christ ; and the example of some fanatics, whom, at an early period of the corruptions of Christianity, Rome declared to be saints and patterns of Evangelical virtue. The Monks, who took them for their models, gained an unbounded influence in the Church ; and both by the practice of some enthusiasts among them, and by the stories of mirac.es, which they reported as being the reward of their bodily mortification, confirmed the opinion of the great merit of penance among the laity. Here, also, the mutual aid of the doctrines invented by Rome con- tributed to increase the error ; for, as the Popes teach that the indulgences which they grant are taken from the treasure of merits collected by the Saints, it is the interest of those who expect to escape from Purgatory by the aid of indulgences, that the treasure of penances be well-stocked ; and they greatly enjoy the accounts of w^onderful mortifications which their Church gives them in her Prayer-book. R. Do you think those accounts extravagant ? A. I will give two or three, and you shall judge. You know that Saint Patrick is one of the most favorite Saints am.ong the Irish Roman Catholics, as having been the first who introduced Christianity into their island. The Church -of Rome gives the following account of his daily religious practices, holding him up, of course, as a pattern, which, if few can fully copy, every one will be the more perfect as he "^endeavors to imitate. The Breviary tells the Roman Catho- lics, that when their patron Saint was a slave, having his mas- ter's cattle under kis care, he uised to rise before daylight, under the snows and rains of winter, to begin his usual task of praying one hundred times in the day, and again one huu' dred times in the night. When he was made a Bishop, we are told that he repeated every day the one hur.dred and fifty Psalms of the Psaltery, with a collection of canticles and hymns, and two hundred collects besides. }Ie riade it also a 2G 350 PRESERVATIVE daily duty to kneel three hundred times, and to make ir e sign of the cross with his hand eight hundred times a day. In the night he recited one hundred Psalms, and knelt two hundjred times — passed one third of it up to the chin in cold water, re- peating fifty Psalms more, and then rested for two or three hours on a stone pavement. R. I cannot believe it possible for a man to perform what you have said, unless he had the strength and velocity of a steam engine. A. I will not enter into the question of its probability. External ceremonies, and a course of self-murdering practices, are proposed by the Church of Rome, in nine out of ten lives of their Saints, as objects of imitation. In the same spirit, St. Catherine of Siena is represented as so addicted to the prac- tice of fasting, that Heaven, to indulge her in the performance of that pretended virtue, kept her, by miracle, without food from Ash- Wednesday till Whit-Sunday. So the Breviary proclaims before the face of the world. R. But does not our Church recommend fasting as a reli- gious practice ? A. The practice of checking our appetites, even those which we may indulge without sin, is a most useful exercise of the powers of the will over the inclinations of our passions. The man who cannot abstam from some savory food, and is a slave to the cravings of his stomach, is little apt to control his inclinations when tempted to open sin. Upon this principle, and justly fearing that if the memory of fast was abolished, men might be inclined to believe that Protestantism encour- aged gluttony and excess ; the Church of England recom- mends a rational abstinence on certain daj's, which, especially when it is made to produce some savings to bestow upon the poor, must be acceptable in the sight of God. But neither are these fasts enjoined under the threat of damnation, as we find them in the Church of Rome, nor do they consist in a su- perstitious distinction, or quantity of food. The Roman Cath- olic fast is intended to produce pain and suffering, which is the object of their penances ; ours is a mere check laid upon in- dulgence, and even that is left to the discretion and free will of every individual. R. How far does the Church of Rome recommend the in- fliction of pain, as penance ? A. To an excess that destroys every year many well-mean ^ ing and ardent persons, especially young wome:i of that com muniou These deluded creature? lead the lives of Saints set AGAINST POPERY. 351 forth by their Church, and there they find many females who are said to have arrived at great perfection by living, like St. Elizabeth of Portugal, one half of the year on bread and wa- ter ; besides the constant use of scourghig their bodies, sleep- ing on the naked ground, wearing bandages with points that run into the flesh, plunging into freezing water, and ten thou- sand other methods of gradually destroying life. R. I cannot help thinking, that though the Church of Rome is not the best school for Christian instruction, it must afford a kind of spiritual amusement (spiritual, I say, because I cannot find another word) to her followers. Her ceremonies, her mir- acles, her relics, must afford an agreeable variety to those who have never doubted her creed. A. Ah, my friend, nothing can be more deceitful than the appearance of that Church. There is more misery produced by her laws and institutions than I can possibly describe, though I have drunk her cup of bitterness to the dregs. In the first place, a sincere mind which is made to depend for the hope of salvation on any thing but faith and unbounded trust in the Saviour, can never enjoy that Christian peace "which passeth all understanding." I have known some of the best and most conscientious Roman Catholics which that Church can ever boast of; my own mother and sisters were among them ; I have been Confessor not a few years, and heard the true state of mind of the most religious nuns, and such as were looked upon as living saints by all the inhabitants of my town. From this intimate knowledge of their state, I do assure you, that they are, for the greatest part, so full of doubts about their salvation, as not unfrequently to be driven to madness. In their anxiety to accumulate merits (for their Church teaches them that their penances and religious practices are deserving of reward in heaven) they involve themselves in a maze of ex- ternal practices. Then come the fears of sin in the very things which they undertake under the notion of pleasing God ; and as they believe that their works are to be weighed and valued in strict justice, the sincerity of their hearts cannot help dis- covering not only that they are nothing worth, but that sin is often mixed with their performance. In this state they are never impressed with the true scriptural doctrine, that the blood of Christ cleanseth from all sin, whenever the sinner, with a lively faith, receives him as his only Saviour. They arc not taught that good works are the fruit of true faith ; but that they b(?ar a true share with Christ in the, work of our salva- tion. They ■ re thus fo *ced, by their docfrines, to look to them- 352 PRESERVATIVE selves for t.ie hope of heaven; and what can be the conse- quence but the most agonizing fear ? With the view of heaven and hell perpetually before their eyes, and a strong belief that the obtaining the one and avoiding the other depend on the performance of a multitude of self-imposed duties, as compli- cated and more difficult than those of the ceremonial law of the Jews ; what can be the result but distracting anxiety ? When a Protestant is conscious that he does not make the doctrine of salvation by faith in Christ a means to deceive himself and indulge his passions; his trust in the "full, perfect, and suf- ficient sacrifice, oblation, and satisfaction for the sins of the whole world," which was made on the cross, removes all fear from his soul. In his progress through the stormy sea of life, he does not, as the Romanist, cling with one hand to Christ, and depend on the strength of the other to break the waves. — The poor, deluded pupil of the Popish school, looks (as man al- ways does in cases of great danger) not to the stronger, but the weaker ground, for his dependence for safety. Fear, con- sequently, predominates in his heart. " Mind your s-Avim- ming hand," say his Priests ; " ply it stoutly, or Christ will allow you to sink." " Hold fast on Him who is powerful to save," says the Protestant Church, in the language of the Bi- ole ; " all that you have to do, is to throw the weight of your ."^ins and infirmities upon Christ." This is the only faith that can produce the fulness of "joy and hope in believing." R. But are not good works necessary to salvation ? A. The truly Apostolic doctrine on that point will be best understood by looking to the direct consequence of sin. Be- sides that, the whole scripture is full of loud warnings against wickedness ; the Apostle expressly says : K?ioiv ye not that the unrighteous shall not inherit the kingdom of God .? Be not de- ceived ; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves^ nor covetous, nor drunkards, nor remlers, nor extortioners, shall inherit the kingdom of God.^^ So that there can be no doubt, that if we wish to he saved, we must renounce sin, or, as we are told by our Saviour, we must repent ; that is, as the origi- nal word expresses it, we must change our mind, from the pursuit of unrighteousness. By turning away from sin, and placing our full trust or faith in Christ, we are pardoned and oecome justified in the sight of God. We then are made living' oranches of the true vine, and the spiritual life, which we re- ♦ 1 Cor. vi. 9. 10 AGAINST POPERY. 353 reive from the trunk, cfinnot fail to produce fruit unto life eter- nal. Here, then, is the essential difference between the Prot- estant and the Roman Catholic doctrine of justification. The Roman Catholic believes that his good works are, in part at least, the means of his justification, and is anxious to secure and increase it by numerous external practices, especially by self-inflicted misery ; the true Protestant feels assured, on the strength of revelation, that, as he turns with his whole heart, and accepts pardon through Christ's blood, his sins are par- doned without reserve. The work of justification, or acquittal, is thereby perfect ; and the spirit of Christ proceeds without delay subsequent to the work of sanctification. The Protest- ant has but one groimd of salutary fear, lest he should wilful- ly and deliberately turn again from Christ to sin ; but this fear is allayed by the certainty given him by the same Scripture, that God is faithful, and that it is God " who worketh in us both to will and to do, of his good pleasure. "=^ — The system of Popish justification is, I repeat to you, in the words of that truly great and calumniated man, Luther, " a plain tyran- ny, a racking and crucifying of consciences." He knew this from his own experience, for, like myself, he had in his youth, tried it in the full sincerity of his heart. In order to se- cure his salvation, and following the advice of the Church of Rome, he made himself a Monk, and most conscientiously kept the rule of his order ; but he found, what I have frequently seen in those who bind themselves with Popish vows, that he was on the way to distraction and downright madness. " When I was a Monk," he says, "I endeavored, as much as possible, to live after the strait rule of my own order; I was wont to shrive (confess) myself with great devotion, and to reckon up all my sins, being always very contrite before, and I returned to confession very often, and thoroughly performed the penance that was enjoined unto me ; yet for all this my conscience could never be fully certified, but was always in doubt, and said this or that thou hast not done rightly ; thou wast not con- trite and sorrowful enough ; this sin thou didst omit in thy con- fession, and so forth. Therefore, the more I went about to help my weak, wavering and afflicted conscience by men's tra- ditions, the more weak, and doubtful, and the more afflicted, I was. And thus, the more I observed men's traditions, the more I transgressed them ; and in seeking after righteousness by mine order, I never could attain unto it." — Try the truth of * PhU. ii. 13 2g2 354 PRESERVATIVE this statement I myself can bear most ample testimony. In fact, with the exception of the persecuting spirit of the Church of Rome, I know nothing more odious and mischievous than her contrivances after the righteousness or sanctity which she recommends ; they are indeed a 'plain tyrannij^ a racking and, crucifying of the conscience. R. What contrivances do you mean? A. I mean the Popish laws, by which, in order, as they say, to make their clergy more perfect, men are led into the most fatal snares, even to the loss of their souls, or at least to the ruin of their happiness. It is, indeed, a consequence of the Romanist doctrine of good works, or works through which men acquire a title to salvation, that they should lay intolerable burthens on the necks of well-disposed Christians. Hence the Pope has made it necessary for his Clergy never to marry; and for both men and women who, striving after the imaginary perfection of works, make themselves Monks, or Friars, or Nuns, to make vows of never marrying, of obeying the supe- rior of their Convents, and possessing no money. They also oblige themselves to keep the rule of their order, which gives forty or fifty commandments, besides those of God ; and which, by their vows, they consider as binding, as if they were all in the Bible. As far as this goes such a system would be a dan- gerous absurdity; for what can be more unreasonable than to endanger salvation by self-imposed duties, when we know how difficult it is for man to keep the plain laws of God ? But, as the object of all these human ordinances is, that the Church of Rome may be able to make an external show of the sanctity of her unmarried Priests, and the self-denial of her professed Monks and Nuns ; the Popes, fearing lest those who undertake these duties, should soon find them impracticable, and shame the Church by resuming their Christian liberty — the Popes, I say, most unfeelingly, and with the greatest disregard of men's salvation, have induced all Roman Catholic governments to force Clergymen, Friars and Nuns, to abide by their profes- sion ; so that whoever finds himself unable to live in celibacy, or within the walls of a convent, must fly his country, under the dreadful certainty, that, if taken in the attempt, he shall be punished with a cruel imprisonment during the rest of his life. it. That is certainly a piece of tyrann]^ which I have not sufficient words to describe. A. You would, indeed, want words to express your feelings, if you h^d seen the effects of that proud and insolent despot- AGAINST POPERY. 355 rsm of the Romish Church, as I have. Indeed, I am touching upon a subject of which I cannot speak without the most live- ly pain and indignation. When Saint Paul enumerates the advantages which the unmarried Christians had in the early- days of the Gospel, he uses the greatest .caution. "This (says the Apostle) I speak for your own profit, not that I may cast a snare upon you." The Church of Rome, on the contrary, car- ried away by her pride, uses every art to induce young per- sons of either sex to bind themselves with religious vows of chastity for life. All her books of devotion, and especially her established Prayer-book, are full of the praises of virginity. She carries her absurd, not to say wicked, extravagance to the point of asserting of one of her female Saints, (Saint Rose of Lima, whom I have already mentioned,) that she made a vow of perpetual chastity at the age of five years. There was indeed a time when children were bound by their parents to become Monks and Nuns for life; an engagement which they were forced to keep when they grew up. But now the Church of Rome allows boys and girls of sixteen to take the religious •vows, and, having done so, she puts them under the guard of the Roman Catholic Governments, who, frightened with the spiritual threats of the Popes, employ their force to make them prisoners of the Church for life. It would make your very heart sick to see the nunneries abroad. They are large houses, with high walls like prisons ; having small windows at a great distance from the ground, and guarded by strong and close iron bars, bristled over with long spikes. As it is the cus- tom among Roman Catholics to send most of their little girls to be educated by the Nuns, the poor innocents become attached to their teachers, who are besides exceedingly anxious to gain recruits to their order. The girls are petted till they come of age to take the vows. The priests, who, being not allowed to marry, feel a strong jealousy of those who take a young and amiable wife, are always ready to advise their young penitents to take the veil. In this manner a great number of unsuspect- ing girls are yearly entrapped in the Roman Catholic Church. Even in England, nunneries have been on the increase of late years. Some of these poor prisoners continue in their slavery without reluctance ; many feel unhappy, but submit from the shame of changing their minds, and because, even. in this coun- try, where the Protestant law would protect their leaving the convent, their relations would look upon them as reprobates, and tneir Priests would harass them to death. In Roman Catholic countries, the hopelessness of their case obliges manjr 356 PRESERVATIVE to bear their unhappy lot patiently. But some are driven to desperation, and I have known instances which prove that the Pope is a more unfeeling tyrant than any slave-master in Algiers, R. Have you really seen a poor female dying for liberty, and yet kept like a criminal in bondage ? A. I have known many; but there was one among those unhappy victims whose sufferings harrow my mind and hear* whenever they come to my recollection. You must, however, be made acquainted with her melancholy story ; but, to save myself the pain of telling it anew, let me read it out of my Evidence against Catholicism : " The eldest daughter of a family intimately acquainted with mine, was brought up in the convent of Saint Agnes at Seville, under the care of her mother's sister, the abbess of that female community. The circumstances of the whole transaction were so public at Seville, and the subsequent ju- dicial proceedings have given them such notoriety, that I do not feel bound to conceal names. Maria Francisca Barreiro, the unfortunate subject of this 'account, grew up, a lively and interesting girl, in the convent, while a younger sister en- joyed the advantages of an education at home. The mother formed an early design of devoting her eldest daughter to re- ligion, in order to give her less attractive favorite a better chance of getting a husband. The distant and harsh man- ner with which she constantly treated Maria Francisca, at- tached the unhappy girl to her aunt by the ties of the most ardent affection. The time, however, arrived when it was necessary that she should either leave her, and endure the consequences of her mother's aversion at home, or take the vows, and thus close the gates of the convent upon herself for- ever. She preferred the latter course ; and came out to pay the last visit to her friends. 1 met her, almost daily, at the house of one of her relations ; where her words and manner soon convinced me that she was a victim of her mother's de- signing and unfeeling disposition. The father was an excel- lent man, though timid and undecided. He feared his wife, and was in awe of the Monks, who, as usual, were extremely anxious to increase the number of their female prisoners. — Though I was aware of the danger which a man incurs in Spain, who tries to dissuade a young woman from being a Nun, humanity impelled me to sperfk seriously to the father, entreating him not to expose a. beloved child to spend her life ^n hopeless regret for lost liberty. He vvas greatly moved dy AGAINST POPERY. 357 my reasons ; but pened to such of the Nuns as wished to fiy. Maria Francis- ca whose parents were absent, put herself under the protec- 35.9 PEESERVATIVE tion of a young prebendary of the Cathedral, and by his means reached Cadiz, where I saw her on my way to England. 1 shall never forget the anguish with which, after a long con- versation, wherein she disclosed to me the whole extent of her wretchedness, she exclaimed, There is no hope for me ! and fell into convulsions. " The liberty of Spain from the French invaders was the signal for the fresh confinement of this helpless young woman to her former prison. Here she attempted to put an end to her sufferings by throwing herself into a deep well ; but was taken out alive. - Her mother was now dead, and her friends insti- tuted a suit of nullity of profession, before the ecclesiastical court. But the laws of the Council of Trent were positive ; and she was cast in the trial. Her despair, however, exhaust- ed the little strength which her protracted sufferings had left her, and the unhappy Maria Francisca died soon after, having scarcely reached her twenty-fifth year." R. Sir, the history of your unfortunate friend is so horrible, that I wonder how whole nations can conspire to support a tyranny wicked enough to sacrifice not only the body but the soul of the helpless creatures who fall into its snares. I know that God is infinitely merciful ; but does it not strike you that the Pope and his Church, provided they keep their slaves, do not care if they are driven to suicide, and all the sins which follow and attend despair? A. I know that the Pope and his Counsellors are perfectly indifTerent about moral evils which arise from the laws which keep up the appearance of infallibility in their Church. — Rather than alter her law of celibacy, Rome has allowed her Clergy to be for many ages exposed to the most fatal tempta tions ; and for the most part to be involved in the guilt of many a secret, and many an open sin, which might be avoided by the repeal of that law. R. Does not the Pope ever dispense with the law of celib- acy ? A. Rome, my friend, never draws back but when fear com- pels her. The only dispensation I ever heard of, was obtained by Bonaparte for Talleyrand, a French Bishop. The whole history of Papal Rome proves that nothing but absolute com- pulsion will ever make her change her conduct. Even when the Popes have been forced to yield to necessity, they have al- ways done it in sullen silence, and never by publicly disclaim- ing even their most unjustifiable and tyrannical laws. At this moment, when the Pope knows that by a short declaration he AGAINST POPERY. 359 should instantly remove all the difficulties which oppose the termination of what is called the Catholic Question, and dis- pel the well-grounded fears which most Protestants have of the admission of Roman Catholics to seats in Parliament, — the Pope lets them struggle on towards the object of their am bition ; with the view, no doubt, of reminding them, in case they should gain the point, that it is the duty of every spiritual son of Rome to exert himself in the destruction of Protestantism, and consequently so to behave themselves in Parliament, as to undermine the foundations of every Christian denomination which does not acknowledge the Pope as the Vicar of Christ on earth. R. I know. Sir, many Roman Catholics who are most ex- cellent people, and who appear to bear no malice against the religion of their neighbors. A. I have no doubt that there are many such persons among them ; but am equally certain that every spiritual subject of the Pope is bound to oppose Protestantism, by the same con- scientious principle which makes him a Roman Catholic. — Why is he a Romanist ? Because he thinks the Pope's reli- gion the safest way to save his soul. Would he then endan- ger that soul by acting against the principles of that religion, merely for the sake of the Protestants ? R. I wish you would tell me the real belief of the Church of Rome with regard to Protestants ? /]. The Churcli of Rome declares, as positively as she does the doctrine of the Trinity, and the Death and Resurrection of our Saviour, that there is no salvation out of her pale ; that is to say, that the promises of the Gospel are exclusively made to those who acknowledge the Pope as the representa- tive of (Jhrist. This doctrine has been repeatedly established by the highest authority of the Church of Rome, which is the Pope and his Bishops met in council. The same authority has declared and bound all Roman Catholics to believe, that every person who has received baptism, either in their church, or out of it, is obliged to obey all the precepts of the holy Church, either written or delivered by tradition ; arid that loho- ever denies that such baptized persons should not be forced to obey those precepts by any other punishment than that of ex- communication, is to be accursed. Such is the declaration of the Council of Trent,^ whose infallibility no Roman Catho- lic can disbelieve. He is therefore accursed by the Church of Rome who supports religious toleration. Nothing, conse- ♦ Session VII. Canon IV. and XIV. 360 PRESERVATIVE quently, can be more evident, than that sincere Roman Catho' lies are bound to be intolerant ; for the Koman Catholic reli- gion does not consist only in believing certain doctrines, but in believing them in obedience to that Church of which the Pope is the head. The sincere Roman Catholic cannot, there- fore, explain away the practical consequences of his creed. — He believes what his Church believes : his Church believes that whoever denies that baptized persons should be forced to obey the traditions of Rome, is accursed ; he must therefore deem himself accursed if he omits any opportwnit}'' of forcing people into the Romish communion. Besides, :f you see the Roman Catholics incessantly at work to make converts by persuasion, because their Church declares it to be their duty to snatch the souls of Protestants from eternal damnation ; how can you suppose that, if they had power, they would not use it for the same purpose and under the i;ame authority ? But we are not left to inferences and conjectures upon this sub- ject. The Church of Rome is so fully determined to impress upon her children their duty of forcing Romanism upon all who may be under their influence, that she enjoins that intol-. erant principle under an oath. The most solemn declaration of the Romanist faith ends in words which, translated into English, are as follow: " This true Catholic Faith, out of lohich none can he saved, ivhich I now freely pi'ofess and truly hold, I promise, vow, and swear, to retaiii {ivith God's assistance) whole and entire to my life's end, and to procure to the extent of my power, that all my subjects, or those who, by virtue of my of' Jice, may be under my care, shall hold, teach, and preach the sameT This oath was framed by the Council of Trent, with a determination to tender it to all persons in power ; and is taken, even in this Protestant kingdom, by all Romans, Bish- ops and dignitaries. If this be not a proof, that checking and opposing every religion but that of the Pope, is considered a strict duty by the Church of Rome, all sound reasoning is at an end. R. Do you suppose that any free-born Briton could approve of anything like the Inquisition ? A. I have a very high opinion of the British character ; but, on the other hand, I am too well acquainted with the baneful effects of the Roman Catholic religion upon the mind. I hope that few among the subjects of Great Britain are, in their hearts, abetters of that darling of the Romish Church — the Inquisition. But I know that a dignified Spanish Clergy- man, who was in London a few years ago, met with English AGAINST POrERY. 361 Roman Catholics who declared their approbation of (he Inqui- sition. In the preface to a history of that inftunous tribunal, which he published in the year 1818, he has the words which 1 am going to give you translated from the French: '' During my residence in London, I heard some Roman Catholics sat/, that the Inqmsition was useful in Spain for the ■preservation of the Catholic Faith; and that it would have been well for France if it had had a similar establishment.'''''^ This he asserts, not to attack the Roman Catholics, for he died in the communion of their Church, but as n simple fact. R. I am quite surprised ! A. I am not surprised at all. It is when I hear uf Roman Catholics who engage not to persecute Protestants, even if they had the power, that I am seized with astonishment. — How can the spiritual children of Rome be so unlike their mother? Was it not the chuVch of Rom^^ that in Spain, urged the burning of thirty-one thousand nine hundred and twelve dis- senters from her doctrines, and that punished with imprison- ment, fine, confiscation, and public infamy- '*"" , .tundred and ninety-one thousand four hundred and fifty, wdio saved their lives by recantation? Was it not by the same authority that in this kingdom of England, and during the four years of the reign of Queen Mary, two hundred and eighty persons were burnt alive; the number of those who perished in prison, for not turning Papists, being unknown? If this sanguinary church acknowledged her error, if she confessed that she was misled by the ignorance and bigotry of old tmies, (though she Herself had undoubtedly caused that ignorance and bigotry,) we might believe that her children had also put ofl* their per- secuting character. But when has mortal man heard that the Church of Rome ever whispered a regret for the torrents of blood with which she has cb'cnched the earth? Her Span- ish Inquisition existed till within the last five years. The Pope restored it in 1814, and his Bishops are at this moment doing every thing to revive it. But what is the existence or abolition of the Inquisition, but a mere external symptom of power or want of it, to put the invariable principle of Roman- ist intolerance into practice? The cruel deeds v)f the Romish Church are nothing but a republication, in blood, of the ar- ticles of her Faith stamped in every copy of tlie decrees of Trent. How then can I believe that sincere Roman Catho- lics have renounced persecution? When a man's ho]nly begotten son of God — by whom all things were made; who for us men, and for our salvation, came down f^om heaven, and was incarnated by the Holy Ghost of ihe Virgm xMary, and was made man; was crucified also for us under Pontius Pilate, he sufTered and was buried; and rose again the third day, according to the Scriptures; and ascended mro Heaven, and sitteth at the x^ght hand of God the Father; and shall come again with glory to judge the living and the dead, of whose kingdom there shall bo no end; and in the Holy Ghost, the Lord and giver of life, &c. — and one holy Catholic, and apostolic church," «&ic. i:^ THE MASS. 367 The oath on Schoolmasters and Doctors — "Ad hoc omnes ii ad quos universitatum^'''' S^c. "Moreover, all those to v/hom the care, visitation or reform of universities and general studies belong, must take diligent care, that the ca- nons and decrees of this holy synod, be received entire by til :se universities, and that according to these rules, the mas- ter, doctors, and other teachers in such universities, may teach and interpret those things which belong to the Catholic faith, and that they bind themselves hy a solemn oath, in the begin- ning of each year, to this observance." C. Trent, Sess. xxv. cap. 2. Thus, by these authentic documents, it is evident, that tke Papal Clergy are obliged to be sworn on the Gospels, three times; 1st. to the Church of Rome, 2d. to the Pope, and 3d. to believe and propagate her doctrines, and, by the same oaths, to oppose every thing contrary thereto, — (and so were school- masters sworn.) This accounts for that constant watch they keep lest the people should hear or read any doctrine but their own, lest they should get enlightened. How ignorant of all this craft are the people kept, and how astonishing, if not miraculous, that the Gospel of truth has broken forth from all those dire and ingenious trammels. Observations on the above Papal Creed and its notorious con- tradictions. Obser. 1 — The Council of Nice, which in 325 framed the Nicene Creed, pronounces in one of its canons, any man, that shall thenceforth add any more articles of faith than those then specified, accursed. And Pope Celestine, an. 423, in his Epis- tle to Nestorious in defence of that creed, has these words,, " Who is not adjudged worthy of an anathema, that either adds or takes away from it? For, that faith which was declared by the apos- tles requires neither addition or diminution." But the Coun- cil of Trent and Pope Pius, in 1564, fear not, in the face of all this, to add 12 new articles at a stroke, nor once blush to pronounce those who shall presume to refuse them, accursed. And although these Councils thus contradict and curse each other, yet the Papal Doctors are sicoi'n to believe and teach both are infallible!! And that although both creeds plainly ccf.tradict one another, as shall presently appear, yet they aie nevertheless one and the same true faith! risujn tencatisi Obser. 2. — The old part of this creed declares, "Christ was incarnated by the Holy Ghost of the Virgin Marv, and was made man." But in the 5th article of the new part of tha 369 DEFECTS Ot'^URRI^'G same, it is defined and declared, " tliat Christ's body and bloocJ are really, substantially, and truly made, by consecration, of the whole substance of the bread, and of the whole substance of the wine." Here then are two sorts of Christs, from entire- ly different sources, exhibited in one compound creed. By one part thereof, Christ was born, crucified and suffered, was buried, rose again, ascended into heaven, sitteth at the right hand of God, and shall come to judge all men, 6oc. But, by the other, he was not born, but made of bread, &c. nor did any of tliesG things! and yet the Papal Clergy are sworn, to believe and teach they are the same! As all these contradictions are^ to he sure, divine truths ! so, their people, rational beings, must believe it, because their clergy direct them to do so!'.! Observ. 3. — By the 1st article, traditions, and Papal Decrees &c. (mere inventions of men) must be admitted and embraced too; but by the 2d, the holy scripture is, coldly, to be admit- ted only, not embraced., and that under most severe and cau- tious restrictions. — Who can forbear noticing this? And when we turn to, Sess. iv. Decretum de Edit. &c. An. 1546, and to the rules, de libris prohibitis, framed by the Council in March, 1584, their dread of the scriptures, it is manifest, cannot be concealed. From her index, take the following extracts — Rule 4. Cum experimento manifestum sit, S^^c. — " Whereas, t is plain by experience, were the holy scriptures read every where in the vulgar tongue, more injury than good would fol- low, yet if permission to read translations of the Bible made by Catholics only, may Le safely granted to some, who by such reading may reap godly benefit, must rest with the judg- ment of the bishop or inquisitor, together with the counsel of their parish priest. In such cases it may be given, but they must have a license from the bishop in writing. Qui autem absque tali facultate ea legere seu habere preswnserit, nisi pri- iis bibliis ordinario redditis, peccatorum absolution em preci- pcre non posset, S,'c. "But he that without such license, shall presume to read or have such books, unless he instantly de- liver them up to the ordinary, cannot be capable of the forgive- ness of his sins. And the bookseller, who without such li- cense, shall sell or otherwise grant the bible in the vulgar tongue, &c. shall forfeit the price of the books, and be other- wise punisbed at the bishop's discretion, according to the na- ture of his offence — nor may the monks, without such license Trom their Prelates, read or buy them. Rule X. — " Liberum tamen Episcopis, &c." — "But, yet, ..he Bishop.? or Inquisitors general, are by their license, w hicli O THE >IA9^ SOU they have luthorized to prohibit in their kingdoms, provinces, or dioceses, those very books that appear to be permitted by those rules, if they shall judge fit." So, after all the pains of procuring this said license, it can be rendered null in an in- stant, and then the Bible must not be read. Ad extremum vero omnibus Jidelihus, <^c.— "Lastly, the faithful are commanded, that none must dare read or have any books contrary to the prescribed rules of this Index; but if any one shall read or have books of heretics, or of any author on heresy, or condemned and prohibited on suspicion of false dogmas^ he instantly incurs the sentence of excommunication. And he that shall read or have books of any name that are so forbidden him, besides the guilt of mortal sin into which he falls, he must be severely punished, according to the judg- ment of the Bishops." Behold how difficult it has been to obtain leave to read the word of God, even when translated by Roman Catholics them- selves! See what dread this church ever had of the Bible. — Thank God! the darkness is greatly passed, and the true light is increasing. Obser. 4. — This 3d new article of faith is unqualified jar- gon; for, seven christian sacraments, (as per. Sess. VII. Can. I.) are insisted on, as instituted by our Lord Jesus Christ, which is proved false. Holy Orders and Ext. Unction clearly destroy each other; and if no sacrament can be v/ithout Christ's own institution, such as Baptism and the Eucharist alone have, then, none of the other five are christian sacraments, because, for them no institution from Christ can be found — "The matter or visible sign of Holy Orders," says Challenor,(p. 131, C. Chris. Inst.) "is imposition of hands by a Bishop and prayer, and the insti- tution is from Luke xxii. 19. Do this in rememhrance of mep but Christ never laid his hands on the Apostles to make them Priests, nor commanded it; (nor ever made them Priests, as is proved, p. 156.) Hence Holy Orders, being without sign, matter, or institution from Christ, is no christian sacrament, but a papal fiction. "As to Penance," says Challenor, p. 94. "it consists of con- trition, confession and satisfaction, and the Priest's absolution. Confession, is a full and sincere accusv tion made to a Priest, of all mortal sins, a person can remember : and satisfaction is a faithful performance of the penance enjoined by the Priests, p. 163 — which penance is enjoined, as an exchange which God mako5 of the eternal punishments which we have deserved by S70 DEFECTS CJCUSRING sin, into these small penitential works, p. 104. — Yet it is to le feared Ihat the penance enjoined is seldom sufficient to take off all tlie punishment due to God's justice on account of our sins." p 105 The penitent afier confession, must say, 'I beg pardon of God, and penance and ahsoiution from you, my ghostly father,' and the Priest then gives the absolution, and adds, "Maj^ the passion of our Lord Jesus Christ, the merits of the blessed Virgin Mary, and of the Saints, and whatsoever good thou shalt do, or whatsoever evil thou shalt suffer, be tc thee unto the remission of thy sin?, the increase of grace, 6lc " Most shocking and anti-scriptural doctrine ! If Christ's death on the cross be a full, and the only satis- faction far all sin, and that his precious merits and mterces- sion alone, be the sinner's only hope, as is testified by all the sacred writers ; and if a wretched sinner, the moment he be- lieves this, and submitting himself to Christ, calls upon his name, "hath everlasting life, passes from death unto life, and. shall not come itito condemnation," John v. 24. Rom. viii. 1.; If "the blood of Jesus Christ cleanseth from all sin," 1 John, i. 7. If "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them," 2 Cor. v. 19.; And if "all that believe in Christ v/ith a heart unto righteousness, are justified from all things." Acts xiii. 39; the above doctrine must be false. Besides, if Christ never appointed any such private confession of mortal sin, nor any such penance or ab- solution, nor any visible sign of any such sacrament, nor was any such thing ever practised by the apostles, and hence, thai it is therefore only a papal fiction, what can be imaginod more blasphemous against Christ, and subversive of his gospel, more delusive to a sinner, and destructive of his true hope and salvation, and at the same time, more pharisaic and better cal- culated to enhance the Priest's power over the people, than the above mischievous and anti-christian doctrine of papal penance. Yet, after all the parade about it, the hopes excited of its many and great benefits, p. 102, they grant, "If the Priest, to whom this confession is made, has not the necessary faculties and approbation, and also true intention, the penance is null." But these things are impossible to be known or guarded against by Priests or pec pie; hence, such penance is extrem? folly. But repentance towards God, and faith in Christ, is the only safe and gos|iel way; this can deceive nu man. With regard to Invocation of Saints, in additicn to what has IX THE MASS 371 neen filready said, its novelty and im;)iety are net forth by the following striliing testimonies. ^^Saith St. Augustine, de civ. Dei I. 8. Si rex constituerit in- tcrcessorem, S^c. — "When a king has constituted one certain intercessor, he is not pleased that any causes should be brought him by others. So, as Christ is appointed our High Priest and Intercessor, why do we seek others? ^^Solent tamen jpudorem,'''' &c. saiih St. Ambrose, "Tlie Heathen Idolaters, to cover the shame (<^ neglecting God, used this miserable excuse, that by these mcu rators they might go to God, as by his officers we may approac "i a king." "Go to, is any man so mad, or unrr.indfui of his own safety as to give the king''s honor to his officers? whereas, if any be found even to treat of such a matter, they are justly condemn- ed as guilty of insulting the king's majesty. It is for this rea- son that men go to a king by tribunes or officers, because the king is but a man, and knov/eth not to whom he .^hould entrust the commonwealth. But to procure the favor « f God, from whom nothing is hid, and who knov,s the qualities of all men, we need no spokesman but a devout mind." — Amhros ad Cap 1. ad Rom. Says St. Chrysostom, "when thou hast need to sue unto man, thou art forced firrt to deal with door-keepers, and en- treat parasites and such like persons to go with thee a long way about; epi de ton tlicou ouden toiouton estin, but with God there is no such thing; without money, without cost, he yield- eth to thy pra^'er." Serm. 7. de poenit. And again, Ora gu- naikos philosophia, &c. "Mark," says he, "the wisdom of the woman of Canaan, she entreateth not James, n^i- beseecheth John, nor cometh to Peter, but brake through tl;c whole com pany of them, saying, 'I have no need of such Mediators, but taking repentance with me for a spokesman, I come to tlio fountain itself; for this cause did he take flesh that I might have boldness to speak to him. I have no need of a mediaior, have thou mercy on me.' " — DimissumChanaan. Tom. 5. Thus, these Fathers, w ho lived so near the Apostle's days, judged it idolatry, m ^ness, and the height of impiety against God, wlien he has appointed Christ, his son, our high priest and only mediator, (who is ever ready and present to receive all sinners who humbly call upon him, and to hear their pray- ers,) to have recourse, neveriheless, to the intercession of an- gels or departed saints, "which manner," saith Chrysostom, ••came in through the envy of the devil." i must notice the Papal doctrine of Baptism by Bossuet and 372 DKFECTS 0( (TRRING the Trent Coiinc 1, "As infants cannot supply the TVJint of Baptism, by acts of faith, hope and charity, nor by the earnest desire of receivin;^ this sacrament, ice helicve if they do not really receive it, they have no share in the grace of the redemp- tion, and thus dying in Adam, they have no inheritance with Jesus Christ?'' Con. Trid. Sess. vi. cap. 4. Bossuct. Exdos. p. 42. DiiWin. Edit. 1821. Thus has the Papacy '^nd its Doctors, to suhserve their own purposes, poisoned ahu^.st every part of the christian rehgion. As this astonishing "F iposition" is as contrary to scripture, as it is insulting to comnion sense, and fraught with such incon- ceivable impiety, I -^iiall now proceed briciivj by reason and scripture, to destroy it. Arg. 1. — The j istand merciful God does not require impos- sibilities. To say he does, is to say he is unjust and cruel, which is blasphemy. But to most infants. Baptism is totally, and to all, personally impossible. Hence, can no blame attach to them, and they can suffer nothing for dying unbaptized ; and hence to affirm, "that such unbaptised infants have no share .n the grace of redemption, nor with Christ," as the Papacy and its doctors do, is to teach, God is unjust and cruel, which, as it insults reason, so is it monstrous blasphemy against God's mercy and justice! Arg. 2. — That God instituted Baptism in the Christian Church, as he did circumcision in the Jewish, cannot be fairly aenied; yet neither of them was absolutely essential to salva- tion; for, if it appear, the latter was not so, particularly that of infants, so neither can the former be. Circumcision was rather a sign of that of the heart, and a seal of the covenant, as St. Paul argues, Rom. ii. 20, and also as a distinction from the heathen world; for these uses, and because God command- ed it, it was necessary, yet not essential to salvation ; other- wise, all the infants that died before they v/ere eight days old, were, by God's own will and fault, and contrary to his will and word, excluded fi'om Christ's redemption, and heaven! which to affirm, involves unev-juivocal blasphemy. For, by his com- mand, no child was circumcised before eight days old; and He declares "/te wlUeth not that any should perish,''"' 2 Peter iii. 9. And Christ says, ^Hhat all infants are of the kingdom ofheav- tn." Luke xviii. 16. — Now, if all the Jewish infants who died before eight days old, were fully saved without the sacrament of circumcision, so, (if "G^od be no respecter of persons,"^ as St. Peter says,) must all the infants of christians who may liappen to die without Baptism, be saved likewise. If to con' IN THE MASS. 3"/? tradict this, is blaspliemy against God, so therefore is Bossuet's, and the Trent doctrine, "that unbaptised infants can have no part in Christ'^s redemption, nor in heaven,'' a fiat contradiction to truth, and palpable blasphemy. Arg. 3. — St. Paul tells us, "that although condemnation came by one man, even Adam's offence, Christ brought justi- fication to life to all men ; and that no sin is imput<3d where there is no law," Rom. v. 18. — 2 Cor. v. 19. But infuits know not any law, and, therefore, according to St. Paul, no sin can b(r imputed to them; again, '•Hhe son shall rot bear the sin of the father ^"^ except the son himself do evil.— Ezck. xviii. 20.' Hence can no infant suffer for any sin. Once more, the lioly Virgin and the Apostles tell us, '''■that God^s mercy is on them that fear him — that glory, honor, and peace shall be on even the Gentile that worketh good, for God is no respecter of persons.'''' Luke i. 50. — Rom. ii. 10 — 15, 26. — Acts x. 34, 35 If then such God-fearing Gentiles are saved without circumci- sion or baptism, as these afiirm, so must their infants also. — Hence, to teach, "that the infants of Christians dying without Baptism,, have no part in redemption, nor in heaven, is to con- tradict the Apostles and the holy Virgin, and all reason and scripture, and to be guilty of hideous impiety. And hence, what Christ says in John iii. 5, as he cannot require impossi- bilities, so it cannot apply to mfants, but to those who hear of, and refuse baptism and regeneration. With regard to confirmation and matrimony, however these may be proper, the latter especially as rites, either religious or civil, yet, as Christ appointed no visible signs of them, as he did of Baptism and Eucharist, how can they be christian Sa- craments? Impossible; hence, there are no true christian sa- craments but Baptism and Eucharist; and the others, being proved Papal fictions, the oath of the clergy "that there are seven sacraments appointed by Christ," is most contradictory and desperate. As pure Christianity, — that rational and holy religion which Christ the Lord came to establish on earth, not by force or fraud, but by gentleness, prayers, and persuasion, requires for its propagation and support, no other weapons but those employed and enjoined by him; and, inviting investigation, calls fjr no other aid, but a fair exhibition of ita own incompa- rable loveliness, and inestimable excellencies, .o recommend it to man, to lead him into the paths of peace and everlasting felicity, and thus at once displays its divine origin: So, /hat system of eligion that, taking a directlv contrary course, ano 2 1' 374 DEFECTS OC;URRI?«tt because of its deformity manifestly dreading examination, hates the light, dreads the bible, insults reason, and the rights of conscience, and has recourse to various wiles, machinations and violences for its support and propagation, unequivocally proclaims to all men, it has emanated from a totally different source. Viewing, then, by the following additional documents^ the line of conduct the Papacy has for ages pursued, to sup- port itself and propagate its doctrines, the conclusion is most obvious, that its fountain is not pure, — is not the God of peace, of light, and love. NO. III. The Oatlis to he taken to defend the Papacy. The Pope's Oath. — By the general Councils of Constance and Basil, it is stated, '''That all Popes mvM be obliged to SWEAR that they will uphold and enforce (generalium conciliO' rumfidem, S^c.) the faith maintained in the general councils^ to the least tittle, even to the shedding of their blood.'*'^ Concil. Const. Sess. 89, Basil, Sess. 37. By the follov/ing Councils also, Constance, Sess. 12. 17.37; Lyons, Tom. 11. Binii, p. 645. Pisa, Sess. 14. Basil, Sess. 24. 34. 40. 46, it is expressly decreed, "that the Pope shall depose and deprive Sovereign Princes of their dominions, the^r dignity, and honor, for certain misdemeanors," &c. Hear the lofty language of Pope Gregory VIII. "On the part of the Omnipotent God, I forbid Henry IV. to govern the kingdoms of Italy and Germany; I absolve his sul.jecls from all oaths which they have taken, or may take to him; and I ex- communicate every person v/ho shall serve him as King." — Greg. lib. 5, Epist. 24. NO. IV. The Pope^s Bull, in Ccena Domini, Sfc. ivhich per art. 28, thereof must be diligently studied by the Clergy, and (per 27 ih A7't.) solemnly published in the Churclies once a year or oftcn- er; and carefully taught the people, 1638 — Tom. 8, p. 183, Constit. 83, Pauli V.—The Excommunication, S^c. First Article — "We excommunicate and anathematize, m the name of God, Father, Son, and Holy Ghost, and h\ *.he authority of the blessed Apostles, Peter and Paul, and by our own, all WickJ'.ffites, Hussites, Lutherans, Calvinists, Hugo- nots. Anabaptists, and all other heretics, by whatsoever namff they are called, and of whatsoever sect they be; and also, all Schisii.atics, and those who withdraw themselves, or recede IN THE MASS. 375 obstinately from the obedience of the Bishop of Rcme; as also their Adherents, Receivers, Favorers, and generally any defenders of them: — together with all who, without the authority of the Apostolic See, shall knowingly, read, keep, or print, any of their Books which treat on Religion, or by or for any cause whatever, publicly or privately, on any pre- tence or color defend them." The Pope's joy at the murder of Protestants. Pope Gregory XIII. in 1572, upon the massacre in Paris on St. Bartholomew's day, caused medals to be struck with this inscription about his image, "Gregorius XIII. Pont. JMax. An. 1.*' and on the reverse side, a destroying angel holding a cross in one hand, and in the other, a sword thrusting, with these words, "Hugonotorum strages, 1572." "The slaughter of the Hugonots." Voyage to Italy, p. 15. An. 168S. See Rev. xvii. 6. NO. V. Bishop's Oath. — In addition to the oaths, stated in the Creed, on the priests; when they become Bishops, they must be again sv/orn. Richerius, an eminent papal divine of the 15th century, and Doctor of the Sorbonne, observed, "That Pope Gregory VII. contrary to the custom used in the church for more than a thousand years, introduced that order, "that all bishops must swear unlimited fidelity and obedience to the pope," whence, says he, "/Ae liberty of all suceeeding councils was taJcen away?"^ Hist. Concil. lib. c. 38. Rich. Apol. Ax. 22. "I, N. N. Bishop elect, of the See of N. do swear, that, from this time henceforth, I will be faithful and obedient to the blessed Apostle Peter, to the holy Church of Rome, and to our Lord the Pope, and his successors canonically appointed. I will to my utmost defend, increase, and advance, the rights, honors, privileges, and authority of the holy Roman Church of our Lord the Pope, and his successors aforesaid. — I will not join in any consultation, act or treaty, in which any thing shall be plotted to the injury of the rights, honor, state and power of crur Lord the Pope, or of the said Church. I will keep with all my might the rules of the holy Fathers, (i. e. of vhe Council) the Apostolical (Papal) decrees, ordinances, dis posals, reservations, provisions and mandates; and cause them to be observed by others. Heretics, Schismatics, and rebels to our said Lord the Pope and his successors aforesaid, I will to the utmost of my power persecute and destroy." Sub. Jul. lii. An. 1551. 376 EXTIRPATIOX OF HERETICS Bisliop^s obligation, {Cone. Benii. Tom. 11. p. 152.) "If any Bishop be negligent in purging his diocese of heretical pravity, he, by the 3J canon of ihe 4th Lateran Council, must be deprived of his episcopal dignity; and by the Council of Constance {Sess. 45. Tom. 7. p. 1122.) and by the Canon Law, (Decretal lib. 5. tit. 7. cap. 13.) Bishops, by their above oath of consecration, are bound to do so. And the punish- ment to be inflicted on the heretics, must be excommunication, confiscation of goods, imprisonment, exile, or death," as the case may be. Cojicil. Bcnii. Tom. 8. Concil. Tom. 11. p. 619, "All Inquisitors of heretical prav- ity appointed by the Pope, all Archbishops and Bishops, in their respective provinces and dioceses, with their officials, must search for and apprehend heretics. — The Civil Magis- trate must assist them under severe penalties in enquiring after, taking, and spoiling them, by sending soldiers with them, p. 60S. — They can compel the whole neighborhood to swear they will inform the Bishops and Inquisitors of any here- tics they shall know of, or of any who may favor them. — Constit. Innoc. iv. c. 30. By Later. IV. Con. Tom. 11. part. 1. p. 152. and Con. Con- stance, Sess. 45, Tom. 7. p. 1120. Benii. "Whoever appre- hends heretics, wliich all are at liberty to do, has power to take from them all their goods and freely enjoy them." ^Ind Pope Innoceiit III. declares, ^'This punishment we command to be executed on them by all Princes and secular powers, tvho shall be compelled to do so by ecclesiastical censures. Decret. 7. lib. 5. tit. cap. 10. NO. VI. On Extirpation of Heretics, Oaths on Kings — to extirpate heretics. The 4th Council of Lateran, can. 3, has these words — "Pro defensione fidei prffistat juramentum, quod de terris susb jurisdictionis subjec tos universos hsereticos ab Ecclesia denotatos, bona fide pre viribus exterminare studebunt." For the defence of the faith, all Princes must swear, that they will, bona fide, most dili- gently study to root out of their territories, all their subjects, by the Church pronounced heretics, v/hich, should they neg- ect to do, they must themselves be excommunicated, and de- posed. The Council of Constance confirms this Sess 45. In the 5th Council of Toledo, the Holy Fathers say : "Wo promulge this decree pleasing to God. That whosoever here* EXTIRPATION OF HERETICS 377 ifter shall ascend to the kingdom, shall not ascend the throne litll he has sworn, among other oaths, to permit no man to li' ^ in his kingdom, who is not a Catholic; and if, after he has taken the reins of government, he shall violate this promise, let him he anathema maranatha in the sight of God, and fuel of the eternal fire." Caranza, Sum. Concil. p. 404. An Edict of Louis XVth of France, published in 1724, con- sisting of 18 Articles; the 1st and 2d are as follows "That the Catholic Religion be alone professed in our kingdom; for- bidding all our subjects, of what estate, quality, or condition soever, to profess any other Religion, or assemble for that pur- pose in any place, under any pretence whatever, on pain, of Men for the gallics for ever, and Women to be shorn, or shui up for ever in such places as our Judges shall think proper, with confiscation of goods. "We order, that all such Preachers as have convened as- semblies, not according to the said C. Religion, or shall have preached, or discharged any other function therein, shall be punished with death! — We forbid all our subjects to receive such Ministers or Preachers, or to give them any retreat, suc- cor, or assistance, or to have any manner of communication with them. And we order all who shall have any notice thereof, to discover it to the ofhcers of these places, the whole on the aforesaid penalties." That the Clergy did press this dire law, is notorious, from the address of the assembly of Bishops to the King, in 1765. "Give, Sire," say they, "Give to the laws all their force, and to Religion all its splendor, that the full revival of the Edict of 1724, may be the result of our humble remonstran- ces. — The plague we complain of, will continue to ravage your kingdom, till the press also shall be restrained by laws faithfully execu-ed." What man, of any name or nation, and in whose breast is any of the milk of human kindess, but must shudder at these fearful plans and exclaim. How could a church, so desperate against Bible Christians, be the mild, holy spouse of Chrisi? A recent Concersation with a Nun •tV you believe the sacied writers of the Scripture were i*rfallibl\ inspired? N. 'I do.' 'If notj you could have nc irue founJatxon for a divine religion; would you, after they had finished their work, consent to their making any changes in it^ 'No, for ithout remarks. At the outset, however, it is to be distinctly and gratefully acknowledged, that, as in cur own state government *every denominition of Christians, demeaning themselves peacea- bly, and as good subjects of the Commonwealth, shall be equally under the protection of the law; and no subordination of any one sect or denomination to another shall ever be es- tablished by law:'* so likewise in the Constitution of the United States it is provided, that 'Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereoft Whatever remarks, therefore, be made in reference to that branch of the Church of Romo which exists in these States, it is to be considered that they have an equal right with ourselves to their own views, and opinions, and forms of worship, while they infringe not on the rights of others. And, as a consequence, they have an equal right with ourselves to publish their own opinions, and send out their missionaries to promulgate them through the Union, and multiply their converts — it being only the force of truth and sound argument, and the influence of a holy and useful life, which can justly be allowed to sv»ay the public sentiment, and establish the prosperity of any denomination: every tendency to the union of the Church and State, in es- tablishments professedly religious, militating as much with our feelings, as with the spirit of our free constitutions of government. Nor are the Romanists to be regarded as interlopers in the United States. One of the members of this Confederacy was indeed originally constituted, in great degree, by individuals of that faith. Maryland, settled by Lord Baltimore, was in- tended by him as a place of refuge for such, and for their en- joyment of religious liberty. However strange, therefore, it may seem to us, that our ears are saluted with reports of the extension of the Romish Church in this Protestant country- we must be prepared to contemplate the fact. And why, some are ready to say, is this increase to be de- precated? Are we to charge on the modern professors of that faith the derelictions of their ancestors? Shall we hold the *Constitution of Mass. Art. III. tAmend. to Comt't. of 17. S. Art. Ill NOTES. 38) present Church of Rome responsible for the cruelties exer> «ised against the Albigenses, six hundred years ago — and for the fires of Sniithfield, the dragonnadcs of the Cevennois, the massacres of St. Bartholomew, and of 1641? Do we not find in that communion men of humanity, of elegant literature, en- gaging manners, sound science, and fervent piety? These questions would have weight, did we recognize in the acts of tlie Court of Rome any compunction for her past violences ; did she express her abhorrence of the principle, ' that no faith is to be kept with heretics,' and abjure the dogmas of Jesuitic morality. But until this is done, she must be held responsible to the world — as indeed she will be to God, ichen he maketh inquisition for blood. The refinement of modern manners, the withholding of ob- jectionable articles of faith, in soothing conversations main- tained with inquiries, the specious glosses put on. expressions startling to the lover of Scriptural simplicity — all these might seem to say, Rome has changed, and is far different from that power which Luther and Zuingle, Melancthon, Calvin and Bucer, and the host of Reformers combatted. But the high tone of her present publications claims* an unchanged and unchangable character for her faith and her practice It is not therefore to be wondered at, that this whole subject IS awakening investigation. Indeed, the wonde-r is, rathei', that curiosity has slept so long — and that watchmen themselves have slumbered. Specially is it to be regretted, that that important part of our territory, concerning which we are ac- customed to hear that it will speedily, by its abundant popula- tion, give law to our Union, has been left open so long to the enterprises of Rome ; and has obtained from the elder portions of our population so scanty means of resistance to a persever- ing and specious hierarchy. How important it is in the sight of Romanists, this paper will soon evince. Had it been in our ej^es as important at the commencement of this century, and had those means been in operation, which our tardy zeal is now employing, how different the result from that we have reason to apprehend? We have before us the numbers of a French periodical pub- lication for the year just closed, containing several deeply in- teresting statements. It is entitled ' Annals of the Associa- tion for the propagation of the Faith.' At what precise period the Association was formed, or what station it holds in the Ro- *See The Jesuit, a periodical published in Boston, passiia. 3S2 NOTES. mish Church, whether it has succeeded the 'College depropa ganda Fide,'' or is a new body altogether, we are not inform ed. These numbers are from xv to xviii inclusively, and we propose to gather from them a few of the facts and represen- tations which bear on the subject of this paper. But, as the subject, in ail probability, is comparatively new to very many of our readers, it will be necessary to take pre- viously a cursory view of what had been done antecedently to this period, in reference to the Romish Church in the United States. For this we are indebted to a publication in 1822 in Ne\Y York, exhibiting its condition at that time.* From th;'s v/e learn that a Jesuit priest accompanied the emigrants to Maryland, in 1632, and from that date till the period of the revolution, the American Catholics in Maryland and Virginia were constantly served by Jesuit missionaries, successively sent from England.! The Rev. Dr. John Carroll having been elected the first Bishop, by the clergy, through a special indulgence granted them by the Pope, Pius VI. a See was constituted, and the Bishop elect consecrated in England, Aug. 15, 1799. He had been chosen by twenty-four out of twenty-six priests, assem bled for the purpose. At length, in 1810, the increase of the Romish Communion had become so great in the United States, it was judged best at Rome to erect the Episcopate of Baltimore 'into a Metropolitan or Archiepiscopal See, and to establish four new suffragan diocesses ; namely, Boston, New-York, Philadelphia, and Bards- town in Kentucky.' This was accordingly carried into effect * with great pomp and solemnity.' Previous to this period. New Orleans had been erected into a bishopric, and in 1820, those of Richmond and Charleston were added. All these are entitled from the places where they are constituted, as in countries connected with the Romish government, or as is done in Episcopal England — there being no occasion, such is American liberality or indifference, for the ecclesiastical figment, in partihus infidelium. Singular, therefore, as is the sound, Boston, the capital of the puritans, is designated as an episcopate subject to Rome. At her court, doubtless, this has been regarded as no small triumph, and on thi^ side the water, appears no trifling anomaly. *'Th3 Laity's Directory to the Church Service,' revised and corrected by Rev. Mr. Power, a distinguished Romaiit.5t. + Id. p. 73. KOTEg. 383 To the above episcopal sees, that of Ohio has been subse- quently added, and is denominated from Cincinnati, the prin- cipal town, where the Bishop's cathedral was consecrated, Dec. 17, 182G. Mobile has likewise been created an episcopate by- Pius VIII, the present Pope. It remains that something be remarked in reference to the resuscitation of the order of Jesuits, especially 9S this relates to their labors in the United States. To n(> body of men whatever has the See of Romx been more deeply indebted than to this, for active, pnrscvcring, and devoted service. Of their former history, their flexible prin- ci{)les, the abilities and accomplishments of their most distin- guished members — the extent of their missions, their estima- tion in courts, and irxliuence in the cabinets of princes — little need be said. It is subject of general notoriety, and familiar to all who read. Equally known is the hatred this celebrated society excited even in kingdoms like France, Spain and Por- tugal, devoted, and the latter too almost blindly, to the inter- ests of the See of Home. This odium demanded at length the euppressionof the order, which it vras the glory of Ganganelii (in the eyes of the Protestants at least, as well as of the peti-. tioners) ultimately to effect in 177G. Rumor said it cost his life. From the time of Clement XIV. the society, which had been so powerful and so richly endowed, lay dormant for near forty years — at least so far as regarded its public appearance with its ovvn name. It may, however, be useful to notice its pre- vious extent. This we are able to do from a document, ^found among the papers of the society at the time of their expulsion from Spain,' in 1767, aiid entitled, *A general enumeration of the houses, colleges, residences, seminaries and missions of the Jesuits in all parts of the world.' It states* that there were in the society 39 Provinces, 24 Houses (professed), GG9 Colleges, Gl Houses of probation, or Noviciates, 17G Seminaries, or Boarding houses, 335 Residences, 273 Missions, 22,819 Jesuits; among whom were 11,413 Priests. *• See *Recueil des pieces concemanl le bannissement des Jesuite*»,' etr. 1^ luite, p. 46. 1^84 NOTES. A subsec^uent note adds, ^We thus see that the world is as It were, environed by an extended net, composed, it is true, of wide meshes, if it were formed but of 22,000 Jesuits ; but these meshes are compressed when we inspect a copy found in the Imperial College, enumerating such as were connected with the Congregations throughout the Spanish Monarchy. In the Imperial College of Madrid alone the number amounted to near 2000 men or youths, and a thousand females; so that their "Congregations" among the subjects of his Catholic Ma- jesty surpass 60,000.* It is not in our power to trace the members of this Society during its suppi-ession. The name of Jesuit was, suffice it to say, but synonymous with all of ambition, craft, and treachery, duplicity, and talent, to be conceived by the human mind. A history of the order was printed in France, and its delinquen- cies detailed in an elaborate manner. Of this work we have seen five, closely printed, thick quarto volumes, and it was then incomplete. The caustic pen of Pascal had long before Vv'ithered its laurels, and it seemed doomed to irremediable death. But Pius VII. ventured to resuscitate it; and by his bull of Aug. 7, 1814, brought it again into existence in all the States acknowledging spiritual subjection to Rome. Let then the Court of Rome bear the responiibility of its daKng! Ne- cessary indeed to its service may be the devotion of such a band — but how perilous the determination to employ itlj ^^ A word or two must also be said in regard to the College de propaganda Fide. We confess we are not informed of its present state. But it is not long since its funds appeared to be wholly exhausted. However, Spain contributed, as the public papers announced, an amount of 60,000 crowns, in the depth of her national poverty, not long ago; and Austria, at least, is able to furnish abundantly the cost of new and exten- ded missions : and not only able, but, it is stated on good au- * See 'RecLieil des pieces concernant le bannissement des Jesuites,' etc. page 48. \ t See a Dissertation published in Paris, 1825, entitled, Les Jesuites et leur doctrine, p. 287. In the introduction the author observes, 'There have ap- peared lately many histories of the Jesuits: but they have treated only of their political intrigues, and very little respecting their doctrine — of which many have heard a great deal, out do not comprehend it. 'J'his has caused the production of the present work.' — 'We presume to hope, that tne public will be gratified to know thoroughly a Society, which foirnerly rendered itself 60 celebrated by its disorders, and which still, at tlie present day, threatens us ««riih tiie evils it has never ceased to bring upon our kings and upon our coun- Uy;' pp. xiv. xv. NOTES. 385 thorlty, actually engaged in doing it for the ^Mission ifi the United States.' Pri\ate intelligence also from Italy assures us, that, m the upper circles, the enterprise of reducing our Western States to spiritual subserviency and subjection un- der the See of Rome, or, in other words, to convert them to the Faith, is the subject of most frequent and interesting conversation. In circumstances like these, we advert to the articles of in- formation contained in those numbers of the 'Annals' before alluded to, occupying about 240 pages. They are introduced by the following editorial remarks*. 'In the first and second number of these Annals we inserted two articles respecting Kentucky. We then stated the condi- tion of the catholic religion in this vast mission. Since that time, the good which had been commenced, has been confirm ed, and truth has obtained new triumphs over error. Daily conversions, although not of a splendid character, are crown- ing the labors and animating the zeal of the venerable bishop of Bardstown, and his indefatigable helpers. The Jubilee was preached in succession and with effect throughout all the parishes of the diocese. Infidels and the protestants of all denominations, who inhabit this country, were neither alarmed nor stirred up to opposition, as has often been the case else- wh€gt, at the sight of a few poor priests announcing to sinners the mercies of the Most High, or dazzling the eyes of heretics with the torch of the true faith. 'Beside the bishop and his coadjutor, Monseigneur* David, there are in all the diocese of Bardstown but twenty-one mis- sionaries. This diocese is formed of the states of Kentucky, Tennessee, Indiana, and Illinois, the population of which amounts to 1,397,450 souls, comprising 207,930 slaves. This population, in which are found not more than 30,000 Catholics, is spread over a surface a hundred leagues wide, and two hun- dred and forty in length. The diocese possesses a Dominican convent, two nunneries, and thirty churches, of which eleven are built of brick and nineteen of wood. The convent of the Dominicans is at St. Rose, near Springfield in Kentucky. It was founded in 1808, by M. Edw. Fenwick, the present bishop * The title of 'My Lord' is tlie qualification of bishops abroad ; b'/t, very properly, we think, the editor of the 'U. S. Catholic Miscellany,' puDlished at Charleston, commenting on a notice copied from a Canada paper, objects to *he use of it in this country. However, let it appear. It is only one exem- plification of Romanist aberrations from the simpUcity of Scripture, which al- Jows not bishops to be Hords over God^s heritage --but ensamples to tlie JhcV 1 Peter v. 3. 2 K 386 NOTES. of Cincinnati, and hay thus far furnished twelve pi iesis. Some years since Mgr. Flaget instituted a community of Missionary Friars. They are intended for the office of catechists, school- masters, sacristars, etc. Their vow is for three years, and they engage in manual labor, gardening, and agriculture. 'The nuns devote themselves to the education of young pei- sons of their own sex. The Sisters of Charity, seventy in number, were established by Mgr. David. Their chief town is at Nazareth, one league from Bardstown. By the increase of pupils, they have been necessitated to build a boarding- house, that will contain a hundred and fifty. Nuns, of the Dominican order, were established six or seven years ago, to the number of fifteen, in the neighborhood of Springfield. — They have but about thirty pupils, not bemg able to accommo- date more. The Sisters of the Cross, or of Loretto, founded by the venerable M. Nerinckx, amounting already to one hun- dred and thirty-five. Their principal establishment is at Lo- retto, near Bardstown, and they have six other secondary houses, for country schools. 'Most of the churches of the diocese of Bardstown are very destitute of linen and ornaments ; many, in fact, are in want of the objects most necessary for the celebration of sacred rites. The Abbe Martial, whom Mgr. Flaget had sent to Eu- rope in 1826, having shown the king of France the poverty of the mission of Kentucky, His Majesty and Monseigneur, the Dauphin, condescended to present him the altar furniture for the cathedral of Bardstown: the tabernacle, cross, and six chandeliers are of bronze, gilt, and of excellent workmanship. M. Martial had previously received of the king of Naples six paintings, of the Sovereign Pontiff four paintings and the sa- cred vessels, of the queen of Sardinia an ostensoir, inlaid with Vermillion, and of His Highness the Duke of Modena, an epis copal ring for Mgr. Flaget. And when,' adds the editor, 'the letters are read which are now published, it will appear that these testimonials of esteem, given by the abovementioned Bovereigns to the venerable prelate and his missionaries, are "well merited.' Of the three letters from the bishop of Bardstown, which are then given, the first, directed to a friend who had been in America, is dated in February, 1825, and states: 'The second wing of Bardstown college is nearly finished. It has cost more than 7,000 dollars, and the whole is, unhap- pily, not yet paid. Our Legislature has just incorporated the college. The Bishops of Bardstown are constituted perpetu NOTES. 387 ally its moderators or rectors. I might have dictated Condi- tions, which I could not have made more advantageous or honorable; and what u still more flattering is, that these priv- ileg 3S were granted almost without any discussion, and with unanimity in both houses.' After some further detail of plans, and prospects, and la- bors, and urging his friend to 'knock at every door, and try to obtain the aid necessary to meet his accumulated expert ses,' the bishop says: ' There are fourteen or fifteen scholars in the little semina- ry, and new ones present themselves almost evjiy week. — The spiritual call spreads, and offers a consoling prospect for time to come. Strangers who hear of our success wonder at it; but we who behold it, and who know the immense dispro- portion between oui local resources and what is actually wanting, speak of it like men in a delirium, who follow the inspiration that conducts them, much more than the dim light of their own reason. This serves to guard us against the temptations of vanity, and inspires us with courage to struggle against the innumerable difficulties which surround our steps Pray much, my dear friend,' he continues, ' and urge others to pray, that we may be humble and grateful ; then all will go well.' Happy, we may add, happy would it have been for the Church of Rome and the world, had the excellent spirit of this last expression breathed ever in her councils and in the members of her communion! In justice to the bishop, it must also be mentioned that, in the same letter, he says : 'You will recollect that I wrote you about fourteen years ago, that my great ambition was to make but one family with my venerable priests, and that we should have a common purse; that each of our members, whether in health or sick- ness, should have a right to a decent support, and that the re- mainder, if any, should be consecrated to good works. The incorporation of our college occurred most hapoily to bring into operation this family-contract, and to recall the lovely times of the primitive church. I am still engaged in execu- ting this plan, and my young priests appear to enter mco m.y views with much pleasure.' In a subsequent letter of acknowledgment and solicita- tion, the bishop thus dilates on his situation, labors, and prospects : *The providence of God has unquestionably been remarka 388 NOTES. ble in regard tome, and even lavish of kindnesses; and had i the hearts of all the angels, I could not recount them. On my part I have endeavored to answer its designs, and my ex- ertions have not been useless. In fact, what a consolation is it to me, that I have formed three female religious orders— the Lovers of Mary, the Sisters of Charity, and the Domi- nican Nuns! More than two hundred young women, who have taken their vows in these institutions, are principally devoted to the education of persons of their own sex. What a conso lation, to have formed two seminaries, containing thirty-five or forty young people designed for the church; to have erected two schools for country children, and a little college for such as desire a classical education; to see that eight brick church- es, without mentioning my cathedral, which is the wonder of the country, have been erected since my abode in Kentucky; that the two seminaries, the two schools, and the college, are also beautiful buildings of brick, erected and paid for by our- selves. It is true that we owe from 30 to 35,000 francs; but from the profits of the college and the contributions we expect, we may be freed in about four years. Still, had I treasures at my disposal, I would multiply colleges, and schools for girls and boys; I would consolidate all these establishments, by annexing to them lands or annual rents; I would build hos- pitals and public houses: in a word, I would compel all my Kentuckians to admire and love a religion so beneficent and generous, and perhaps I should finish by converting them. — The directors of the Association for the Faith ought not, in general, to scruple sending abundant alms to bishops whose wants plead more eloquently than their letters. By the fruits we judge of the tree. 'The following,' he adds, 'is the account of the ordination I admuiistered the last December: one who received the ton- suie, nine minorites, two sub-deacons, and one deacon; five or six children of the little seminary, after a trial of eighteen months or two years, may receive the tonsure; but garments must be bought for them, for I have not the means. In our two seminaries, we have one tonsured, eleven minorites, four sub-deacons, and three deacons, with seventeen or eighteen young persons more, who have been studying two or three years for the priesthood. This prospect in a diocese, existing only thirteen years, is consoling to the friends of religion, and merits encouragement. The editor subjoins to this statement: 'Mgr. Flaget has established in his diocese many convent* NOTES. 389 of nuns devoted to the education of young females. These establishments do wonderful good. Catholics and Protestants are admitted indiscriminately. The latter, after havmg fin- ished their education, return to the bosom of their fami- lies, full of esteem and veneration for their instructresses They are ever ready to refute the calumnies, which the jealousy of heretics loves to spread against the religious communities: and often, when they have no longer the op- position of their relations to fear, they embrace the Catholic religion.'' That such has been the frequent result cannot be denied,* and that such a result has been anticipated, the above docu- ments fidly evince. Nor can the ' heretics' of these United States be too 'jealous* of the insidious influence of the le.agion of Rome on their unguarded population. The following is an extract of another letter :* 'From time to time Protestants are converted. The dism- terestedness of our clergy, their regularity and devotion to the good of the people, from ichom they gain nothing, have more effect upon the minds of the Protestants than all the rea- sonings in the world. The Protestants are divided into an in- finity of sects; but many of them are nothing; they are not even baptised. They come to our church, attracted by the music and the preaching. They behave there as well as the Catholics. In fact, the church is not here, as in EuropOj a place for walking and meeting acquaintances. There reigns in it a silence and tranquihty, which are astonishing when observed for the first time.' We extract also a paragraph from the details of services in proclaiming the 'Jubilee:'! 'The same day on which the exercises ended at St. Thomas they were begun at Louisville. Two ecclesiastics from Bards • town came to assist the ordinary pastor of the congregation here. Its church, though ill situated for the greater portion of the inhabitants of this trading and populous city, was nev- ertheless filled with people. Beside the morning sermon, there was a conference at 4 o'clock, respecting indulgences and the jubilee. One of the ecclesiastics proposed the ob- jections of the Protestants, and another replied, referring al- ways to the testimony of the scriptures and tradition. Some days before, a Presbyterian minister of Louisville, by the ame of Blackburn, had declaimed publicly against the Cath ^Annates, etc. No. xv. p. 175. fid. p. 17S, 2k2 390 NOTES. olic cleigy. The missionaries contented themselves with proving their doctrine and dispelling prejudices; but the cnurch being found too small for the crowd of auditors, after Monday the conferences were held in the courthouse at seven in the evening. The multitude was very great, and sometimes the conferences lasted two hours and a half. — On Saturday, instead of the conference, there was a sermon on the necessity of baptism. On Sunday there were but sixty persons at the communion; but the Catholics are only % small part of the population, and beside it is known that this city, by its situation on the banks of the Ohio, and commer- cial connexion with all the West, is a species of market, where the tumult and dissipation are extreme. Others of the faithful are preparing to receive the communion, and sev- eral Protestants have announced their design of joining the church. The conferences have produced a species ofrevolu tion in ideas and feelings; the most important points have been discussed, as the authority of the Pope, the real presence, the worship of the saints, the reproaches against the priests, eccle- siastical cehbacy, &:.c. On the day when the last point was handled, a Presbyterian minister thought proper to interrupt the preacher in a loud voice. Some zealous Irishmen went to Iiim; but the preacher requested permission to answer the proposed questions; and, in fact, he replied with great anima- tion, shewing, by St. Paul himself, the advantages of conti- nence.' At another place: 'A conference on the infallibility of the church,* before a numerous body of Catholics and Pro- testants, closed this visit.' In other places : ^The missionaries proposed to answer, in a conference, some of the calumnies pub- lished by an Anabaptist journal. They aimed to show, that charity is the distinctive character of our religion, and they refuted the objections drawn from the Inquisition, and some other topics :' — 'two priests, one deacon, four sub-deacons, all born in the United States, and most of them in Kentucky*, were ordained :'' — 'the planters crowded earnestly to attend the exercises, and there were at the holy table two hundred and fifty believers, and about sixty received confirmation, *From the apparent caution with whicli the subject of this conference is expressed, it might oe supposed that the letter-writer and his friends were not of the High Church party, ascribing infallibiUt)'^ to the Pope. See the Rev. JMi. Faber's able and seasonable work on the Difficulties of Romanism, foi '.he difference of opinion on this point, (if in an invariable church such a *hing can be imagined,) between the Transalpine and Cisalpine parties. P. 40, Amer sdit. NOTBS. 391 one adult was baptized, and two others already baptized, enter- ed the bosom of the church.' At Lexington, 'almost the whole audience was Protestant, and the subject of conference was, the power of the church to forgive sins. The other exercises were held 'n St. Peter's Church, but the conferences at the courthouse;. There, the questions respecting purgatory, the inquisition, and the reading of the Bible, were discussed, and the church was defended on these points. Such peaceable con- ferences excited, as at Louisville, the chagrin of some minis- ters, who declaimed from their desks with warmth.' Of these conferences, Bishop Flaget, in a letter to his friend, remarks: 'It is impossible for me to tell you the good which will result from this exercise . The Protestants are, perhaps, more attached to it than the Catholics. We have had the con- solation of seeing a great member of old sinners making con- siderable efforts to obtain the indulgence of the jubilee. Ma- ny Protestants are much shaken. Mad. B , a widow of this city, [Louisville] sister of your friend, , invited me to see her, the day before yesterday, along with Messrs. Rey- nolds and Kenrick. She is convinced that she cannot find peace but in embracing the Catholic religion.' But, (adding the fashionable French exclamation, which we cannot divest of profaneness,) what difficulties to overcome, on the score of the ministers, and of her relations 1' The remaining part of the letter is, mostly, a description of the urgent wants of the mission, and a pressing request to make every exertion for obtaining a supply. The next year the same Bishop acknowledges the reception of 13,200 francs, assigned to his use by the Association for the propagation of the Faith. ' This sum,' he writes, ' has been a great help to me ; but I shall still need the good offices of the Afesociation, during a long time. For the love of God, plead the cause of the Mis- sion of Kentucky with His Eminence, the Grand Almoner. — No mission, I venture to say, offers to religion greater hopes than this: but it has been compelled by circumstances, which the Abbe Martial can recount to you, to incur necessary ex- penses, and those above its present means. The honor of religion requires that they should be paid as soon as possible, and I anticipate this distinguished favor, in a great degree, from the generosity of the Association for the Propagation of the Faith. Convince LEis Eminence that the money sent me IS not employed to maintain the luxury of my table, or pride of dress or furniture. Perhaps there is not in Paris, or in all 392 NOTES. France, one ecclesiastic in a hundred, who could satisfy him. self with my daily fare; and last winter I constantly wore, while at the seminary, a garment presented me at S. Fleur sixteen years ago. In truth, I have but one simple desire, and I have the happiness of inculcating it on all my young priests, —that of extending our holy religion, and laboring for the glory of God. Do not, however, I beg you, alarm yourself with my debts and actual necessities. 1 am, indeed, I confess, in a painful condition now ; but every thing promises nie a more tranquil issue. Our buildings are nearly finished; we have almost ninety boarders in the college, and more than a hundred and fifty abroad. Besides, our personal expenses are moderate ; so that I have the greatest confidence we shall be able in a short time to liquidate our debts, — and shall then have the opportunity of educatmg gratis a much larger num- ber of pupils in our seminary for the good of the church in Kentucky — and even of the Bishops, my neighbors, who have no seminaries established.* Abundant proof seems to be offered in these extracts, of the zeal, patience, labor, and indefatigable perseverance of the Bishop and his helpers. We wish it may stimulate to equal exertions, many in whose faith, as Protestants, we have a greater confidence. It speaks loudly to all among us, who value the liberty whereicith Christ hath made them free, and cannot consent to be brought again into bondage, to use eflfort for the propagation and establishment, among our brethren in the West, of those wholesome institutions and religious ad- vantages, of which the descendants and successors of the Ley- den pilgrims are so justly tenacious. We must proceed, however, in our extracts. The bishop feared his account was too flattering, and that the Association thinking his establishments highly prosperous, would direct their bounty to other less promising stations. His next letter, therefore, presents some interesting details: 'They write me,' says he, ' from different quarters, that the principal directors of the Association for the Propagation of the Faith, are scru- pulous jf aiding my diocess, because they believe it is suffi- ciently established, and because I have no stations among the savages. As you have been long my friend, and know per- fectly the sincerity and frankness of all my words and actions, I will enter into some details on the Western Missions of the Uniteji States, where I have resided as Bishop sixteen years, nnd was sent thirty-five years ago as a missionarv. 'Generally, we ought to consider all the new bishoprics of NOTES. 393 America as Sees destitute of all resoii\es, which can never be solidly established, unless for half a century they are aided by rich and pious souls in Europe, with zealous and learned missionaries, with money, and with all kinds of church vessels, ornaments and decorations. 'To ofive you a clear idea of these bishoprics in the United States^ I will briefly narrate my own situation, when the court of Rome, on the presentation of Mgr. Carroll, had nominated me lo the See of Bardstown. Willing or unwilling, I was obli- ged to accept it; I had not a farthing at my command; the Pope and the Cardinals, who had all been dispersed by the revolution, could make me not the smallest present; and M. Carroll, ali hough he had been for sixteen years a Bishop, was poorer than I — for he was in debt, and I owed nothing. They proceeded at once to consecrate me, on the 4th of Nov. 1810; but for want of money' to defray the journey, I could not set out. It was not until six months after, that, in consequence of a contribution made in Baltimore, I was able to reach Bards- town, my episcopal seat. On the 9th of June, 1811, 1 enter- ed this little village, accompanied by two priests, and three young men, students for the ecclesiastical condition. Not only had I no money in my purse, but had been obliged to borrow nearly two thousand francs for the journey. So, with- out cash, without a house, without possessions, and almost v/ithout information, I found myself in the middle of a diocess two or three times larger than all France, containing five large States, and two immense Territories, and able to converse but imperfectly in the language of the country itself Add to this, that almost all my Catholics were emigrants, and very poorly accommodated. 'After this faithful description, which will suit all the West- ern bishoprics except New Orleans, where should I have been, my dear D , if my kind friends of America and Europe had not generously succored me, and if I had not made the best use possible of their abundant alms? Alas! I should have done nothing — I should have vegetated — all woulo have yet remained to be commenced. It is very true, that with the aid of friends, and the grace of Gou, I have formed establishments which excite the admiration even of those who have most ef- fectually labored with me in erecting them. But, because I have known how to put to profit the precious g"fts I have re- ceived — because I have begun in an admirable. manner, must I be left there to behold the decay and ruin of what had offer- ed such flattering hopes for the future ? Would it not be better 394 NOTES. to aid me still in consolidating what 1 had established with sweat and toil, — so that, in a few years, my seminaries should be, as it were, a branch of the Propaganda of Rome, in which might be trained a sufficiency of missionaries for Kentucky and the diocesses adjacent? Already am I furnished with buildings which can contain a hundred young persons, and this number 1 could procure, had I the means of feeding and de- cently clothing them, and could I furnish the books necessary for their education. I beg you, inform the directors, that our Americans are not like the people of the East Indies.* Sprung from Europeans, they have the intelligence, the resources the customs and manners necessary for the most brilliant educa- tion, and are capacitated to receive it. Some of my Kentuck- ian preists would do themselves honor at Paris and at Rome, by their knowledge, quickness of perception, learning and ex- temporaneous eloquence. They easily bend to the rules of the seminary; acquire a piety more solid than showy; are fond of learning, and capable of great application. Give me only sufficient funds, and a few serious and well-instructed profes- sors, and I can assure the gentlemen. Directors of the Associ- ation for the Propagation of the Faith, that I will soon form a sufficiency of priests for even the savages. I may indeed as- sert, that the savages can never be assured of having mission- aries constantly, until it shall be found practicable to form them in the country itself Finally, it is a falsehood to say that there are no savages in my diocess. Many nations of these poor barbarians inhabit the borders of Indiana and Illinois, two States depending still on 7ny jurisdiction.] But I have yet so great need of priests for the Catholics around me, that it has not been possible I should employ myself in managing a mis- sion altogether different from that I am now conductins;. The ... ^ . . . almost invincible repugnance these savages show to civiliza- tion, the degeneracy and brutishness of their powers of mind, their implacable hatred and revenge, their almost constant and disgusting drunkenness, their insurmountable indolence, their roving, vagabond life, more necessary now since the vicinity of the whites has deprived them of game; all this united — with their continual traffic among the whites, which cannot be hin- *See their case exhibited by the Abbe Dubois, and the reply of a Protestant DtJssionary at Serampore. + Less is probably meant than meets the ear in fliese unwelcome sm'd even ai>paie»itly aiTOgaut sounds. NOTES. 395 ciered, as long as the repiihlican government shall suhsist^ — must render the labors of missionaries among them, almost fruitless. ^God forbid,' he adds, 'that I should decry such missions ; but I have been convinced for several years, that the missions among whites are much more valuable, in regard to both the progress and the honor of reHgion. For, since the holy Cath- olic religion has exhibited herself in Kentucky with a certain splendor, — since schools for girls and boys, into which all sects are admitted, have been multiplied, our many churches built^ and our doctrine clearly and solidly explained in them on Sundays and festivals, the most happy revolution is effected in her favor. To tho most inveterate prejudices have succeeded astonishment, admiration, and the desire of knowing our prin- ciples. Now the conversions are numerous. In twelve jubi- lees, wherein I have presided, more than forty Protestants have entered the church; a great number are still preparing to share the same happiness — and I have hardly gone over the half of Kentucky.' The next communication of the bishop covers a statistical account of his diocese, drawn up by M. Kenrick, a young Irish priest, of whom he speaks in the highest terms. Did our limits pero^'t, it would be gratifying to give this doc- ument entire. But, in fact, the preceding extracts will enable our readers to form a judgment for themselves of the extent to which this ecclesiastical enterprise, on the part of Rome, has reached. Yet we must give another extract, and in addition remark, that four letters are published from M. Champonnier, * apostolic missionary' at Vincennes, with interesting details respecting labors in that direction — for even parts of which, however, Vv-e have, at this time, no room. The extract we propose to give consists of editorial remarks on intelligence, respecting the 'Mission of Ohio.' The editor, at the commencement of No. xvi. published in Jan. 1829, observes : *In our 9 h number, we gave the Association some mterest- ing details respecting the estabhshment of the bishopnc of Cincinnati; we exhibited the wants of this immense diocese, and recounted the first labors of the Prelate, to whom the Ho- ly See has committed the charge of this rising church. Mgr. Fenwick has already employed all his resources m laying the foundation of a cathedral; aided by the Associaaon for the *Aiid can Rome begin alread}' to calculate on ita ttiniinatknl 'Tiineo Danaos et dona ferentes' — we may well exclaim. 396 NOTES. Propagation of the Faith, he has seen this edifice gradually rise, and at length, on the 17th of December, 1826, he was enabled to celebrate its consecration. Eleven other churches or chapels have been built in different parishes. The Protest- ants themselves rejoice at the sight of these temples erected to the true God, and feel a peculiar attachment for the Catholic worship, ivhose pomp and splendor form so striking a contrast with the barrenness and nudity of the Protestant worship. 'The number of missionaries in Ohio has not increased; on ihe (Contrary, some of the assistants of the venerable Bishop of Cincinnati have quitted him for various reasons. One of the most zealous among them, M. Bellamy, who resided at Raisic River in Michigan, has embarked for the missions of the East. He has not been deterred by the poverty and wretched ncss which were his lot. His apostolic courage has conducted him to a country where there are greater privations to sup- port, greater conflicts to sustain, greater evils to endure. 'We ought here to notice the difference between the Orien- tnl missions and the missions to America. In China, and at Tong-King is found a polytheism, less brilliant, indeed, than that of the Greeks and Romans, but equally as abject. Tem- ples and idols are beheld in every place ; courts, in which Christians are arraigned, and unjust judges who consign to punishment the worshippers rf the true God. The Emperors, Ming-Meng and Tao-Kwang,* like the persecuting tyrants of ancient Rome, hate the religion of Jesus Christ, and proscribe his disciples; but they meet, among their own subjects, coura- geous imitators of the primitive martyrs, who repeat before the mandarin the heroic confession, I am a Christian ! and mount the scaffold, singing the hymn of thanksgiving. The missiona- ries who are evangelising these countries, worthy successors of the Apostles, have more than once with their blood fertiliz- ed the soil, which before they had moistened with their sweat and their tears. Every year they have the consolation of caus- ing many hundreds of infidels to abandon the worship of their false gods, and of regeneiating, in the holy waters of baptism, many thousands of pagan children, in danger of death. Here- sy has not followed us upon this field of battle ; in her favor the voice of the blood of martys has never been heard; she cannot inspire her converts with courage to die for her.j *Such is the English spelling authorized by Dr. Morrison. The French is Minh-Menh, Tao-Kouan. +Are the martyrs under Mary of England, and the other persecutors of 0iX)ttEtants, forgotten^ But, possibly, they vveie not heretics. NOTES. 397 *Lot us now consider the missions of America. In this coun- try we find not, as in India, a government which proscribes Christianity. The government of the United States has thought fit to adopt a complete inditference toward all the religions. Missionaries, therefore, have neither persecution to fear, noi protection to hope. Their ministry, however, is not the less laborious. 'It is easy to conceive what fatigue must be endured, and what perils mast be incurred by those apostolic men who are travellmg without cessation the rugged mountains of Kentucky and Teimessee, or the forests of Ohio, Missouri, Indiana, Illi- nois, etc. The traveller, whom necessity conducts into these desert portions of the United States, cannot penetrate them without trembling. He must scale precipices, traverse the streams, the muddy marshes, the tangled woods ; his progress is disputed by ferocious beasts and loathsome reptiles; during ihe day he is terrified at the vast solitude which surrounds him — and fears he shall fall into the midst of some tribe of inhos- pitable savages; and when night arrives, he enjoys no repose — for if he sleeps, it is but a disturbed slumber. His excited imagination presents continually before him the rattlesnake, the tiger of the forest, or bear of the mountain, or alligator of the stream. Charity, evanorelical zeal alone can engage the missionaries to suffer exile in these distant regions. Each of them is charged with a parish of sixty, eighty, or near a hun- dred leagues in extent. They traverse it unceasingly, to furnish the Catholics confided to their care with the aids of their ministry; and the year closes before they have been able to visit them all. Genuine pilgrims on earth, they make no where a long abode ; nothing stops them in their apostolic ca- reer, neither the penetrating cold nor the overpowering heat — both excessive in this climate. They advance with no oth- er arms than a cross, for in the cross they find the necessary strength to sustain such fatigue, and to despise the many dan- gers they meet at every step. Often does night ovf^rtake them in the midst of the woods. The hissing of snakes, and cries of ferocious beasts sound in their ears. The ruins of an Indian hut afford them a retreat, and they fall asleep reflecting that Providence is watching over them. Oh power cf charity ' O prodigy of apor.tolic zeal! 'The missions of America are of high importance to the church. The superabundant population of ancient Europe is flowmg towards the United States. Each one arrives, not with his religion, but with bis indifference. The greater part are 2L 398 NOTES. disposed to embrace the doctrine, whatever it be, which is first preached to them. We must make haste; the moments are precious. America may one day become the centre of civili- zation, and, shall truth or error establish there its empire? — If the Protestant sects are beforehand with us, it will be diJicuU to destroy their inf.uence. •'Mgr. Fenwick,' adds the editor, 'is laboring with an admi- rable zeal to combat this influence of the Protestant sects in the mission entrusted to him. Numerous conversions have al- ready crowned his efforts ; and he has even been able to estab- lish a convent, all the nuns of which are Protestants, who have abjured their former faith.' But we have no space for further extracts from this deeply interesting, and to us, humiliating correspondence. It remains only to state briefly what was done in France for the last year, toward sustaining the Romish missions in our heretofore fond- ly-termed Protestant Republic; — concerning which we should not speak in such terms, were it not that we know the religion of Rome to be precisely what the corrupt heart and the proud imagination of man craves — splendid, specious and superficial in its forms — indulgent in its permissions, especially to the rich — easy in its penances, which pacify the guilt)^, and en- courage to new crimes, as easily pardoned — seductive and magnificent in its promises, but exalting itself against the Truth of God, and substituting for it the vanity of useless tra- ditions—cruel and vindictive in its enmities, though it retain amiable and estimable men within its bounds — rotten as a sys- tem, and in regard to its factitious pomp of ceremonies, digni- ties and orders, though possessing many elements of truth — and jn Scripture designated as the mother of harlots, and of the abominations of the earth. In 1828 the Association for the Propagation of the Faith collected a sum, which, with an amount on hand, made 271,999 francs, 75 centimes; of which they were able to distribute among the several missions 254,939 fr. 70 c. Of this last amouHt there was assigned to the Missions of America the sum of 120,000 francs— being about $24,000. The items were as follows: To Mgr. Fenwick, bishop of Cincinnati, in Ohio 20;'j00 fr. To Mgr. Richard, bishop of Detroit, in Michigan 7,500 To Mgr. Flaget, bishop of Bardstown, in Kentucky 20,000 To Mgr. Rosati, bishop of St. Louis, and Adminis- irator of New Orleans : for Missouri 20,000 for Louisiana 10,000 NOTES. 399 To Mgr. Portier, bishop of Mobile, in Alabama 15,000 fr To Mgr. Whitetield, archbishop of Baltimore, 5,000 To Mgr. Dubois, bishop of New York 7,500 To Mgr. England, bisuop of Charleston 5,000 To M. Bachelot, Apostolic Prefect of the Sandwich Islands 10,000 We have not the means of giving an accurate, statistical view of the number belonging to the Papal Church in the United States. We shall endeavor to do this at a future day— perhaps in our next number. The population belonging to this church has been variously stated. We are inclined to be- lieve it to be half a million. The archbishop of this church :s James Whitetield, of Baltimore. Bishops, Benedict Josepn Flaget, of Bardstown, Ky., John England of Charleston, S. C Edw^ard Fenwick of Cincinnati, Ohio, Joseph Rosati, of St Louis Mo. Benedict Joseph Fenwick, of Boston, John Dubois, of New York, Michael Portier, of Mobile, John B. M. David, of Mauricastro, and coadjutor to the Bishop of Bardstown, Henry Conwall, of Philadelphia. They have periodical pub- lications at Charleston, S. C, Hartford, and Boston. A Con- vention of the prelates met at Baltimore in October last, and addressed a pastoral letter to the laity in the United States. — The principal matters of exhortation are — necessity of greatly increasing the number of the priests — the importance of the education of children — influence through means of the press — interpreting the scriptures " according to the unanimous con- sent of the church" — adherence to the principles and govern ment of the church — urgency of efforts to disseminate the true faith, &c. — We trust in God that the "Mother Church" is not to become in the United States what she is now in south- ern or even in central Europe. But this is to be prevented, let it be remembered, and pondered well, by far greater efforts on the part of Protestants, to spread the Word of Life, and the blessings of a Christian Ministry. The efforts of Jesuits are not to he despised. In the United States the Popish Hierarchy is composed of one Archbishop and eleven Bishops; the number of Pru^sts is not far from 230. They have seven ecclesiastical Seminaries, ten Colleges and collegiate institutions, several Academies for boys, twenty nunneries, to which are attached female acade- mies, besides numerous other primary and charity schools, un- der the instruction of priests and nuns, and according to the estimate of the late Coun :il at Baltimore, a population of 500,000. 2^00 NOTES. INQUISITION. This tribunal; the most infamous by which the history of the world has been disgraced, was instituted in the beginning of the thirteenth century, for the purpose of completing the exter mination of heretical pravity from among mankind. Its intro- duction and establishment constitute the most awful demon stration that could possibly have been given of the apostacy of the Papal church, and a most unequivocal and dreadful proof of her anti-Christian character. Any thing more abhor- rent to justice than the procedure of this tribunal — any thing more revolting to humanity than the punishments which it im- posed — any thing more at war with religion than the spirit which it displayed — any thing, in short, more entirely destruc- tive to the peace and the happiness of mankind, than its exis- tence and operation, it is impossible to conceive. It did not seem enough to the profligate ecclesiastics who sought to be- come masters of the world, that they had in'iposed restraints upon liberty of thought, and induced an almost universal mid- night darkness, and gained the implicit reverence of almost all the princes and the nations of Europe; there seemed to be some formidable institution still wanting in their system of degradation, by which their unhallowed triumph, wheresoever it was not fully achieved, might be completed, and which might seem like some mighty giant standing at the gate of the gloomy edifice which they had reared, and frowning destruc- tion on all by whom it should be assailed. This institution they found in the court of the Inquisition. Organized for the avowed purpose of punishing and exterminating heresy, it came, in the course of a few years, in consequence of the ex- tensive interpretation which that term received, to take cogni- zance of every thing which the Inquisitors thought proper to regard as a crime. It was heresy, to reject even one tenet which had been sanctioned by the councils or the court of Rome; to read an interdicted book; to be kind to an excom- municated person; to utter an unguarded expression respect- ing the Papal authority; or even to manifest natural aflection to the dearest earthly friend, who had incurred the censure of the church. In consequence of such an extensive interpre- tation of the crime of heresy, the life of almost every man was put under the power of this most extraordinary tribunal. Soon after the establishment of the Inquisition, positive crime was not necessary in order to bring persons under the cogni- zance of that -ruthless court: it was sufficient to be suspected NOTES. 401 of heresy, and the slightest degree of suspicion, however des- titute of foundation, was enough to involve those to whom it at- tached, in proceedings which might terminate in their tempo- ral ruin, and their death. Even when no ground for suspicion existed, accusations were basely fabricated, and the innocent and unsuspecting were imprisoned, that their property might be forfeited, and their all sacrificed to the avarice and villany of the church. The mode of proceeding which this court adopted in the ])rosccution of its victims, was not less extraordinary and un- just, than that by which they were brought under its power. — Secrecy, dishonest and tyrannical secrecy, under cover of which the most flagrant crimes might be perpetrated, was its peculiar characteristic. The apprehension of the unhappy victims of inquisitorial villany was not permitted to transpire. Generally, in the dead hour of night this deed of darkness was done ; and with so much dexterity was it conducted by the fa- miliars of the holy office, that not only those who lived in the same neighborhood, but even those who were members of the same family, in many instances, knew nothing of it. One striking examnle of this is mentioned by the historian of the Spanish Inquisition, in case of a father, three sons, and three daughters, who, although they lived together in the same house, were all carried prisoners to the Inquisition, without knowing any thing of one another's being there, till seven years afterwards, when those who were alive were brought forth to an Auto-da-fe ! Lest any of its infernal secrets might be disclosed, no sounds were permitted to be heard throughout the dismal apartments of the Inquisition. The poor prisoner was not allowed to bewail his fate, or, in an audible voice, to offer up his prayers to Him who is the refuge of the oppressed ; nay, even to cough was to be guilty of a crime, which was immedi- ately punished. A poor prisoner, we are told by Limborch, was on one occasion heard to cough; the jailors of the Inquisi- tion instantly repaired to him, and warned him to forbear, as the slightest noise was not tolerated in that house. The man replied that it was not in his power to forbear; a second time they admonished him to desist; and when again, the poor man, unable to do otherwise, had repeated the offence, they stripped him naked, and cruelly beat him. This increased his cougl> for which they beat him so often, that at last he died through the pain and anguish of the stripes which he had received! From the moment that the hapless victims of this dreadfu. 2 l2 402 NOTES. tnbuna^ were arraigned before it, an utter violation of jusiice characterised every step of the proceedings that were institu ted against them. No information was given to the wretched prisoner respecting the crime of which he had been accused. The grand o';>ject of the Inquisitors was to make him inform against himself; with his accusers, or the witnesses against him, he was never confronted; nay, he knew not even their names. He was told that the holy fathers never proceeded save on the most unquestionable information; was exhorted to reflect on his past life, and to tell ingenuously the sins which he had committed ; and was assured that ingenuous confession would procure for him a mitigation of the punishment which his crime might deserve. Rarely were their efforts unsuccess- ful. By operating successively on their victim's hopes and fears — now fawning and then frowning — one while affecting to pity, another while uttering dreadful menaces; at one time deluding him with promises of speedy deliverance, at another threatening racks, and dungeons, and burning flames; or if these methods availed not, by a train of excruciating torments, in the invention of which more than human ingenuity seemed to have been employed, and in the application of which more than human cruelty seemed to have been displayed; and, by tedious confinement in some solitary, noisome dungeon, where his eye never beheld the light of heaven, and no sounds ever fell upon his ear, save the clanking of his fetters, and the stern voice of the man who daily brought him his miserable pittance of bread and water; — in this way did the Inquisition generally bring their unhappy prisoner to accuse himself, to confess crimes of which he was innocent, and thus to become the in- strument of his own destruction. It was against the poor, but memorable people, known by the name of Waldenses, that the operations of this infernal tribunal were first directed. Dwelling in the deep sequestered valleys of the Alps, and greatly unknown and unheeded by the rest of the world, this interesting people preserved, for many ages, the purity of Christian worship and Christian manners: and their little region was the scene of light and verdure, while all around it was darkness and desolation. Bat persecution entered their peaceful retreats It wa*not to le brooked by the haughty priest at Rome, that tnis sim})!e people should remain strangers to the Papal yoke, and be permitted, without interruption, to worship God according to his word, apart from the Roman abominations. In the ears of surround- 'ng princes their atrocious heresy was proclaimed j and it was NOTLS. - 403 declared to be more meritorious and pleasing to heaven) to un- dertake a crusade against them, than even against the infidel possessors of the Holy Land. Armies were accordingly as- sembled at the nod of the pontiff; against a people of whom the world was not worthy, was the tempest of their ungodly fury let loose; and the lone valleys of the Waldenses, where the sound of War had never been heard, became the scene of out- rage and ruthless devastation. In this truly anti-christian work of extirpatmg heretics and heresy together, was the Inquisition devised and established to yield its aid — as if the ordinary op- erations of pontifical vengeance would have too tardily accom- plished the annihilation of this weak, unresisting, harmless people. The detail of its atrocious proceedings in their ill- fated land — of the havoc which it made among the humble disciples of Jesus Christ — of the tortures which it inflicted — and of the martyring flames which it lighted up, will remain in the historian''s page an indelible memorial of its character, and of the monstrous wickedness of the system that gave it birth. Over this devoted and truly christian people, among whom the truth of God was preserved, when all the surround- mg world had forsaken it, did persecuting Rome, after ages of bloodshed and martyrdom, gain a melancholy triumph; — the crossed banners of Popery floated over deserted villages, and the wrecks of conflagrated towns, and the poor remains of the Waldensian church, driven to strange lands, or retired in the mountains and lurking-places of their own beloved land, wept in secret over its sad desolations, and cried to him who is the refuge of the oppressed, that he would arise and plead his own cause. In other parts of Europe was this bloody court soon erected, and, that the poor heathen who had never heard of the name of Jesus, might have a specimen of the tender mercies of christian men, and might be gained over as converts to the christian faith, its establishment was extended to Pagan lands. Nowhere, however, has its operation been more powerful and terrific than in the kingdom of Spain. Eight hundred persons have been condemned at once by one of its tribunals; and, in the year 14S1, the Inquisition of Seville condemned to the flames no fewer than two thousand persons, and nearly twenty thousand more to various inferior degrees of punishment. — During hundreds of years, the Inquisition has been the terror of the Spanish people, and has contributed more than any oth- er institution to reduce to the lowest pitch of degradaUon their national character. "Its form of proceedings is an mfallible 104 NOTES. way to destroy whomsoever the inquisitors wish. The prison- ers are not confronted with the accuser or informer. Nor is there any informer or witness who is not listened to. A pub- lic convict, a notorious nialcf ictor, an infamous person, a com- mon proscitute, a child, are, in the holy otiice, though no where f /se, credible accusers and witnesses. Even the son may de- pone against his father, and the wife against her husband. This procedure, unheard of till the institution of this court, makes the whole kingdom tremble. Suspicion reigns in every breast. Friendship and quietness are at an end. The broth- er dreads his brother, the father his son." This is the tribunal of the Inquisition! — a tribunal more blasphemous, and dishonoring to the God of Mercy, and 'our Saviour Jesus Christ, and more awfully degrading to mankind, than any other institution that ever has existed upon earth. — Everlasting infamy v/ill rest upon its name ; and the execra- tions of the wise and the good in all ages, will light upon the unhallowed system that gave it birth. Damnation and Excommunication of Elizabeth^ Queen of England, and her adherents. Pius, for a perpetual meiviorial of the jmatter. I. He that reigneth on high, to whom is given all power in Heaven and on Earth, committed one Holy, Catholic, and Apostolic Church out of which there is no salvation, to one alone upon earth, to Peter the Prince of the Apostles, and to Petoi*'s successor the Bishop of Rome, to be governed in ful- ness of power. Him alone he made prince over all people, and all kingdoms, to pluck up, destroy, scatter, consume, plant, and build, that he may retain the faithful, that are knit together with the band of charity, in the unity of the Spirit, and present them spotless and unblamable to their Saviour. In discharge of which function, we who are, by God's goodness, called to the government of the aforesaid church, spare no pains, labor- ing with all earnestness, that unity and the religion, which the author thereof hath for the trial of his children's faith, and for our amendment, suffered to be exercised with so great affiic' tions, might be preserved uncorrupted. II. But the number of the ungodly hath gotten such power, that there is now no place left in the whole world, v/hich they have not essayed to corrupt with their most wicked doctrines. \mongst others, Elizabeth, the pretended Queen of England NOTES. 405 a slave of wickedness, lending thereunto her helping-hand, with whom, as in a sanctuary, the most pernicious of all men have found a refuge, this very woman having seized on the kingdom, ana monstrously usurping the place of the Supreme Head of the church in all England, and the chief authority and jurisdiction thereof, hath again brought back the same king- dom into miserable destruction, which was then newly reduced to the faith, and to good order. For having by strong hand, inhibited the exercise of the true religion, which INlary the lawful Queen, of famous memory, had, by the help of this See, restored, after it had been formerly overthrown by King Hen- ry VIII. a revolter therefrom, and following and embracing the errors of heretics, she hath removed the royal council, consisting of the English nobility, and filled it with obscure men, being heretics; hath oppressed the embracers of the Ro- man faith, hath placed impious preachers, ministers of iniqui- ty, and abolished the sacrifice of the mass, prayers, fastings, distinction of meats, a single life, and the rites and ceremo- nies; hath commanded books to be read in the whole realm, containing manifest heresy, and impious mysteries and institu- tions, by herself entertained and observed, according to the precept of Calvin, to be likewise observed by her subjects; hath presumed to throw bishops, parsons of churches, and oth- er priests, out of their churches and benefices, and to bestow them and other church-livings upon heretics, and to determine of church causes; hath prohibited the prelates, clergy, and people, to acknowledge the church of Rome, or obey the pre- cepts and canonical sanctions thereof; hath compelled most of them to condescend to her wicked laws; and to abjure the au- thority and obedience of the bishop of Rome, and to acknowl- edge her to be sole lady, in temporal and spiritual matters, and this by oath; hath imposed penalties and punishments on those who obeyed not, and exacted them of those who perse- vered in the unity of the faith, and their obedience aforesaid; and hath cast the Roman prelates and rectors of churches into prison, where many of them, being spent with long languish- ing and sorrow, have miserably ended their lives. III. All which things, seeing they are manifest and notori- ous to all nations, and by the greatest testimony of very many so substantially proved, that there is no place at all left for ex- cuse, defence, or evasion; we, seeing that impurities and wick- ed actions are multiplied one upon another; and, moreover, that the persecution of the faithful, and affliction for religion groweth every day heavier and heavier, through the indigna 406 NOTES. tion and means of the said Elizaheth: because we understanc her mind to be so hardened and indurate, that she liath noi only contemned the godly req;:ests and admonitions of princes, concerning her heahng, and conversion, but also hath not so much as permitted the Nuncios of this See to cross the seas in to England, are forced of necessity to betake to the weapons of justice against her, and not being able to mitigate our sor- row, that we are constrained to take punishment upon one, to Wfiose ancestors the whole state of Christendom hath been so much bounden. IV. Being therefore supported with his authority, whose pleasure it was to place us, though unequal to so great a bur- den in this supreme throne of justice, we do, out of the fulness of our Apostolic power, declare the aforesaid Elizabeth, being a heretic, and a favorer of heretics, and her adherence in the matter aforesaid, to have incurred the sentence of anathema, and to be cut off from the unity of the body of Christ. And, moreover, we do declare her to be deprived of her pretended title to the kingdom aforesaid, and of all dominion, dignity, and privilege whatsoever: and also the nobility, subjects, and people of the said kingdom, and all others which have in any sort sworn unto her, to be forever absolved from any such oath, and all manner of duty, of dominion, allegiance, and obedience; as we also do, by the authority of these presents, absolve them, and do deprive the same Elizabeth of her pre- tended title to the kingdom, and all other things aforesaid. — And we do command and interdict all and every on> > of the noblemen, subjects, people, and others aforesaid, that tiiey pre- sume not to obey her, or her admonitions, mandates, an 1 laws; and those who shall do the contrary, we do innodate w ith the like sentence of anathema. Given at Rome, in the year 1570. Excommunication pronounced by Philip Dunn, against Fran- cis Freeman, icJio embraced the Protestant faith in 1705, found among that Prelate^s papers in his house, WicJclow. By the authority of God the Father Almighty, and the bles Bed Virgin Mary, and of Peter, and Paul, and all the Holy Saints, we excommunicate Francis Freeman, late of the coun- ty of Dublin, but now of Juckmill, in the county of Wicklow, that, in spite of God, and Peter, and in spite of all the Holy Saints, and in spite of our most Holy Father the Pope, God's NOTES. 407 Ticar on earth, and in spite of Philip Dunn, our diocesan and worshipful Canons, who serve God daily, hSth apostatized to a most damnable religion, full of heresy, and blasphemy; excon- municated let him be, and delivered over to the devil, as a per petual malefactor and schismatic; accursed let him be in ali cities, and all towns, in fields, in ways, in yards, in houses, and in all other places, whether lying or rising, walking or run- ning, leaning or standing, waking or sleeping, eating or drink- ing, or whatsoever thing he does besides: we separate hitn from the threshold and all good prayers of the Church; from the participation of the Holy Jesus; from all sacraments, chap- els and altars; from the holy bread and holy water; from ail the merit of God's holy priests and religious men; and from their cloisters, and all pardons, privileges, grants, and immuni- ties which all the Holy Popes have granted them; and we give him over, utterly to the fiend ; and let him quench his soul when dead in the pains of Hell fire, as this candle is quenched and put out; and let us pray to God, our Lady, Peter and Paul, that all the senses of his body may fail, as now the light of this candle is gone, except he come, on sight hereof, and openly confess his damnable heresy and blasphemy, and by repentance make amends, as much as in him lies, to God, our Lady, Peter, and the worshipful company of this Church; and as the staff of this holy cross now falls down, so may he, except he re cants and repents. Philip Duxn. Dreadful form of excommunication denounced against the Pope'^s alum-make?', vho, having abandoned his holiness, in troduced the secrets of his trade into England. "By the authority of God Almighty, Father, Son, and HoJy Ghost, and of the holy Canons, and of the Immaculate Virgii. Mary, the Mother and Patroness of our Saviour; and all the celestial virtues, angels, archangels, thrones, dominions, pov/- ers, cherubims, and seraphims; and of all the holy patriarchs and prophets; and of all the apostles, and evangelists; and of all the holy innocents, v/ho, in the sight of the Lamb, arc found worthy to sing the new song; of the holy martyrs and holy confessors; and of the holy virgins, and of all the saints, and together with all the holy and elect of God, we exconunu- nicate and anathematize this thief or this malefactor N: iVnd from the thresholds of the holy Church of God Almighty, we sequester him, that he may be tormented, disposed and deliv* * 408 NOTES. ered over with Dathan and Abiram, and with those who s&y unto the Lord God, Depart from us, for we desire not tho knowledge of thy ways. And as fire is quenched with water, so let the light of him be put for evermore, unless it shall re- pent him, and he make satisfaction. Amen. JNIay God the Father, who created man, curse him. May the Son, who suffered for us, curse him. May the Holy Ghost, who was given for us in baptism, curse him. May the Holy . Cross, which Christ, for our salvation, triumphing ascended, curse him. May the holy and Eternal Virgin Mary curse him. May Michael, the advocate of holy souls, curse him. May John, the chief forerunner and baptist of Christ, curse him. May the holy and wonderful company of Martyrs, curse him. May Peter, Paul, Andrew, and all other Christ's Apostles, to- gether with the rest of his disciples, and four evangelists, curse him. May the holy choir of the holy Virgins, who, for the honor of Christ, have despised the things of the world, curse him. May all the Saints, who from the beginning of the world, to everlasting ages, are found to be the beloved of God, curse him. May the heaven and earth, and all the holy things therein remaining, curse him. May he be cursed wherever he be, whether in the house or in the field, or in the high way, or in the path, or in the wood, or in the water, or in the church. May he be cursed in living, in dying, in eating, in drinking, in being hungry, in being thirsty, in flisting, in sleeping, in slumbering, in lying, in working, in resting, — — ^— and in blood-letting. May he be cursed in all the powers of his bo- dy. May he be cursed within and without. May he be cursed in the hair of his head. May he be cursed in his brain. May he be cursed in the crown of his head; in his temples; in his forehead; in his ears; in his eye-brows; in his cheeks; in his jaw-bones; in his nostrils; in his fore-teeth and grinders; in his lips; in his throat; in his shoulders; in his wrists; in his arms; in his hands; in his fingers; in his breast; in his heart; and in all the interior parts to the very stomach ; in his veins ; in his reins; in his groins; in his thighs; ; in his lips; in his knees; in his legs, in his feet; in his joints; and in his nails. May he be cursed in the whole structure of his members. From the crown of his head to the sole of the foot. May there be no soundness in him. May the Son of the living God, with all the glory of his majesty, curse him; and may heaven and all the powers that move therein rise against him, to damn him; unless he shall repent and make full satisfaction . Amen, amen, — so be it." DUE DATE 1= O ,,S""BIA UNIVERSITY LIBRARIES "" 0022637028