AN ACCOUNT OF A JOURNEY Through some Provinces of Germany, In the Year 1698.   

OBSERVATIONS CONCERNING The Present State OF RELIGION IN THE Romish Church, WITH Some REFLECTIONS upon them; Made in a JOURNEY Through some Provinces of Germany, In the Year 1698.  
AS ALSO An ACCOUNT of what seemed most Remarkable in those COUNTRIES.  
By THEOPHILUS DORRINGTON, Rector of Wittresham in KENT.  
LONDON, Printed for John Wyatt at the Rose in St. Paul's Churchyard. 1699.   

TO THE Most Reverend Father in GOD, THOMAS, By Divine Providence, Lord Archbishop of CANTERBURY, And Metropolitan of all ENGLAND.  
May it please Your Grace,  
IT affords the greatest Satisfaction and Contentment of any thing a Man can do to serve the Glory of God, and the Interest of his True Religion Established among us. And I must reckon myself peculiarly obliged to endeavour this by the great Favour of the Divine Providence, in leading me by his Grace, out of an Unhappy Separation, in which I had been Educated, to unite myself to the Church of England. It has also pleased the Divine Goodness to make some Use of my mean Endeavours, according to a Method usual with his Infinite Wisdom, which is, Out of the Mouth of Babes and Sucklings to ordain Strength; and to choose the weak things of the World, to perform by them some of his most Glorious Effects.  
These things have carried me on in this Endeavour; these things have supported me under the Difficulties and Disadvantages I have sometimes encountered. And by Virtue of them, as I entered the Church of God upon a deliberate Consideration, and with a full Conviction of Conscience, that it was my indispensible Duty; as I did it in Defiance of that terrible Storm of Persecution which threatened it, and was begun, at that time, from a Combination of all the Sorts of its Enemies against it, so I thank God, I have been so supported, that no Hardships have ever been able to make me repent the doing so. And I think myself infinitely more obliged to the Divine Goodness for having been, in any measure, able to exercise the Faith and Patience I had occasion for, than if I had in any of the Ways of Schism, grown Rich and Prosperous in the World. And I have Reason at length to say, I waited patiently for the Lord, and he inclined unto me, and heard my Calling. This Acknowledgement I think myself bound to make as public as I can, for the Edification of others, and for the Glory of God, to whom be all Glory for ever and ever.  

My Lord,  
I know what is said in due Thankfulness and Acknowledgement to Almighty God, whom you Love and Honour, will be very acceptable to Your Grace: But I must go on, and say that which will not be so acceptable, and yet I think myself indispensably obliged to say it. I must own, with all thankfulness, that Your Grace has been, by Your Condescending Goodness, the Instrument of the Divine Providence in my Support and Encouragement: And I am obliged entirely to Your Grace's Favour for a Competent and Comfortable Subsistence. Your Grace has shown herein the Excellent Spirit of a true Church-of- England-Man, that is, of a very good Christian: The Disposition which is a Glorious Imitation of the Goodness of God, in being Merciful, as our heavenly Father is Merciful, and ready, like him, to pardon and favour a returning Penitent. May it please the Divine Goodness, in Favour to his Church, to continue long in Your Important Station a Person who knows so well how to Honour and Recommend his Church to those that are in Error and Disobedience, and what is the best Course and Method to cure our Unhappy Divisions. May Your Grace live to see us well and generally United among ourselves, and in a strong League and Union with all Foreign Protestants for our mutual Defence against the common Enemy.   

My Lord,  
I humbly beg leave to present the following Memorials to Your Grace, hoping they may obtain the Favour of Your Patronage, as demonstrating a Concern for the Glory of God, and for the Honour of Christian Religion; and as containing Matters of Fact, which many among us will be able to make use of in Defence of the Reformation, and Conviction of the Roman Church, of the heaviest Imputations which ours has ever charged upon her, to much further and better Purpose than I have done, or can do it. I could not so justly present them to any Person as to Your Grace, because of my greater Obligations to Your Grace, than to any other Person in the World: And because it was by Your Grace's Favour and Recommendation that I obtained the Means and Opportunity to make up these Observations.  
I must now humbly beg Your Grace's Pardon for this Presumption, and the Interruption I have given to Your more Important Thoughts: And engage myself for ever to be,   
My Lord, Your Grace's Most Humble, Obedient, and Dutiful Son, Wittresham, Decemb. 8. 1698. Theophilus Dorrington.   

THE PREFACE.  
HAving lately had Occasion to sojourn almost Two Years in a 
* Antwerp.  City of the Roman Communion: And that such an one as follows and observes all the Methods and Practices of Superstition and Idolatry used in that Church, perhaps in as good earnest, and with as much Exactness as any other whatever; I had thereby Opportunity to observe several things of that Nature in common Use there, which are not now come ✚ monly known to us in England. This may well be, I think, because 'tis some time since the Goodness of the Divine Providence to us, has happily delivered our Church from the Corruptions of Popery: Besides this, the Church of Rome, which hates to be Reformed, has since that time carried its Corruptions and Disorders yet further, and to more enormous Degrees: to fulfil the Character of Evil Men, and Seducers, who grow wo●●e and worse. I saw too among them a Multitude of things that are a plain and perfect Contradiction to those Plausible Expositions, and Representations of the Doctrines and Practices of the Church of Rome, which have of late been made use of with but too much Success in many Places. This Artifice indeed has been lately very learnedly and strongly opposed among us, and the Cheat of it abundantly discovered. But after all, those who go abroad into Places of the Roman Communion, and who set themselves to observe what they may, and to examine what they observe, cannot choose but think there may be Materials collected, which may yet be used to a further Effect against this Desire; and I wish there were no need to do this. I had therefore a Design to have communicated to the Public what I had observed, upon my coming home from that Place, but could hardly have persuaded myself to do it, because the Observations I had made there, were confined to one City only. I was therefore glad when I found myself engaged to go abroad again, hoping that an Opportunity might offer itself to go further, and to improve, or confirm them at least, by what I might see elsewhere. Things succeeded in some Measure according to my Wish; I found I could be spared from the Family I was in, and easily obtained leave to be absent for a little while; I resolved to improve my time as well as I could, and directed my Course to such Places within a little Compass, as I thought fittest to afford me the Matter of such Observations as I sought for. Thus I came to be furnished with the Materials which are here put together.  
I now resolve to publish them for several Reasons, and hope they may be serviceable to several important Purposes.  
We have indeed (especially the Unlearned Part of the Nation) forgotten what the Popish Religion is in Truth: And there is an Ignorance of this among us, which gives us a great deal of Disturbance, and which does a great deal of Harm. For hereby some things among us are cried out against with a mighty Ardour and Fierceness as Popish, which are truly Innocent, and Useful, and which are derived from the most pious and purest Times of Primitive Christianity. And on the other side, some things both in Doctrine and Practice, are fond hugged and stickled for, by the same People who make that unreasonable Out cry, which were brought in with, and do truly belong to the Corruptions of the Roman Church. These People want to have their Notions rectified, and their Idea of Popery corrected, and made more accurate and just, by a distinct Representation of the Particulars, which will give the true Character of it. There are very unhappy Consequences and Effects of this Mistake. Some of the Reformed Churches abroad, who do not know distinctly the State of ours, are prejudiced against us by the Writings and Reports of these foolish People, as having a World of the Popish Superstition and Corruption still among us, and as being very tenacious and fond of it: And they cannot think us fit for their Correspondence in order to our mutual Defence, upon that score. Besides, the Influence which our Church and Nation might have abroad towards the Defence, and perhaps the propagating and promoting of the Reformation, is hereby much abated at least, if I may not say 'tis wholly lost; while so many among us apply all their Concern and Endeavour in Caballing against, and Seeking to undermine and throw down an Imaginary Popery in the Church of England. That Influence might be very considerable, if there were a Concurrence of all Parties towards it, by the Help of our Extensive Trade, and with the Advantage in respect of Learning, which our Universities and Clergy have over the greatest Part of (if I may not say all) the Church of Rome: But especially under the Conduct and Management of an Excellent Prince, who has so wise, and just, and so great a Zeal for the Honour and Interest of the Reformation in General, as his present Majesty has, and who has the greatest Renown and Glory, and the most extended Interest of any Monarch in the World; whom God grant long to Reign over us, and to have yet more Influence, by his Great Wisdom, and Glorious Virtues, among us. It is an Amazement, that amidst all our Jealousies, especially since they have most abounded, we should never to any Purpose fall upon this, to suspect that the Jesuits and Romish Emissaries do in Disguise promote our Divisions on purpose to hinder any such unanimous Concurrence amongst us against them.  
We have indeed a Zeal against Popery amongst us; but as much of it is lost by a Mistake in the Object, so, I doubt, a great deal of the rest in the Wise Men of the World, is of less Effect and Extent than it might and ought to be, for want of a due and right Principle. I wish it be not their only Concern to secure themselves from the Losses they might sustain in their just Liberties, and their Properties, if it were imposed upon them at home; and that they be not too regardless what becomes of the Reformation in other Parts of the World. It seems indeed easy to see (but even Wise Men sometimes look too intently upon one thing) that while the Protestant Religion is destroyed by degrees abroad, and one Part of the Reformation after another is trodden down, the common Interest of it must be weaker and weaker, and it must be less able to subsist with us at home. It is the great Concern of all sorts of Persons, on the other side, to promote and propagate their own Religion, and to extirpate ours. Among them, 'tis not only the villainous Treacheries and Plots of Jesuits that are employed in the Work; 'tis not the Wheedles of the other Missionary Monks alone; or the Business of those who seem to make the greatest Gain of propagating their Religion, but even Princes have applied their utmost Power, and have hazarded or lost, and almost ruined their Dominions in their Zeal to serve their Cause: And the greatest Statesmen have found time to consider, and serve this, amidst their most Important Affairs. They concern themselves to extirpate the Protestant Religion not only out of the Countries which they govern, but even out of the World. And what formidable Successes have they had against us with their continued Applications and Endeavours! After other mighty Havocks made upon the Reformation, we have seen them trample upon it in our Time in Hungary and France; and at this present they are making an End with the small Remainders of it in the Palatinate; and that by Virtue of Advantages gained against it by their extraordinary Vigilance and Application to the matter in a late Treaty. They are zealous and industrious while We are indifferent. It has been seen, that the Wise Men on our side have been too sharp for those of the other, in Matters of Trade, while the others have been too hard for them in the Matter of the Interest of the Reformation; which speaks plainly the Difference of Application and Concern to the Matter. One would suspect from these things, that the Trick of Representing and Expounding the Doctrines and Practices of the Church of Rome, had cheated our Politicians of the true Notions of Popery, and had made them believe the Differences between that Church and those who are Reform, to be but small and inconsiderable; and this had betrayed them into Indifferency, and Neglect to watch and oppose the Designs of Rome against us: And that it were necessary to show even to them, or at least to call to their Remembrance, how Absurd and Unreasonable, how Impious and Wicked many of the Doctrines and Practices of that Church are; to be sure if the Spirit of Christian Religion did every where prevail among us: As it is a Disposition possessed, and governed by the Reverence and Love of God, and the Love of our Neighbour, none could be unconcerned that Christian Religion should be so abused, and Almighty God so much injured in his due Reverence and Honour, and the Souls of Men so endangered with damnable Errors, as these things are done by the Corruptions grown now inveterate in that Church. And it must needs be wished, that a more Active and Powerful Principle than Men are now commonly guided by, could be found or awakened, to set them upon a due and just Care and Endeavour for the common Defence and Support of the Reformation.  
I propose, further, to be serviceable in the Publishing of this Account, to those of our young Gentry who go to travel in Countries of the Roman Communion, and who often need such Intimations as they have here, what they should observe, and such Assistance to understand what they may observe. For want of which, some perhaps are charmed with the Pomp, and Finery, and Pleasantness of the Roman Worship, and the great Appearances of Devotion among the pretended Religious Orders, and the several Eraternities which belong to them: And if they are not seduced by this means, and by the Caresses and Wheedles of the Romish Priests, to join themselves to the Church of Rome, yet their Prejudices against it become hereby much less than were just, and so they are educated in that Indifferency, which threatens our Ruin. Some again, for want of being rightly instructed in these Matters, and taught to distinguish between these Corrupt Additionals, and the Christianity plainly and clearly taught us in Holy Scripture, are liable, and exposed to fall into the Fatal Mistake of imagining that all Revealed Religion is but such a Cheat as the Popish Priests have made of their Frame, and a mere Invention to maintain a Multitude of needless and useless Persons. They shall see here, that all the Mixture which is liable to the Imputation of Priest-craft, and worldly Artifice, is separated and rejected (as our happy Reformation in the Church of England has done it) from the true Christianity of the Holy Scriptures.  
The chief Business and Design of this Relation is, as I have intimated, to give an Account of the Present State of the Romish Religion: But I chose to do that in this Form, that the Reader might be sometimes diverted from that Matter, and the Relation might not be tedious by being all the same: And I hope it may be of some Use, and Instruction also, to some Persons, that I have intermingled the Matter with the Story and Adventures of a Journey, and with somewhat of the History and Geography of the Places that were visited, and other Things which I thought worth observing. There are some few things in Latin Verse not translated, because in England every one that is capable to read such a Book with any Entertainment or Advantage, understands Latin well enough to interpret it themselves, or else they have near them, or at Hand those who are able to do it for them.  
God grant this Endeavour may be serviceable to Truth and Peace, and so to the Glory of God, and the Happiness of my Country.   

AN ACCOUNT OF A JOURNEY Through some Parts of GERMANY, In the Year of our Lord, 1698.  

Passage from Rotterdam to Antwerp  
ON the 13th of May N. Style, in the Year 1698. we went on Board the Ship which on that day was bound from Rotterdam to Antwerp. There goes every Day of the Week one from hence, I think, excepting Sundays. As soon as we came on Board, there was demanded of us by an Officer, and paid to him, 25 Stivers for each Person, for our Freight to Antwerp. We set sail about four a Clock Afternoon, and with a good Gale of Wind, which was very fair for us, we came to Dort by six. There our Skipper lay by, and loitered till eight; by which time the Wind was much abated, and we could advance but very slowly. Therefore we came to an Anchor, and lay that Night somewhat short of Trentesas. This Place we passed by the next Morning, leaving it on our Right-hand, after about an hours sailing with a Wind not favourable, and but very small. It is a small Village of Holland, consisting of Fishermen and Waggoners Houses: It is in the Post-Road from France into Holland. They that come from Brabant land here from the Boat which they take at Moredyck on the other side. After this we saw on the side of Brabant, which was our left side as we went down here, the Steeples of two little Towns of Brabant, which belong to the States-Gene●●, the one called Sevenberg, the other Clundert. But the Country there is a dead Flat about them, and affords no Prospect. We came nearer afterwards to Willemstadt as we pass down the Water called Hollands-Deep. This is a very small City, consisting chief of one long Street, which is broad and straight; at the upper end of it stands a good large Church, which is all they have or need. The nearest part of the City is about half a Mile from the Water, but there is a great Canal which carries good big Vessels up into the Town. We see from the Water the Walls of this Town, which are encompassed with a good Ditch: The Ramparts are planted with Trees between the Bodies of which appear the tops of the Houses, and of some other Trees planted within the City; all which together yield a very agreeable Prospect. King William is the Proprietor of this City, and also of a large tract of Lands on this side of Brabant, as well as of more on the other side towards the Maeze. Without stopping we sailed on by this City till about Noon; when we were come to the Islands of Zeeland, where we were forced to 
Zeeland●  lie still for want of Water, the Tide being out. The Place we lay by, is called Philips-Land, a little Island on our Right-hand. We saw a Church and somewhat of a Village upon it as we passed by, and stopped a little way below it within sight of it. We were in a new Ship that was upon her first Voyage, having never been abroad before, and yet she knew her way almost as well as the Skipper. For when we had here an Occasion to upbraid him for his Ignorance, he confessed he had been this Voyage some Years ago in his younger time, but had now almost forgot his way. And this appeared true, for he thought it necessary to go over a Flat, whereas there was a Channel round it, and the Compass was not very large. We saw a Ship bigger than ours, and deep loaden, sail half round us in that Channel, while we were labouring, and likely to have been fast upon the Flat, tho' the Tide was then almost at the highest, and we had but few people on Board, and no heavy Lading at all. After the Labour of two hours of more to proceed about the length of an English Mile, and with the help of several strong Hands of Passengers added to those of the Skipper and his Mate, we got into the right Channel. We advanced very slowly, having but little Wind, and the disadvantage of a strong Tide which run against us as it was ebbing in the narrow Channel, which runs by Tolen, called the Vossemaer; with all our Labour we could sometimes hardly make head against the Stream; we could therefore get but a little beyond Tolen this Night. The Water comes into this narrow Channel from a Branch of the Schelde called the Ooster or Eastern Schelde. The River Schelde; 
Schelde.  in French, Escaut; in Latin, Schaldis; rises in the County of Picardy●; it runs by Tournay, Oudenard and Ghent, after which, having received the River Lyss, it runs on to Dendermonde, from thence to Antwerp, and empties itself into the Sea among the Islands of Zeeland. It divides itself here into two Branches, one of which is called the Ooster, or Eastern Schelde, the other the Hondt or Western Schelde. The Eastern Channel divides the Islands of Zeeland into two parts called the Eastern and the Western. The chief and firmest of these Islands which make up the Province of Zeeland, are Seven in Number; Three of which lie on the East side of this Channel, which are Schouwen, Duyvelandt, so called from the multitude o● Pigeons it breeds, and Tolen. The Island Tolen has its Name from the City . 
Tolen.  It is a City well walled and compassed with a good Ditch; the Ramparts are high, and planted with Trees in two Rows. The City is but small, the Houses are built with Brick, after the manner common in Holland. It seems to have but very little Trade or Business stirring in it. It has had this Name from former times, in which the Counts of Zeeland settled Officers here to take Toll of all Ships that past this way. The other Four Islands which lie on the West side of the forementioned Channel, are North Bevelandt, South Bevelandt, with Wolversdyck between them, (this is now almost ruined by the two Waters which run on the two sides of it) and Walcheren. This last Island lies West of all the rest towards the Sea, from which it is defended by such Sand-hills as lie along the Coast of Holland. Besides these Seven, there are several other little Rise of Ground which keep themselves always above Water, scattered about among these Islands; these bear good Grass, but are not inhabited. The Islands of Zeeland, where they can be ploughed and sown, bear excellent Wheat, and in great plenty: insomuch that 'tis said, An Acre of Land here will bear double the Crop of one in Brabant, tho' one may also see very good Crops of Wheat in some Places there. The Ground here is very rich, but the Water is not sweet, nor the Air good, nor have they any Quantity of Wood for Fuel, instead of which they burn Turf.  
The Inhabitants apply themselves to the Sea, and trade to all Parts; a multitude of them employ themselves in Fishing, and furnish their Neighbours with Fish: they stock the plentiful Fishmarket at Antwerp. Some think, and the Daenish Histories pretend to it, that the Islands of this Province were first possessed and inhabited by a People out of Denmark; where indeed there is an Island called Zeeland, on which stands Copenhagen, and 'tis supposed the People came from thence, and called this new Country by the Name of that from whence they came. But if this were not so, this Name might fitly be given to this Province for the Situation of these Islands. They have been wont to reckon, that there were Eight walled Cities upon these Islands; one of these called Romerswael, is now no more; the chief of all is Middleburg, which stands upon the Island Walcheren, a City rich, populous, and flourishing in Trade to all parts. There were also reckoned formerly upon these Islands 102 Villages, but many of these are gone to wrack by the Sea. They who go about to describe the Province of Zealand, commonly say, they can hardly pretend to give the present State of it, because, perhaps, while they writ, the Sea may be making some considerable Alterations in it: This is a thing which frequently happens; sometimes the Sea joins two little Islands together by throwing up a Bank of Sand between them; sometimes it cuts off one part of an Island from the rest, by throwing a Channel of Water in between them. The People are forced to defend the Country with high Dykes or Banks of Earth raised up; and these Banks themselves need a Defence to keep the Water from washing them away; for they being but a lose Mould, this very easily comes to pass, if the Water can come at them. To prevent which, they make use of a Device which will seem strange to most People in England, but which is very frequent here, and on the Banks of many of the great running Waters in Holland: They take the time of Low-water and lay and fasten upon the Shoar a Mattress of Straw, which is two or three Inches thick, which reaches from the lowest Ebb of Low-Water, to the highest Rise of Spring-Tides, and allows something more for the swelling of the Water by a strong West or North west Wind, which usually raises the Water considerably here.  
Out of the Vossemaer where we lay the second Night, we sailed the next Morning, being the 15th of May, into the Eastern Channel of the Schelde, where we had the Land of Brabant still on our left side, and the Island of South-Bevelandt on our Right. In this Passage we sail along a Channel which is on both sides marked out by tall Boughs of Trees stuck fast in the Ground, and which stand a good height above high-Water; these are set the length of some Leagues, and without them it were impossible to find the Channel, which is but narrow, and has no other Marks about it. On the Right side of it is a large Tract. of South-Bevelandt, which has been long under Water. It is so wide, and the Land beyond it lies so low, that one can hardly see any Land on that side. This Tract contained 15 or 16 Villages, of which nothing now is left; but the Names of them still remain in the Maps in the Places where they stood. On this drowned part of this Island stood the City of Romerswael 
Romerswael.  mentioned before, opposite to Bergen-op-Zoom in Brabant, and not above a League distant from it. This was formerly the Capital City of this Island. In this City (to which it belonged as a Privilege) the States of Zeeland met to recognize and submit to a new Count of Zeeland in the Year 1549. The Water broke in upon this end of the Island, and separated that part on which this City stood from the rest; and since that time, has so encroached upon it by degrees, that the whole, with the City, is utterly ruined and drowned; there remains only, where the City stood, some pieces of the old Wall, and a few fisher-men's Cottages.  
In this Passage we sailed by Bergen-op-Zoom, 
Bergen-op-Zoom.  but at a good Distance from it, yet we have some Prospect of the Town and Fortifications, because it stands upon a Ground which rises a little. It is for this Reason called Bergen, from Berg,▪ which signifies a Hill, and op-Zoom for the sake of a little River which rises not far above the City in the Country of Brabant, runs by the City, and somewhat below it falls into the Eastern Schelde. Bergen-op-Zoom is now a Place of some Trade, which it could not get while Antwerp flourished: it is under the Jurisdiction of the State's General, who are at present upon a Design of improving the Fortifications of it. We passed by here with a good Wind, and came betimes this Morning to Lillo.  
This is a little Place very strongly fortified 
Lillo.  on the left side of the Schelde, as one sails up it, upon the Country of Brabant: it belongs to the State's General of the United Provinces, tho' it be within three Leagues of Antwerp: it is always possessed by a good Garrison of Soldiers: it was formerly the Seat of a Barony, and belonged to a Family that were named Van-dale. The People of Antwerp fortified this Place well sometime before the Year 1534. and put in Garrison here some of their chosen and most trusty Citizens to keep it for the Security of their Trade and Navigation. In the time of the Rebellion of these Countries against the Spanish Government, this Fort was besieged by the Duke of Parma, who lay before it for some time, lost 2000 of his Men, saw there was no hope of making himself Master of it, and therefore quitted the Siege. After this, some time, it became united to the Confederate States, and they took, and have kept Possession of it ever since; in which time 'tis grown from a Fort to a little Town. Here we were forced to stop to be searched, and to pay a Toll which the Dutch here take of all Ships that pass by. Our Skipper was also to have produced a Passport, but he had neglected to take one at Rotterdam, and so his Ship was stopped for that; he had no other way now to be furnished with one, but by sending to the Dutch Commissary residing at Antwerp, who had Power to grant him one, but he could not tell whether he would do it or not. When we found him under this Confinement and Uncertainty, we left him, and went on board another Dutch Vessel belonging to Harlem, which was loaden with Rye, and was bound for Brussels; whose Skipper undertook to carry us to Antwerp for Four Stivers each Person. We sat in the Skipper's , which was Bedchamber, Kitchen and Parlour, and almost filled with Four Persons. Here sat the Skipper's Wife, who kept it very neat and clean; she showed herself a hearty Friend to our good King, and spoke with a great deal of Veneration and Esteem of our late incomparable Queen, and so rendered her Conversation very agreeable to us. The Skipper crowded himself among us for a little while to eat his Breakfast, for here was the Store of Provisions too, and he said hearty upon the Remainders of a Hough of Bacon, generously offering us to partake with him. We sailed with a good Wind, but now had a strong Tide against us. We came up to Fort St. Marry, which is, I think, about two Hours above Lillo, just after Twelve a Clock. This is a Fort which belongs to ' the Spaniards, and stands on the right side of the Schelde upon the Country of Flanders: Here also we must stop to be searched, and to pay a Toll. But the Gates of the Fort were shut, according to custom, and would continue so a whole Hour; so it was one a Clock before the Officer could come out to us: We were soon dismissed when he came, and sailed on to Antwerp, where we arrived in good time in the Afternoon.   

ANTWERP.  
THE first Beginnings of this City, as well 
Original.  as of many others in these Parts, are obscure, which is an Evidence that they are very ancient, and had their Beginning while the People were yet so barbarous and unlearned as not to mind, or not to be able to transmit their History to Posterity. There is however a Tradition still kept up in this City by several things which relates to some of the first times of it, which I shall take notice of here. They say, that about the times of Julius Caesar, there was here a strong Castle or Fort which was held by a mighty Giant, to whom some give the Name of Druon, some of Antigonus; he was Governor of the People hereabout, and a barbarous Tyrant. He was wont to require of all Ships which passed upon the River by this Place, the one half of the Goods which they carried, or the Worth of it; and if he found that any endeavoured to defraud him of any Part of this, which he reckoned his Due, their Punishment was, That he would cut off one of their Hands, and throw it into the River. From this Story they derive the Reason of the City's Name, making Antwerp out of these two Words, Handt and Werpen, which signify to throw the Hand: And indeed the true Dutch spelling of the Name is Handtwerpen; We call it Antwerp, and the French, Anvers; the Latin Name is Antwerpia. This Story is commemorated, as I said, in this City several ways. As we enter the City from the River, we see over the Gate in Stonework, a large Image of a Man of a fierce Look, with a great drawn Sword in his Right-hand, and holding in his Left another Hand, as cut off from some Person. They put also in the Arms of this City two Hands, as cut off, together with a Castle. They have also a Custom of carrying, in one of their solemn Processions once a Year, a certain great Statue of a Man, which is designed to represent this Giant, which is followed by some People who are so dressed, as that they seem to have each of them a Hand cut off. This Ceremony we were told, was to ●e performed the next Week following that in which we were there, which would be Whitsunweek, according to the New-Stile. It was also said it would be more than ordinarily pompous and fine, because it had been omitted for some Years during the late War; but our time would not permit us to stay to see it.  
This City is seated in a large Plain on the 
Situation.  Right side of the Schelde, as it runs towards the Sea, which is here, and somewhat upwards, as well as down to Zeeland, the Boundary between Brabant and Flanders. Antwerp is distant from the Sea, if one follows the River, about 17 Leagues; but if one goes the shortest way by Land, it is but 13. The River is capable of bringing great Ships loaden up to the Wharf of the City. The Tide rises here perpendicular 12 Feet; the common Depth of the River by the City is about 50 Feet. At a place between Antwerp and Lillo, where, I think, it seems no broader than here, it is reckoned to be 2400 Feet in breadth, and at Low-water it is there 60 Feet in depth. There it was that the Duke of Parma in the time of the Civil Wars, built his Bridge when he came to besiege Antwerp. There is now no Bridge any where hereabout over the River, but Boats and a Ferry-pass from this City to a Village on the other side called the Head of Flanders. Antwerp was formerly the Head of one of the Four Quarters of Brabant, and is so still for so much as remains of that part under the King of Spain. It had under its Jurisdiction the Cities of Bergen op-Zoom, Breda, Liar, Herentals, and Steenberg; the two former of which, and I believe the last are under the Dominion of the States of the United Provinces at present; it still retains however the Title of a Marquisate of the holy Empire. There are still remaining some Appearances of the first Wall which was the compass of the Castle or the Fort ; which takes in the Church of St. Walburg commonly called the Burg-Church; which was in former times, they say, a Heathen Temple. This compass is distinctly marked in the Map of this City. In the Year 1201. there was an Enlargement of the City begun, and a Wall of a bigger Compass made. Again another Enlargement it had, which was begun in the Year 1314. The last of all, and that which it has at present, was begun in the Year 1543. at which time the City flourished mightily in Trade, and was in hopes of growing yet greater. A Remembrance of which one sees carved in the Stonework on the outside of one of the Gates, I think it is the George's-Gate, where are these Words, Plus ultra, relating to that matter. And there is a large Compass marked out among the Gardens adjoining to the City, which was intended for the next Addition to it.  
The Increases of this City were due to the 
Prosperity.  great Privileges granted it by the Dukes of Brabant, which drew and encouraged a mighty Trade here, to and from all parts of the World. Several Fairs in a Year were furnished with all manner of Goods that the neighbouring parts of the World could vend. But the greatest Improvement of its Trade and Grandeur, was the making it for a while the common Mart of the Commodities of the East-Indies for Germany and the Northern parts of Europe. This Trade began about the Year 1503, and 1504 at which time the Portugueze having found out the Navigation round Africa to the East-Indies, brought the Riches of those Countries by Sea into Portugal, and from thence they were conveyed to this City for the Service of these parts of the World. Several Princes had Stock in Trade here, managed by Factors appointed by them; as the King of Spain, the King of Portugal and Queen Elizabeth, whose Factor was Sir Thomas Gresham: He, when he returned home, built the Royal Exchange in London, after the Model of the Burse at Antwerp, the Queen herself laying the first Stone, and honouring the Building with that Name. In the Year 1564. it was observed, that at Easter there came to the Sacrament at the several Churches 80600 Persons. In the Year 1561. 'tis said, the Inhabitants were numbered, and made up between Strangers and Citizens above 200000. It was then usual to have 25000 Ships lying about this City at a time, and 500 in a day to come and go. Wagons loaden with Goods brought from Germany, Lorraine and France, 2000 in a Week came to this City. And of the Boors and Country People there were commonly reckoned 10000 Carts that came laden every Week with what they could bring to the Markets. Twice a day at certain hours there was wont to be a Concourse of about 5000 People to the Burse or Exchange  
These things must needs seem very strange to those who are acquainted with the present Solitude and Silence of this noble City. In the time of the late War, when there were continually many Strangers here that had business relating to the Armies, it seemed then but very thin of People, in Proportion to its Room and Grandeur, and to have but very little business; but when we came there now, it was an Amazement to see how much more solitary it appeared. It looks now, methinks, much like one great Cloister, where one can neither hear nor see any body, almost, but at certain Hours at the Chapel: Here one sees no Companies of People, but at the Church, at proper Seasons. It is really a matter of Wonder, that a place so commodious for Habitation and Trade, should be so deserted as it is.  
It is situated upon a firm, dry Soil, and stands 
Commodiousness.  very airy, and well for the Health of the Inhabitants. The Country about it is fit for Gardens and Houses of Pleasure, where there have been many such belonging to rich Citizens, and there are some still remaining. The Country affords all things in plenty, that the Earth can yield in our Climate for the Service of Human Life. The noble River brings them great Plenty and Variety of Fish. We walked on a Thursday-Morning in the Fish market, which is worth a Strangers while to do; we saw there a great number of large Codfish fresh, some Turbouts so big, as it would hardly be believed by every body, if we should represent it. The Fishmongers were cutting out some of them to sell in pieces; the Jowl of one, if we may so speak, which was cut off but a little below the Gills, was big enough to fill a good large dish. There lay several large Salmon upon the Stalls; this Fish they have in plenty here, and reasonably cheap, and very good. There was not a whole Sturgeon then in the Market, but such are often brought thither. I have been told by those that have seen it, of a Sturgeon brought into this Market upon a large Plank, that has been Load enough for half a dozen Men to bring it conveniently. We saw three large pieces of one lie there, which had been cut up the day before; they were cut through the Body of the Fish, and seemed bigger than the biggest Fillet of Veal that I ever saw in London; They lay somewhat in that shape. There was a great Quantity of large Plaice, as big as any I ever saw at Tunbridge or elsewhere, and great plenty of the lesser sorts of Fishes alive in Water. This River affords Anchovies, which they sometime dress, and eat fresh; they have a very rich high taste, but it is accounted feverish Food. The Fish which they chief admire, is a large Fish about the bigness of a Salmon, and of the same shape, but the flesh of it is white; this comes often to Market, and is sold at the dearest Rates; they call it here an Ellebut: 'tis very firm, and of a rich, pleasant taste. The City is furnished with small Wines from France, which come down the Scheld, and by Sea it can have any of the richer, more generous sorts of other Countries. They have plenty of Wood for Fuel, and at a reasonable Rate, which the Country affords them by the help of the River. No Place in Europe can be better stored with all things which Gardens can yield for the Service of a Family than this. They have in the Seasons excellent good Flesh-Meats of all sorts. The People are some of the most generous and sincere in their Deal that one can easily meet with, yet is this place so forsaken. There are on the Ramparts several large Bastions planted with rows of tall Lime-trees, which give a wholesome and pleasant Shade. All the rest of the Ramparts are so planted round the City, and in some parts they are so broad, that they have two broad Walks run parallel upon them, and both of them have on each side a Row of tall Trees, which, by mingling their Boughs at the top, make a very pleasant Arbour which is straight, and of a good length. These Ramparts are raised so high, that we have from them a good large Prospect over the adjoining Country; where one sees a very pleasant mixture of Cornfields, Villages, Rows of Trees, Gardens, Meadows and Woods, which lie in the Country about. Indeed all the Country about looks like a Garden; the Roads and waste Places are adorned with Rows of Trees; and the near Husbandman dresses up his Cornfield just as if it were a Garden. They make the Ridges very high and broad, and form the Furrows at last, when 'tis ploughed and sown, with a Spade: so that the Ridges look like the Beds of a Garden.  
The Compass of this City is reckoned to be 
Extent.  about 4700 Paces, and if the Plain which leads to the Citadel, be taken in with that also, the whole Compass amounts to about 6000 Paces. The Area of the whole City is about half of a Circle, the Diameter of which is the River, and the Wall the Circumference. The largest Reach of it from side to side, is along the River, which is reckoned to be, beginning at the Slyck-Port on the North-side, and ending at the Bridge which goes into the Citadel on the South, 1800 Paces. It is reckoned to have in it 220 Streets great and small, some of them are very long, and strait and broad: the Mere is the broadest, and is a very stately Street. In the broadest part of it stands upon a large Pedestal a great Crucifix, gilded all over, to which one shall often see Devotions paid by those who pass by. On the left side 
Burse.  of this is one of the Passages on to the Burse or Exchange, which is near. There are Four short Passages into it from other Streets which enter about the middle of the four sides of it; the Area is almost square, and seems as big as ours at London, if not bigger. It has a Piazza round it, which is on the outside supported with Marble Pillars: these were curiously wrought, but the Beauty of them is now much decayed by Time and Weather. The chief Trade of this City now seems to be in Lace, the making of which employs some thousands of People. In the time of its Prosperity was built at the Charge of the City their Magnificent Stadt-House, which has a large and stately 
Townhouse.  Front, adorned with several Marble Pillars and Statues, among which, that of the Virgin Mary is Eminent and Conspicuous. This Building shows itself upon a very spacious open place, which they call The great Market, near the Cathedral-Church. There are several Canals which enter the City out of the River, and rise and fall with the Tides; the largest of these is towards the North-side of the City, which is big enough to entertain a Hundred good Merchants Ships. Near this stands a great Building called, The Oosterling or Easterling-House; it stands about a large Court; round about it on the outsides are several great Doors for the Entrances of Warehouses: within the Court below are some Rooms for Habitation; and above at the first Story there is an open Gallery which goes round the Court, and lets in to the several large Lodging Rooms. This House was built by Merchants of Denmark, and the Hanse-Towns of Germany, whose Factors dwelled here together, and kept here their Stores of Goods and Effects. This now gins to decay, tho' there is a Family in it to look after it, and the same Towns are still at the Charge to support it, as if they were in hopes that a time might come to use it again as before.  
The occasion of the great Alteration in this 
Decay.  City is said to be this: In the beginning of the Reformation, when many People were disturbed for falling in with it in Germany, and France, and England, they fled many of them hither, thinking to live unobserved in such a great heap and concourse of People, or to be quiet and safe by reason of the great Privileges which the City enjoyed. But these People recommended and spread their Opinions here and in the neighbouring places. This was observed, and would not be endured by the Government, which was then under the Direction of a Prince very zealous for the Church of Rome. Among other things done with a Design to prevent the spreading of the Reformation, Philip, King of Spain, their Sovereign, as Duke of Brabant, published an Edict about the Year 1565. importing, That all Heretics should be put to death without Remission; That the Emperor's Edicts, and the Council of Trent should be published and observed, and commanding that the utmost Assistance of the Civil Power should be given to the Inquistion. This, and other things which disgusted the Nobility of these Provinces, were done by the Government, and all Orders of this sort were rigorously executed by the Duke D' Alva; which things put the whole Seventeen Provinces under the Spanish Dominion, into a Commotion; it came to a bloody Civil War, and ended in the total Defection of the present United Provinces from Subjection to Spain. In the times of these Troubles many Merchants went away with their Goods and Effects to places where they could be more safe and quiet: many, to be undisturbed in their Religion, went to Amsterdam, and to London, Queen Elizabeth being now come to the Throne, and so the Fall of this City was a means of the Grandeur of those two. It is said, That an Account was taken in those times, and it was found, that at once, within the space of a few days, an hundred thousand Men had forsaken this and other Trading Cities of these Provinces, with all that they could carry away with them, to avoid the Rigours and Severities of the Government, and the greater Hazards and Dangers of Losses and Mischief from the Confusion and Licence of the Civil Wars.  
There is no public Exercise or Profession of Religion permitted here, but what is conformed and subject to the Practice and Authority of the Church of Rome. The Church of this Diocese is governed by Johannes Ferdinandus de Berghem, who is the present Bishop of Antwerp, and has his dwelling there: He is a very grave and venerable Person, exemplary in his Conversation, and in great Reputation for his Charity and Zeal. But in Conjunction with the Archbishop of Mechlin, to whom he is Suffragan, and the Faction of the Jesuits, he is severe against all those who are called by the Name of Jansenists, and are suspected to favour the 
●ans●●sls.  Opinions of Jansenius, of whom we shall give some Account when we come to Louvain.  
The Inhabitants of this Town, however, under the Conduct of this their Bishop, are such as deserve the Character of a very pious and good People. We can hardly see any where in the Church of Rome so regular and strict an Observance of all the Forms, Methods, and times of Devotion, common to that Church, as is very evident here: which makes a Man who is any thing sensible of the Corruptions and Errors of that Church, hearty lament to see so much Piety and Devotion so ill directed and applied.  
The Virgin Mary is reputed and honoured 
Virgin Mary Patroness of Antwerp  as the Patroness or Protectress of this City. In a fine Chapel dedicated to her in the great Church, and which seems more frequented than any other in the Church, there stands an Image of a Woman to represent her; to the girdle of which is hung a small Gold Key, representing the Key of the City Gates. But the bad Huswife has proved so unfit to keep the City, that she has often lost the Key of it. There was a Report she had lost her Key in one Night in the Year 1696. but I saw within a little while after that she was honoured with another for all that. Certainly this presenting her with a Key of their City has some further meaning than only to expect the Protection of Almighty God through her Intercession; and looks very like, at least, to the committing themselves to her immediate Protection. As one goes out at St George's-Gate, under the Passage, there stands an Image of the Virgin Mary, with some Dutch Verses under it, whi●h signify as follows: All honest and sincere Catholics, Honour ye Mary the Mother of our Lord: show to her great Love; that ye may be preserved both in going out, and coming in: From all Pain and sudden Death. He shall never travel unfortunately, who calls upon her in the time of his necessity.  
Here is no intimation in the least of her Intercession, but the People are directed to call upon her for their Safety, and to honour her, that they may obtain it. In the great Church there hand up several printed Litanies of the Virgin Mary, as they are called, which People are encouraged to say over there upon their Knees before an Image of the Virgin, by the Grants of Indulgences to them that shall do so. In these Litanies 'tis usual to repeat frequently these Words, Have Mercy upon us, as addressed to her. They say to her, From all Evil and Danger, and from all Sin, deliver us, O glorious Virgin. And, That it may please thee to protect, and preserve, and increase the Congregations and Assemblies, which by a particular Dvotion and Servitude are devoted to thee; we humbly beseech thee to hear us. That it may please thee to keep our Hearts and Minds in all Chastity, and Purity, and Piety, we humbly beseech thee to hear us. These and many other like things, in the common and allowed Practice of the Church of Rome, do plainly signify, That they ask, and expect Help from the saints themselves. Tho' 'tis pretended by the Council of Trent, and Monsieur de Meaux, that they ask of God only, for their sakes, and hope to obtain of God by their Intercession what they desire. And the Mechlin Catechism as well as their common Practice does palpably contradict this Pretence. The 7th. Question of the 18th. Lesson therein, is, What Help or Assistance may we expect from the Holy Virgin? It is to be observed here, the Question does not say by the Holy Virgin, or by her Intercession, but from the H. Virgin. And the Answer says and teaches the People, That she helps us in all that is profitable to us, and especially in our last Hours: she strengthens the Weak, she comforts the Sick, she keeps off Temptations, and she helps us to everlasting Salvation.  
Images of the Virgin Mary are very frequently 
Images.  to be seen about the Streets of this City: sometimes we see them over the Doors of private Houses on the outside; and there are very few, I believe, that have not one at least, within. They are very common at the Corners of the Streets, and over the Doors of those called Religious Houses. These Images are often honoured with a Crown on the Head, and a Sceptre in the Hand; and sometimes on each side an Angel is set upon his Knees with Hands lifted up together in the Posture of praying to her. Men and Women as they pass by these Images, commonly pay their Respects to them in their several ways. I have seen a Child of four or five years old, as it has been running carelessly by an Image of the Virgin, which was far above it, and not observed, has been stopped by the Parents and directed to look up, and make a reverend Courtesy to the Stone, and say, Good Mother. All the public Lanterns of the City, and commonly those in the Portals of private Houses, are hung up before an Image of the Virgin, and 'tis an Honour paid to her to present a Candle to burn before the Image. I have seen an Image of her over a private House, in the Arms of which was constantly laid somewhat of the best that the Earth affords in its Season; and have seen some of the first of some sorts of Flowers, the first ripe Cherries, and the like, presented to her; which is an Homage eternally due to Almighty God, but to none else. These Practices suit with what they call her in their Litanies, that is, Queen of Angels, and Queen of Heaven and Earth. In most Shops of the City is an Image of the Virgin, and when Evening comes, it is the Custom to light a Candle and set it up before that; which is just as the Heathens were wont to honour the Images of their Household-gods. And indeed the Roman Church, with a great deal of Gild, has in many things revived the old Corruptions of Religion, which the Heathens fell into, as will be further observed in the Sequel of this Relation. The Images of the Virgin Mary are also commonly set over the public Pumps in this City: over that in the Fishmarket is one, which was consecrated a few Years ago in the Jesuits Chapel, and brought in a solemn and pompous Procession by the Jesuits, to be set up in this place. Under the Feet of the Woman are these Words of Scripture applied to her; A Well of Living Water: and another Dutch Inscription calls her, Marry of good Success. There is also, as I remember, at Brussels an Image of the Virgin Mary, which is called Maria Pacis: We met also in this Journey with another Image, of which more will be said hereafter, which is called Notre Dame de Pierre, or our Lady of the Stone; where People go to pray to the Virgin Mary when they are afflicted with Stone or Gravel. Those who have travelled further than we, know, that there are many things of the like nature usual in the Roman Church. But these things are put together here, as what do evidently betray the true Notion of the Papists concerning the Images of the Saints through all the Disguises and specious Representations which they put upon their Use of them. The Bishop of Meaux, after the Council of Trent, would have it thought they do not believe there is any Virtue in their Images, or that any Trust is to be put in them. The Heathens believed, that when an Image was made and consecrated to represent any of their Gods, this was, as it were, a Symbol of the presence of that Deity where ever it was put: they believed the Virtue and Power of that Deity in and with that Image, and to be, as it were, bound to it so as to be exercised there, and to be removed with it. And the common Practice of the Papists evidently declares they have the same Opinion of their Images: what other account can be given of their going to one Image of the same Saint for one Benefit, and to another for another? They pretend to obtain good Success at one of these Images, Peace at another, and Cure of the Stone at another. Their very Form of consecrating their Images, shows they expect the Virtue of the Saint shall attend the Image. In an old Pontifical which Chemnitius a Lutheran Divine of Germany had, and which he mentions in his Examen of the Council of Trent, he found this Form of consecrating an Image of the Blessed Virgin: Sanctify, O God, this Form of the Blessed Virgin, that it may bring salutary Assistance to they Faithful People; That Thunders and hurtful Lightnings may be driven away; That Inundations of Waters, Commotions of Civil Wars, or Invasions, and Devastations of Heathen Nations may be stopped and suppressed.  
'Tis true, there is since that time a new Edition of the Pontifical overseen and appointed by Pope Clement VIII. which he enjoined to be every where used, and at the same time he suppressed and forbid the Use of any other; and this by an Act dated Feb. 10th. 1596. In this new one the Prayer for blessing or consecrating such an Image, is somewhat altered in Words, but it evidently and fully expresses this Opinion of their Images. In one Antiphon in the Office for that purpose they speak thus: We betake ourselves to thy Protection, O Holy Mother of God, despise not our Deprecations in our Necessities, but free us from all Danger always, O Glorious and Blessed Virgin.  
And, while the Company are singing this, the Bishop who consecrates, Incenses the Image three times. The concluding Prayer in the Office speaks home to the purpose in these Words: Almighty Eternal God, by whose most gracious Dispensation all things were created out of nothing; vouchsafe, we beseech thee, to bless ✚ [Here he makes a Cross over the Image] and sanctify ✚ this Image, reverently prepared and fitted in Honour of the Mother of thy blessed Son our Lord Jesus Christ; And grant, O most merciful Father, by the Invocation of thy Holy Name, and of the same thy only begotten Son our Lord Jesue Christ (who for the Salvation of Mankind, the Integrity of the Virgin Mary being preserved, thou wast willing should be Incarnate) through the Prayers of the same most H. Virgin, that whosoever shall set themselves humbly to honour the same Queen of Mercy, and our most gracious Lady before this Effigies, may be delivered out of any imminent Dangers, and may obtain in thy sight the Pardon of any Sins they have committed, and may merit for the present to obtain that Grace or Favour which they desire, and may hereafter rejoice with thine Elect in everlasting Salvation, by the same our Lord Jesus Christ thy Son, who with thee in the Unity of the Holy Spirit liveth and reigneth one God world without end. Amen.  
Here we see plainly, that they do expect in general the removing of all Evil, and the obtaining of all Good by praying before such a consecrated Image; which signifies that they expect to find here the presence of the Deity represented by the Image, and that this Goddess will here exert her Power to their Assistance, according to the Notions and Expectations of the Heathen. A further Specimen of their Practice agreeable to this Representation of it, we had in the Year 1696. which they were not ashamed to publish to the World in the common Intelligences. A certain Image of the Virgin Mary in greater Esteem than ordinary for the Feats done, as the People may think, by it, was brought into the Chamber of the King of Spain, he being at that time indisposed, this was in order to obtain of the Virgin the Cure of his Distemper. Some time after he recovered, as how could it be otherwise, and upon his first going abroad, he returned the Visit this Image had made him, and went to that to give his Thanks there for his Recovery. It is an usual thing among them for the Priests to tell the People concerning some Images of the Virgin on the Seacoasts, That after a stormy Night, the Petticoats on the Image shall be sound dabbled; which, they say, is occasioned by her having been abroad that Night busy at the Assistance of Mariners that called upon her in their Distress: Do they then teach the People that there is a Presence of the Deity or Saint with the Image to help them or not? Again, when they make long Pilgrimages to one Image of a Saint, and pay extraordinary Devotions there, and pass by, perhaps, an hundred Images of the same Saint in their Journey, with a common Salutation, is not this because they believe the Presence of the Saint to be more with one Image than another, because they expect rather to meet with the Virtue of the Saint there, and put some Trust in that Image more than in another? We met with many of these foolish and idle People called Pilgrims, in our Journey, between 
Pilgrims.  Brussels and Louvaine, and between that and Maestricht; and again, between Cologne and Dusseldorp. They were commonly in Troops, sometimes near Twenty together, and many of them young Fellows and Wenches that seemed to be got together from their Friends and Relations for some other purposes than Devotion.  
There are Five Parish Churches in this City 
Parish-Churches.  of Antwerp, and a great number of the Chapels of those called Religious Orders. The Clergy who possess the Parish Churches, and serve the Worship there, are called Secular Priests, while the Monks and Friars are called Regular ones, and Religious; as if they who are such according to the Institution of Jesus Christ, were Men of the common World, and only of humane Institution; but these who are truly a sort of merely humane Invention, were the only ones that were set up according to Rule. But it is to be observed for the better Explanation of this matter, that the Monks do, when they speak out, acknowledge themselves Regulars, according to a Rule of humane Invention; for some are said to follow the Rule of St. Francis, some the Rule of St. Dominick, some the Rule of the special St. Ignatius Loyola. According to Truth therefore the Names ought to be changed to remove the Abuse of them, and the Regulars should be called Secular, and the Seculars, Regular. The Monks and Friars are known by the Habit of their Order; the Priests of the Parish Churches have commonly one Garb all over these Countries, which is a black Cloak and a little Band.  
The oldest and the meanest of the Parish-Churches is that dedicated to St. Walburg, mentioned before, which was the first Church of the City; and in times of Heathenism, they say it was a Temple dedicated to Mars. The high Altar here has over it a good piece of Painting done by Rubens, which represents our Saviour as taking down from the Cross. There are also some other very good Pieces of Painting in that part of the Church, to which one ascends by a great many Steps from the rest of the Church.  
Near that called the George's Gate stands another of these, which is dedicated to St. George, 
St. George.  who is esteemed by the Popish Church the Patron and Protector of England. For as the Heathens had their Gods of Nations and Cities, so the Papists have their Saints for the same purposes. As for this St. George, 'tis certain that no ancient History of the Church makes any mention of him: and 'tis very likely he came to be in Repute for Worship just as a great many other of the Roman Saints have done: That is, some Monk or other pretends to have a Vision in which such a Person appeared to him, and told him he was formerly such an one, and that they must for their Assistance in some real or pretended Distress, set up a Method of Devotion to him. Such as this is all the Foundation which they have for the Worship of many of their pretended Saints. Are they not then herein liable to our Saviour's Reproach of the Samaritans, that they worship they know not what? It is very probable there never was in the World any such Person as this St. George: They know not at what time to set him; some assign him the Third Century, and sme the Fourth. They agree indeed to have him a Martyr under Dioclesian: They generally confess, that the Acts of his Martyrdom are lost, and they know no particular Circumstances concerning it. Baronius believes that the common manner of representing him, which is as sitting upon a Horse, and piercing a Dragon under his Horse's Feet with a Spear, and having a Woman standing behind him in the Posture of a Supplicant, does not design a true Story; for he could not find any the least Footstep of such a thing in ancient History; therefore he would have this a symbolical Representation, and designed to express the Universal Devotion of the Church, which implores the Assistance of this Saint against the Attacks of its Enemies. This Church of St. George is not very fine, nor, I believe, much frequented. They are in want of a fine Thing in which they expose their Hostie to the View of the People, when 'tis only to be seen and adored, which from the Dutch Word I shall call a Remonstranter; therefore a strong Box is set 
Remonstranter.  upon a Post in the Church, with a Hole to put Money in at, and an Inscription by it, says, Here the Offerings are put that are designed for a new Remonstranter. It is a thing with a Foot like a Chalice, upon which it can stand; from a Stem which goes up a little, from that there ascends a fine flourished Work which is sometimes a Foot or a Foot and half deep, and of a proportionable Breadth. In the middle of this between two Oval or Round Crystals, is put an Hostie, that is, the white Wafer which they use in the Sacrament of the Lord's Supper. It is set upon its edge, and can be seen on both sides of the thing: in such a thing as this they always carry the Hostie in Processions; and the matter of these things is usually Silver, and sometimes gilded with Gold, and perhaps set with precious Stones, and hung with little Silver Bells. When they carry the Sacrament to the Sick, they have it in a Chalice, and do not show it. In the Year 1695. in the Yard belonging to this Church there was erected an Imitation of Mount Calvary, which seems to 
Mount Calvary.  grow much in esteem and to be well frequented; as one sees the newest things commonly most valued in the Church of Rome, new Saints, new Altars, new Indulgences, notwithstanding their pretence to Antiquity in all they do, and to value themselves and their Fopperies for that. There is a little Mount raised with Turfs, which rises gradually from the Level to the height of above 7 or 8 Feet at the upper end. There is set a Crucifix which was consecrated upon the spot. The Cross, as yet, is painted only with a plain red Colour, and the Body with white, but in time both may come to be finer; for the Trick takes and gathers Money. It stood naked for some time, but with a strong Box upon a Post at the Foot of the Ascent to receive Money; and after a time Benches were set upon the Hill for People to kneel upon; then two Pictures upon boards cut to the Shape of them, were set at the Foot of the Cross, the one representing the Virgin Mary, the other St. John; and now it is encompassed with a Plantation of Trees, and the Mount is surrounded with a good quickset Hedge. People are often seen praying there at all hours of the Day; some upon the Ground, some kneeling on the Benches; sometimes as they kneel before the Crucifix, they stretch out their Hands, and hang down their Heads, and so remain some time in that Posture, imitating that of the Body on the Cross. Without doubt they are excellent Followers of our Saviour herein. Sometimes a Queasil or devout Woman that has a great Opinion of her own Sanctity, thrusts herself among the great Folks at the Foot of the Cross, and knelt there at her Devotions: sometimes one shall see People creeping round the Cross upon their Knees, and dropping their Beads as they go, to perform, 'tis likely, some voluntary or enjoined Task of Devotion.  
Having mentioned Queasils, I must say what 
Queasils'.  they are. I think the Name is given in these Countries only to Women; it signifies a devout Person: there are Multitudes of them in this City; they are particularly devoted to some Saint, or to some Religious Order; they bind themselves to some particular Tasks of Devotion to that Saint, and belong to a Religious Fraternity, of which more will be said hereafter: some therefore belong to the Parish-Churches where are the Chapels which they frequent; and some belong to the Religious Orders, so that some of them are called the Jesuits Queasils; and it was said, There is one Jesuit in the House at Antwerp that had made Threescore Queasils; some again are called Minorite Queasils', etc. They say they wear some Garment under their outermost , which is in the Shape of the Habit of the Order they belong to: 'tis supposed the Monks to whom they belong, and who are their Directors look to it that they do so; for this among other things, they oblige themselves to do. They do not solemnly vow a single Life, as Nuns do, but they pretend to purpose it; so that tho' some of them do marry, 'tis reckoned scandalous to do so, and is very seldom done. They live about in the City in their own Houses, and are in Trades; some of them are Servant-Maids. They pay all their Devotionsin the Chapels of the Order they belong to ordinarily. They make frequent Presents to that Order, and sometimes considerable ones at their Death; which makes the Jesuits industriously wheedle to themselves the richest. One of their Queasils died a few Years ago, and left them a good Estate near the City, with a noble Seat upon it, about which are all the Pleasures of Gardens; this is their Countryhouse, to and from which one shall often see them passing. Their outward Habit is Black, with a broad Cambric Band round their Shoulders, and a black Peak on their Forehead, so that they are dressed as in Mourning, and as Widows.  
The Church of St. Andrew is another of the five Parochial ones. It is a handsome Church, has the Altars rich and well adorned on high Days. In the Windows there is some Painting, and it seems to be some of the best of the kind I ever saw, tho' I have seen those at Goude in Holland.  
Another of the Parochial Churches, and one of the finest in the City, is that of St. James, standing between the Kip-dorp-street, and the long new Street. It is a very lofty and magnificent Building. There is a Beginning of a Steeple already advanced to a good height, and designed to have been much higher, but the Design and Work has been laid aside for some time. It is a Collegiate Church, and is built in the Form of a Cathedral. Over the Western Door on the outside, one may read these Words; which are set under an Image of St. James; Apostolus Divus Jacobus Major, gratus hujus Patronus. Over the Portal, which is supported with vast Marble Pillars, there are these Words in Golden Letters written, Divo Jacobo sacrum. Certainly these Words signify something more than that they only apply to St. James for the Assistance of his Intercession, with the same Spirit of Charity with which we desire our Friends on Earth to pray for us; which is the Interpretation that the Bishop of Meaux puts upon their Invocations of the Saints. The Erecting and Dedicating a Church to the Honour of a Saint, wherein he is to be invocated and applied to with Offices of Worship, does not certainly look so much like an Exercise of Charity, as of Devotion. The Heathens thought this a Divine Honour, and such, without doubt, the People of the Church of Rome take it to be. Certainly none of us pay an Honour like this to any the best of our Friends on Earth, when we desire to be remembered in their Prayers. In this Inscription the Saint is mentioned alone, as if the Church were entirely dedicated to him. Sometimes in an Inscription over the Door of a Church, or over an Altar, they have so much the Remembrance of Almighty God as to mention him together with the Saint; as at a Chapel of the Jesuits in their Countryhouse , near Antwerp, there are these Words over the Door; Deo O. M. & Sancto Ignatio sacrum. But whether the Invocation of the Saints in the Church of Rome be done with the Spirit of Charity or Devotion, and whether the Honours paid them are divine or not, will best appear by a true Representation of their Practice in such Particulars as I have observed and seen, and by the Devotions which attend the Festivals of the Saints. The Account of these I shall give from themselves in some Instances, as I have learned them by the following means. They have so many Holidays in the Church of Rome, observed by some or other among them, that they find it necessary to publish and give notice of them some Days before by printed Papers posted up about the Cities, which are chief set at the Doors of Churches or Religious Houses. And these, like our Play-house-Bills, give an Account what Devotions are to be performed on those Days, and what Indulgences are granted to encourage them, and where these are to be obtained. Having had the Curiosity to collect a number of these Papers, I shall translate and insert some of them in proper places in this Relation. Since we are now at St. James' Church, I shall insert here the Publication of his Festival, as it is celebrated in this Church; which is as follows:  
Plenary Indulgence  
To be obtained in the Collegiate and Parochial Church of St. James, upon the Feast-day of the same Saint and glorious Apostle James, particular Patron and Protector of the Kingdom of Spain.  
Upon the 25th of this Month, being the Feast-day of the holy and glorious Apostle James, hath our Holy Father Innocent XI. Pope of Rome, granted a Plenary Indulgence (beginning from the first Vespers, that is, at the Vespers of the day before) to all faithful Christians, who, with sincere Repentance being confessed, and having received the holy Sacrament of the Altar, shall upon the Feast-day of the H. Apostle James, visit his Church, and pray for the Union of Christian Princes, the Extirpation of Heresy, and the Advancement of our Mother the H. Church.  
To this end, in the Morning before Matins shall the holy Sacrament of the Altar be exposed in the hig● Choir, and shall continue so the whole day.  
At Eight a Clock shall be preached the ordinary Sermon by the Reverend the Pleban and Canon of the same Church. At Nine a Clock a very solemn Mass in Music shall be performed: At half an hour after Ten shall the Sermon be preached; after which at half an hour after Eleven there shall be a solemn Mass in Music provided by the Captain of the Militia of this City. Afternoon at Two a Clock shall be performed the solemn Vespers; at Three a Clock a Sermon, at Four a solemn Laud in the high Choir, and then this Plenary Indulgence shall be concluded with the Benediction of the high and holy Sacrament of the Altar.  
Lastly, it is desired of the good People and Parishioners of St. James', that they would earnestly pray through the Intercession of their Patron, that they may also be preserved from violent and hasty Sicknesses and all Misfortunes.  
All this is to be done in Honour of this Saint, and to obtain his Intercession; and the People are encouraged by the Pope himself to attend these Devotions by a Plenary Indulgence. Is this to be paralleled then with our desiring our Friends on Earth to pray for us? Has the Saint so little Charity, and is he so backward to intercede, that without all this ado he will not open his Mouth for them? This is much that is to be done on this Occasion, and yet is little to what is done to the Virgin Mary, who has a great many Festivals in a Year, and they attended with whole Octaves, on which particular and extraordinary Devotions are paid to her. The true meaning of all, is plainly this: Mankind has been always taught, and have believed the necessity of a Mediator, and that a Divine Person must be our Mediator, and Divine Honours are due, and may be paid to whomsoever is so; since this appears in the whole Theology of the Heathens, and is so agreeable to the Truths which are taught us in the Gospel, we have reason to believe they derived this Knowledge from the Fathers of the World by Tradition, to whom it had been revealed by God himself. But the Heathens, having only Tradition to guide them, corrupted this Doctrine by bringing in a Multitude of Mediators; whereas the Gospel, according to the truth of the matter, teaches us, that there is but one Mediator between God and Man, and that is Christ Jesus. This Corruption is revived in the Church of Rome, who has many Mediators, and adores them all, and pays them Divine Honours, as the Heathens did. More of this we shall see in the following Relation.  
Over the high Altar in this Church of St. James, in the Choir, is a very costly, large and beautiful piece of Architecture all of Marble. The Pillars on the sides are some of them white Marble, some black, the white wreathed, theblack smooth and straight, and they are intermixed with curious Art; the whole is certainly a Work very admirable. Instead of a Picture for an Altar-piece, there is an Image of St. James bigger than the common Size of Men, which is of white Marble. He is represented as looking upwards, and pointing downwards to the People below. Over his Head in the Arch of the Marble-work about him, and towards which he directs his Face, there is carved the impious and idolatrous Representation of the holy Trinity, which is very common in the Churches of the Roman Communion. There is 
Image of the Holy Trinity.  the Figure of an Old Man sitting in the Clouds, with a Triple Crown on his Head, and of a Young Man by him, holding a Cross with one Hand; and between them both is a Pigeon hover with his Wings spread, and Rays about him. I do not doubt but it is lawful to represent the humane Body of Jesus Christ our blessed Saviour, in any of the Circumstances of his Life or Death on Earth, either by Pictures or by Images. But certainly, as it is the Glory of the Divine Nature to be invisible in itself, so it ought not to be represented by any visible thing. God himself adds an express Prohibition of making any visible Representation of himself, as an Explication of the second Commandment. And the Apostle Paul judges it an impious profanation to do so, and calls it a Changing the Glory of the invisible God into the meanness of that thing which the Image made to represent him, does more truly represent. He says therefore of the Heathens (Rom. 1.) that while they made the Images of of Men or Birds, etc. to represent the Deity by, they changed the Glory of God into an Image made like to corruptible Man, and to Birds, etc. What does the practice of the Church of Rome in this case differ from theirs? 'Tis true, the Gospel tells us, when Jesus was baptised and came out of the Water, the Spirit of God did with a visible Representation descend upon him, whereby the Man Jesus became the Christ of God. A visible Glory descended like the hover of a Dove, and lighted upon him, to be a sensible Token and Demonstration to the Spectators, that he was anointed by the Holy Ghost, and was to be reckoned by them the true Messiah or Christ. But this does not at all allow or conclude for the representing the holy infinite Spirit himself by a Pigeon. The Shechinah or Pillar of a Glory in the Wilderness, was a Token of God's special presence among the people of Israel there, but was not a fit Representation of the infinitely glorious God himself; nor was it designed to be so, but only for a sensible Token and Assurance of a peculiar divine presence. The Church of Rome, when pressed with things of this Nature, endeavours to evade the Argument by blaming the Liberty of Carvers and Painters; but there is no room at all to do it in this case. For this is a thing done by public Allowance, and encouraged by the Authority of the Church, as we shall be convinced in the Sequel of this Relation. At present I shall add to this purpose what is further to be observed in this same Church. In the passage round the Choir, on the outside, where are several very neat Chapels to particular Saints, enclosed with partitions of Marble Pillars or Rails; there is set up against the Wall in a Frame a printed Representation of the holy Trinity, contrived after the same manner with the former, and under it there is printed in Dutch this Grant; Whosoever shall say here Five Pater Nosters, and Five Ave-maries, shall enjoy Forty Days Indulgence; this granted by the Bishop of Antwerp. The Choir is part of it compassed with beautiful Marble-pillars: there is a great deal of good Painting, and abundance of Marble about the whole Church.  
In this Church by the entrance of the North Door on the Lefthand, is a large Chapel which they call The Chapel of the Dead. The Altar-piece represents our Saviour as dead, and taking down from the Cross, and lying in the Lap of the Virgin Mary, who sits in a very sorrowful posture contemplating upon the matter. On the outside of the partition upon a pillar, there hangs in a Frame, written in Dutch, a new Grant in Favour of this Chapel. It signifies, That all those of the Brotherhood of the Dead, who shall come to hear Mass in this Chapel, and any Priest that shall say Mass here, on all Mondays of the Year, and on every All-Souls Day, or any of the Days of the Octave, the privilege of Redeeming one Soul out of Purgatory. And this is said to be granted by Innocent XII. the present Pope, out of the Treasury of the Church, and is to continue in force for Seven Years. They may, perhaps, by that time get Money enough to renew and continue the Lease. The Fraternity or Brotherhood of the Dead are a company of people that writ their Names in a Book, whereby they are admitted into the Society: this is commonly done on particular Days fixed and known. They bind themselves to such and such good Works as are specified in the Rules of the Fraternity for the Relief of the Souls in Purgatory; such as Fasting at particular times, going to Mass in public, or the performing some private Tasks of Devotion, or the giving of some Charities to the Poor. And all of the Fraternity promise themselves much Advantage from the Indulgences granted to it, and much Comfort and Relief when they die, by Virtue of the Prayers, and good Works, or voluntary Mortifications, of all the whole Society.  
We come now to the greatest of the Parochial Churches, which is the Cathedral Church here: 'tis called the Vrouwen Kerk, or Our Lady's Church, because 'tis dedicated to the Virgin Mary. 'Tis a magnificent, large and curious Structure, worth admiring both without and within, and worth the staying a while about it to take notice of what is here observable. The Foundations of this Church, they say, were laid in the Year 1124 it was formerly Collegiate only, and entertained 24 Chanonries, with a Dean. But Philip the Second King of Spain, out of a Design to preserve the Roman Religion in these Countries, erected several new Bishoprics among them, as what he thought most conducing to this purpose. One of these fell to the Share of this City, and the first Bishop is named Franciscus Sonnius, who was fixed about the Year 1567. This Church has a great deal of curious carved Stonework on the Outside, which adorns the lofty Roof of it, and is seen above the Houses that encompass it. The Steeple is all Stone from the bottom to the top; it is in height 400 Antwerp Feet: from thence in a clear day may be distinctly seen Mechlin, Louvain, Brussels, Ghent, the Sea, and the Islands of Zeeland with the naked Eye. The whole Steeple has so much carving about it, and is such curious Work, that they say the Emperor Charles V viewing it, and considering that Time and Wether must needs deface the Beauty of it, as is in some measure already done, said, It was worthy to be kept in a Case, and to be shown only upon Holidays. In this Steeple there is a Set of perhaps the most musical Chimes in the World; to serve which, there are of all Sorts in the Steeple 68 Bells. The Church is very fine and rich within, in excellent Pieces of Painting in Marble and Brass Pillars; and the Altars on high Days are adorned with a great deal of Riches in Silver Lamps, and Candlesticks, and other Works of Silver. These being intermixed very artificially, with Bundles of Flowers, true in their Season, and such are well counterfeited in Winter, with Bay-trees also, and tall lighted Wax-Tapers, all together, make the most beautiful Scenes in the World. And when there is added to these a Consort of all sorts of excellent Music, as on some Holidays the Mass and all the other Offices of the Day are performed in Music, than they make the Church outdo the Playhouse in that which is most pleasant there; though perhaps these things are not very proper to be mingled with Christian Worship, which is designed rather to refine and purify the mind of Man, and to elevate it to God and Divine Things, than to please and charm the Senses with the Pomps and Pleasures of this World. There are a great many Altars in this Church continually, and to some of them are granted the obtaining the same Indulgences which are to be gained in St. Peter's Church at Rome, by those who shall visit these Altars on such and such Holidays of the Year, as are specified: This is signified by some Prints hanging in Frames in the Church in Latin, and in Low-Dutch: Besides these, upon some Occasions they erect new Altars for the time.  
There are belonging to this Church several 
Fraternities.  Confraternities, which take the Charge and Care upon them to furnish and adorn particular Chapels in it, and to maintain the Performance of Divine Offices in them Some of these it may not be amiss to take notice of here. One is called the Fraternity of the Circumcision, which consists of 24 Principal Citizens, some Religious and some Secular. They maintain the Chapel of the Circumcision; where they pretend to keep and to show upon particular occasions the Prepuce or Foreskin which was cut from our Saviour when he was circumcised. They say it was sent hither by Duke Godfrey of Bulloine from Jerusalem after that City had been recovered from the Hands of the Mahometans, and he was voted K. of it in the Year 1101. Another Fraternity is called the Brotherhood of the Chapel of the Virgin Mary; which consists of almost an hundred Brothers, some Citizens some Foreigners. This Chapel is a large Enclosure on the East end of the North Isle: It has a very high Enclosure, I think of Marble, and at the lower end a Gallery for Music, supported by Marble Pillars. This Brotherhood maintain here, besides daily Masses, and other Offices ordinary and extraordinary, a Sett of Music which sings every day the Hymn Salve Regina; which I suppose to be this that follows:  

Salve Regina Mater Misericordiae  
Vita, Dulcedo, & spes nostra salve!  
Ad te clamamus exules Filii Evae  
Ad te spiramus gementes & flentes in hac lacrymarum valle.   

Eja ergo Advocata nostra illos tuos misericordes  
oculos ad nos converte,  
Et Jesum benedictum fructum ventris tui, nobis  
post hoc exilium ostend.   

O Clemens! O Pia!  
O Dulcis Virgo Maria!  
V Ora pro nobis sancta Dei Genetrix:  
R.  digni efficiamur promissionibus Christi.   
Another is the Fraternity of the Holy Sacrament, who have a Chapel enclosed at the East end of the South Isle of the Church. The Partition here is, as I remember, all of Marble. This Altar I have observed on great days set off with a great deal of Riches and Finery; and these maintain here a Mass and Vespers with Music daily. To this Church also belong the 27 Colleges, as they are called, of Tradesmen in this City, who have each of them a Chapel, or an Altar at least; at which they maintain a Mass upon all Festivals of the Year; but upon the Feasts of the Saints whom they reckon the Patrons of their Trade, they cause to be sung a Solemn Mass with a Consort of Music.  
There is in this Church at the top of the Lantern a piece of Painting which is very much admired; it represents a Heaven, as I remember: The Master that drew it is one Mees, who was lately living in the Town, and perhaps is still there. Here are to be seen several of the noble Pieces of the famous Rubens' drawing. As one comes in at the South Door of the Church there is a Piece of his at the first Altar on the right hand: The Altar-piece represents our Saviour a-taking down from the Cross. There are Folding-doors put up to open and show, or to shut and cover this piece. When they are open they show on the inside of them more of his excellent Work; for he has drawn on one side the Visit which the Virgin Mary made to her Cousin Elizabeth: On the other side, I think, he has represented the three Kings, as they call them, paying their Adorations to our Saviour at Bethlehem Rubens, they say, has set a very good Picture of his Wife on the former of these to represent the Virgin Mary: Who was, as Tradition tells us, very handsome, but very wanton and scandalous. This puts me in mind of what is said to be a common practice among the Romanists in Italy and elsewhere; which is, That the Pictures made and set up in the Churches to represent the Virgin Mary are commonly good and lively Draughts of those lewd Women whom the wicked Painters most admired. One sees them indeed usually the most beautiful Representations that the Painter's Art can possibly reach. But concerning this practice, I think it may be asked them, tho' not reasonably questioned, Whether the Pictures of such Women in those places do adorn the Altar or profane the Church? It is easy to determine how little a help to Devotion such Pictures must be, especially while they represent more truly those Women who are known to be vile and filthy, than the blessed and pure Virgin who was the Mother of our Lord. These Folding-doors when shut have another Picture on the outside newly drawn, and very well done; which, if one should look upon it after reading the Heathen Story of Hercules, one would conclude were a swinging Hercules with his Club. This is set to represent St. Christopher, and so at its times this Altar serves 
St. Christopher.  for the Devotion to him. It is a Picture of a very large Gigantic Man walking, but who seems scarce able to go under the load he bears, and therefore supporting himself with his Club, which reaches up to his Armpit: And all this ado is only to carry a very little Boy that sits astride upon his Shoulder, and seems very waggishly to laugh at the pains which he takes to carry him. The foolish Legend says, Our Saviour put a trick upon St. Christopher in the appearance of a little Child: He stood crying by a Brook of Water which he made show as if he must go over but was afraid it would drown him; upon which the Saint took up the Child and tossed him upon his Shoulder thinking to carry him as insensibly as a Fly, but by that time he was got to the middle of the Water the weight of this Child grew so great, that he was hardly able to walk or stand under him; and full glad was St. Christopher, whose Back was almost broke, when he was gotten to the other side to be rid of his Burden. Because he thus carried Christ, as they say, he had this Name of Christopher, which signifies a carrier of Christ. This indeed is a Story which the wisest among them do not think fit to build upon; and therefore they pretend that this Picture is also symbolical, and represents his carrying our Saviour about in the Country where he preached the Gospel; which was chief in Lycia, where they say he converted just 46000 People to the Christian Faith, and suffered Martyrdom under the Decian Persecution. But even this matter also is owned to be uncertain; and a modest Author says, We know nothing that is well assured of his Actions. However he is commemorated as a Saint in Heaven by the Church of Rome on the 25th of July; and that Church at a venture makes this Prayer with relation to Him at the Mass of that Day. Grant we beseech thee, Almighty God, that by the Intercession of the Blessed St. Christopher, whose Festival we celebrate, we may be fortified in the Love of thy Name, through our Lord, etc.  
It would be much too long a task to take particular notice of all the several Altars in this Church. But certainly in the Church of the Blessed Virgin we must not omit to pay our Respects to the High Altar which i●dedicated to her. And here, besides the excellent Architecture, worth taking notice of, we see an excellent piece of the famous Rubens' drawing: 
Assumption of the Virgin Mary.  This is the Altar-piece which represents the pretended Assumption or Ascention of the Virgin Mary into Heaven. There is painted a beautiful Woman clothed with rich Silks, mounting towards Heaven with Clouds under her Feet, a Glory all above her, and many Angels about her; some admiring, some adoring, and some seeming to shoulder her upwards. At the bottom of the piece is a Tomb open, and many Men and Women about it. some looking down into the Tomb, some staring upwards, and sheltering their Eyes with their Hands, as if they would defend them from being dazzled by the Glory above them. They say she did die indeed and was buried, but within three days afterwards she risen again from the dead and was taken up into Heaven. And one would think by this representation of the matter, that most certainly she ascended into Heaven, as the Scripture says our Saviour did, that is, in the sight of many people, and visibly attended by Angels in his glorious Triumph. Thus is this matter constantly represented to the People in the Pictures of her Assumption, and thus are they taught, poor People, by Pictures, which in the Church of Rome are the laymen's Books, to believe lies. For there is not one bit of all this that is true. The Apostles were Witnesses of our Saviour's Ascension, and have testified it sufficiently to the World; but as for that of the Blessed Virgin, tho' the Romanists pretend many of them were Witnesses of that, yet there is not a word said of it in any of their Writings, nor do any of the Writings of the Ancients make any mention of it. 'Tis confessed by a modest Author, That after the Scripture speaks of her as standing by the Cross of our Saviour at the time of his Crucifixion, and her being then recommended to St. John to be respected and taken care of by him as if she were his own Mother, there is no more said of her in any Author that is certain, either concerning the rest of her Life or concerning her Death. Authors say indeed, (says he) that she, having lived at Ephesus with St. John, died there, at the Age of 72 Years, in the Year of our Saviour 56 or 57; but this is not at all certain he owns, as well as is not her Assumption; which it would without doubt have been if it had been true. For if ever the Spirit of God had designed such Honours for the Virgin Mary as are paid her by the Church of Rome, this Circumstance, which is one great foundation and encouragement of them, would have been ordered by the Divine Providence to have been ascertained beyond all reasonable doubt or contradiction, as is the Ascension of our Blessed Saviour. Another Author says (Goddeau Hist. de l'Eglise) The Church believes that she was after her death received into Heaven both in Body and Soul, but he brings no Testimony for it. He acknowledges that the little Treatise concerning the Assumption of the Virgin Mary among the Works of St. Jerom is none of that Father's Writings; and that the Homilies on this Festival among the Works of St. Augustin are none of his. He destroys, too, the pretended Testimony of Denis the Areopagite, and so leaves the Story rather confuted than confirmed. Dupin (Nouvelle Bibliotheque) speaks of that Treatise among the Works of St. Jerome what is worth observing here. The 10th Letter, says he, on the Assumption of the Virgin Mary is written by some Latin Author who lived when the East was infected with the Error of the Eutychians, (who would acknowledge but one Nature in Jesus Christ) as he observes himself; and this was what came to pass long after the death of St. Jerom. He that wrote it, says he, set it out under the name of St. Jerome, that what he says of the Blessed Virgin might be the more valued. And the better to colour the Cheat, he pretends to direct it to Paula and Eustochium (persons to whom St. Jerome did truly write.) Altho' he enlarges upon the Commendations and Prerogatives of the Virgin, yet he says, it was not certain whether she was risen from the Dead, and her Body carried up into Heaven or not. This Treatise (says he further) tho' supposititious, was inserted into the Office of the Church by Paulus Diaconus and Alcuinus in Charlemaign's time: And since that it has made up part of the Lessons for the Feast of the Assumption in the Old Breviaries of France and Italy. Thus speaks Dupin of this matter. But notwithstanding the uncertainty of this Fact, the Church of Rome celebrates a Day to commemorate this to her Honour, which is the 15th of August, and a Plenary Indulgence is granted to encourage the Devotions of this Solemnity in this Church; the form of the Publication of which in the Year 1696 was as follows.  
Plenary Indulgence.  
Upon the Feast-day of the glorious Assumption of the H. Mother of God Mary, in the Cathedral Church of this City of Antwerp; granted to all Faithful Christians by Innocent the 11 th'.  
Upon (such a day) the 15th of August, being the Feast-day of the Glorious Assumption of the H. Maid and Mother of God, Mary, there is to be obtained Plenary Indulgence, not only for those who are entered or shall enter themselves in the Brotherhood of the same Mother of God (;) but also for all other Believers in Christ, who, having true Repentance, being confessed, and nourished by the Holy Communion, shall visit the Cathedral Church and the Holy Maid in her Chapel there, and there piously pray for the Union of Christian Princes, the Extirpation of Heresies, and the Advancement of our Mother the Holy Church Which Indulgence shall begin from the first Vespers and continue to the Sunsetting of the Feast-day itself.  
Upon the Feast-day itself, at Eight a Clock in the Morning shall a Sermon be preached by the Reverend— Chanoine, and Pleban of the same Church: At half an hour after 10 shall the Solemn Mass be said in the aforesaid Chapel by—  
Afternoon at two a Clock shall be the solemn Vespers; at 4 a Clock the Sermon, by— of the Order of the Reverend Fathers the Brothers of our Lady. After the laud's of the most Reverend and H. Sacrament shall follow the solemn Laud to the Honour of the Holy Virgin and Mother of God Mary, with extraordinary Music.  
Through the whole Octave and the followin Week shall the Service be performed as follows: At 7 a Clock in the Morning shall be the solemn Mass: At 8 upon working-days the Sermon shall be preach ' by, etc. Every Evening the solemn Laud shall begin at half an hour after 5; so that upon the Thursdays in the two Weeks the Laud of the Venerable shall be performed at 5 Clock; and during the second Week the Church shall be kept open till Ten a Clock for the convenience of the devout Souls who shall walk the accustomed course to the Honour of the Holy Mother of God: Recommending it to all devout persons that they would be found in this service.  
Upon Sunday, being the 19th day at 8 a Clock shall preach—  
Upon Sunday the 26th shall the solemn Mass be said at 7 a Clock by the Illustrious and most Reverend the Bishop of Antwerp: At 8 a Clock shall again preach the Reverend— Chanoine and Pleban of the same Church; and in the Evening after the Laud shall the Benediction be given by the same Reverend Person.  
And the more to excite the Devotion of the Christian Catholics, his Reverence John Ferdinand Bishop of Antwerp hath granted to all Faithful Christians who shall upon the Feast of the Glorious Assumption and every day of the whole Octave with devotion of Heart hear the solemn Mass, or to the Honour of the Virgin shall walk the way of the general Procession, praying to Almighty God for the Union of Christian Princes, the Extirpation of Heresies, and the Advancement of our Mother the H. Church 40 days of Indulgence, and that repeated for so many times as they shall have done what is aforesaid.  
Upon Monday the 27th shall be performed in the same Chapel at 8 a Clock in the Morning a solemn Mass of Thanksgiving for all the Benefactors of the aforesaid Chapel of the H. Mother of God.  
Note,  
If any person whether Man or Woman shall have the Devotion to enter themselves in the Ancient and Renowned Brotherhood of the Holy Maid, the Masters of the said Chapel shall be at all times sitting ready to receive them in their usual place. Upon which day of their entrance they obtain a Plenary Indulgence and Acquittance from all their Sins if having true Repentance, and being confessed, they shall receive the most Holy Sacrament of the Altar. Moreover, Plenary Indulgences are there to be obtained also upon particular Feast Days of the Holy Mother granted by his Holiness Pope Innocent the 11th; as also on all Saturdays to every Priest that says the Mass for the Souls departed is the privilege granted for relieving and delivering out of Purgatory, one-Soul of those who were entered in the aforesaid Brotherhood.  
All to the greater Glory of God and his most Holy Mother Mary.  
Thus is it confessed, that all this elaborate Devotion is designed as well to the Honour of the Virgin Mary as of God: And is all this no more than with the Spirit of Charity to desire her Prayers? As much as this comes to is repeated 8 or 10 times a Year upon the several Festivals they assign to her: Is all this necessary to engage her Assistance? Are not here Divine Honours in the most solemn manner paid to her, when all this is done for her Honour as well as for God's, and even that which done as is pretended for God's Honour? But let them know, that he who has said, Mine Honour will I not give to another, will not reckon there is any paid to him when that which is due only to him is communicated to a Creature: And we may observe how undistinctly, at least, they speak to the People, and how ill they must needs teach them when they speak so, in this; that they mention at last the most Glorious Deity without any Epithet of Honour, but the Virgin is called most Holy. Certainly if their Prayers for the extirpation of Heresies, which are always excited on these occasions, had any effect, they would procure the removal of these gross Idolatries from the Christian Church.  
In the entrace of the Office for the Mass of this Day they say: Let us all rejoice in the Lord and solemnly celebrate this Day in Honour of the Blessed Mary: For the Assumption of whom the Angels rejoice, and glorify the Son of God. Mr. de Meaux produces a Collect for the Day which runs thus: O Lord, let us receive a Salutary Assistance from the Solemnity of this Day, whereon the Blessed Virgin Mary, Mother of God, underwent a Temporal Death, but could not be held down by the Chains of that Death, etc.  
On the day of this Festival, and so through the whole Octave, one shall see at this Church a number of Puppets dressed up to represent her, and hung by Wires in a straight Line one above another up to the top of the losty Church, and the highest of them are the least, to make the distance appear the greater; but they are all dressed exactly alike. Thus are the People taught her Assumption: but while they are thus taught by Images and Pictures, we cannot choose but think that it would be much better for them if they had more of the Scriptures, and less of these. This is one of the many Instances of Devotion in the Roman Church, which, at least, are groundless, and without any Foundation or Warrant in the Word of God. But if that which is done without Faith, as the Apostle says, be Sin; and that which has no Foundation or Warrant from the Word of God must be done by consequence without Faith; then 'tis necessary that these Devotions, instead of being acceptable with God, must be sinful, and an Abomination to him. But there is yet a further Gild in this matter, and that is, That this with several Honours and Devotions paid to the Virgin Mary, are designed, and tend to parallel her first with our blessed Saviour, and then perhaps afterwards they will advance her above him (as in some things some of them seem to do already) for these Evil Men and Seducers grow worse and worse. Therefore as the Christian Church has observed a Day, and still does so, to celebrate our Saviour's miraculous Conception; the Church of Rome keeps a Day to celebrate hers, which the Bishop of Meaux expressly calls a miraculous Conception too. As the Christian Church celebrates the Nativity of our Lord, so the Roman Church celebrates on a particular Festival that of the Virgin: As the Christian Church celebrates the Presentation of Jesus in the Temple, as the Firstborn of his Mother, and a Male, so the Roman Church celebrates the Presentation of the Virgin Mary at the Temple; having, as the Bishop of Meaux says, received it by a pious Tradition come from the East, That the blessed Mary was consecrated to God from her Infancy, and presented to him in the Temple. This Story was very ignorantly invented at first: For the Jewish Law ordained indeed, that the Males should be presented to God, which were the Firstborn of their Mothers, but not the Females. This is very evident in the Scripture, and the Jesuit Menochius states the Law so in his Learned Book De Republica Hebraica. They commemorate her Sufferings as well as those of our Saviour, and frequently show her to the People, as having a Sword sticking in her Breast as she stands by the Cross of our Saviour; and sometimes they express their Reliance on her Sufferings for the Satisfaction of their Gild, as they do of those of our Saviour. To conclude, as the Church celebrates the Resurrection and Ascension of our Lord into Heaven, so does the Church of Rome that of the blessed Virgin, whom by a parallel Title they usually call Our Lady. If all should be here produced which is practised in the Veneration of the Virgin Mary by the Church of Rome, and is allowed and encouraged by the public Authority of the same, and taught by their Preachers and Writers without Censure, yea, with the express Approbation of the Censurers; I doubt not but it would appear to any just and impartial Person to be no hard and unjust Appellation, if one should call the People of that Communion rather Marian's than Christians.  
Antwerp is abundantly furnished with those called Religious Houses of several sorts, both for Men and Women: for these Renouncers of the World commonly flock to those places chief where there is most Wealth stirring, and where 'tis most pleasant living. The chief Orders of M●n here, and whose Chapels are the finest, and most frequented, are the Minor Brothers, a Species of the Franciscans; and the Carmelites, who are called The Brothers of our Lady; the Norbertines, and the Jesuits. The things which recommend the Orders to the People, and make them run more after one than another, are commonly these: The Opinion which the People have of the Holiness of some Saints of such an Order, whose Altars and Chapels they visit to partake of their Merits and Intercessions; and the Indulgences granted to be obtained in the Churches of that Order, together with the Festivals which they particularly celebrate. We must add to these also the Fraternities which belong to them; and sometimes an Image they have in their Chapels is famous for the Miracles pretended to be wrought there, tho' perhaps they have hardly any Witnesses to these, but the Monks that keep them, and some hired Vouchers.  
The Minor Brothers have a good House and 
Minorites.  a large Church here, and a great Reputation among the People; they go barelegged, but have Sandals on their Feet; they have several Processions in a Year wherein they appear a great number, and have a great Company of men marching with their Torches before the Host, as if they wanted. Light, (as I think they do) and were groping at Noonday, as the Blind grope in Darkness. They carry the Host then in very rich Circumstances, with some large Silver Incense-pots before it under a rich Canopy, in a large and costly Remonstrancer, and the Priest that carries it does not fail to have a great deal of Gold and Silver upon his Back. To these People are tied the Fraternity of the Cord of St. Francis, which enjoys great Spiritual Privileges of the Pope's granting. They have a great Festival founded upon a ridiculous Story, which they call The Feast of Portiuncula. That is a time of enjoying those Indulgences which were granted upon the Intercession of the Virgin Mary, by the express Command of Jesus Christ, as is pretended, to be obtained first in a little Chapel which St. Francis used, which he called Portiuncula; and after a time, as it is now, those Indulgences were to be had in all the Chapels of these good Men. They look very jolly by Virtue of these things, and one may believe, do not fail, since they can afford it, to indulge themselves. I think it may not be amiss to detain the Reader here a little while with a more particular Account of these two profitable Privileges belonging to this Order, which, like the Goods of a Tradesman's Shop, bring People to their Churches, and Wealth to their Houses; the rather because by these things, as a Specimen, it will appear by what base Tricks, and palpable Cheats the Religious Orders, as they are called in the Church of Rome, are maintained, and several large Families of idle, useless, supernumerary Priests live upon the Sweat and Labour of the meaner people, and grow rich by draining away gradually from the greater, their Wealth and Possessions.  
I shall first give an Account of the Feast of Portiuncula, as I have it from themselves: In a short Relation of the Original, and most Plenary Ingulgences of our Lady of the Angels, named Portiuncula, granted the holy Francis by Christ himself; which is yearly to be obtained in the Churches of the Minor Brothers on the second of August: It is as follows.  
At the distance of about a Mile from Assize in Italy (where the holy Francis was born) there stood an old, ruinous, little Chapel belonging to a certain Abbey of St Benedict; to this place the holy Francis after his Conversion bore a particular Devotion, and begun to repair the same after the best manner that he could, and to take it for his ordinary Habitation, choosing the same for the first Settlement and beginning of his Seraphic Order, and called it Our Lady of the Angels; for that he had often in that place heard the wonderful sweet Hymns of the Angels of God, and had himself there oftentimes enjoyed their Conversation. He named also this Chapel, Our Lady of Portiuncula; whether it were from a Village of that Name, near which this Chapel might be built, or for that he held this place for his little Portion, (in Latin Portiuncula) which God Almighty had allotted him for his Order. Although the Foundation at first was very small, yet it is through the particular Dispensation of God greatly increased, and become exceedingly renowned through all Christendom. It was also held in such Estimation by St. Francis, that no man was permitted to come in there but his Brothers only; and of the same none might there dwell with him, but such as excelled in good and exemplary living.  
This now was well enough thought on in a Story so silly as this will appear; because under this pretence they can put upon the World what Lies they please concerning St. Francis' Miracles and miraculous Entertainments here; as it is the common Character of their feigned Miracles by which they pretend to confirm and recommend their Fopperies, and Superstitions, and Idolatries, that they are always done in a Corner, and hid from the World, there are none of them that ever appeared in public, or in any great Concourse of People, or to any impartial Witnesses.  
But to go on with my Tale: It came to pass (they say) in the Year 1221. about the Month of October, as the holy Francis was in his Cell very zealously and hearty praying to God for Sinners, an Angel appeared to him, who said, That he must go immediately into the Church, because that our Saviour and his most Holy Mother, with an innumerable Multitude of Angels were waiting for him. (It was really very condescendingly done for this great Company to come first and wait for him; or rather most impudently was the Story thus devised; but this Honour which they give St. Francis, is little to what the Alcoran of the Minorites ascribes to him; I mean the great Book I have seen of the Conformities of St. Francis with Jesus Christ.) Upon this St. Francis went into the Church, and saw there the Lord Christ, on whose Right-hand stood his Blessed Mother encompassed with an innumerable Company of Angels: Whereupon he fell flat on his Face to the Earth, and continued there his devout Prayers to the Lord and his Mother: (Was this an Exercise of Devotion in St. Francis to pray to the Virgin together with Christ, or done only with the Bishop of Meauxes Spirit of Charity?) But the Lord Jesus said to him, Francis, you and your Brothers (precious Men) are extremely solicitous for the Salvation of Men; seek therefore of me for the Salvation of the People, for the Comfort of Souls, and for advancing the Honour of my Name, all that which you desire, and it shall undoubtedly be granted you.  
St. Francis lay stretched out before the Face of God altogether transported in Spirit; but being come a little to himself, and being strengthened in the inner Man, he took Courage, and said; O most Holy Father! I a poor Sinner, pray and entreat most humbly, that your Divine Majesty will be pleased to grant Mankind this Favour, That all those who shall come to this Church, may be favoured and indulged with a full Forgiveness of all their Sins which they have confessed to the Priest. I also pray you, most Holy Mother, Advocatress of the Generations of Men, that your most gracious Majesty will be pleased to help me in my Request. The most saving Queen of Heaven being moved by the Prayer of her Servant Francis begun immediately to entreat her Son, saying, Most Holy Almighty God, I humbly entreat your Godhead, that your Majesty will be pleased to hear and favour your and my Servant Francis. Hereupon said the Lord to him, Francis, the thing you seek is truly very great, but you are worthy of more than that: I consent to your Prayer, but I desire you would go to my Stadtholder, and from him in my Name seek this Indulgence; and thereupon did the Lord and his Company leave the Church and vanish.  
The Brothers, who were Twelve in number, (which is doubtless one of the Conformities of St. Francis with Jesus Christ) and who dwelled with St. Francis in this place, and were all of them in their Cells, saw a mighty Glory in the Church, and around it multitudes of Angels; they heard also very distinctly all that passed, but through Fear and Astonishment durst not venture into the Church, nor indeed stir from their Cells.  
The day following, St. Francis with one of his Brothers, travelled to Perusia, where the Pope Honorius the Third held his Court, and being admitted to him, he humbly said, Most holy Father, I have, not long since, repaired a Church to the Honour of the holy Mother of God; whereupon I entreat that your Holiness would be pleased to grant, that a plenary and free Indulgence should therein be obtained without Offerings. The Pope said, Such a thing as that could not be; forasmuch as whoever will enjoy an Indulgence, they must by all means merit or obtain this by giving at least some Alms. (This is well said, and and opens all the Trick and Cheat of Indulgences.)  
The Pope asked further, How many Years he desired this Indulgence should extend to? St. Francis answered, I entreat that your Holiness will be pleased to grant, That all they who with Penitence come into this Church, and confess themselves, and have received Absolution, may be absolved both in Heaven and Earth from all Gild and Punishment from the time of their Baptism to the time that they come into this Church. As the Pope made a Difficulty to grant this, St. Francis said, My Lord, I seek this Indulgence not of myself, but in the Name of Christ who hath sent me. Then did the Pope give his Consent, but through the Instigation of some Cardinals, he ordered that this Indulgence should indeed be continued for ever, but that it should not be obtained on more than one day in a Year. Upon which, St. Francis, with great Reverence, taking his leave, the Pope called to him, and said, Well Brother Simplicity, and what Security have you now for your Indulgence? St. Francis said, My Lord, your Word is enough for me, for God shall further his own Work, and I desire no other Bull; for our good Lady shall be the Paper, Christ the Notary, and the Angels the Witnesses: (And doubtless it was very proper that all these should be thus concerned about so precious and important a matter.)  
And this matter was very wisely managed all this while, or at least very sillily devised; for they go on and say, It was now two Years that St. Francis had obtained this divine Indulgence, but there was yet no day settled whereon the World should obtain it. St. Francis expecting that God, who had granted the same, should also reveal the Day: the which came to pass in the Month of January of the Year 1223. in the following manner: (for this Circumstance was omitted purposely before, for a pretence to bring in more ridiculous and lying Wonders to recommend St. Francis and his Indulgence.)  
As St. Francis at Midnight was praying in his Cell, the Enemy came to him with the pretence of Friendship, saying, Francis, wherefore will you destroy yourself before your time? Why do you so mortify yourself with Watching? Know you not that Sleep is the principal Cherisher of Life, and very necessary and profitable for a young Person? The holy Father observing the Artifice of the Devil, threw off his upper Clothing, and having nothing on but his Drawers, in fervour of Spirit run out of his Cell, and creeping through a thick Thorn-Hedge, he forced his way into a neighbouring Wood, where he tumbled his Body among the Briars and Thorns till it was all over bloody, saying to himself, 'Tis much better that I by suffering this, do fill up the Sufferings of Christ, than that I should suffer myself to be prevailed upon by the Enemy. The Enemy being thus drove away, a great Light shined round about him: And altho' this was in the middle of Winter, nevertheless he saw about him red and white Roses in abundance. At length a multitude of Angels came about him, and said, Francis, get up quickly, and go into the Church, for Christ and his Mother wait for you there. He standing up seemed to himself to have upon him a miraculous bright and white Garment; and having gathered Twelve white, and Twelve red Roses, he went into the Church, (but a civil Saint would not have stayed to do this, when such Persons were waiting for him.) All the way as he went seemed to him to be spread with Silken and Purple Tapestry. Being then with great Reverence come into the Church, he saw there the Lord Jesus Christ with his blessed Mother, and a great multitude of Angels, he thereupon falling to his Prayers, said, Our most holy Father, Lord of Heaven and Earth, and Saviour of the Generations of Men, may it please you of your great mercy to appoint a particular Day for the Indulgence you have granted to this place. Then the holy Mother of God praying also for him, Christ said, I will that the particular Day shall be that on which my Apostle Peter was loosed from his Bonds, beginning from the second Vespers of that day, and continuing to the Vespers of the day following, including also the Night between both, within which time all that come into this Church shall enjoy the Indulgence. Then the Angels set up a singing the Te Deum (with a great deal of Reason certainly for so great a Benefit granted to the World.)  
Many silly and riculous Circumstances more are mentioned in the Story; but to be short: He went to the Pope, showed his fine flourishing Roses in Winter, and by Virtue of them obtained this Indulgence, as the particular Order and Pleasure of Jesus Christ through the Intercession of his most holy Mother; the whole Grant they state thus: That all, who from the Vespers of the first Day of August to the Vespers of the following Day, shall come into the Church of our Lady of the Angels, shall obtain full Remission of all their Sins committed from their Baptism to the Hour that they come into that Church, having confessed with Repentance, and received Absolution of the Priest.  
This Indulgence was a long time to be obtained only in this little Church called Portiuncula; but perilous Times succeeding, and it becoming very troublesome and difficult for those especially in Foreign Countries, to come hi●●or for it, at length his Holiness, Pope Gregory the Tenth, in the Year 1622. upon the 4th. day of July granted, That the same Indulgence should be obtained by all Christians in all and every the Churches of the Minor Brother's Order, through the whole World, as fully as if they came to the Church Portiuncula itself. That is to say, the Order increased, and several Families of them came to be spread about in several Countries, and this is one of the Tricks to maintain them by; and therefore every House of them must be furnished with this gainful Privilege; for we are not to forget, that an Indulgence is not to be had without leaving some Offering of Alms, as 'tis called, where that is obtained; that is to say, it is not to be had without Money.  
Thus we see what Foundation they have for the Devotions of this great Festival, and this is as good as that of many others. Upon the Credit of this foolish, absurd and impious Story do thousands of People run, on this day, to the Churches of these Monks, to have their Sins pardoned; Princes, Statesmen, Physicians, Lawyers, Divines, leave their important Business to attend the Devotions of this day, especially those who are joined to these Monks by being of the Brotherhood of the Cord of St. Francis. Certainly the Doctrine of Implicit Faith and Blind Obedience must be very necessary to this purpose. But to curse, excommunicate, murder and damn People as Heretics because they do not believe and comply with such Stuff as this, must be as much beside true Christian Charity, as the other is beside a true Faith.  
But let us look a little also into the Trick of the Fraternities, and see how these are contrived and managed for the making provision for these idle, useless Drones, called Religious, among whom the Christian Faith, like stagnating Water, has been so monstrously corrupted for want of being exercised duly in Works truly good. And upon consideration of the matter, we shall find these Fraternities to be as great and wicked a Corruption of Christian Religion as any is in the Roman Church, or indeed as any can be.  
To these Monks belongs the Fraternity of the Cord of St. Francis, by Virtue of which many of the People are joined to them, coming to public Worship constantly in their Meeting-Places, and receiving all Administrations of the Divine Ordinances from them. I shall give some Account of this from what themselves say of it in a Book written to recommend it to the People, called The little Spiritual Wine-press; or a short Account of the Original, Worthiness, Miracles, Conditions, Privileges, Fruits, Indulgences of the far renowned Archbrotherhood of the holy Five Wounds and Sufferings of Christ, named the Cord of St. Francis. It is pretended indeed, that this Fraternity is set up to honour and commemorate the Sufferings of Jesus Christ; but we shall find by understanding it, that 'tis rather designed to honour St. Francis, and to maintain these his Brothers. To show how acceptable to God the Remembrance of Christ's Sufferings is, they tell this Story of St. Francis: He had, they say, such Compassion and Devotion to the bitter Sufferings of Christ, that he would often burst out with Tears, and cry and moan most bitterly, as if Men were putting him to the greatest Torment: Therefore Christ also honoured him with the Marks of his holy Five Wounds, to renew in the World the Remembrance of his Benefits and Love shown to us in his bitter Sufferings (So the World is to remember the Sufferings of Christ by the Wounds of St. Francis; and I doubt not 'tis one Conformity of the pretended Saint to Jesus Christ, that Men must expect to be saved by the Merits of his Wounds too.) They say, that St. Francis hearing that Scripture read, Provide neither Gold, nor Silver, nor Brass in your Purses, nor Scrip for your Journey, neither Shoes; he immediately threw off his Shoes, disposed of the little Money he had, and his Purse too; and laid aside his Girdle, and instead of it, gird himself with a Cord. But certainly, if this Scripture is to be taken in the strict literal Sense for a common Rule, St. Francis should have let alone the Cord, and not have girt himself at all, for even the Cord might be reckoned a Girdle. But for all that, they tell us, that through this Cord Almighty God has done many wonderful Works; so that not only the Cord, but also the Water in which the Cord had been washed, would heal Diseases; which signifies in what great Esteem men ought to hold this Cord. But is it possible for any man seriously to think it worth while for the Infinite Wisdom and Power to alter the Course of Nature, and work. Miracles for the Honour of this Cord? Certainly nothing can be more impious and blasphemous, than the ascribing to the great Sovereign, and Author of the World, the working Miracles on so trifling Occasions, as they many times find for them, in the Histories of their Saints; which is as if the Divine Power, like a paltry Juggler, would show Tricks for the sake of showing them. To go on:  
Pope Leo X. granted to the Order of the Minor Brothers the Power to administer the Cord to all Christian People, with great Indulgences and Privileges. Many Great and Noble Persons have born this Cord openly, namely, 4 Popes, 48 Cardinals, 2 Emperors, 12 Kings, many other Noble, and a multitude of meaner People. Sixtus the Fifth Pope of Rome, through his pious and religious Charity, established in the Year 1586. this Archbrotherhood of the Cord of Assize for the purposes following.  
In the first place, to renew the remembrance of the Sufferings of Christ, as is pretended, but it might have been let alone for all this, because Jesus Christ himself has left us a fit and sufficient memorial of them in the Sacrament of his Supper.  
2. He having observed how great Devotion many People bore to the H. Francis, who yet had no opportunity to forsake the World and live under the direction of any of his 3 Holy Rules; he therefore instituted this Brotherhood that they might at least in the wearing of this Cord become the followers of St. Francis, be excited to all Virtue, and might live and die in the love of God.  
3. And also, that all faithful People, through the whole World, who afford daily Sustenance and Food to the minor Brothers, may from the same Religious receive Spiritual Gifts and Assistances. And this without doubt is the chief reason for this wise Institution; to encourage and oblige an easy and abused Devotion to contribute real Benefits for the empty return of Imaginary ones.  
Further to recommend this Brotherhood, or wheedle, the People are told, that among other Privileges granted by God himself to the H. Father Francis, this is one; That he should release every Year upon the day of his Festival all the Souls of those of his three Orders, and the Souls of those who have been Benefactors to them from the dismal Fire of Purgatory.  
The mighty Privileges and Benefits belonging to this Fraternity are too many to be here enumerated, but I shall mention some of them.  
Those that enter themselves herein shall enjoy all the Indulgences and Favours granted to the minor Brothers. They shall be partakers of the merits of all the Fasts, Prayers, Watch, and other good Works which are done through the whole World by (those who live cloistered in eternal Idleness) the Order of minor Brothers, the Clarisses, the third Rule, and by the whole Brotherhood of the Cord.  
They shall receive Plenary Indulgence upon the day of their coming into the Brotherhood once, and at the day of their Death: Upon all the Feast-days of our Saviour, and upon all the Festivals of our good Lady; upon St. Francis' day; All-Saints-day; and through the whole good Week before Easter: This is granted by Leo the 10th.  
Note, That the Brothers and Sisters of the Archbrotherhood ought to seek of their Father Consessor, who must also be a Minorite, these great Indulgences and Absolutions.  
Plenary Indulgence to all those of the Brotherhood who shall join in the monthly Procession of the Archbrotherhood, and to those who are not of the Brotherhood, but shall join in that Procession, an Indulgence of an hundred Years. At Ruremond, Venlo, etc. upon the first Sunday of the Month; at Brussels, Bruges, etc. upon the 2d Sunday; at Loven, Antwerp, etc. upon the 3d Sunday. At Boils le duc and Maesyck upon the 4th Sunday. (And thus are considerable portions of God's peculiar time applied to the Honour of this pretended Saint.)  
Plenary Indulgence for those that say or hear the Mass of the Immaculate Conception, (which Chimaera the Followers of this Francis are great sticklers for) they praying for the Pope of Rome.  
Plenary Indulgence for those that read the Rosary of our Lady, namely, 72 Ave Maries and 7 Pater Nosters with a Pater Noster and Ave Mary for his Holiness.  
Leo the Tenth has granted 30 days Indulgence for those who visit the Churches of the minor Brothers; an hundred days to those that hear Mass there, or any Divine Service: Eighteen Years and 323 Days of Indulgence for those that hear Sermon: And those who in any other Church shall go to hear a minor Brother preach shall enjoy an Indulgence of eighteen Years 222 Days.  
Plenary Indulgence for all those who at their Death desire out of Devotion, to be buried in the Habit of the minor Brothers being Men, or if Women in that of the Clarisses.  
Plenary Indulgence for the Parents who have Children in the Order of the minor Brothers, being in the state of Grace, and that for so many times as they have Sons in that Order; which Indulgence the Children may apply to their Parents when dead, by saying a Mass near their Graves: (To this purpose they will be induced to order themselves to be buried in their Churches, and without doubt good Presents and Legacies are usually made to these good Brothers, both for the Habit, and for the Burying-place.)  
A multitude of Lying Wonders are produced to recommend this blessed Cord (which the Inventors of them deserve to have about their Necks for their pains) I shall only tell one Story which is a little diverting though it has enough the Air of Falsehood and Folly: For by this wondrous Cord a Saint of the Order cheated the grand Deceiver, and made a mere Ass of the Devil: O fine! the truth on't is, the old Fellow does so often cheat us all that one would be pleased to understand that He should ever be put upon himself: The Story runs thus. The good Father Martinus Ruis not being able to pass the River Guadarrama, as he stood careful upon the Brink about the matter, there comes down to the Water near him an Ass: The good Man knew by an Inspiration that this was the Devil, and that he roguishly intended, if the good Man should offer to mount him, to carry him into the midst of the River, and there throw him off and drown him; nevertheless he goes to the Ass, nimbly slips the Cord of St. Francis about his Neck, and then he had him secure, and a mighty thing I assure you it was, that a Man could make any good of the Devil; yet he did, for he mounted, and the Devil carried him safely through the River, he kept him in servitude still, rid him to Toledo, forced him to drudge there in carrying Stones and heavy Burdens to serve the Repair of the Cloister. ('Tis well we have it once acknowledged, that the Devil was serviceable to the erecting of any of those pretended Religious Houses.) But the good Man gave a Charge that no one should ever take off this Cord, and so the poor Devil wore it, and continued in the shape and slavery of an Ass many Years. At length as he stood bound to a Crib, while two Fathers of the Order looked on, who were strangers to this Convent and to the Matter, he made show to them of entangling himself with his Cord, and to be in danger of being strangled by it; upon which the good Fathers ran to relieve him, and slipped the Cord off from him. That was it the Devil wanted, and away he vanished immediately with loud outcries and howl, and left a most fearful stink behind him. And so much for that.  
Let us observe in the last place some of the Rules and Constitutions of the Brotherhood. Every one that will become a Brother must enter his Name in the Book of the Archbrotherhood. They must receive the Cord, being blessed, from the Hands of a Superior of the minor Brothers; must gird themselves daily with the same, wearing it either above or under their : They may put it off at Night going to Bed, and put it on again in the Morning when they rise. If the Cord be lost or when 'tis worn out they may ask for another consecrated one, or provide it themselves, and carry it to be blest. They must read commonly every Day 5 Pater Nosters and 5 Ave Maries with the 5 Salutations of the 5 Wounds to the Honour of the 5 Wounds of our Saviour.  
All the Brothers must come to a Monthly Assembly at some time and place convenient: At which time one of these Fathers shall make an Exhortation to them. (Without doubt to be true to the Cord, that they may go to Heaven in a String, and he will tell them many a fine story of the Virtues of the Cord.) The Devotions in these Assemblies are to begin with (the Ancient and Venerable) Hymn Veni Creator (which is worthy of a much better Office;) and must end with the Litany of St. Francis or of our good Lady. A number of the Brothers called out by the Servant of the Brotherhood shall honour with a Light the H. Sacrament of the Altar in the monthly Procession, as also in the Procession of Portiuncula, etc. to which end a number of Flambeau's or Wax-Candles shall be kept, to which the Brothers shall be pleased to contribute. As any one of the Brothers comes to be sick the Father shall be told of it, who shall take care that he be provided of the Holy Sacrament, and be visited by other Brothers according to Quality and Opportunity: And the Servant of the Brotherhood shall desire all the Brothers in the Town, or that inhabit near it, to attend the Sacrament to the sick person and honour it with the Flambeau's of the Brotherhood. When any Brother dies, Brothers are to be invited to attend the Funeral; the Mass of Requiem shall according to order be sung in the Convent to which all Brothers shall be invited, as also the same Mass shall be said in the Octave of St. Francis for all those who are departed of this Fraternity.  
When they put on the Cord in the Morning they are to say this Prayer following; Vouchsafe, O Lord, to gird me with the Girdle of Purity, that the Virtue of Chastity may always abide in me, and I may wear this Penitential Cord for the forgiveness of my Sins, through the Merit of the Cords and Sufferings of our Lord Jesus Christ.  
And what need is there I wonder of wearing this Cord in order to obtain the forgiveness of Sin by the Sufferings of Jesus Christ? Will it be said, the Merit of these are not sufficient unless a Man do hereby apply or tie to himself the Merits of St. Francis and his Order? And is it not plain they reckon this addition at least very useful, and so rely upon the Merits of this pretended Saint as well as upon those of Christ; and give him a part in this Honour of a Mediator. But to crown all, let us observe the Prayer and Protestation which they must use at the entering themselves into this Brotherhood, which is as follows: I N. N. take for my particular Mediation with Almighty God, the most Holy Maid and Mother of God Mary; the H. Father Franciscus, with all the Saints of his Order; the which I shall never forsake, and against the Honour of whom I shall never do any thing, nor will I suffer that any under my Authority shall by my consent or connivance do any such thing. In all things I resign myself to the Obedience of the Holy Roman Church. I beseech you then, O most H. Maid and Mother Mary, and you, O Holy Father Francis, with your holy Company, that you will be pleased to receive me for your Servant, and stand by me in all my Works and Necessities, that I may follow your good Examples, and, through a saving Death, may be partaker with you of everlasting Glory.  
And will not this solemn Protestation and Prayer allowed in the Church of Rome, and encouraged by Popes and Indulgencies go for an Address to the Saints for their immediate help when the B. Virgin and Francis are desired to stand by them? Is it only the Spirit of Charity that makes them devote themselves thus to these persons in postures and forms of Worship, and to say to them, Receive me for your Servant? And when in this Form there is no mention at all of the Mediation of Jesus Christ, but a choice is made of others by Name for this purpose, and a Protestation solemnly pronounced of relying and trusting to their Mediation, may we not suspect that of our Saviour is forgotten for the present? However do they not herein advance these Saints to the Honour of Mediators together with him at least, when they sometimes betake themselves to their Mediation without Him? If one would interpret this practice to the worst Sense it can bear, it might be said they herein prefer these Saints before our most Blessed Saviour, and choose these for their peculiar and chief Mediators, or instead of Jesus Christ. But I would wrong no body, and would exercise Charity to all men, therefore I would not impute this to them.  
These good Fathers, the Brethren and Follower's of the pretended St. Francis, are as hath been said, great sticklers for the immaculate Conception of the B. Virgin. They will have it, that she was born without Original Sin or Pollution; but others of the Church of Rome are positive against this. We shall have occasion to speak of this Controversy hereafter. At present I shall observe, that altho' the Controversy cannot be decided or ended by the Infallible Judge at Rome, yet a solemn Festival is appointed to be observed in Commemoration of it, which is celebrated with many tasks of Devotion through a whole Octave. I shall give the Reader an Account of this as it was published by these good Fathers in the Year 1696.  
Plenary Indulgence,  
With Prayers of 40 Hours at the Minor Brothers upon the Feast-day of the Immaculate Conception of the most pure Maid, and Mother of God, Mary.  
On Friday upon the Eve of the Feast-day shall the solemn Vespers be performed at 3 a Clock; after that shall follow the Complin, with the Laud: Aster that shall be sung the Matins concluding the same with the Benediction of the Venerable Sacrament of the Altar.  
In the ensuing Night shall begin the Prayer of 40 Hours.  
Saturday following, being the Eighth of December, shall be solemnly celebrated in the Church of the minor Brothers the Feast-day of the Immaculate Conception of the most pure Virgin and Mother of God Maria, chosen Patroness of the Seraphic Order of the Holy Father Francis.  
Upon which Day a Plenary Indulgence shall be obtained by all Faithful Christians, who having confessed and received the Communion shall visit the said Church, and there pray for the Advancement of our Mother the Holy Church, the Extirpation of Heresies, and the Uniting of Christian Princes.  
On the Feast day in the Morning shall be sung the solemn High Mass in Music by the Reverend— Abbot of St. Michael, (Superior of the Norbertines.)  
Afternoon, at 3 a Clock, shall be solemnly sung the Vespers with the Complin: Then the Reverend— Ordinary, Preacher of the aforesaid Abbey shall preach: After which will be the laud's: And the Feast-day shall be concluded with the Benediction of the Venerable and most Holy Sacrament of the Altar.  
Upon the Sunday following, and during the Prayer of the 40 Hours, there is a Plenary Indulgence to be obtained. On this Day the High Mass shall be sung at Ten a Clock.  
After Noon, at two a Clock shall the Vespers be sung; which shall be followed with a Sermon, and this with the Complin and Laud; and the Prayer of 40 Hours shall be concluded with the Benediction of the Venerable and Holy Sacrament of the Altar.  
On Monday and the following days of the Octave, at 7 a Clock in the Morning, the high Mass shall be sung in the middle of the Church with the exposing of the Venerable: Afternoon, at 4 a Clock, shall be Vespers.  
After which, on every Day, there shall be an Exhortation performed by several Preachers of the Order of the minor Brothers. After the Exhortation the Hymn of the Immaculate Conception shall be sung, and that shall be followed with the Benediction of the Venerable and Holy Sacrament of the Altar.  
All this is done in pretence, to praise God and honour the B. Virgin, for that which is undoubtedly false, and which the Church of Rome itself cannot agree to be true.  
The Carmelites called Onse lief Vrouw Broeders, 
Carmes the Brothers of the V Mary.  that is, the Brothers of our Lady, by whom they mean no less person than the Virgin Mary, have also a large and lofty Church, and a good large House: They are a great Company, go with bare Legs, but with Sandals on their Feet too, and look well. They are belonging to them, among other Wheedles to draw Trade and Custom, the Fraternity of the Scapulary or Shoulder-cloathing, a part of their Habit; which Scapulary they say was given to the blessed Simon Stock, a Saint of their Order, by the Virgin Mary herself: And there are large Indulgences granted to this Fraternity in the Chapels of this Order. Something more particularly of this matter will come in when we are at Aix la Chappelle, where we shall meet with the Festival that commemorates this great thing. But the Jesuits, envious at the esteem which they have among the People, and at the Trade they draw, set themselves to disparage or call in question this, and some other pretences upon which they value themselves: And to this purpose in their Acta Sanctorum they criticise upon them. For which boldness the Carmes set to work, and used their Interest so well in Spain that they got this Book condemned at Toledo by the Inquisition under a great many odious Epithets, and burnt in public by their Officer, in the Year 1696. They are also hard at work to get it condemned at Rome, and the Jesuits are labouring to prevent this. The Carmes have not been able as yet to gain that point, but they have persuaded the Pope to give them a Testimony of his Esteem and Favour, and to do something to support their Esteem among the People. Accordingly he has this Year granted to the general Chapter of these Carmes, expressly for promoting their good success, and the increase of their Order, as well as for the greater Glory of God and the Salvation of Men, a Plenary Indulgence to all that shall visit their Churches upon the Feast of the Ascension of our Saviour, and from thence to Whit-Sunday inclusively to be present at such and such Devotions specified. The time that we came to Antwerp was within that compass, and the place of our Lodging on the Mere being over against one entrance to their Church, we could observe a great many People hasting in thither: This drew us thither too, believing there was something extraordinary, and coming we found by printed Papers posted up, as is usual, that this was the occasion of the Concourse. It was, I think, the time of Compline, as they call it, which is the last Office of the Day. They commonly begin and end this Service on Festival-times, as this was, with the Benediction of the Holy Sacrament, which is thus performed: The Priest brings it out in a rich 
Benediction.  Remonstranter at the beginning, and very gravely holding it before him, turns himself a little successively towards both sides of the Chapel, and so shows it to the People who all prostrate themselves and adore it: This done, he sets it up in a place fitted for it on the Altar; and when the Office is done, this formality is repeated again: This they call the Benediction, and those who cannot be present at the whole Service will sometimes make great haste to secure the Felicity of the Benediction at the end, which they are warned of by a Bell, as I now observed. We saw now the Churchyard, which is not a small one, full of Coaches, and the large Church thronged with People. And three of their Priests were at the High Altar in very rich Copes which seemed at a distance to be Cloth of Silver, with a great deal of Embroidery upon them in Gold and Silver: But, as is usual with Copes, this Embroidery was some of it perhaps laid on in the form of a Cross which reaches from the top to the bottom, and from one side to the other of the Cope behind, for these good Men are proud of bearing the Cross after Christ. I fancy such a Cross as this would not be either to the Jews a stumbling Block or to the Greeks Foolishness, tho' the Cross of Christ was so: This is their Cross indeed, and in hot weather somewhat a heavy one, alas, but little akin after all to the Cross of Christ.  
These People have here on the North side of the Choir a pretty close Chapel dedicated to the Virgin Mary, the Floor, the Walls, and the Arched Roof are all Marble, the Floor black and white, and the rest white. On the Wall, upon the Right-hand as one goes in, there are two pieces of very curious carved Work in two Panels, as I may speak, of the Marble; the one is a Prospect of the City of Antwerp: The other is an Army ranged in its feveral Battalions of Horse and Foot, where one's sees the Men and the Horses of the several Bodies distinctly cut. In this Chapel over the Altar there stands an Image of the Virgin Mary crowned, as tall I believe as a Child of two Years old, with a Child in her Arms, and these seemed, and the Monk told us, they are Massy Silver. They show too a small Effigies of a Man in a Coffin with the Scapular on, to be sure, in which it must be supposed he died and was buried that he might assuredly be saved. This is said to be the Man who erected this Chapel, he was as I rember a rich Merchant of Antwerp.  
But let us return to the Indulgences so often 
Indulgences.  mentioned, which the poor People so eagerly run after, and consider them a little upon this Occasion once for all, that we may understand the Reason, and Use, and the Cheat of them. Indulgences are the great Manufacture, as we may say, of the Roman Church, that which supports their Trade and brings in their Wealth. That which gathers, and binds together the Fraternities who at their charge erect, beautify and maintain some Altars and Chapels, and the worship of some particular Saints, is that several Indulgences are granted to that Fraternity to be obtained at those Altars and Chapels. That which draws the multitude to Church, to be present at a Mass, and other Devotions on their numerous Holidays is the grant of Indulgences to be obtained there at those times. When any Church or Chappel wants repairing, gins to be deserted, or wants more Finery and Riches, new Indulgences are granted to those that shall come to Mass at that Altar or Chapel. When the Pope has a mind to favour any knot of Secular Priests, or any Religious Order, he grants them some new Indulgences to be obtained by those who shall come to hear them say Mass at certain appointed times at their Churches or Chapels. But whatever other Preparation they have or want, in order to partake of these Benefits, they must not think to do it without an Offering. So the Indulgences bring People, the People bring Money, and Money answers all things with them. This is the real Use and Design of these things; they are very profitable to the Priests, but let us see what an Advantage they are pretended to be to the People, and how groundless and false that Pretence is, and how the real Cheat of all may be discovered.  
We shall strictly follow the Bishop of Meaux in taking an Account of the Doctrine of Indulgences, whose Expositions are become Oracles in the Church of Rome. He puts his Account of their Doctrine of Satisfaction for Sin, and of Purgatory, and of Indulgences together: And indeed they are all, as well as they can be, joined together in the Doctrine of that Church. The Catholics, (says he, meaning the Church of Rome) do with one Consent teach, That Jesus Christ alone, God and Man, was capable by the infinite Dignity of his Person, to offer to God a Satisfaction sufficient for our Sins. But he having superabundantly satisfied, could apply that his infinite Satisfaction to us in these two different manners: Either he could give us an entire Discharge, without the Reserve of any Pain or Penalty to be suffered by ourselves; Or else he could establish a Commutation of a greater Pain for a lesser: That is to say, He could excuse us from the Eternal Pain due to our Sins, and leave us bound to some Temporal Pains; and this is that which he has done, with relation to those who fall into Sin after their Baptism. They must suffer some Temporal Pain, though▪ the Eternal be remitted to them. And it is not to be concluded thence (says he) that Jesus Christ has not entirely satisfied for us, but on the contrary, that he having acquired an absolute Right or Propreity over us, by the infinite Price he has given for our Salvation, he gran●s us our Pardon upon such a Condition, or such a Law, and with such a Reserve as he pleases. It is therefore to satisfy this Obligation that we are subject to some Penalty which we ought to accomplish in the Spirit of Humility and Repentance. And it was the necessity of these satisfactory Works which obliged the Ancient Church to impose upon Penitents the Penalties which are called Canonical. When therefore the Church imposes upon Sinners the Works that are penal and laborious, and it is so that they submit to them with Humility, this is called Satisfaction; and when, having regard to the Fervour of the Penitents, or to other good Works which she has prescribed to them, she relaxes some part of the Pain that was due, this is called Indulgence. Those that go out of this Life with Grace and Charity, but are nevertheless still indebted for some Pains which the divine Justice has reserved, must suffer them in another Life, that is in Purgatory. This Purgatory 
Purgatory  they make as frightful as they can devise to do: they say the Pains are the same with those in Hell: they set the place of it, as it were, on the Suburbs of Hell, and represent it as incomparably more intolerable than all that can be endured in this World: insomuch that if we might believe the Stories which they have of the Apparitions and Complaints of Souls tortured there, it were more eligible and better to be endured, to live quite through an ordinary Life on Earth under the most wracking and tormenting Disease, than to lie but for a day in Purgatory. But these miserable Wretches who are there, have this Relief, as the Bishop of Meaux says, That God has so established the Advantages of brotherly Charity, and the Communion of Saints, that oftentimes he receives the Satisfactions which we offer for one another. So the Souls in Purgatory they pretend, may be relieved, and either eased there, or delivered from thence by the Satisfactions of their Friends, for them, who are living on Earth. These Satisfactions their living Friends must give for them, either by doing some laborious Works, or by suffering many hard and voluntary Penances themselves; or else they must purchase a good parcel of Satisfactions for them out of the Treasury of the Church, which the Pope at Rome, and the Bishops in their respective Dioceses, have, as they pretend, the Power to dispense, and to communicate or apply them to whom they please. This Treasure of the Church, as they pretend, is made up of the infinite Satisfactions of Jesus Christ, and the Satisfactions of the Saints. The Bishop of Meaux says, He mentions those of the Saints, because the Goodness of God is such, that he is willing, out of Favour to the more pious of his Servants, to suffer himself to be, for their sakes, the more gentle, and easy to others. This, says he, is the Foundation of Indulgences. They are established to relax the Rigour of the temporal Pains due to sin. They are not designed, he says, to discharge us from the Obligations we lie under to satisfy God ourselves, but because we have always Reason to fear that we are far from having satisfied occording to our Obligations, we should be Enemies to ourselves, if we should not have recourse to the Favours and Indulgences of the Church; which are designed to aid those who have a good Will, and do endeavour to satisfy for themselves, to quit their Score, and to supply their Infirmities. Now these Satisfactions of the Saints, which make up the Fund of Indulgences, and the Treasure of the Church are reckoned to be increased to a mighty Sum and Heap, tho' an invisible one, by any Works, especially of Supererogation. And so the vows of the Religious Orders, of Poverty, Chastity, and Obedience to such and such austere Rules of living, are things accounted mightily meritorious. And then, if the Treasure of the Church be mightily furnished from the meritorious and satisfactory Fopperies of the Religious Orders, it is but reasonable that the Pope should grant Indulgences, that is, Communications of these Merits and Satisfactions to be obtained at their Altars and Chapels. But methinks, too, it seems not a little hard, or perhaps unjust, that every Order should not have the keeping and dispensing of their own Merits and Satisfactions, that they must depend upon the Pope for the Disposal of what is their own, or work to enlarge his Treasure, and have none of their own to dispose of, without his leave: Sic vos non vobis fertis aratra boves.  
We shall observe in the following Relation, that the Extent or Duration of the Indulgences granted to several Performances, is very different; some being granted for a certain number of Days, more or less; some again are called Plenary Indulgences; the Explication of this matter I shall give here once for all in their own Words: Through an Indulgence of forty days, say they, men obtain the Forgiveness of the Penalty due for their Sins, all at once, as if they had truly done the Penance of forty days, according to the ancient Usage of the holy Church. An Indulgence for a Year is a Forgiveness of Penalty so great as a Man could merit by doing penance for a whole Year. A Plenary Indulgence is the Forgiveness of all Penalty that a Man owes for his Sins: so that he who hath obtained a Plenary Indulgence, if it were so that he should immediately die before he fall again into Sin, he should go strait to Heaven, without being obliged to suffer in the Fire of Purgatory.  
Let us now observe how the Cheat of all this may be discerned, and upon a little Examination of the matter we shall find that this whole Frame of Stuff is a politic Engine to keep the People in Awe and Subjection to the Pope, and to hold the several numerous Orders, or rather Regiments of superfluous Priests in good pay, and to pay them too with other People's Money. In the first place we may observe, 'tis well known to those who are acquainted with the History and Discipline of the primitive Church; that they did indeed enjoin public Penance for those who were guilty of public and notorious Crimes, which they obliged them to endure and fulfil before they would admit them, after such Faults, to partake of the Sacrament of the Lord's Supper. But these Penances were not designed to satisfy the divine Justice for the Sins committed, but to give the Church and the Public, Satisfafaction and evident Proof of the Sincerity and Truth of their Repentance. And when the time of these Penances was shortened, which was the usual Indulgence of the Primitive Church, it was because the Circumstances satisfied the Church before the time appointed was all spent, that the Penitent was truly such, and was come to a due Sense and Detestation of his Fault: Or else it was shortened because the Person was likely to die within the time prefixed. In which case also he having continued his Task of Penance, was, at the point of Death, admitted to partake of that Sacrament for his Consolation and Support in that sad Hour. Thus was the matter managed in the primitive Church.  
And 'tis well known also by those who are acquainted with the State and Management of the Roman Church at present, that those good Men who would revive the ancient Discipline, and do require the Evidences of a true Repentance before they admit People to that Sacrament, are hated and persecuted by the prevailing Faction in the Church of Rome, under the Dominion of the Jesuits; and reviled and reproached with the Names of Jansenists, Arnaldists, Novators, Rigourists, and Heretics. Among others who bestow upon them these hated Names, the famous Traveller Hen●epin, whose Brains were bewildered in the Wildernesses of America; if he ever had any, has endeavoured to signalise himself in a Railing Book against them, which is full as wise as his Travels, and perhaps the Relations of it much about as true.  
Again, we may observe this Variation in the Church of Rome from the primitive Church. The primitive Church was to have the Satisfaction, or give the Indulgence before the Penitents were admitted to the Sacrament of the Lords Supper: But in the Church of Rome 'tis always expressed and and required as a Condition of enjoying the Indulgence, that the persons shall have first confessed, and received the Communion. The plain Reason of this is, because the Offering at receiving of the Communion, is the chief thing which the Indulgence is granted for, and must be attained by. And the primitive Church never pretended by her Indulgence to relax the Pains of Purgatory, or to deliver any from it; for they knew nothing of any such place or State, as the Romanists have invented.  
Further, let us observe, That the Bishop of Meaux confesses, as indeed he is forced to do, by the Evidence of holy Scripture, That the Sufferings of Jesus Christ, and his Meritorious Death, are a full Satisfaction to the Divine Justice for the Sins of Men. But from hence we may conclude, That at least there can be no need of Humane Satisfactions, or that we must suffer severe penalties to satisfy for our Sins. The Justice of God cannot be said to require more than is necessary, unless he be very unjustly accused. But if Christ has done all in this matter, more than all is more than need to be; a full Satisfaction must be enough, and all. Therefore whatever other Reasons there may have been for God's laying temporal Afflictions on Good Men, notwithstanding that he has pardoned their sins, they are not laid upon them for any Satisfaction to the Divine Justice. If the suffering of these were the necessary and required Condition of our partaking in the Satisfaction of Christ Jesus, yet it were not proper to call them Satisfactions to the Divine Justice for our sins. He therefore in this Explication of the matter, goes beside the true Doctrine of his Church, and gives another Reason for these temporal punishments. Besides, the Holy Scripture no where teaches this Doctrine of his: it says, By Grace we are saved, even through the Merits and Satisfaction of Jesus Christ, not by any penal Works of our own. And it is not where proposed as a Condition of our partaking in the Satisfaction of Jesus Christ, that we must pay a part of the Satisfaction due, for ourselves. If the Goodness of God, in condescension to our Weakness, is content that we should satisfy for one another, as Mr. de Meaux says: Why may we not believe that the Goodness of God for that Reason will accept of, and content himself with the Sufferings and Satisfaction of Jesus Christ for us all? which indeed the Scripture plainly teaches, and we justly believe he has done.  
Further, the Bishop of Meaux has been forced in his Explaining their Doctrine, in these matters, to destroy it; as indeed it does, like other Errors, destroy itself: To make Men depend upon Indulgences, and keep up the Trade of them, he has evidently taken away what he calls the Foundation of Indulgences, and the Treasure of the Church, so far as the Merits of the Saints are concerned in it. He says, That Men ought, after all that they have done, in order to satisfy for their sins, to fear still that they have fallen short of the full Satisfaction for themselves, and therefore they must run from place to place to obtain the Benefit of Indulgences. But then, if any aught to fear this for themselves, all aught to fear it concerning themselves. And if this be the Doctrine of the Church, all must submit to, and believe it; so that after all their pretended Supererogations, those of the Religious Orders ought to fear that they have not made Satisfaction enough for themselves. If they ought to fear this, others may fear it too, as well concerning those Monks, as concerning themselves: And then all may justly fear that there is no such a Treasure of Merits and Satisfactions from their penal and laborious Satisfactions, as is pretended. For he that may be feared not to have done enough for himself, may be more justly feared not to have done enough for himself and others. He that has not enough for himself, has none to spare. But the Scripture evidently determines this matter beyond all Contradiction, by destroying the vain Opinion of Supererogations: it teaches us evidently, That no man in this life can perfectly fulfil what he is obliged to by the Law of God; and for that Reason we all need the Satisfaction and Righteousness of Jesus Christ, in order to find Acceptance with God. The great Apostle St. Paul renounces his own Righteousness (Philip. 3. 9) and says plainly, That he could not in this Life pretend to be perfect, in the 12th. Verse. The Apostle St. James, of himself and all Christians, in common, says, In many things we offend all (James 3. 2.) The Apostle St. John includes himself also with all Christians, and says, If we say that we have no sin, we deceive ourselves, and the Truth is not in us, (1 Epist. Chap. 1. v. 8.) But if no man can perform all that he is obliged to do, certainly not man can do more than that. Further, No Man, nor Company of Men can make a full Satisfaction by all the penal Works which they can do in this Life, but after all, every Man must, according to their Doctrine, go to Purgatory; because the making Satisfaction for sin, so as to escape the Punishment due, is the giving something instead of that Punishment which is equivalent: But they represent the Pains of Purgatory so much more grievous and intolerable than all that can be endured in this Life, that no Penalties endured here, can be equivalent to them; therefore none can excuse a man's self from going to Purgatory, therefore they cannot be of Value sufficienty to excuse others from it; and then the Pope's Indulgences and the Privilege of delivering Souls out of Purgatory, granted to such and such laborious Tasks of Devotion, or chargeable Charities, are an evident Cheat, and good for nothing.  
As for Purgatory, it may be said, the holy 
Purgatory.  Scripture speaks indeed of God's visiting the Iniquities of his People with a Rod, and their Transgressions with Stripes, even at the same time when he says, His loving Kindness he will not utterly take from them. But these Afflictions are constantly there referred to this present Life; and the Scripture speaks of no sufferings after it, but what the damned and reprobate shall endure in Punishment of their Wickedness. The Afflictions of this Life are represented as designed to correct and amend those who are exercised with them, not for the Satisfaction of the Divine Justice: They are Medicinal, not Penal, Dispensations; the Exercises of Wise Mercy, especially upon those who have repent of their Sins, and are forgiven, not the Exercises of Avenging Justice. The Scripture evidently contradicts the Opinion of a terrible tormenting Purgatory after Death, in representing. that all who die in Faith and Chari●y, that is, all good Men, and such whom the Papists send to Purgatory, do go immediately upon their Decease, to a Place and State of Bliss. Blessed are the Dead (says St. John, Rev. 14. 13.) who die in the Lord, for they rest from their Labours, and their Works follow them. They have no more to do to obtain their eternal Salvation, no terrible Torments to endure with the Spirit of Humility and Patience, not the hardest Work that ever they had to do, as the enduring of Purgatory would be; but their Works ● follow them, what they have done they shall immediately find does redound now to their Joy and Reward. And 'tis to be observed from the Context, that the Apostle says this of those good Men who should be dead before those times of Persecution which he there threatens the Church with, and so they would escape the Martyrdom which must fall upon many in those times: These he pronounces Blessed after Death; but the Papists will allow none to be so, but those good Men who d●e Martyrs.  
We may observe another Absurdity in this Doctrine: They say, That altho' Mortal Sins are pardoned upon Confession and true Repentance, and Absolution, and good men who live free from such shall never be condemned for what they have formerly committed; yet they being liable to Sins of Ignorance or Surprise will be inevitably liable to some temporal pain to satisfy for these which they call Venial Sins, and they must pay that Satisfaction to the utmost Farthing. That is to say, Mortal Sins are pardonable, the whole Punishment due to them may be remitted, that is, Mortal Sins are not mortal: But on the other hand, Venial, that is, pardonable Sins are not pardonable, but the whole Punishment due to them must be endured. If we should follow their Doctrine on these points through all the Absurdities and Self-contradictions it includes, we should digress too far out of our way; let us therefore now return to the Course of our Relation, which is designed chief to give an account of Practices amongst them.  
The fears of this imaginary Fire are industriously kept up among the deluded People by the most frightful Representations of it that can be invented. I remember a Story I have read to this purpose in the Jesuit Eusebius Nierembergius' Book concerning the difference between the Temporal and Eternal: This I shall relate here, because 'tis not very long, for a Specimen of their Management in this matter. A certain person, says he, lay sick of some painful wracking Diseases which made his Life a tedious Burden to him, so that he wished rather to die than to endure such Torments. Upon this an Angel was sent to tell him, he must yet suffer more for the satisfaction for his Sins, but he might choose whether he would lie two Years more in this Torment and Misery in this World, or lie three Days in the Fire of Purgatory. The wretched man, very sensible of present misery, but not knowing what he was about to undergo, chose to lie three Days in Purgatory; so he was immediately sent thither. When he had been there the space of 24. Hours the Angel came to make him a Visit, and ask him, I suppose, how he liked his warm Lodging. The miserable man was now almost beside himself with the excess of Torments which he endured, and fell upon the Angel with Reproaches, as having cheated and imposed upon him with Lies. You told me, said he, I should lie here but three Days, and I have been a Year here already, and must I now endure it yet longer? The Angel gave him good words, assured him he was not deceived, and that he had not been here the whole space of a Day; and since he found it so intolerable, he said, he might if he would return again to his Habitation on Earth, to endure there the remaining two Years of wracking pains from his former Diseases. The poor man, with greatest joy, accepted the offer, and returned to his torments on Earth; and told this Story to I know not whom.  
The Fears thus raised enhance the Rate and Value of Indulgences which pretend to remit the Punishments and Satisfactions due for Sin, and so to exempt from, or mightily alleviate the pains of Purgatory: And how much soever these Indulgences are multiplied, and whatever must be done to obtain them, they will still be followed by crowds of People, so long as this Fable obtains belief, who will think they can never be too safe from falling into this terrible Fire. By this Doctrine of Purgatory they are 
Fraternity's to secure a happy Death.  frighted into several Fraternities which pretend to be erected particularly in order to the securing a happy Death. Such is the Association of the Holy Guardian Angels for that purpose, of which I shall have something more to say in another place. Such too is the Brotherhood of the Name and to the Honour of the most Holy Maid Mary, and her Bridegroom Joseph; established and joined to the Fathers the Carmelites at Antwerp; which, in the Account given of it, is said to have been erected for promoting the Service of the Mother Ever-Virgin Mary, and her Bridegroom St. Joseph; and to quicken Christian People to the following of their Virtues and Example: Also for the seeking of their Intercession particularly to obtain thereby a happy Death, and the Graces thereto necessary: And there is this Prayer framed which all the Brothers and Sisters of the Society are obliged to say at their entering themselves into this Society.  
Holy Mary, Mother of God and Virgin! I choose you and your good Bridegroom St. Joseph this Day for my Patrons and Advocates, and I steadily purpose that I will never forsake you; that I will never do or say any thing against you, nor will I ever suffer that any under my Authority shall act any thing contrary to your Honour. Therefore I pray you receive me to be your perpetual Servant: Assist me in all my Works, and forsake me not in the Hour of my Death.  
This sure is enough in all Conscience to the Honour of these Saints, and it cannot, I think, well be imagined how more than this could be said to Jesus Christ himself. Certainly the Honour of Mediators to the highest degree is given to them; they are particularly chosen for this; the person devotes himself to their Service; promises solemnly never to forsake it; seeks their Assistance in all he does, particularly at his Death. Thus is most evidently the Honour due to God alone given to Creatures, I mean that which is due to God the Mediator. And who can be persuaded that this Prayer is made only with the Spirit of Charity, as we desire our Brethren on Earth to pray for us. Another Fraternity is erected to this purpose also; which belongs to the Jesuits College at Ghent, under the Name of the Brotherhood of the holy Death-pangs of our Lord Jesus Christ dying on the Cross, and of his most holy Mother suffering together with him under the Cross, in order to obtain a happy and saving Death.  
There is also erected at Antwerp, and belonging to the Cathedral Church there, a Fraternity under the Name of the Brotherhood of the Dead, who are to take especial care for the relief of the Dead, and this is honoured with many choice Indulgences. The whole Company bind themselves to perform some private Devotions in behalf of the Dead; but especially they are directed-to attend on certain Days at the Masses which are said for them, to obtain those Indulgences either for themselves or to the advantage of their dead Friends, to whose advantage such things redound they cannot well tell how, but pretty well agree to express it in these words, per modum suffragii, that is, in the manner of a Vote or Wish: However, a superfluous number of Priests must be maintained, and that they may seem to do something for their living a multitude of Masses and other Services must be performed in public, and the People must be wheedled to attend them and drop their Alms, as 'tis called, to enjoy these Indulgences. I shall incert the publication of a Plenary Indulgence granted to this Royal Archbrotherhood, as it is called, with the Devotions to be performed on All-Souls day, and the Octave for the relief of the Dead, as it was framed in the Year 1696; which was as follows.  
A solemn Octave with Plenary Indulgence,  
Granted to the Royal Brotherhood of Faithful Souls in the Cathedral Church of our good Lady.  
Friday next, being the 2d of November and the Day of the Commemoration of the Faithful departed, there shall begin in the Cathedral Church a solemn Devotion of Eight Days for the said Faithful who are dead; with a Plenary Indulgence Upon which Day, beside the ordinary Service of the Choir there shall at 7 a Clock, on the account of the Brotherhood, be sung the solemn Mass, by his Illu●●riou● Excellency Johannes Ferdanan●● ●●shop of Antwerp. At 8 a Clock shall a Sermon be preached by the very Reverend—  
Through the whole Octave in the Chapel of the Circumcision (where the Altar is particularly privileged for the departed Souls on ●very Day through the whole Year) there shall several Masses be read for their Refreshment and Relief.  
Afternoon, at half an Hour after 4 a Clock shall be the laud's of our good Lady which shall be followed with a Sermon preached by— Then the solemn Laud of the Faithful Souls by the very Reverend— who shall close the Devotion of the first Day with the Benediction and solemn Reduction of the Venerable Holy Sacrament.  
On Saturday, as also upon the following Days of of the Octave shall the solemn Mass of Requiem be performed at 7 a Clock. In the Evening after the laud's shall be a Sermon preached by— The Devotion shall be concluded by the solemn Laud, and Benediction of the most holy Sacrament.  
On Sunday shall be the solemn Mass at 7 a Clock: At 8 shall be the Ordinary Sermon by, etc. Afternoon, after the usual laud's, shall be a Sermon for the Faithful Souls; then the solemn Laud with the Benediction.  
On Friday, being the Conclusion of the Octave at 7 a Clock in the Morning shall be sung the solemn Mass by the Reverend the Quire-Deacon of the said Cathedral: At half an Hour past Ten shall be a Sermon; and in the Evening at the Hour beformentioned a Sermon also; after which this devout Octave shall be concluded by his Illustrious Reverence . with the solemn Laud, Reduction and Benediction of the Venerable H. Sacrament.  
His Holiness Innocent the 11th. has, towards furthering the Devotion of the Faithful Souls, granted a Plenary Indulgence and forgiveness of all their Sins to all those that enter themselves in this Brotherhood, as well upon the Feast of All-Saints, as also upon any of the Eight following Days, who with sincere Repentance having confessed and received the Communion shall devoutly visit the Chapel of the Circumcision, and there pray for the Union of Christian Princes, the Extirpation of Heresies, the Advancement of our Mother the Holy Church, and to the Refreshment of the Faithful Souls.  
Upon All-Souls-day the Plenary Indulgence is not only for the Brothers and Sisters of this Society, but also for all Faithful Christians who shall visit the Cathedral Church, and there pray as is above directed.  
Besides these Plenary Indulgences for all the Days of the Octave, his aforesaid Holiness has granted yet several, as well Plenary as other, Indulgences, which are more particularly related in the new printed little Book of this Brotherhood. (This Book I have by me but do not think it worth while to enlarge upon this matter beyond the Paper which I am now rendering.) Each person is entreated by the meriting of these Indulgences, and by the other Devotions to help the poor afflicted suffering Souls.  
Requiescant in Pace. Amen.  
Here is very much to be done in this busy Octave of Devotion, and all in pretence to relieve the poor distressed Souls in Purgatory; and at this time a disma●●●cture is set up representing a Company of People in Flames, a Chapel is hung all with Mourning, and other Intrigues are made use of to affect the Vulgar; who come in mighty numbers to these Devotions mightily concerned to relieve Relations or Members of this Society out of these feigned Torments: While the true purpose and the only use of all this is to maintain some that are living in Ease and Plenty.  
Besides all this, there are Devotions appointed for every Monday in the Month in that Church for the Relief of the Faithful Souls, which this Brotherhood are directed to attend upon, and are encouraged thereto by several Indulgences  
And, further yet, there are general Commumunions, encouraged too with this Bait of Indulgences, for the Living and the Dead which are appointed to be on every Sunday of the Month at one place or other, that so the benefit of running after these with Offerings may be distributed to several Churches.  
But I cannot choose but think it must needs be, that our Saviour's Woe to him by whom Offences come, must fall heavy upon this Body of Men, who while they advance Principles and set up Practices of Religion apparently serving only to their own worldly gain, do most enormously disparage the Excellent Religion of our Saviour in the Eye of the World, and make that appear mean and contemptible as a vile Trade, which is highly Honourable in itself, divine in its Original, and saving in its natural and proper Effects.  
We may next take notice of the Norbertines 
Norbertines.  here at Antwerp. They a●● a sort of White-friar's; they wear a Habit in all respects like that of Laymen but in one constant Fashion, and 'tis all as white as it can be made, with their Hats, and Stockings, and Shoes such too. A Dress which looks very neat; these People indeed are the Beaus of Monks and are very pleasing to the Women. This Order was instituted by Norbertus' Son of Heribert Count Palatine in the Diocese of Laudun in Picardy: At a place which in the Vulgar Language is called Premonstre, whence also the Order are called Premonstratensian. This was done in the year of our Lord 1124: The House they live in here was founded, they say, at the same time. They are spread into several Countries. This Abbey is as well worth seeing as any in the Town: I know not what particular stock of Indulgences they have, but they are very rich here and every where; 'tis probable they will admit none into their Order but who are so. They have here at present a large and magnificent House which is dedicated to St. Michael the Archangel. It stands very pleasantly on the Southside of the Town near the River. The Chapel is well stored with very valuable Paintings. In one large Division of the Wall is a Draught with a multitude of Figures in it, and they not very small neither; this they say represents all the Miracles of our Saviour. Their Dining-room has admirable Paintings in it; and their Garden is beautiful, and well furnished with Flowers in their season, and Bay-trees, and other Delights of a Garden. Besides this place they have a very delightful Countryseat at the distance of a little Walk from the City. We may easily observe, that these good People, like the rest of the Religious Orders, who are rich, live in great Ease and Plenty, and have the best Enjoyment of the World; which they renounce and retire from but as La Fountain's Religious Rat did, when she had eat herself a Cell in a good choice Holland Cheese.  
Before we leave Antwerp we must not forget 
Jesuits.  to visit the Jesuits, whom all Travellers are commonly directed to in the first place. Besides the common Arts of the pretended Religious Orders to increase their Wealth and Plenty while they pretend to renounce it all, these Fathers, as they will be called, increase their Interest and Wealth by the Schools which they every where hold. They have here a multitude of Scholars in a Grammar-School. In one House are the Schools where they are taught; in another they board young Gentlemen, and such as come from other Parts to them: And besides these two they have a 3d House which they call Domus Professionis; in this the Order first settled at Antwerp, and here Jesuits beget and breed Jesuits, for if they are Fathers they must have Children. This Order are as black as the other are white; for their Habit is all Black without one scrap of White to be seen. Two of this Order came first to Antwerp in the Year 1652; but the Civil Wars coming on they left it again for a while and returned when things were quiet. In the Year 1585. they obtained of the Senate a Decree which gave them possession of the large House last mentioned, which had been built at the public charge of the City, at first, for the Entertainment of the Emperor Charles the Vth: Afterwards it was lent to the English Company of Merchants who resided in this City. Their Chapel here is indeed extremely rich and fine. The Frontispiece is the noblest piece of Architecture that one shall easily meet with; on it there is this Inscription Christo Deo, Virgini Deiparae, B. Ignatio Loyolae Societatis Autori, Senatus, populusque Antwerpiensis publico & privato aere ponere voluit. It is adorned with Statues of the Saints of their Order, and to be sure in the most honourable place is that of the Virgin Mary. Within, the Floor is laid with fine black and white Marble; the Pillars that support the Galleries which run all the length of the two side Isles of the Chapel are white Marble, and go up to the Arch which is over the middle Isle. That Arch looks very great, is full of Carv'd-work and Guilding, and is Wainscot painted with the Colour of the Marble Pillars. The Partition or Rail which runs cross the great Isle before the High Altar is also white Marble, the whole piece is carved so that one can look through in many places, and is carved into the Figures of Cupids, and Vines, and Flowers. They have here several Pictures of great value of Rubens' Work; and that not only at the Altars, which I think are not above 4 or 5 in all below, and I think two above in the Galleries; but the Ceiling also over the two Isles which is flat on both sides is full of very curious Paintings placed in so many Squares. Their Altars here are always very fine, but on high Days they make show of abundance of Riches at them in tall Silver Candlesticks, and Images, and other things of Silver or Silver guilt▪ And the very rich Copes of the Priests that officiate at them add to the Worldly Pomp and Splendour.  
As one comes out of the Chapel, at the Door which leads into the House, there stands in a little Room, a large sort of a Box which fills almost half the Room. In this are set upon their Edges close by one another the Ornaments of their Altars, which stand before them from the top to the Ground. I could never hear whether they have a particular Name for these things, or not, but they are of common Use in the Church of Rome; their Altars are covered with Linen which covers all the top of the Table, and hangs down at the two ends to the Ground; sometimes at the end of that Linen they will have a deep rich Lace, but these are some rich Silks, and the like, stretched upon a Frame of a convenient Size, and set close before the Altar, so as to seem of a piece with it; and the Figures upon them are sometimes suited to the Holiday they celebrate; so they have several of these things for several Days. There were in this great Box or Press, I believe, about thirty of these things, and all different in some respects, from one another; some of them were Cloth of Silver, or Silver mixed with Gold; some were Velvet or Satin, or other Silks of Scarlet, Purple, and other Colours: Many of them had large Flowers of Silver, some were full of broad Flowers of Gold, some had a broad Flanders-Lace, or a Point laid round at the Edge of them on three sides, that is, along the top, and down at the ends; some had laid across them a deep Gold-Fringe which run from the one end to the other at the distance of about a Foot from the top; some were richly embroidered with Gold and Silver in the place of Lace. Some were all over embroidered with Silver and Gold, and some with Silk, and the Stalks of the Embroidery, I think of more than one, were set with a multitude of Pearls; one was of flowered Silk with a great many small Flowers in it, and the Eye of every Flower was a small Ruby, there must be a great many scores of Rubies in the whole piece. One had a great deal of curious Needlework of divers Colours in Silk, and in a large Oval in the middle of it was a small Picture of an handsome Lady, at full length, whom the Jesuit that showed these things, called the Lady of Princen-Land herself, and I suppose he told some of their Religion, whom he spoke softly to, that she had presented this. To provide and maintain all this Pomp and Riches, this Church of theirs is endowed (as we may say, for these things are in the nature, and have the effect of Revenues) with a multitude of Plenary and other Indulgences to be obtained throughout the whole Year. They have Indulgences to be obtained on the Festivals of several pretended Saints of their own Order, besides what they have on the days of other Saints. I shall give an Account of the Publications of some of these Gaudy Days, as they are celebrated by these good Fathers, in which we shall see some of the greatest Extravagancies that the Church of Rome is run into, in the Worship and Honour of the Saints.  
Plenary Indulgence,  
Upon the Feast-day of Franciscus Borgia, First Duke of Gandia, and afterwards Third General of the Society of Jesus in the Church of the Profession-house of the Society of Jesus.  
On Wednesday next, being the 10th. of October, shall be celebrated in the Church of the Profession-house of the Society of Jesus, the Feast-day of the holy Franciscus Borgia, First Duke of Gandia, etc.  
Clemens the 10th. has granted to all Believers in Christ, who with upright Repentance, being confessed, and having received the most holy Sacrament of the Altar, shall there pray for the Union of Christian Princes, the Extirpation of Heresies, and Advancement of our Mother the Holy Church; which Indulgence gins from the first Vespers on the Day before, and continueth till the Sunsetting on the Feast-day of the Holy Franciscus Borgia, which follows.  
On Tuesday, it being the Eve of the Feast-Day, there shall be performed a solemn Laud, with the Benediction of the most holy Sacrament of the Altar.  
On Wednesday, being the Feast-day of the Saint aforesaid, shall be sung at 10 a Clock a solemn Mass: Afternoon at 5 a Clock shall be a Sermon; after which shall be performed a solemn Laud, with the Benediction of the most holy Sacrament of the Altar.  
On the Evening of the Feast-day, after the Service, and during the Octave every Morning, for the furthering of the Devotion, and Comfort of each person, shall the holy Relics be offered to be kissed.  
To the greater Glory of God, and of the Holy Franciscus Borgia. 1696.  
They have a Plenary Indulgence also for the Feast day of Xaverius, whom they call Apostle of the Indies and of Japan, which is to be obtained in this same Church: The Publication of which, after the mention of several Devotions to be performed, promises a Plenary Indulgence to those who within such a time shall come to that Church, and pray there for the Union of Christian Princes, the Extirpation of Heresies, and Advancement of our Mother Holy Church; and then concludes, That all this is to be done,  
To the greater Glory of God, and of St. Franciscus Xaverius.  
An Indulgence of 40 Days is granted to this Church by the present Bishop of Antwerp, upon the Day of our Saviour's Ascension, and some following Days. The Publication of which, for the extravagant and impious Form of it, is very observable: It runs thus.  
The Expectation of the Holy Ghost,  
Through the Intercession of the most holy Maid, and Mother of God, Mary, and of all the Saints, in the Church of the Profession-house of the Society of Jesus, with Prayer for the Preservation of this City, and Indulgence of 40 Days.  
This 40 days of Indulgence is to be obtained by those who shall be once present at the Devotions of this time; and if they come to them more than once, as often as they come, so often shall the 40 days of Indulgence be multiplied to them.  
Here we see the Mediation of the Virgin Mary applied to for the Gifts and Graces of the Holy Spirit, and they profess to expect the obtaining of these thereby; and that at a time when the Christian Church has been wont to celebrate the Ascension of our blessed Saviour into Heaven, who promised upon his Ascension to send the Holy Spirit upon his Apostles and Followers. So that as true Christian Religion would much more properly and justly direct us at this time to pray for that promise of our Saviour to be fulfilled upon us in such a measure as may be necessary to our Salvation, and to betake ourselves to the Intercession of Jesus, who ever lives to make Intercession for us. This Marian Religion diverts its miserable deluded Votaries from him, and teaches them to pray for these greatest Blessings, and to expect them through the Mediation of the Virgin Mary.  
Besides this, their very fine Church the Jesuits 
Chapel of the Sodality.  have here, belonging to this College, another which they call the Chapel of the Sodality, where the Fraternities that are wheedled to join themselves, and belong to them, do perform their foolish Devotions upon their solemn Days. Of these we must give some Account.  
They have joined to them a Sodality or Brotherhood of the Virgin Mary, which is honoured, as they say, with many Indulgences and Favours: Particularly the Popes have granted to this Fraternity all the Indulgences belonging to the Stations at Rome, the which all of the Sodality may enjoy for the Reading seven Pater Nosters, and seven Ave Mary's in the Church of the Society, or in the Chapel of the Sodality upon particular days of every Month, which are specified in the Book of the Ordinances of this Sodality, with the Indulgences that are thus to be obtained on those Days: Every Month of the Year has several of them; and one sees on many Days a Plenary Indulgence promised; on others a thousand Years of Indulgence, on others forty thousand years, etc. These are mighty Encouragements to be of this Sodality, and to come to these places to perform this Devotion, and to be sure (which is the chief End of all) to drop here their Offerings, without which, it is a Maxim, no Indulgence may be obtained. The Prayer which they teach the People to make when they enter themselves into this Fraternity, after the usual manner runs thus: 
Holy Mary, Mother of God and Virgin, I N. N. choose you for a Lady Patroness and Mediatouress; And I steadfastly purpose never to forsake you, never to say or do any thing against you, nor yet to permit that any one subject to my Authority, shall ever do any thing contrary to your Honour● I beseech you therefore receive me to be your perpetual Servant; assist me in all my Works, and forsake me not in the Hour of my Death.   
The Company present, as receiving the Person entering, shall say, Amen.  
Thus we see 'tis a very common and usual thing with the wretched People in the Church of Rome to dedicate and devote themselves solemnly to serve and honour their Fellow-creatures; that is, to give God's Incommunicable Glory to others than himself. And these are not Excesses of Devotion which the ignorant People do of themselves run into, but they are things which they are led and exhorted, and urged to do by their Guides, and which are encouraged and recommended by Bishops and Popes, by the Indulgences which they savour these Fraternities with. Let us hear what the Archbishop of Mechlin thinks fit to say of these matters in his Circular Letter. The Sodalities or Fraternities (says he) which are erected to her Honour (meaning the Virgin Mary) I will, and recommend to be applauded, together with the Privileges and Immunities granted them by the Favour of Popes and Bishops, and that the People be invited, who have not yet done it, to give their Names to them; that new Sodalities be erected, and those that are fallen be restored. He that touches these, let him know, that he touches the Apple of our Eye. This I easily believe, for these are things which serve to confirm the People in their Errors, to continue their Slavery, and to provide for a number of idle, useless Priests, perhaps beyond any other Intrigues whatever.  
But I shall go on to represent a little of their Management of the Sodalities which belong to this House of Jesuits, as it may be seen in the Publications of the Plenary Indulgences following, being resolved to keep strictly through this whole Relation to the public and authentic Accounts which they give of themselves, and their abominable Practices.  
Plenary Indulgence,  
Upon the Feast-day of the Holy Virgin Rosalia, Patroness, against the Pestilence, Small Pox, and all acute Diseases; above in the Sodality of the Youth at the Profession-house of the Society.  
On Sunday next, being the second of September, shall be solemnly celebrated, above in the Sodality of the Youth, the Feast of the Holy Virgin Rosalia. Patroness against the Pestilence (from which she has sometime delivered the Kingdom of Sicily, and wonderfully helped our City of Antwerp) also against the Small Pox, and all feavourish and acute Diseases▪ With Plenary Indulgence there to be obtained by all Believers, who having confessed, and received the Communion, shall pray, according to the Intention of his Holiness, above in the aforesaid Sodality of the Youth, under the Title of the Nativity of the Mother of God (where her Holy Relics rest, and are honoured.) Beginning from the first Vespers, and continuing to the going down of the Sun on the Feast-day.  
To this end, on Saturday about the Evening shall be read the Litany of the Mother of God, and of all Saints, together with the Prayer of the holy Rosalia. Also the Benediction, with the most holy Sacrament of the Altar, shall be given, and the aforesaid holy Relics shall be offered to the devout Kisses of the People.  
On Sunday, being the Feast-day, shall be sung there at half an hour after Eight precisely, a solemn Mass in Music; after which shall follow the Sermon to the Honour of the Holy Virgin Rosalia, and certain Masses will be read.  
Afternoon at three a Clock, and after the Sermon in the Church, shall be the Procession with her Image, going out from the aforesaid Sodality to the Church; (with Indulgence of forty Days granted by his Reverence our Bishop, for those who shall go along with it) from whence again after the laud's and Motet of the Holy Rosalia, and the Benediction of the most Holy Sacrament of the Altar, the same Procession shall pass along such and such Streets mentioned, returning again to the Sodality of the Youth, and there, after a short Music, shall be given the Benediction, with the Venerable Sacrament of the Altar; and to the Comfort and Assistance of each person, the Relics of the Holy Rosalia shall be offered to be kissed.  
Further, in the same Sodality of the Youth,  
Plenary Indulgence,  
Upon the solemn Feast-day of the Nativity of the most Holy Maid and Mother of God, Mary.  
On the Saturday following, being the Eighth of September, shall in like manner be celebrated above in the aforesaid Sodality of the Youth, under the Title of Our good Lady's Nativity, this her Feast-day, with Plenary Indulgence for all the Believers in Christ, who shall visit that Sodality, and there pray to the Intention of his  
In the Morning at half an Hour after Eight shall be sung a solemn Mass in Music; during which the Sodales, or Members of the Brotherhood, shall, according to Custom, communicate; and by saying the Prayer of the Sodality (beforementioned) shall renew the Dedication of themselves to the Service of the Mother of God.  
Afternoon at about half an Hour after Five, shall be preached a short Sermon there; after which, the holy Sacrament shall be carried in Procession to the Church, where, after the Collation, shall be sung a solemn Laud, and the Feast-day shall be concluded with the Benediction of the most holy Sacrament.  
To the greater Glory of God, of the most holy Virgin Mary, and of the holy Rosalia. Anno, 1696.  
This Order is every where with the most extravagant in the Worship and Honour of the Virgin Mary; and have helped to advance that Devotion to the excesses 'tis grown to. And they very punctually observe all her Festivals, which are as many as those of our Saviour if not more; and they have gotten rich Indulgences to allure People to the Devotions of those times in their Church, the better to maintain those needless and impious Devotions, and to enable them to perform them with agreat deal of worldly Pomp and Splendour, which upon all occasions they mightily affect. I shall here insert their Publication of the Festival of her Presentation in the Temple; which, tho' a Fable of Romish Invention, as well as her Assumption, is celebrated in the Church of Rome every where, on the 21st of November, and by these People with a great deal of Ceremony and Superstition.  
The Publication of this as done in the Year 1695 take as follows.  
A Solemn Octave  
Of the Presentation of the most holy Maid and Mother of God Mary; with Plenary Indulgence granted by Innocent the 12th upon the Feast-Day: And  
A Solemn Procession  
Of the most holy Sacrament, and the Image of the Miraculous Wood of Scherpen-Heuvel on the Day, being Sunday, in the Church of the Profession-house of the Society of Jesus.  
As a common Refuge in all Spiritual and Temporal Necessities.  
To which all persons are invited, particularly all young Persons, to whom this Feast is appropriate; and also all Religious Parents, that they may bring, and devote their Chilto God from their Youth, following therein the Example of the holy Joachim and Anna.  
Sunday being the 20th of November, and the Day before the Presentation of our good Lady, this Solemnity shall begin with a solemn Procession; which shall go out in the Morning after Nine a Clock from the Sodality through the New Street, etc. In which Procession the Venerable and Holy Sacrament of the Altar shall be attended with Lights by the Youth; and the Image of the most Holy Maid and Mother of God Mary, of the miraculous Wood of Scherpon-Heuvell, shall be carried by them, and also be brought back again with all Solemnity; with an Indulgence of Fifty Days for all those who shall be present in that Procession. After the return shall be sung the solemn High Mass: Afternoon shall the ordinary Sunday Service be performed, with a Laud after the Collation.  
On Monday the 21st of November, being the solemn Feast-day of the Presentation of our good Lady, and of the Plenary Indulgence, beginning from the first Vespers on the Day before, there shall after Ten a Clock be sung the solemn High Mass. After which (as also during the Octave after all the Masses with Music, in the which upon several days several Sodalities shall be present) the Benediction shall be given with the most Holy Sacrament. Afternoon at 5 a Clock shall be preached a Sermon; which shall be followed with the solemn Laud, and a Procession about the Church, and the Benediction of the the most Holy Sacrament of the Altar; which also shall be performed on the other Days of the Octave. This day shall be celebrated by the Youth of the Sodality under the Title of the Assumption.  
On Tuesday at Ten a Clock precisely, shall be read a Mass with Music. Afternoon at Five a Clock shall be the Sermon, which shall be followed with the Laud and the Benedictiof the most holy Sacrament. This day shall be solemnised by the married men, under the Title of the Annunciation.  
On Wednesday at Eleven a Clock precisely, shall a read Mass with Music be performed; and this day shall be celebrated by the Gentlemen of the Latin Sodality.  
On Thursday also shall the aforesaid Mass in Music be performed; and Afternoon at Five a Clock shall be preached the Sermon in French; which shall be followed with the Laud, and the Benediction of the most holy Sacrament. This day shall be celebrated by the National Sodality, under the Title of the Immaculate Conception.  
On Friday precisely at Eleven a Clock shall be performed a read Mass with Music; Afternoon at Five a Clock shall be the Sermon; after which shall follow the Laud with the Benediction of the most H. Sacrament. This day shall be celebrated by the Sodality of the Youth, under the Title of Purification.  
On Saturday at Eleven a Clock precisely, shall be performed a read Mass with Music. Afternoon at Three a Clock shall be a Sermon; which shall be followed with the Laud, and the Benediction of the most holy Sacrament. This day shall be celebrated by the Students of the Latin School of the College of the Society of Jesus: In the Evening at 6 a Clock the Benediction shall be given after a short Laud.  
On Sunday Afternoon at Two a Clock there shall be a Sermon, which shall be followed by a Laud. At Five a Clock shall be performed the Collation; after which shall be performed yet another Laud, concluding with the Benediction as before.  
On Monday being the Octave, the forementioned Mass with Music shall be performed at Eleven a Clock with the Benediction of the most Venerable and Holy Sacrament. Afternoon at five a Clock shall be preached the last Sermon, which shall be followed with a solemn Laud; during which the Image of our good Lady shall be carried in Procession about the Church, and be settled again in its place by the Fathers of the Society of Jesus, and by the Youth of the Sodality, under the Title of Our good Lady's Nativity, who shall celebrate the last day, and the Solemnity shall be concluded with the Benediction of the most holy Sacrament of the Altar.  
Moreover the Catechised Youth who are instructed in the aforesaid Church, and the several Chapels upon certain Days of the Octave shall come and perform their Devotions at Two a Clock Afternoon, and there hear a Spiritual Exhortation; to wit,  

With a short Music, and the Benediction of the most Holy Sacrament of the Altar. 

On Tuesday, the Tuesdays Catechism of the Society of Jesus.  
The Sundays Catechisms, once on Wednesdays, and once on Thursdays.  
On Friday the Thursdays Catechism of the same Church of the Society of Jesus.     
His Reverence grants forty days of Indulgence, not only to all those who are present in the solemn Procession, but also in the particular Services of the Octave.  
To the greater Glory of God and the most Holy Virgin and Mother of God Mary.  
The Jesuits have in this House a very good Library considering that it belongs but to a private College. It consists of three Rooms, not very small, and which are well filled with chosen Books, and they are in a good order and condition. In this House is the Acta Sanctorum a framing; which is already very famous and in likelihood will become more so. If they really mean well in it, let us wish them good speed, and here take leave of them and of Antwerp too.   

Passage from Antwerp to Brussels.  
TWO Boats in a Day at several times from Antwerp to Brussels with Passengers. They go off at the time of Flowing-Water, because they must, for a good way up this River, and into the Rupell, be assisted by the Tide in going and returning; therefore they regulate the times of both according to the Tide. This served, and we went on board the Boat at Four a Clock in the Afternoon, knowing that we could come to the Canal of Brussels with Light enough to see that end where we should enter upon it, and so to see what it is, for 'tis all alike. At going on Board this Boat we paid for each person eighteen Stivers and received a small Leaden Ticket marked with A for Antwerp, and a Figure signifying the day of the Month. We had the Wind very fair but there was but little of it. Our Course up the Schelde continued almost half the way to Dendermond. We observed the Country on our right side as we went up the River, which is Flanders, to lie all flat, and it afforded us no Prospect, but of some rows of Trees at a distance. In some places our sight on that side was confined by a high Dyke or Bank, raised to defend the Country within from the Inundations of the River. But on the other side, which is the Province of Brabant, we had a very pleasant Prospect: For the Ground rises gradually and pretty high in some places, and so shows itself to a great distance. And it shows a rich enclosed Country divided into Pastures, Cornfields, Gardens and Orchards. When we left the Schelde we turned 
Rupell. R.  on our left-side into another River called the Rupell, over against a place in Flanders which from its being opposite to the Mouth of this River is called Rupelmonde. The Rupell is a conjunction of three little Rivers of Brabant, the Neethes, the Dyle, and the Demer. The Dyle coming down from Louvain joins the Demer between Louvain and Mechlin: They run together under the Name of the Dyle to a littile Village called Rumpst below Mechlin, where they join the Neethes, and from thence the whole Stream to the Schelde has the Name of the Rupell. In this we sailed upwards, almost as far as it bears that Name, to a Village called Willibroeck where the Canal of Brussels enters this River, and where we were to leave this our Sailing-Vessel and to go into the Trech-Schuyt or Drawn-boat which passes upon that Canal. About Sunset we arrived at this place, 
Canal of Br.  went on Board the Trech-Schuyt, and in less than a quarter of an Hour went on. This is a very large and long Boat divided into several Rooms. I believe we could not be less than an hundred Passengers in the several parts of it. We thought it necessary to be under cover in the Night, and did not care to be of the Company in the common part of the Boat, and therefore we went into the Roof, which is a clean convenient Room at the Stern end of the Boat, where we sat among the cleanest of the Passengers. But for this we paid at several times in the several Boats, reckoning among them, I think, what we paid in the Sailing-Ship to Willibroeck, for each person seven Stivers and a half. We changed our Boat on the Canal four times, for there are on it five Sluices. One is at the entrance of it into the Rupell, and the rest were in our way. The Canal is planted with rows of Trees on the sides of it: It runs always straight for a good way together. We had sometimes a very considerable Ascent to mount at the Sluices we came to, when we walked from one Schuyt to another. The several parts of it run level, but the Ascents are at the Sluices: And there is so much Ascent in the whole, that 'tis reckoned the Surface of the Water of the canal at Brussels is forty Feet higher in a direct perpendicular than it is at Willibroeck. The Sluices are not opened for these Trech-Schuytes because they carry only Passengers, who can convey themselves from one Schuyt to another: But they are opened for Ships loaden with Goods, of which a great many come up through this Canal to Brussels: We passed by, and met several in our Passage. The chief Author, or at least the Promoter, of this Magnificent and most useful Work is said to have been Johannes Locquenginius, Locquenginii, Berchemii & quelbergiae Dominus: The Judge for that time of the Civil Causes at Brussels. The Design was formed by his Ancestors in the time of Margaret of Austria the Aunt of Charles the Fifth, whom that Emperor made Governess of these Countries. But it was not set about till towards the time of Philip the Second King of Spain, and was finished in the Year 1560. The Charge of it is reckoned to amount to about Five hundred thousand Crowns. We were five Hours on this Canal, and the length of it is reckoned to be so many Leagues. We went the length of three Mile English in an Hour, which is the common pace of the Trech-Schuyts, and were drawn with two Horses. When we came to Brussels we delivered our Tickets, and were dismissed without farther payment. We lay down in a House without the City till Morning because the Gates were shut, and none could be admitted to go in.   

BRUSSELS.  
THis City by the Latins called Bruxella, by the French Bruxelles, and by the People of the Country Brussel, is also very Ancient, and the beginnings of it are obscure and unknown. It pretends to have been a City from about the Year of our Lord 974; and to have had its utmost increase, and present extent from the Year 1369. It is situate, part of it, on the side of a little Hill which it runs up to the top of, and part in a Valley. The increase of it from what it was at first is very evident by the Remainders of the old and first Wall, which with some of its Ports is still standing, and appears in several places of the City. The outermost Wall was begun to be built in the Year 1357, and was finished in the Year 1369. The Compass of this Wall is said to be less than of that of Louvain by 200 Paces; but this City within is more built than that, and therefore is reckoned to contain more People. It seems indeed to be very full of People. The newest Wall has seven Ports, and on that side which is at the top of the Hill is a high round Brick Building which is a Watch-Tower, from whence they can look over all the City and far about in the Country. The Bombarding of the French in the Year 1695 fallen most upon the Inner City, though indeed it destroyed the greatest part of that. We according to our Design lodged not far from the Court near a large and good old Building which belongs to our King, and is called the Palace of Nassau: This is included in the Inner City, but escaped the Bombarding. This City is situate in a rich and plentiful Country, and stands very Airy and Healthy. There is on one side of it a large Tract of Meadows, but 'tis chief encompassed with Hills that rise gently up and have upon them wide open Fields of Ploughed Ground, the Soil' being very fit for Corn. The Country here is so very plentiful that in time of Peace it affords Provision for the greatest Concourse of People. In the time of the Emperor Charles the Fifth, 'tis said there came together at once to this City 7 Crowned Heads, besides several other lesser Sovereign Princes, and all of them were attended with a great Retinue. They were reckoned to bring together 18000 Horses, yet there was no want of Provision for this great Company. Between the two Walls of the City are the Court or Palace with the Park belonging to it; the Palaces also of several of the Nobility of these Countries, besides Gardens of the Citizens, and some Meadows which make the City the more Healthy and Pleasant.  
The River Senne, which rises in the Province of Hainault, on that side next to Brabant, runs through the lower part of this City. It divides itself into two Channels a little before it enters the City, and then comes in almost at an equal distance on each side the Port of Anderlecht. It makes several Islands in the City, uniting and dividing its Streams several times. It runs on in Brabant to Vilvorde, a little Town upon the Canal, and from thence falls into the Dyle below Mechlin. This little River affords the Water which furnishes the great Canal. This City is plentifully furnished beside with Springs of Water, which feed some public Fountains, and serve also the private Houses, and it is as good Water as is to be met with perhaps in any of the Countries of Europe.  
Brussels has long been, and still is the Seat of the Chancery of Brabant. The Office of Chancellor is a great Dignity, and of great Importance; for he is reckoned, in effect, the Governor of Brabant, and a sort of Deputy to the Duke himself. Other Courts also to which all this Province come upon several Occasions, are held here. There is in this City likewise an Ecclesiastical Court for the Diocese of Cambray, to which all Causes Ecclesiastical come, which do happen within that part of the Diocese that runs into Brabant. Besides these things which occasion many People to come hither, in these latter times, Brussels has been the Seat and usual Residence of the Governor of the Belgic Provinces, who has here kept his Court, which has occasioned a Concourse of the Principal Nobility and Gentry of these Countries, and the building so many Houses for them, as there are here. It has Fifty two Colleges, as they are called, of Tradesmen, which we in London call Companies, and these are distributed into Nine Parts, which are called here the Nations. At Brussels the Art of making Tapestry now flourishes, and some of the best in the World is made here; some of the choice of which is seen in the Elector of Bavaria's Apartments in the Palace: It is thought worthy to be the Furniture also of some of the finest Rooms in the Palaces of other Princes of Europe.  
The present Governor of the Spanish Dominions in the Belgic Provinces, under Charles the Second King of Spain, is Maximilian Emmanuel, Duke of both the Bavaria's, and of the Palatinate, Archdapifer of the Sacred Empire, Elector Count Palatine of the Rhine, Landtgrave of Leuchtenberg, etc. A Prince of great Renown tho' but in the prime of his Years, glorious for Martial Conduct and Valour, of which he has given many eminent Proofs. He is a person of unwearied Activity and Vigour, of a great Spirit, has large Dominions, and perhaps much larger Hopes. He was absent when we were here, at his laborious Pleasures of Hunting, in which he takes great Delight, so we could not see him.  
The Palace stands in some of the highest part of the City. It is built round a very large Court: Behind it is a Descent of a great many Steps to the Gardens which lie in a little Valley between that and the Park. There is an open Gallery of a good length on this side, along which stands several Stone-Statues which represent some of the Ancient Dukes of Brabant. From the Garden-Wall the Ground rises very steep, and shows the Park above it to the lowest Rooms of the Palace. The Park is planted with Lime-Trees in Rows, and stocked with Dear; there are in it some wild Grottoes of Rock-work, and all together affords a very pleasant short prospect to the Rooms on this side of the Palace. We went out of the Park into a Garden where the Water-works are shown; those we saw are in a long Stone-Building which stands in the Form of a Piazza: the inside of which, with the Pillars and Arches on the Front of it, are covered with Mother of Pearl, Seashels, pieces of cragged Stones, Sea-plants, and the like. The Water in one Division within sets on work several sorts of Handicrafts men, as a Smith, a Carpenter, a Brace of sawyer's, and others. In another there is a pretty Cascade of Water: in one there is an attempt of a perpetual Motion which cannot be described so as to give a just Idea of it to one that has not seen it. In short, there are two men set at the two ends of a Balance: he at the left end, as they are before us, is heavier than he who is at the right end: Therefore he descends and lifts the other up. The other when lifted up holds a little Bucket to a small Spout of Water which falls into it, and when that is full this man becomes heavier by virtue of his Water than the other, and thereupon weighs the other up, but in descending he spills his Water and the other immediately brings him up again. While the Water is filling his Bucke●, a small Wooden Ball slowly descends three rows of Wires, falling from one to the other, and at last drops into the Lap of the lower man; by that time it is there the man with the Bucket descends with the weight of his Water, and then this man rising carries up the Ball, and throws it upon the uppermost row of Wires; there are two Balls, and the matter is so ordered that one or other of them is always in motion. In another Division a Duck drinks but without lifting her Head, I saw her empty several times a Shell of Mother of Pearl which the Servant held to her full of Water. There is one Machine casts out the Water in the common Figure of a Start. Other Water-works there are which we could not see by reason of the Absence of the person that must show them.  
The Stables belonging to the Palace are very Magnificent, and capable of holding above an hundred Horses. Over them is a large Chamber which they call the Armoury. Here are kept the Weapons and Armour used in former times, but all that is here belonged to Princes: Some to the Dukes of Burgundy who were the Sovereigns of these Provinces before they fell to the House of Austria: There is the Armour of several Emperors; some very fine Armour of the Emperor Charles the Vth; the Armour of some of the Princes who governed these Countries under the House of Austria. In some Presses here are kept the Harness and Furniture belonging to the Electours best Coach. The Seats are of Scarlet Velvet very thick overlaid with an Embroidery of Gold, the Harness is covered with the same, I think, and also much embroidered with Gold, the Buckles, etc. are guilded, and there are many Tassels of Gold and Silver-thred mingled, with a very deep Fringe.  
This City will be much the finer for having been Bombarded; for whereas before the Houses were old and built for the most part with Timber, they will be now new, and built with Stone or Brick; and a great many ofthem are built after the new fashion with Cantilivers at the top of the Front. The Fronts of the Houses on the Great Market are built very fine, and of Stone, some White, some Blue. The Stonework is carved into tall Pillars which reach from the bottom to the top of the House, and the top is formed into a handsome Arch; there are other Ornaments also in the Work, and of some Houses a great deal of the Work is at proper places guilded. But it seems to lessen somewhat the Beauty of all this Finery, that every House has its own form of Architecture, and differs from its Neighbours: The Houses being commonly very high even to the height of four or five good Stories, and yet but very narrow, the Architecture looks not well proportioned and too high for the Breadth. Upon the top of the Front of one of these Houses is set a large Essigies of the present Governor the Elector of Bavaria on Horseback: It seems to be very good Work, and looks bold and brave; there is on the Pedestal an Elogium of this brave Prince but so set that it cannot easily be all read, it being very high. The City, or Senate-house is repaired, the Frontispiece which is very fine and good Architecture suffered very little from the Bombs: And I think the Tower which stands up from the middle of the House with a large Image in Brass at the top of it representing St. Michael standing upon the Dragon, escaped them too: This Image is said to be fifteen Feet in height. Right against the Senate-house, with Front to Front, stands on the other side of the great Market the Shell of a very large House, which seems by the Front yet remaining to have deserved the Name of a Palace, as they have been wont to call it: This House was built by a Baker of this City, I could not learn the Name of the Vainglorious Fool. It was called to us now, the King's House, as belonging to the King of Spain.  
The Angel Michael is the reputed Guardian 
Worship of Angels.  or Patron of this City. What kind Offices the Angels do for Mankind are done by God's Command and at his Direction and Appointment: But I know not any ground we have to take the liberty of choosing whom we please of them for our Protectors: Nor can I find that it has ever been revealed to this People, that God has committed the care of their City to this particular Angel. I know not what particular Devotions they pay to this good Spirit for his Protection, neither: But I know that the Scripture expressly forbids and condemns the Worship of Angels. An evident Text to this purpose we have in Coloss. 2. 18. It is worth taking notice upon this Occasion what Sense the Jesuit Menochius puts upon this Text of H. Scripture, because he is forced by the Evidence of it to condemn his own Church. The Apostle, says he, does here condemn the Error of Simon Magus. That Heretic asserted that God was Inaccessible, that we have need of the holy Angels to go between him and us: We ought therefore to apply ourselves to the Angels, to entreat them to intercede for us. The Sense of the place therefore says he is this: Whoever would seduce you by a feigned Humility, as if it were an Arrogance to pray to God immediately or to apply ourselves to Jesus Christ, and so would induce a false worship of Angels let him not be regarded. Tho' he reckoned he had left the worship which the Church of Rome pays them safe, by putting in the word False, yet he has evidently enough condemned both their worship of Angels and of Saints, so far as they are built upon this ground, that God, or our Saviour in his Glory, is so much above us, that it becomes us not to address immediately to him, but we should rather engage some Inferior Intercessors to recommend us to God. This Plea in Simon Magus he condemns, and in so doing he condemns it in the Church of Rome too, which puts into the People's Mouths this very excuse for their worship of Saints and Angels. And if the worship of Angels out of a pretended Humility is here forbidden, doubtless all worship of them is forbidden; for no other reason, that will go any further than this, can be assigned for it. If Gratitude for good Offices received would justify this, St. John had not been forbidden to do it, by the Angel himself, who was the Messenger of the Revelations he had received. The good man, like a sincere and inspired Writer confesses, that the weakness of Humane Nature had betrayed him into an Error; and that he had been so far transported by a Sense of the Favours which this Angel had obliged him with, that (as he says, R●v. 22. 8.) He fell down to worship before the Feet of the Angel who had showed him those things. But the Angel (as he says again in the 9th v.) forbade him the doing thus, saying, See thou do it not, for I am thy Fellow-Servant, and a Fellow-Servant of thy Brethren the Prophets, and of them that keep the Say of this Book. Worship thou God. The Angel knew of no Worship due or lawful to be paid to Creatures: The good Spirit therefore refused such an extravagant Acknowledgement of what he had, by God's Order and Command, done for the Apostle. He directs St. John aright, and bids him worship God, and give him Thanks for the Benefits received. A good Angel would not take this Honour to himself, which he knew did not belong to him. This Admonition, Worship God, as it is connected here, signifies plainly as much as to say, worship God alone, according to the Import of the first Commandment in the Decalogue. His Reason of forbidding the Apostle to worship him, which was, that he was his Fellow-Servant, reaches evidently to the forbidding all Worship to be given either to Saints or Angels.  
Having said thus much concerning the Worship of Angels, I shall proceed to represent the Honour and Worship of them which the Church of Rome teaches and recommends to her People. I have met with Opportunity and Means to learn this from themselves, and among them: that we may yet further understand how the Practices of that Church do agree, or rather disagree with that most sure and perfect Rule and Guide to Happiness, the Holy Scriptures. There is a Fraternity erected and recommended among them in these Countries, under the Title of an Association in order to die well, under the Protection of the Guardian-Angels. This I shall give some account of, as what will afford us a Summary of their Doctrine and Practices in this matter.  
To recommend this Society the People are 
Fraternity of the Guardian-Angels.  taught as follows. They say, the Angel's preside over all things here below; they have set one over the Element of Fire, tho' later Philosophers have destroyed his Kitchen; one over the Element of Water, whom they will have to be the Author of the Flux and Reflux of the Sea. They say every Nation has an Angel its particular Guardian; and that 'tis probable every City and Town has one of these Spirits for its Protector. And they confidently affirm, that every particular person has his Guardian-Angel, who is appointed to attend him.  
This Guardian-Angel, to whom they assign a great deal of other Drudgery and Attendance, they say is our Advocate at the point of Death against the Accusations of the Devil; and that he pleads for us then, and reckons up on our behalf all the Alms, Fast, Confessions, Communions, Austerities, Penances that we have ever done. And they tell pretty Stories relating to this matter; as, That St. John the Alms-giver, once throwing a Loaf at the Head of a rude and troublesome Beggar, more out of Anger and Impatience, than out of Charity, the Angel pleaded for him, and obtained, that the Loaf made an Amends for the Impatience, and was put to the Account of his Charity for all that. And in the precious Annals of the Order of St. Francis 'tis said, That the Guardian-Angel of a certain Gentleman who was dead without Confession, tho' he had not confessed himself in 20 years together, produced in favour two Bundles of Straw which he had once afforded to two of the Franciscan Order to serve them to sleep upon; and putting these into the Balance with the desire which he had to confess his abominable Crimes, he gained his Cause. One might think this Duty of confessing is not worth much, if a few Straws could make an Amends for the neglect of it for so many years together. But when this is made so indispensible Duty as it is in the Church of Rome, and yet an Act of Charity, as they call it, to the lazy, useless Religious, could countervail the Neglect of it, we may see how the Instructions of the Church of Rome are contrived to promote a good Life. This indeed is an admirable Method to bring the Wealth of the World into these pretended Religious Houses, but no good Method to bring Men to Heaven. These Guardian-Angels, they pretend, when any persons are dead, do take a great deal of Care to solicit the Prayers of their Friends, and of other good People for them; and especially do they endeavour particularly to procure Masses for the dead, or certain Communions; for there is nothing, they say, does so soon quench the great Flames of this Fire, as the Blood of the Lamb which we sacrifice on the Altar. They say the B. John de la Croix conversed so familiarly with his good Angel, that one day he brought him to his Chamber a consecrated Hostie, to the end he should receive it, to the Benefit of the poor Souls in Purgatory. I come, said he to him, with an Hostie which I have taken from the Mouth of a Reprobate, who has given up his wretched Soul before he could swallow it: Do you, said the Angel, receive it from my Hands, and offer this Victim to his Father for Satisfaction for the dead who are still indebted to the Divine Justice. This St. John did receive, as directed, from the Hand of his dear Protector.  
It is said, There are no good things in the Order of Nature, which the Angels do not afford their Clients; and there are no good things in the Order of Grace, which they do not ask, and infallibly obtain, if we second their Labours. Yea, we shall certainly possess the great Goods of the heavenly Glory by the Intervention of these faithful Friends, if we commit ourselves to their Conduct. The Condition of obtaining these things from their Guardian-Angel, the People are taught, is, if they will serve him faithfully. The Honour which we are capable to render the Angels, is said to be inseparable from the Care that we ought to have for our Salvation. And as much as we desire to be saved, with the same Degree of Ardour we ought to seek and secure the Favour of these blessed Spirits.  
Let us see now what Course the People are directed to take, in order to gain the Favour of these good Spirits, and their Assistance in all times of need. An extravagant honouring of them is urged for this purpose; and they teach, That they must be honoured by our avoiding of all Wickedness, and by our Sufferance of afflictive Evils, and by our Prayers to them. The Apostle says, Whether ye eat or drink, or whatever ye do, do all to the Glory of God: But the Romanists teach, that these things sorementioned may and must be done to the Honour of the Angels, and for their Honour, in order to obtain their Assistance especially at the Hour of Death. It is worth while to observe what is proposed as a Pattern to the World for the honouring of the Angels by Sufferance and Prayers.  
A certain nameless person, they tell us, who was devoted to the Angels, accustomed himself to these following Sufferances in Honour of them. The first Mortification he underwent, was, That he very readily arose in the Morning from his Bed. And they say John Cartera a Religious of the Company of Jesus, was for two Years together deprived of the sight of his good Angel, who had been wont to awake him every day at the due hour, for his having once loitered a little, and not risen presently. Another Mortification which he bond himself to, was, That being up, he immediately fell on his Knees before his Oratory, where he had an Image of the Angel-Guardian. He in the first place, then, thanked God for his Mercies which he had bestowed upon him; and, after he had paid his Respects to Jesus, and to his Mother, he gave thanks to his good Angel for the Benefits which he had conferred upom him during the Night. He conjured him to hinder him from falling into any mortal Sin: He offered to him all his Actions, to the end that he should unite them to those of Jesus Christ: He prayed him (that is, the Angel) to apply the Satisfaction of all his good Works, as of the Mass, or the Chaplet to some Soul or other detained in the Fire of Purgatory. It is certainly a very odd sort of Notion to put Prayer and Acts of Devotion among the Works of Mortification and Sufferings; he is but in a very ill state of Mind, and sadly indisposed to pray he must be, to whom it is grievous to do this: And I doubt those Prayers he makes in that case, will find but little Favour or Acceptance. But this is the constant way of the Church of Rome to put their Tasks of Devotion among their Penances and Mortifications. We may observe here also, that the People are taught to depend upon the Angel for their Interest in the Merits of Jesus Christ, and the Acceptance even of their good Works, and also to be kept from mortal Sin. Thus are the greatest Blessings in this way of Worship disir'd, and expected to be obtained, not only by, but also from these Blessed Spirits, which is not a Reliance certainly upon their Intercession alone, but even upon themselves for the good things we desire, which is an Honour due to God alone.  
To proceed; 'Tis said, That on every Tuesday, which is the day particularly consecrated to these glorious Spirits, from the Morning he girt himself with a Girdle which was made very uneasy to him with sharp Points of Iron turned towards his Body, and in the Evening he ended his day with a bloody Discipline. But be it known, that altho' the Superstitions and extravagant Rites of Religion, which the Devil has at any time taught the World, have always had a Tincture of Cruelty, and unreasonable Severity, and have betrayed therein the Malice of that wicked Spirit; yet this is not the Character of true Religion, which is gentle, and kind, and useful in all its Injunctions. And accordingly the kind Angels who are endowed abundantly with that disposition, cannot be supposed to be delighted, or to take it as done at all to their Honour, that Men should hurt or torment themselves.  
Further, 'tis said and proposed as a Pattern to others for their Imitation, That this Person fasted in Honour of the Angels at least twice in a yet (we must understand this does not mean that he fasted but twice in a Year; but it is intended to signify, that he kept at least two Fasts in a year in Honour of the Angels, and which he designed to honour them by) To wit, on the last day of February, and on the last day of September; because the holy Church in many places celebrates the Festival of the Guardian-Angels on the first day of March, and on the first of October. And this he did, we must know, to dispose himself by these Abstinences, to receive those Showers of Graces which they pour down particularly on this day. This sure is to make the Angel's Dispenser's of these good Things, and to teach the People to expect and desire them from them. About the time of these two Feasts he went to visit the Prisons and Hospitals, to comfort and assist the Sick and Imprisoned there with his Alms. And this also is done in Honour, and to the Glory of the Angels. And thus they usually put the Exercises of Charity, and the giving of Alms, which are some of the greatest Pleasures that can possibly be, to a good and well-disposed Mind, among the Works of Mortification and Sufferance. 'Tis a fine Story they tell of St. Gregory, who came to be Pope, to encourage this giving of Alms in Honour of the Angels. He, say they, having given a Dinner to 12 poor People, he saw one of them who became very beautiful, and glorious as an Angel, and said to him, Gregory, you thought with yourself that you gave your Alms to a poor Man, but you have given them to an Angel; and God has sent me to be constantly from henceforth near you, and to guard you to the last Period of your Life. For a Recompense further of your Liberality, you shall be Head and Universal Pastor of the Church, and all that which you ask of God, you shall obtain by my means.  
Thus is there a Pattern framed to teach People by, in what things they must honour their Guardian-Angel by Sufferance. They go yet further, and in the same method teach and direct how they are to be honoured by their Prayers to them. It is said therefore of this unknown Person, as follows:  
As soon as he was risen, and while he was upon his Knees, having done what hasbeen said before, he implored the Succour of his Angel in these following words, which all Believers (say they) ought to know, and to recite every Morning.  

Angelo Dei, qui Custos es mei,  
Me tibi commissum pietate superna,  
Hodie, illumina, custodi, rege, guberna.   
Here they call the Angel their Keeper, tho' indeed 'tis acknowledged he is so by the Divine Commission: But they also pray to him directly to illuminate, keep, govern and guide them.  
Again, before he began any Business, he made the same Prayer to his Guardian Angel. Moreover, as often as he heard the Clock strike, he recommended his Soul to him against the point of Death, saying,  

Angelo Dei, qui Custos es mei,  
Adjura me nunc, & in hora mortis.   
O Angel! Who art commissioned to keep me, assist me now, and in the hour of my Death. At the end of his Mental (by which they mean ex tempore) Prayer which he made in the Morning, He besought the good Angel to beg for him of God, a firmness in his Resolutions; and to thank him for all the Light and Knowledge which he had communicated to him; and to obtain what he should ask for his Friends and fellow Associates. Before he began his Study, he begged the Illuminations of his Celestial Pedagogue; and he offered to him his Labours for the Glory of his Master, and for the Salvation of his Soul.  
He never failed to assist (or be present) every day at the Holy Sacrifice of the Mass: And it was at this time that he first recited the Office of the Guardian Angels, and after that their Chaplet or Rosary, which he did in this manner. Upon the Cross which hung at his string of Beads, he said the Te Deum Laudamus. Upon the great Beads he said the Gloria Patri, to thank God for the Favour he had done him, in giving him an Angel: And upon the little Beads he recited the Prayer aforesaid. Angelo Dei, etc. (This than was said in the Place of the Ave Mary's; and truly I believe it might be done with as much Profit, with leave of the good Fathers, the Dominicans.) At the time of the elevation of the Sacred Hostie, he recommended his Soul, and that of all his fellow Associates, into the Hands of Jesus for the Hour of his and their Death. He communicated every Month, and at lest once to the Honour of his Dear Guide; and after this Communion he renewed the Protestations of Fidelity to his Guardian Angel, which St. Charles Borromaeus did from time to time make to his: He also every Month visited the Chapel dedicated to the Angel. 'Tis added this may be done on the first Tuesday of every Month; and the People are bid to remember that Tuesday is the day particularly destined for the Honouring of the Blessed Spirits by the Church; and that there is a Mass for that day in particular which the Priests may celebrate, and which any one may cause to be said in a case of Necessity (for a good Pay.)  
Every Year in the Month of October, he celebrated the Feast of the Holy Guardian Angels, with an extraordinary Devotion. He attended the Sacraments with the greatest Preparation; he redoubled his Alms, his Austerities, his Fasts, his Prayers. He renewed through the whole Octave, the Protestations of St. Char. Borromaeus, in the Chapel of the Angel, which he visited every day.  
Lastly, Every day before he lay down to rest, he implored the Assistance of his Holy Protector, by the Litanies of the Angels which he recited upon his Knees. This is that, 'tis said, which the Associates ought to do every Evening, or during the time of Mass. And 'tis impossible for any Man to have an ill Death, when he has so much wished, and so much begged the Grace to die well, by these Devotions.  
See here, ye Dear Associates (say they) what Practices are to be performed in Honour of the Angels: And from what has been said, these six important Verities (as they are called) are recommended to be the subject of serious Meditation. (1.) God is willing to save us by the Ministry of our Angel-Guardian. (2.) In the ordinary Course of his Providence, he will not otherwise save us. (3.) This Guide will infallibly procure our Salvation, if we earnestly demand it. (4.) This great Affair of our Salvation depends upon our Death. (But without doubt it is rather true to say it depends upon the manner of spending our Life.) (5.) There is no one but our Angel who will as of Duty, be concerned to assist us at our Death, and to protect us in this grievous Combat. (6.) The more Prayers there are for, and the more Persons that demand the same Grace, the more easily shall they obtain it. This is an effect of the Communion of Saints. Therefore the more Associates there are in this Brotherhood, the more certainly may they hope to obtain the Grace to die well. These now are wonderful Inducements to wheedle Men into this Association of the Guardian Angels, in order to secure a happy Death; and this last is a pretty motive to persuade those who are in it to be decoys to others to bring them into the same Net.  
Now we shall take a more particular account of this Society, What is intended in it, and what they are directed and bind themselves to do, who enter themselves into it.  
This Association, they say, is nothing else but a Holy and Secret Union made between Believers, who being persuaded of the great Importance of dying well, and of the Succours which we ought to expect from the good Angels in that Moment, do unite their Prayers and their Vows which they address to these amiable Protectors for this end. So that this Association is plainly a Combination of People, who bind themselves to the voluntary Humility and Worshipping of Angels, which the Holy Scripture forbids. Yet this is said to be an Association which Heaven has inspired Men with the design of, and does Authorise with a multitude of Favours; which the Believers who are engaged in it, regard as a mark of their Predestination to Eternal Glory, and which the Prelates of the Church, the Arch-Bishops, and the Bishops, who endeavour to conduct their Flocks to Heaven, do effectually recommend; opening to the Associates, the Treasures of Indulgencies, of which they are the Dispenser's.  
The Rules of Association are these;  
1. Those who enter this Society, must confess and receive the Communion at least once a Year, either on the day of their Festival that is the first of March, or the first of October, or upon some other day that may prove more convenient. The design and end of this Communion ought to be the same with that of the Association, that is, to obtain for themselves, and all the rest of the Associates, the Protection of the Angels at the Point of Death, and particularly the Grace to die well. Communicate then to the Honour of the Angels, say they: Here is one of the highest Acts of Divine Worship ordered to be performed to the Honour of Creatures: Receiving the Communion as they sometimes speak of it, is said to be an Offering to God the Victim of his Immaculate Son; and this they do to the Honour of the Angels. What can deserve the Name of the most impious and detestable Idolatry, if this does not? Is this no more than to pray the Angels to pray for us?  
2. They must promise, to visit the Chapel which is dedicated to the Guardian Angel at least once a year; and if this can conveniently be, it should be done on the day of the Feast of the Guardian Angels to gain the Indulgence.  
3. They of the Society must promise to their good Angel, to recite every day the Office or Litany of the Angels, or the Testament of St. Charles Borromeus: (which I shall produce anon) Or if they cannot read, they must promise to recite three times the Pater Noster, and three times the Ave Mary, to the Honour of the three Celestial Hierarchies, that they may obtain for all the Associates, in whatever part of the World they be, the Grace to die well.  
The Form of the Association, which is an Engagement to the Service of the Angels, as they speak, is as follows:  
My most dear and kind Angel, Guardian of my Body and my Soul, whom God has commissioned to watch over and keep me at all times, but particularly at the hour of my Death; Displeased with myself for my past Ingratitudes, I come now to make to you an inviolable Protestation of my Service. I promise you at the foot of the Holy Altar, that, as after Jesus and Mary you are the foundation of the hope which I have to die well, so for the future you shall be the object of my Vows, of my Respects, and of my Loves. I ask of you one Favour, and 'tis that which I know you do passionately desire to confer upon me. Assist me at the Hour of my Death, and besides me, all those who shall associate themselves with this Design. It is to obtain this of you, that I purpose to communicate at least once a year, to your Honour; to visit your Chapel, and to make some Prayers to you every day. O hear me, since you have so much good will to me! Fortify me in this Combat, since my Salvation does thereon depend! Conduct me to Heaven, since 'tis for this that you are my Guide! Amen.  
The Protestation or Testament of St. Charles Borromeus, mentioned before, I shall now insert, just as it is, though so long, because I purpose to represent all these matters as I have them from the Romanists themselves. It runs thus:  
In the Name of the most Holy Trinity, I N. N. an unhappy and miserable Sinner, do protest in thy Presence, O Holy Angel of God, That I am absolutely resolved to die in the Catholic, Apostolic, Roman Church; in the which are dead all the Saints that have ever been to this time; and out of which there is no Salvation. Inspire me with these Sentiments at the P●●nt of my Death, and do the same for all my Associates.  
I protest again, O my Dear Angel! That under your Guard and Protection, I would departed this Life with a mighty confidence in your Succours, and with a plain and entire hope in the Mercy of my God. Combat in that moment the Enemies of my Salvation: Receive my Soul at its going out of the Body: Render Jesus favourable to me after Death.  
I protest likewise, my Blessed Angel, That I demand moreover, from the bottom of my Heart, to partake of the Merits of the Blood of my Saviour: I detest all the Sins I have committed by Works, Thoughts, or Words. I pardon all mine Enemies. I would die with the Cross fastened to my Heart, to signify that I found my Hopes upon the Merits of him who has stained it with his Blood.  
I protest also, O most faithful Friend, who will not abandon me in this my last Passage; that through the desire which I have to go to Heaven, I am ready to suffer all that which the Justice of my God shall think fit to inflict. See I am ready to quit my Parents, my Friends, and my Body to be eaten with Worms, and one day to rise again. See I am ready to suffer the greatest Evil, the most grievous Maladies, even the Pains of Purgatory, that I may satisfy for the Enormities of my Sins.  
I protest lastly, O my most Dear and most vigilant Guide! That I constitute you the Executor of the last Will of my Soul. Say to Jesus, at that Moment, that which perhaps I shall not be able to say. That I believe all that which the Church believes: That I detest all my Sins, because they displease him: That I cast myself upon his Love: That I hope in his Mercy: That I die willingly because he is so pleased: That I recommend my poor Soul, and the Souls of all my fellow Associates, into his Hands: That I love him more than all Creatures: And that I would love him to all Eternity. Amen.  
See here some Lines of the Character of a Modern Roman Saint: One might search the Scripture long enough before one could find several of these: But while Rome makes such Saints, I doubt they are canonised too soon. Yet at a venture this Man is become a Saint in much esteem in the Church of Rome, and is honoured with Altars, Chapels, Festivals, Litanies, Alms, Communions, and in a word, with every thing that can be done by Man to the Honour of Almighty God.  
These Protestar●ons the People are exhorted to renew, and to make for themselves when ever they Communicate; and are encouraged thereupon to hope they shall die the Death of the Righteous.  
An Indulgence of Forty days is granted to every one that enters himself in this Brotherhood, on the day of entering the same. An Indulgence of Forty days is granted to every one that shall recite these Protestations, as often as he does recite them. The same mighty Favour is granted to those that shall recite the Office of the Holy Angels, (which is too long to be inserted here) or the Chaplet, (which has been mentioned before) or the Litany of the Holy Angels, for every day whereon they say it. In time perhaps the Society may grow richer in this sort of Wealth. It is time for us now to take leave of them.  
The Great Church of the City was formerly 
St. Gudule.  dedicated to St. Michael, but it seems the property of it is altered, and the Angel has been forced for some years, to give the Honour, and the Place, to the Saint, for it is now called the Church of St. Gudule. When Count Lambert, and the Bishop of Tournay, says Story, translated the Body of St. Gudule from another Church in this City, to this of St. Michael, they enlarged this Church considerably, at a great Charge, and endowed it with a good Revenue, and consecrated it anew, dedicating it to this Saint; who was, as they say, a Princess descended of the Family of Charlemaigne. In this Church is a Chapel to the holy Sacrament, which at the time we went in, had the greatest number of People. The Altar was very richly adorned: There was standing over it a tall Portal which seemed to be Silver, under which the Sacrament is wont to be set when 'tis produced only to be seen and adored, but it was not then there. Besides this, several other things about the Altar seemed to be Silver. Six large Silver Lamps hung up before the Altar, and two very stately Crystal Candlesticks with many Silver Sockets round them for Candles: these last were a late Present made by the elector of Bavaria to this Chapel.  
Here is kept in this Church in a little Golden Chest, and is shown only upon a particular Holiday, once a Year, the Miraculous Sacrament, 
Miraculous Sacrament.  as they call it; which is such a Wafer as the Papists use in celebrating the Sacrament of the Lord's Supper, to which the following Story belongs. In the Year 1369. as some of the Historians of this Country put it, one Jonathan a Jew, with an ill Design, bought of a Certain Curate of St. Catharine's Church a Box with three consecrated Wafers in it: He being afterwards killed by some Persons, his Enemies, his Wife gave the Box to their Son named Abraham, with the Hosties in it. He, upon a Good-friday, took an Hostie out of the Box, and in contempt of our Saviour, went about to stab and cut it with his Knife, when at every Wound he made in it there issued Blood. The Woman, his Mother, admiring the Miracle, immediately became a Christian. And having discovered the matter to the Messires Peter and John Valvius, the former Curate of St. Gudule, the latter of St. Nicholas, the Wickedness of the Jew was published; so that Wencesleus then Duke of Brabant, and Johanna his Wife, having diligently examined the matter, caused Abraham and other Jews that had joined with him in the Impiety, to be burnt alive before the Church of St. Catharine. The Examinations about this matter, and the whole Process are said to be kept in the Chamber of Accounts of Brabant. The Duke and Duchess in a solemn Procession attended this wounded Hostie to the Church of St. Gudule, and reposited it there; and a Holiday was appointed to commemorate the Miracle, and a solemn Procession, in which it should be carried about and be shown to the People. This Day is kept in ●●ly, and we have at this present, being the 24th day, the fresh News at the Hague, that a mighty Confluence of People came to Brussels to be present at this Solemnity, insomuch that the City had scarce room enough to hold them. It is said the Archbishop of Mechlin performed the Service, attended by four Abbots, that he carried the miraculous Hostie in the Procession, and that there were 8000 Wax Torches and Flambeaus carried before it. I doubt not but some mighty Indulgence was the Lure that brought so many People together, and perhaps it was a new one granted in consideration of the late Sufferings of the City, for these Occasions bring Money both to Priests and People. At the place where this Hostie is kept in this Church, there hangs up a Table on which are written these Verses following, which relate the matter in short.  

Quisquis ades summi quem tangit cura Tonantis,  
Dum proper as coeptum, siste viator, iter.  
Hic tibi viva caro, aeterni Sapientia Patris  
Christus adest, vivus panis, & una salus.  
Invida Judaeûm quam dum laniare laborat  
Impietas, meritis ignibus, ecce, ruit.  
Quare age divinos bic funde, Viator, honores,  
Funde Deo dignas supplice ment preces.   
If this Story were true, it might be reckoned a miraculous Confirmation of the Truth of Christian Religion; but it does not all conclude for the Absurdity of Transubstantiation, tho' 'tis very likely it was at first but a Juggle contrived for a pretended Proof of that, as it is to this day reputed a mighty one; I will allow it to be the best they have.  
In this Church, as I remember, I saw an Altar with an Image of the Virgin over it, which has an Inscription belonging to it, that calls her Maria pacis. On the Front of the great House beforementioned, called the Bakers, there is somewhat relating to this matter. One sees there two Inscriptions in great Letters, which run cross the whole Front; the one of which is, A Peste, Fame & Bello, libera nos Maria Pacis; The other is, Hic Votum fecit Elizabetha pro Pace publica. I suppose this Elizabeth to have been Isabella-Clara-Eugenia, Daughter of Philip the second King of Spain, who married her in the Year 1598. to Albert the Sixth Archduke of Austria, whom he made Governor of these Countries. This Inscription speaks fully out what they mean by their Application to the Saints, and downright asks of the Virgin Mary, that she would deliver them from the Plague, Famine, and War. It speaks, too, their Opinion of Images while the Prayer is made, as their Phrase is, to that particular Virgin Mary: and the People in common Talk will say, One Virgin Mary has done a great many Miracles, but another has done nothing at all.  
There are a great many Convents of Friars and Nuns in this City, for these people commonly choose the most populous and pleasant places to retire from the World, and mortify themselves in; many of them were beaten down by the Bombs out of the French King's ardent Zeal to promote the Roman Religion. The Dominicans had a large Church here, the 
Dominicans.  Walls and Cover of which are up, and they were saying Mass at two or three sorry Altars in it, to be doing; for something doing, something coming. A large Division of this Church, which is almost half of it, was before, and is designed again for the Chapel of the Rosary. The Rosary is a Set of Prayers to the Virgin, which, if you will believe them, she herself ordered, and assisted St. Dominick to recommend to the World, a thing that has done mighty matters, but chief has well provided for this Order, and fattened them up as Hogs for the Slaughter. For as the Institution of this blessed 
The Rosary.  From of Devotion is derived from this Order, so they have all the Profits of it. The Chapels of the Rosary belong to them, and the Brotherhood of the Rosary are their People, and are joined to them, and all the mighty Privileges and Indulgences granted to the Rosary, are dispensed by these Monks; and by Virtue of these matters there is no sort of the pretended religious Orders, who look more jolly, and fat, and shine with their own Grease more than these Butcherly Fellows. This method of Devotion has drawn in such multitudes of People of the Roman Communion, and makes so great and considerable a part of the Worship and Devotion of that Church, that one should give a very imperfect Account of the State of Religion in the Roman Church, without somewhat a distinct Account of the Devotion of the Rosary. I shall therefore produce some of the most observable Particulars which I have met with relating to this matter, wherein we shall see a great deal of dull and tedious trifling under the Name and Pretence of Devotion; a deal of impious Idolatry in the Worship of the Virgin, if ever there was, or can be such a thing as Idolatry in the Worship of a Creature, and we shall see the main business of Worship turned into Applications to the blessed Virgin, and in a word, the Christian Religion turned Marian.  


What the Rosary is.  
The Rosary, or Garland of Roses, is a Set of Prayers to the Virgin Mary intermixed with the Lord's Prayer. These, both one and other, are numbered by the Beads which one shall so often see in the Hands of the People in Popish Countries, especially when they go to Church. The String of Beads is tied together at the ends, and has commonly fifty small, and five greater Beads in the round; and there are besides about ten● I think, of the small Beads with one great one upon a little straight String, with a Cross, which hangs to the other. On the small Beads they say so many Ave Mary's, as these Prayers to the Virgin are commonly called, because they begin with the Words of the Angel's Salutation of her, when he came to tell her she should be honoured with bearing the Messiah. To which Salutation they have added, moreover, that of Elizabeth, and a Conclusion in the Form of a Supplication to the B. Virgin: The whole Prayer runs thus:  
Hail Mary, full of Grace, the Lord is with thee, blessed art thou above all Women; and blessed is the Fruit of thy Womb, Jesus: Holy Mary, Mother of God, pray for us poor Sinners now, and in the Hour of our Death.  
This Prayer is repeated ten times, and then comes the Lord's Prayer, which is repeated as often as the great Beads come. The whole Rosary, or Garland of Prayers consists of this String of Beads three times repeated, which comes to fifteen times ten Ave Maries, and fifteen Pater Nosters.   

When, and upon what occasion the Rosary was instituted.  
This method of Devotion so erroneously partial to the Virgin, whom they pray to ten times in it for one Prayer to Almighty God, has no other Foundation but a Story as impudent as silly, and evidently devised to derive it from the Blessed Virgin herself. Indeed this does but help to fill up the Parallel between Rome Heathen and Popish; and if Numa Pompilius might pretend to derive his Rules of Religion from a Goddess; why might not the holy Dominick derive his from such an one too? Thus then, as they say, this great and divine Institution as brought into the World. When the holy Dominick had been in continual contention in the Country of Tholouse, with (those wicked People) the Albigensian Heretics (who always abhorred and refused to receive the Corruptions of the Roman Church) as well by preaching, disputing, and writing of Books, as by wonderful Signs and Miracles; and now three years and more time was passed in great Trouble and Labour, but with little Profit: The H. Man not being able any longer to endure the great Obstinacy of these Heretics, together with their impious and detestable Blasphemy (as 'tis called) against the most immaculate Virgin Mary, at length he left them, and retired to a Cave in a Wilderness not far from thence, and there with many Sighs and Tears he applied himself for Aid to the Queen of Heaven, most earnestly imploring her Assistance, it being her peculiar Work to tread under foot the Head of the cursed Serpent, and to destroy and bring to nought all new Sects and Heresies. (Pretty well! here we have ascribed to the Virgin in Words, what one shall often see in Pictures, that is, the Victory over the Devil, foretold from the beginning of the World, and applied by all the primitive Church to Jesus Christ, as being meant of him our great and only Redeemer.)  
Continuing thus in Prayer, and chastening his Body for three days together with Fast, at last the holy mother of God revealed herself to him now lying very weak and fainting under the Blows of Iron Chains, and to him she said; My Son Dominick, because you have very faithfully strove against the Enemies of me and of the Truth, I, whom you have called to, am ready to give you my Assistance. She had not sooner said this, but behold three Maids appeared of most wonderful Beauty, who, having raised up Dominick from lying flat upon the Earth, they set him before Mary; she than most lovingly embraced, and kissed him, and making bare her Virgin Breasts, she gave him suck (poor Fool) thus comforting his sinking, thirsty Heart with this most delicious Draught. Then she spoke to him again, saying, My faithful Friend Dominick, know you not what Instruments God hath been wont to make use of when he would reform and renew the World? Upon which he made answer; Oh, gracious Mother! you know that better than I do, for the World through you hath obtained its Salvation, through you is the beginning of all our Redemption and Renovation. Marry then smiling upon him (a foolish Coquette indeed would be likely to do so, when she had been prodigiously flattered, and a fond Admirer had ascribed to her what were infinitely above her Merits) she said, God, that he might take away all Wickedness, hath chosen no other Instrument but only the Angelic Psalter, the which is the Foundation of the whole New Testament. If therefore you design ever to do any good with your Preaching, do you recommend and preach up my Psalter, and in a little time this evil shall come to an end. After this Mary proceeded largely to explain and show the manner how to read the Psalter or her Rosary; relating also to him the Excellency of the same, and the Profitableness of it, with the Virtue and wondrous Power of it. In fine, she gave Dominick a Charge that he should straightway repair to Tholouse, and there press and urge the same, admonishing him to be of good Courage. But the Holy Man foreseeing great difficulty (for by reason of the Rage of Heresy, he saw no means to fulfil this Charge) he fell again at the feet of Mary, and answered thus. Oh most Dear Mother! You know how obstinate and stiffnecked this People are? How can it be that they should suffer me to preach before them? You know how many and subtle designs they contrive against me? How is it possible that I should discharge myself of this task, and preach to them your Rosary? Upon which Mary said, Do not trouble yourself for this; but go boldly into the City of Tholouse, and commit the rest to me; I will certainly cause that great numbers of People shall come to hear your Sermons, and whether they be pleased, or displeased, they shall be forced to hear you. Which when she had said, Marry vanished.  
The Holy Father Dominick went straight way to Tholouse; when he came thither, all the Bells of the City began to ring of themselves; the People hereupon in Multitudes, ran to the Church, and found there Dominick (who was ready for them) mounted into the Pulpit. With wondrous Earnestness and Zeal, he gins to hold forth to them the Praises and Excellencies of the H. Rosary. The Heretics immediately set themselves to oppose him, some began to go out of the Church, others to cry out and make a Tumult. When behold on a sudden, there arose so terrible a Storm, with Wind and Thunder and Lightning, and the Sky grew so dismal dark, and to all this there was added such a mighty Earthquake, that one would have thought the whole World were falling to Ruin. Upon this no Person durst venture himself out of the Church. (for they might be sure that if the World should fall to Ruins, the Church would not come upon their Heads) Dominick however went on vigorously with his Sermon, when behold there were heard in the Air, the hideous howl of Infernal Spirits, shrieking and crying out, woe, woe be to us, for we through the power of the H. Rosary, are by the Angels bound in red hot Chains, and thrown down to the depth of Hell. Neither was this all, for there was seen by all Persons (notwithstanding the darkness) a wooden Image of Mary standing on high, which reached out the Arm, and threatened them with the Finger, as if she would have said, If it be so that ye will not hear this my Servant, nor will be brought to Reverence my Rosary which he holds forth, you are all of you undone, ye shall utterly perish. Through these terrible Menaces, and evident Miracles, the hardened Hearts of the People of Tholouse coming to Repentance, they entreated the H. Man that he would intercede with the Holy Virgin Mary for them. And straightway throwing themselves all together upon the Ground, and wring their Hands, they besought the Favour of God and Mary with Sighs and Tears that cannot be expressed. Marry than gave ear to their Prayer, and did immediately for a Token of her Mercy, draw to herself again her threatening Arm, so as that every one there present could see it done. And at the self same time did all the stormy and tempestuous Wether cease, and turn into a Calm. Upon this did the Holy Dominick proceed in his Discourse with greater Zeal than before, and he●d forth mightily concerning the Excellency of the H. Rosary; the profitableness of the same, the power of it, and the manner of Reading it.  
A very pretty Story this, for the Chimney-corner, and a Winter's Night with Ale and Apples; and extremely credible; for all these mighty matters of Fact were forgotten, and the Devotion of the Rosary fallen again under neglect, when a good Man, the blessed Alanus de Rupe, a Dominican, had a Revelation of them from the Virgin Mary herself; who, to confirm the truth of these things, in his Book, Entitled, The Revived Work, says, All these things hath the most B. Virgin Mary, the Mother of God, related to a certain Religious Person (meaning himself, good Man, but out of modesty concealing his Name) assuring him that they were most evidently and sensibly true. The which Religious Person she chose to be her Bridegroom, giving him a Wedding Ring; some say a Rosary, or string of Beads; but which soever it was, she had very curiously wove it up of her own Hair. (This methinks were a precious Relic if in being, but I do not find that they any where pretend to have it among them, which yet they might as justly pretend to, as to many other things of that sort.)   

Some Directions about Reading the Rosary.  
The People are exhorted to take care that they do this not only with the Mouth, but also with the Heart, and with serious attention; to which purpose they are directed to begin their Tasks of Devotion with this Preface to the Virgin:  
Fill my Mouth with the Grace of your sweetness, O Marry! and enlighten my Understanding, Oh thou who art full of Grace! Stir up my Tongue and Lips with cheerfulness of Heart to sing your Praises. Vouchsafe that I your humble Servant may with Pleasure say, Ave, etc.  
A pretty good beginning, and we shall find the rest agreeable. They tell the People that 'tis good and profitable to read the Rosary with Meditations on the 15 Mysteries, by which they mean the principal parts of the History of our Saviour; to which they have added some Fictions concerning the Virgin, to make up the Number. When they do thus, then to every ten Ave Mary's, and a Pater Noster, there comes a Meditation, and this is attended with an Address, either to the Virgin Mary alone, or to Jesus Christ and the B. Virgin; ane she is for the most part the Principal Person applied to; some of these for a Specimen, I shall here produce.  
Upon the Resurrection of Christ, the Prayer gins to Jesus, and then is soon turned to the Virgin, in these words.  
Also I beg of you, O the Glory of Jerusalem, the Joy of Israel, Mother and Matd Mary, Awaken me from the Grave of Ill Customs, in the which I have lain buried; and obtain for me the Spirit of Divine Grace, etc.  
Upon the Assumption of the Virgin into Heaven, they have this Prayer to be joined with the Rosary.  
I beseech you Oh most H. Virgin Mary, who in Soul and Body are gloriously advanced into Heaven! Qbottomless pit of all Grace, my most sweet and glorious Lady, I pray you, through the unspeakable Comfort which you have felt in the hour of your Death, that you will not for sake me at the end of my Life, but stand by my Soul, as a sure Defender, as a sweet Refuge, and a gracious Mother, that I being encompassed with your overflowing Merits, may fear no Snares or Temptations of the Enemy, but that I may be found worthy to be introduced with Joy, and presented in the presence of your Blessed Son, with whom you Reign for ever and ever.  
Upon the Crowning of Mary in the Heavens, which they commonly set the adorable Trinity a doing in their impious Pictures and Images, they have this Prayer.  
I beseech you, Oh most excellent Queen of Heaven, who by your singular Beauty, do adorn and make glad the whole City of God I entreat you by the Love of your Bridegroom, that you will make us poor Exiles in this vale of Tears, Partakers of the abundant Bliss which you enjoy in your Native Country above. Arise Oh Advocatress! Turn towards us your merciful Eyes; and after that this our banishment is over, show ●s the blessed Fruit of your Body, Jesus! Give Ear to us, Oh Gracious! Hear us, Oh kind! Give us what we ask, Oh sweet Virgin Mary.  
Upon the Visitation of Elizabeth by the Virgin, this Prayer following is directed to be used in the reciting of the Rosary.  
Oh Glorious, and always Blessed Maid Mary! I present you these Salutations (meant of the Ave Mary's) to the Honour and Remembrance of that great Joy which filled your Virgin Heart; when, after your Conceiving in your Virgin Body, you went into the Hill-Country of Judea, and did there visit and salute your Cousin Elizabeth. By this your Joy and Rejoicing, I beseech you to account me worthy that you come to my Soul, and to visit that with your gracious Presence. And grant me the favour that I may faithfully serve you all the days of my Life.  
The form of Blessing the Beads of a Rosary.  
This string of Beads are consecrated before they are to be used as a Rosary, and for that purpose they make use of this following Prayer.  
Almighty and most merciful God, who through the immense Love wherewith thou hast loved us, wast willing that thy Son our Lord Jesus Christ should descend from Heaven upon the Earth, and according to the Angel's Message should take flesh in the most Holy Womb of the most Blessed Virgin Mary, our Lady; and should undergo the Cross, and Death; and on the Third Day gloriously rise again from the Dead, that thou mightest rescue us from the Power of the Devil: We beseech thy immense Clemency to bless (✚) and sand (✚) ctifie (here two Crosses are made over the Beads) these signs of the Rosary, dedicated by thy faithful Church to the Honour and Praise of the same Parent of thy Son; and infuse into them such a Virtue of the Holy Spirit, that whoever carries any of these about him, and reverently retains them in his House, and does according to the Rules of the Brotherhood, devoutly pray to thee upon them, contemplating at the same time the Divine Mysteries, he may abound in saving and persevering Devotion, and be a Partaker of all the Graces, Privileges, and Indulgences which have been granted to the said Society by the Holy Apostolic See; and may be delivered from every Enemy visible and invisible, always and every where in this Life, and in the Life to come; and may deserve to be presented to thee full of good Works, by the Blessed Virgin Mary, and Mother of God herself; by the same our Lord Jesus Christ, etc.  
This Prayer being said, the Beads are to be sprinkled with Holy Water.   

The Brotherhood of the Holy Rosary.  
The Honour of Instituting this is also given 
The Brotherhood of the H. Rosary.  to Dominick, who is said to have done it at the Revelation, and upon the Charge of the most H. Virgin Mary. She, willing hereby to multiply her Graces and Favours to the World, Commanded her beloved Bridegroom, St. Dominick, to found this Brotherhood which she ordered should be called The Brotherhood of our Lord Jesus Christ, and of the most Holy Virgin Mary. From hence it is the peculiar Privilege of the Dominicans to have Authority to establish any where these Brotherhoods. And for this Reason (they say) this Fraternity is united with so strong a Bond to this Order, that they cannot in any wise be separated the one from the other. Neither can any Chapel of the Rosary be erected by any other Person, excepting the General of this Order, or those who shall be thereto deputed by him: And if any should presume to do this, it would be to very little purpose, for their Chapel should be destitute of all the Indulgences which are granted to this Order or Brotherhood. And every of the Father's Provincial have this leave and powder from the General, That they may erect a Brotherhood each one in his own Province. And these Fathers may erect these Brotherhoods in what City, Town, or Village they please, in the Churches, Chapels, or Oratories of the Dominicans; and also in the Churches of the Secular Clergy, But it must be understood that these Chapels shall be served only by Dominicans, or perhaps some other Priests who at least are of the Brotherhood of the Rosary. And this is a bold Invasion upon the Rights of the Secular Clergy; but this was a thing made very light of in former days, though now the Secular Clergy begin to lift up their Heads, and get from under the Oppression of these useless Drones. Indeed they are directed to ask leave of the Bishop, where they do this, that this Brotherhood may be the more acceptable, and may bear the more Fruit; but, 'tis said, the Bishop may not refuse nor hinder them from doing this. Only the Fathers, the Dominicans, too, have the Authority of admiting any of the Believers into this Brotherhood.   

The manner of entering this Society, and some Rules of it.  
Those that enter themselves in this Association or Brotherhood, are said to put themselves into the number of the Servants of the Holy Maid Mary; and are directed in doing it, to make a firm Resolution in this following form.  
I N. N. Acknowledge and Confess, that I do with all my Heart put myself under the defence of the most H. Maid Mary, the Mother of our Lord Jesus Christ, and Queen of the Holy Rosary; whom in the best manner that I can, out of a sincere Love and Affection of Heart, I choose for my principal Patroness; firmly resolving that I will, through her help, and that of Almighty God, diligently perform these things following.  
1. When my appointed hour is come, I will immediately, if it be possible, either in the Church or elsewhere, as I can best do it, either on my bended Knees, or as Opportunity and Convenience will allow, begin to read the Rosary of 15 Ten, and at the same time Meditate upon the 15 Mysteries of the Life and Death of our good Lord Jesus Christ.  
2. I shall offer the first part of the Rosary (that is the first 50 Aves) to God for the Union of Christian Princes, the Extirpation of Heresy, and the Conversion of Sinners. The 2d. part I shall offer up to God for the present Necessities of my Country, and for the Necessities of all those who are in their last Extremities. The 3d. part I shall offer up for the spreading and advancement of the Glory and Honour of the most Holy Maid and Mother of God, Mary, and for the releasing of the poor Souls in Purgatory. Then I will add to this, the Litany of our good Lady, on the behalf of all those who have given themselves up to this Exercise.  
There are some few further Resolutions mentioned, concerning the care that the Person will take to have these matters performed for him, when he is lawfully hindered, which I need not insert.  
Dominick at first ordered that all the Brothers and Sisters should read a whole Psalter of Mary, that is 15 times 10 Ave Mary's, with the due Pater Nosters every day. This was something a troublesome Task, and so after times have mitigated it. And now this Task must be performed once a Week, to the Glory of God, and of the Holy Maid, they say. And it needs not now be read all at once, or kneeling in the Church at any particular time, but 'tis enough that it be finished by the end of the Week.  
If any Brother be desirous to be a Partaker in the devout Laud and Salve Regina, which every day immediately after Compline is sung in the Churches of the Dominicans with a solemn Procession, he must be present at the Laud and Procession, or else read 7 Ave Mary's in what Place soever he is, for himself, and for the other Brothers.  
Forasmuch as the Holy Widow Anna has brought forth this honourable Fruit the holy Maid Mary, therefore that we may be in some measure thankful, the Founder of this Brotherhood has wished and desired that the Brothers and Sisters would, to the Honour of these three, namely, the holy Mother Anna, her Daughter Mary, and Christ the Son of God and of Man, read on every Tuesday three Pater Nosters and three Aves.  
For the Souls of the Brothers departed, after the four principal Feasts of our good Lady, which are the Purification, the Annunciation, the Assumption and Birth, four yearly Solemnities shall be held at the Altar of the Rosary, at which Solemnities all the Brothers and Sisters ought to be present, and to which they are invited by great Indulgences (where they must however drop their Offerings as well as their Beads, or else there is no Indulgence for them.)  
Moreover, 'tis said there are especially three Feast-days which all of this Society ought to solemnize, which are the Feast of our good Lady's Annunciation on the 25th of March, the Feast of the Rosary on the first Sunday in Octber, the Feast of the H. Dominick on the 4th. of August; and this must be done in the Chapels belonging to this Order. The H. Mother of God Mary herself has willed, that the Feast-day of the H. Dominick should be celebrated with particular Devotion, and she has revealed this herself to the B. Alanus de Rupe, and has ordered that the Brothers should acknowledge St. Dominick for the second Patron of this Brotherhood, because he first established, preached, and promoted it, but they must acknowledge the most H. Maid Mary for the principal Patroness.   

An Admonition to All Men to enter themselves in the Brotherhood of the H. Rosary.  
I think fit to produce this, because the Reader will hereby understand from themselves of what Extent and Esteem this Brotherhood is in the Church of Rome, and what are the Baits that catch Fools into this sort of Snares. The Admonition was thus.  
It were very fitting, that among good Christians, not to say among the Lovers of Mary, there should not any one person be found, who is not entered into the renowned Society of the holy Rosary, or who will not suffer himself to be persuaded to do this as soon as may be; as well for the Abundant Indulgences therein to be enjoyed, as also for the following Reasons.  
1. Because the H. Rosary was at first found out by Mary herself, and through her Command instituted and ordered by St. Dominick, and was at the first Institution and Beginning of it attended with such miraculous and wonderful Signs at Tholouse.  
2. Whoever is entered in this Brotherhood, will be a Partaker of innumerable Merits; that is to say, of all the good Works, Fasts, Vigils, Prayers, Alms-deeds, Martyrdoms, Disciplines, Sermons, Masses and the like, which are performed by the whole Order of the Dominicans, which consists of so many Religious, and of those also which are done by so many millions of Persons as are entered in this Brotherhood. Certainly you would be happily provided for, if it were so that there were but only one H. person that would at all times pray for you. But now in this far renowned Brotherhood there are a great many holy and perfect persons in whose Merits and prayers you might be a Partaker.  
3. You can no way take a more effectual care that your Soul may be helped in Purgatory with many Prayers and Indulgences, than by entering yourself into this Brotherhood; for I dare say, and can assure you, that there is no King, nor Emperor, nor Pope, nor any Monarch whatever, that has so many Prayers said for his Soul as one departed Brother or Sister of the holy Rosary; which may be very easily made appear from all the Masses and annual Solemnities which are performed and observed for the Brothers of this Society.  
For you must know, and it is a matter well worth Observation, that through the whole World in all Places, Cities, Corporations and Villages where this Society is erected, there is always every year at four Seasons a Mass performed for the deceased Brothers and Sisters. (This has been mentioned before, with the times of it.) Now all these being added together, and reckoned according to the multitude of places where this Brotherhood is maintained, as well in all the Kingdom of Spain, as in France, Poland, Italy, Germany, the Netherlands, etc. would make out every year more than twelve hundred thousand Masses: To which may be added all the Rosaries and Vigils that are read and observed every Week, and also all the good Works that are daily done in the whole Order of the Dominicans, consisting of so many thousand Religious; and in this Society also wherein are so many millions of Brothers and Sisters. All which good Works and Prayers come to the account of the Souls entered in the Society, and do extend to the making Satisfaction for them. I think what Comfort and Consolation this is for a poor Soul, the which otherwise perhaps might be left lying in the Fire of Purgatory, without having any person to say one Pater Noster for it●  
4. In the last place, it is greatly to be esteemed that in this Society there is no Obligation or Burden; and that so great a Treasure may be obtained, as it were, without labour, by reading only once a Week a whole Rosary, that is, one hundred and fifty Ave Maries, and fifteen Pater Nosters, which may be divided into three Garlands, each containing five of the aforesaid; and these may be said in any time of the Week as men will, either going, standing, sitting, etc. (Thus is this recommended here as a fine easy way to Heaven, and yet the easiness of it is forgotten when these Tasks of Devotion are enjoined, as Penance and Mortification. In truth these things are easier to humane Nature, than the necessary Care and Endeavour to lead a truly good a virtuous Life; and this is the real Disparagement of them that are devised and used to excuse such Care and Endeavour, and pretend to bring Men to Heaven by another and an easier way.)  
Further, He that has forgotten or neglected to say his Rosary in one Week, may say it in the Week following, the which if he does, he shall perfectly recover his Loss. And if any man will not do that, and so will let slip one reading of his Rosary, he does not sin in transgressing the Rule of the Society. So that no man can excuse himself for not entering into this Society, and for neglecting so great good, and depriving his Soul of so great Indulgences and Privileges.  
Note, All sorts of Persons, young and old, may be entered herein, and also the dead, provided any one will perform the due Task, and read weekly a whole Rosary for them: And no man is bound to continue this longer than he pleases; but so long as he does continue to do it, he makes the deceased person Partaker of all the good Works which the living Brothers perform, and shall obtain for him all the Indulgences of this Society, per modum Suffragii, (that is, no one knows how.)  
A world of Indulgences are granted to this Society to draw them to the Chapels of the Rosary, and drop their Offerings often in a Year. I shall not trouble myself or my Reader with the mention of any of them; for I think it now high time to direct to somewhat else.  
The Jesuits have here a College and a School; they were in the year 1604. increased from small Beginnings to the number of 70 persons. Their House escaped the Bombs, or perhaps the Bombs avoided that. We shall meet these People wherever we come, and if we meet them they will not take it well, if we do not take notice of them.     

Passage from Brussels to Louvaine.  
WE were somewhat straitened in time, and and were willing to see as many places as we could, therefore we went from Brussels the next day, but were not fully resolved whether we would return thither or not, to go from thence to Namur: This we designed to see, but could not go from hence till three days after this time, and we could not afford to spend so many days here. The Wagons go from hence for Namur only twice ●a Week, that is, on Tuesdays and Fridays. On Saturday Morning, then, being the 17th of May, we took our places in the Wagon that goes for Louvain; there goes one every day from hence thither, and one every day comes from Louvain to Brussels. This Wagon is very long, and drawn with four Horses that go two and two abreast. There is a sort of Coach in the middle, but capacious enough to hold ten People, and at least four more may be disposed in the Baskets at the two ends. We paid for our Carriage to Louvain, each person 26 Stivers. It is reckoned a Journey of 4 Leagues or Hours, but we made more of it, because the way was much broken by reason of some Rain there had been. We set out at 8 a Clock in the Morning, stayed to refresh ourselves an hour by the way, and came to Louvain about two Afternoon. Our Road was upon a high Country; for the most part Champion, with wide Fields ploughed, and bearing Corn. The common Mould of the Country is a good fat Clay a little yellowish. We saw several Villages at a distance but went through, I think, not one; we passed however by many scattering Houses that had been very ill used in the time of the War, and were become uninhabitable.  
On the way to Louvain we see on the Lefthand at a distance from us, and somewhat below us, the City of Mechlin, which is too considerable 
Mechlin.  a place not to be taken notice of in this Relation, since it can be said we saw it, as we did for a good part of our way, tho' our intended Progress directed us from going to it. This is one of the chief Cities of the Low-Countries, or the Belgic Provinces, and a very ancient one. Tho' it is seated almost in the middle of Brabant, yet it is reckoned, with a Compass about it, subject to its Jurisdiction, distinct from Brabant, and to be one of these 17 Provinces. It is said to be a very neat City, it seemed of a considerable bigness: It is strongly fortified and surrounded with a very good Ditch. It stands upon the River Dyle , and and Tide runs through the City, and rises to a League above it. There are reckoned here 17 Colleges of Tradesmen, who have right to sit in the Senate, and to vote in matters deliberated. The Supreme Power is exercised by 12 Schepins, six of which are chosen from the Gentry, and six from the Colleges of Tradesmen. The Trade of Tanning has been very great in this City; their Company was honoured with Noble Privileges: among others, with the Freedom of Hunting and Fowling. Here was formerly a great Woollen Manufacture, and then there were reckoned at once 3200 Shops of Weavers in this City. The Founder's Trade was here considerable also, and formerly there was a great Magazine of all things necessary for War. At present the trifling Trade of making Lace employs many People here as well as in other Cities hereabout: But tho' we in England have given the name of Mechlin-Lace to the best, it is not here that better is made than in other places of this Country: The City is favoured with a very good Air, and is very healthy: In it were educated Philip the first King of Spain, and his Son Charles, who was afterwards Emperor, under the Name of Charles V Because in those times, as it had been for some time before, this City was the ordinary Seat of the House of Burgundy. The Lady Margaret of Austria, Aunt of Charles V Emperor, when he made her Governess of the Low Countries, made this the place of her Residence, and kept her Court here till she died, which was in the Year 1530. The great Council Royal have their Seat here still, which was instituted in the Year 1473. by Charles the last Duke of Burgundy, who was killed before Nancy. It consisted at first of 30 persons, including the Prince, but has been somewhat altered since these Countries became subject to the King of Spain.  
This City is the Seat of an Archbishop who has a large Jurisdiction; he who fills it at present, calls himself Gulielmus Humbertus à Precipiana; a Man of more Zeal than Wisdom, and who has suffered himself to be drawn into ridiculous Extremes in opposition to the Phantom of Jansenism. These Provinces formerly in Ecclesiastical Matters, were under the Jurisdiction of Bishops, who lived at a distance from them, and who therefore took the less care of them, and had the less Influence among them. The Archbishop of Cologne had Authority in Nimeguen, and the Jurisdiction belonging to it. The Bishop of Utrecht had Authority in some other parts, and was the only Bishop that had his Residence among them. The Bishop of Liege had Authority in Roermonde and the Country about that; and he, with the Bishop of Combray, divided the Province of Brabant. The Bishop of Munster had some Authority in the Province of Zutphen. This State of the Church here, was thought an Advantage to the spreading of the Reformation among these People, and therefore to prevent this, the King of Spain resolved to establish several Bishops among them. Accordingly in Conjunction with Pope Paul IU. he erected three Archbishoprics, which were, Cambray, Utrecht, and this Mechlin; under these he set several Bishops: For Brabant there was one at Antwerp, and one at Hertogen-bosch: For Guelderland there was a Bishop set at Roermonde: For Flanders there were Bishops at Ghent and Ipres; at which last place the first Bishop was the famous Gornelius Jansenius, the Restorer of the Doctrine of St. Augustine in the Church of Rome, tho' cruelly persecuted in his Memory, since his Death, and in his Friend's and Followèrs by the new Pelagians the Jesuits, upon that Account. For Holland there was a Bishop to have been at Hae●lem: For Zeeland at Middleburg: For Overyssel, at Daventer. Then also were Bishops established at Groninguen, Namur, Tournay, and Audomar, for the Provinces and Country about them.  
The Cathedral Church at Mechlin is dedicated to St. Rumbold, whom the Legend makes, to have been the Son of David King of Scots; who by Prayers had obtained of Heaven this Son, but could not keep him when he had him: For when he was grown up, nothing would serve him but to be a Priest; he left his Father, despising his Crown and Kingdom, and was guided by an Angel into Ireland, where he became Bishop of Dublin. When his Father was dead, it was now known where he was, and the People attempted to take him by force, and make him their King; but he slipped through their Fingers, and was again guided by an Angel to Rome: From thence he came into Brabant, preached the Gospel here, and was the Apostle or Converter of these Countries. He by his Prayers, they say, obtained a Son for Count Ado; and when the Child was grown up, and drowned, he brought him to Life again. He was busy in building a great Church when some wicked Fellows killed him, thinking he had by him a great Hoard of Money for the Work he was about. They took what he had, and threw his Body into the River: But the Body discovered itself there, and shined in the Dark like rotten Pork; found by the Glory that it cast, it was taken up by Fishermen. This, tho' but a silly Story, and not well agreeing with itself, is yet a very modest one, in comparison to a multitude of others, which the Papists tell, of the Lives and Miracles of their Saints; who by the lying Wonders they have shamm'd upon the World, have imitated and served the Father of Lies, more than the God of Truth; and by feigned Stories of Saints, and Miracles evidently false, have discredited the true ones, which the Church has really been furnished with; so have they disparaged and weakened, by this means, some of the great Confirmations of Christianity, and promoted Atheism-and Infidelity in the Christian Church.  
When we came near Louvain, we passed by a large and magnificent Building, which is a 
Augustine Nuns.  House of the Augustine Nuns; they were now, upon the Peace, returned to it again, but lived in the City during the War, because they were here exposed to the Plunderings and Abuses of the French. It belongs to these Nuns to censure the Lepers of Louvain and Heverlee, a place near it, and those whom they find to be Lepers, they are bound to lodge in their House, and to attend them till they are cured or die. In this Nunnery the Duke of Brabant was bound to take an Oath to the City of Louvain, upon his coming to his Dignity, before he might enter the City; and besides, he was to hear Mass at the Altar of St. George here, and leave a good Offering, which, tho' the Saint, if there were such an one, has no need of, yet the Nuns knew what to do with it.   

LOUVAIN.  
ABout two of the Clock Afternoon, as hath been said, we arrived at Louvain: this is the Name which the French call it by; the Latins call it Lovanium, and the people of the Country, Loven. The reason of this Name, which the learned and famous Lipsius gives, is the most fair and probable. There is on the East-side of this City an Hill and a Wood called Lo, at the bottom of which, and near the City, lies a plain Tract of Meadows, out of which they dig Turf for Fuel: such a sort of place in the Language of these Countries, is called a Veen, whence the place was called the Veen of Lo, or Lo-veen, and the City, the City of Lo-veen. The same learned Man thinks this City was built, or that the place became an enclosed walled City in the times of the Norman Invasions of these Countries. The Name of it, says he, is observable in History before the Year 740. In the times of Charlemain, Carloman, and Charles the Fat, this Country was much infested with the Incursions of these Barbarians: At length the Emperor Arnulph gained a great and glorious Victory over them somewhere near this City, and from thenceforth freed this Country from them. This City also has two Walls, the one much within the other, which shows that it was at first a much less City than it is at present. The first Wall and the innermost begun to ●e built in the time of Godfrey III. Emperor, in the Year 1154. The outermost Wall which is at present the Defence of it, was begun in the Year 1354. was finished in 4 years' time. In the year 1427. (says Guicciardin●) the compass of this Wall was measured, together with that of 4 other Cities which were then thought the biggest of Europe on this side the Alps: and it was sound that the Compass of Loven exceeded that of Ghen● 3 Roods; that of Liege 8; that of Paris without the Suburbs 8 also; and that of Colen 18. The Rood or Perch is reckoned at 20 Roman Feet. The same Author, says he, upon Examination. found that the Compass of the Walls within was 6 Miles, which he reckons two hours; but the Compass of the Wall and Di●ch on the outside was 8 Miles. There are on this Wall 53 Towers strong built. The most remarkable one is that set on some of the highest Ground about the City, which is called, The Tower of Expenses lost. The Citizens built this at the common Charge, and designed 7 such for Watch-Towres; but the Charge of this was so great, and some Calamities following, they were discouraged from attempting any more. From this Tower, they say, in a clear day may be seen the City of Antwerp. It was built in the Year 1364. the inside of it is Brick, and the outside Stone; it stands round, and of an equal bigness from the Bottom to the Battlements at the top. Between this outward Wall and the other are several spacious Fields, Orchards and Gardens: The Form of the City is round, and so 'tis the more capacious▪  
The River Dyle runs through this City divided into several Branches, and so is service able to several parts of it, but it enters the City in one Channel, and unites its several Channels again into one before it goes out of it. At the p●ace where this River enters the City, there is a great S●●ce, concerning which Lipsius relates, that in the Year 1573 a sudden Thaw, with a great Rain, came upon a mighty Snow, which was then lying on the Ground, the Keeper of this Sluice, not foreseeing the Danger, and neglecting to open the Gates of the Sluice in time, the River swelled, and risen almost to the height of the Wall, then with its weight it broke in, and with a mighty Flood drove through the ●●ty, beat down several Houses, carried away many People and , and did besides a great deal of Damage to Goods and Householdstuff. It is united at a good distance within the Wall on the lower side where it goes out of the City; and within this space lie the Ships that come up hither. For the River is navigable for good big Vessels up hither but no further. I saw 8 Vessls lying there, and there was room for more. By virtue of this River this City is capable of managing a good Trade, and it has had a very considerable one formerly, tho' now 'tis declined and gone. The Trade of the  Manufactory was very considerable here; 'tis said that in the year 1350. there were above 3 thousand Shops or Houses employed in this Trade, and in each House there were 30 or 40 persons doing the several parts of it, so that 'tis said there were ordinarily an hundred thousand persons employed in this Work within this one City.  
Civil Broils were the ruin of this vast Trade, 
Civil Dissensions.  and put an end to the Prosperity of this City, which now looks old and decayed and too big for its Inhabitants. The occasion of this Mischief was this. The City had always been governed by the Families of the Nobility, who governed it in the Form of a Senate; but when Trade had made the Commons rich, they disdained to be governed, and grew so proud, that they would needs have a Share in the Government. After many Insurrections and Seditions to this purpose, they altered the ancient Government, and obtained that an equal Number of Commons should sit in the Senate-House with the Nobility, and with equal Authority. Then they had broken the Power of the Government, and it became too weak to hinder them from doing Mischief to one another; they were divided into Parties and Factions, which often fell together by the Ears. Once in the Senate House they fell out, and threw one another headlong out at the Windows, who, falling, were received on the Pikes of others that stood below, and barbarously murdered. When things were at this pass, there was no Authority that any one stood in awe of, they had Liberty enough now to destroy one another, as Malice, or Envy, or Covetousness, or Ambition set them on; there was no Order, no Safety, and a multitude of themselves discouraged by these ill Effects of their own Folly, left their Country with their Goods and Effects, and came for England. Thus this People disdaining the Government under which they h●d grown rich, and flourished, pulled upon themselves their own Ruin by altering it, and became intolerable to one another. The City had utterly sunk by this means, and made itself an heap of Rubbish, if the Prince had not settled here an University, which, together with some little Linen-Trade, is the present Suppott of it. It is still as it has been formerly, the Head-City of one of the Quarters of Brabant.  
The University was erected here by John 
University.  Duke of Brabant, in concurrence with Pope Martin the V whose Bull to establish it bears date 1425. The Jurisdiction over all the Members of the University, in all Causes, Civil and Criminal, and over all Persons, whether Clergy or Laity, was thereby given to the Rector for the time being, and it was yielded by all Parties, even by the Prince himself. The Rector is chosen every six Months by the Academical Senate, and out of their own number: This Senate is made up of the Professors and the Precedents of the Colleges. The University is also encouraged with many other considerable Privileges granted to the Professors and Students. The Schools for public Exercises are in a large Stone Building, not far from St Peter's Church. At the ground there is a Room which takes up the greatest part, I think, of the bottom, wherein they hold public Feasts upon occasion. Over it is a stone Arch, supported with some very great Pillars. We went up stairs to see the Rooms called the Schools, they look the most of them, as unfinished; they are all large Rooms, and very high, for I think there is nothing over them. Those which are handsomest, and seemed finished, are the Schools for Divinity, and for Canon Law. They have seats against the Wall, and are wainscoated to a good height. This House, in the time when the City flourished in Trade, was built by the City as the Hall of the Woollen Manufactory; it was finished in the year 1317. They had a beginning of a public Library given them by Laurentius Beyerlinck, about the year 1627. to which some additions have since been made, but I doubt it is in no very good Condition, and therefore was not shown to us.  
Pope Martin in his Bull of Establishment, gave 
Faculty of Theology.  a general liberty for all other sorts of Studies, but excepted that of Divinity. This also was granted 5 years after the Establishment of the University, by Pope Eugenius the iv Upon the earnest Application of Philip, surnamed the Good, Duke of Burgundy, and Brabant, and of the Senate and People of Louvain; and also of Erard de Marca, Cardinal, who was then Bishop and Prince of Liege; for this City was then in Ecclesiastical Matters, subject to that Bishop, as it is now to the Archbishop of Mechlin. He gave liberty for studying Divinity there, and that the degree of Master should be conferred upon those who had performed a due course of study, and should be judged qualified for it by the Precedent and Dean of the Faculty, or any that should be deputed by them. And then being Masters, they had liberty themselves also to read and teach Divinity; this Bull was signed and sealed on the Nones of March, in the year 1431. the day which is the Festival of St. Thomas Aquinas, called the Angelical Doctor, whom the School of Divinity here respect as their Patron. This Liberty was no sooner granted, but they fell earnestly to work in the study of Divinity, and made St. Augustine principally, with St. Thomas, their Rule in stating all Matters. After some Deliberations among those who had obtained this Liberty about the settling a certain stipend for the Professors of Divinity, it was determined by a Bull of Pope Eugenius, aforesaid, in the year 1443. upon the desire of Duke Philip, and the Burgomasters of the Town, and other Rectors of the University, That there should be annexed and incorporated to Academical Professions, 3 prebend's or Canonicates of the Church of St. Peter, together with the Plebania, or Parochial Cure of the same; two of which prebend's, with the Plebany, were disposed to the 3 ordinary Professors of Divinity; the 3d to the ordinary Professor of the Canon Law. Afterwards Charles the V Emperor in the year 1546. augmented the School of Divinity with two daily and perpetual Lectures; the one to be upon the Holy Scripture for Explication of that, the other to be Scholastical upon the Master of the Sentences; and he endowed each with a Salary of 200 Florins a year. The Lecture upon the Holy Scripture was first committed to John Leonard de Hasselt; to him succeeded Michael Baius, who is reckoned the Father of those who have revived the Doctrine of St. Augustine in the Church of Rome, against the Pelagianism, which it was running into, especially by the Writings of the new Order of the Jesuits. To him succeeded Jacobus Jansonius, Jacobus Stapletonus, Joannes Paludanus, Cornelius Jansenius, who died Bishop of Ypres: This is he from whom the followers of St. Augustine, and Thomas Aquinas, are nicknamed Jansenists. He, that he might be sure to represent exactly true the Doctrine of St. Augustine, read his Works over, as he says, ten times; as he did this, he gathered out of him all that related to his Controversies with the Pelagians of his time, and all his Doctrine concerning the Grace of God, and his Gratuitous Election; he then digested his Collections into a Method, and wrote from them a large Book, which he called Augustinus: When he had finished it he died, but left it as his Will to his Executors, that it should be printed, which was done accordingly. This Book has been, and is still received by many, as containing, and representing rightly the true Doctrine of St. Augustine, and these are loaded with the Odious Name of Jansenists: For the Jesuits and their Party have got that Book condemned and prohibited, having as they pretend, found in it 5 Propositions which are Heretical. And that they might the more effectually find out and oppress all who favour the Opinions and Sentiments of St. Augustine, they have obtained of the Court of Rome, a form of an Oath or Test, which they oblige all the Clergy to take, who are admitted to any Benefice wherein they must condemn those Propositions, as taken out of Jansenius' Book, and in the sense where in he understood and used them, as Heretical.  
The form of the Oath, as it was framed and established by Alexander the VII. Pope of Rome runs thus:  
I N. N. submit myself to the Apostolic Constitutions of the most High Bishops, Innocent X. dated the 31st of May, 1653: and of Alexander VII. dated the 16th of October, 1656; and do with a sincere mind renounce, and swear that I renounce, and condemn, the Five Propositions drawn out of the Book of Cornelius Jansenius, Entitled Augustinus; and in the sense of them intended by the Author, as the Apostolic Chair has condemned them by the aforesaid Constitutions.  
This Constitution has occasioned a great deal of Controversy which has run among the Divines of France, and of the Lower Germany chief: in which many bold Inquiries have been made into the Extent, at least, of the Pope's Infallibility; and both that and his Supremacy have been very familiarly treated and shaken, and have certainly suffered more from the Excesses of some who have set themselves extravagantly to advance them, than from the others who would bring them nearer to Truth and Justice: It would be too long a Digression here to give a particular Account of the state of this Controversy, and therefore I shall lay it aside for the present.  
Yet I shall not wholly pass over the People 
Jansenists.  called Jansenists, who are said to be very numerous in all the Lower Germany; they commonly go among the People, under the name of the good Party; and if some things be true of them, which the Adverse faction in the Church of Rome lay to their Charge, they deserve that name. I shall take notice of some things laid to their charge by their Enemies, and tho' this may be reckoned very improper in most cases, yet I reckon theirs will bear it; because their Enemies say many good things of them, and such as if they are not true, one would wish they were; and indeed they disparage themselves and truly recommend these People while they lay such things to their charge as faults, and as matter of Accusation. I take care in all the accounts I give of things in this relation to produce nothing but what is Authentic; and therefore, I shall derive my Account of these People chief from the Complaints which the Archbishop of Mechlin has made of them in his Pastoral Letter, dated October the 12th. 1692. He therein lays to their charge, that they opine and speak with too little respect of the Authority of the Pope of Rome; that they despise the Church of their own Time, and cry up the Ancient, and Primitive state of Christianity: That they are for correcting and rectifying the Ecclesiastical Discipline of the present Times: That they set themselves against the Religious Families (that is, the several Orders of Monks, those useless drones that live in ease and plenty, upon specious cheats) that they reproach and calumniate these good People, and seek to suppress them. They are blamed by him for making it a solemn and serious matter to come to the Sacrament of the Lords Supper; and for urgeing that People must come with minds purified from worldly and carnal affections; and for insisting upon a true repentance and amendment of Lise, as necessary to the obtaining Absolution. And it is reckoned a mighty fault that they obliquely strike at the Worship of the B. Virgin, that they beat down the Esteem and Veneratiof Images, that they ridicule the Peregrinations and Pilgrimages which are vowed and made to them: They are blamed for that they condemn the Pious Assemblies and Fraternities which are erected in Honour of the Virgin Mary; either in private Discourses, or in books Printed without the Author's names. Yea some (he says) are grown to that degree of Impudence, that they despise, as of no value, the merits of Christ and the Saints, as dispensed, and communicated by the Pope of Rome; who (he says) is the grand Treasurer of these things (meaning hereby the cheat of Indulgences); and that they condemn as superstitious and vain, all that trust and confidence which the Christian People justly (as he says) place in them. And those have been found he says (Oh horrid Crime) who have reflected upon the usual Sacrifices or Masses of Catholics for the relief of the Dead; as if the Priests that say them, have more comfort and benefit from them, than any Souls in Purgatory. The consequence of these things he says is, that the Common People do many of them forsake the customs of their Fathers, grow fond of Novelties, and many others hang in doubt and suspense what they should do. (That is, whether they should reform in matters that need to be reformed, or go on still in all their old Superstitions and Idolatries.) Such divisions too there are among all sorts of People upon these matters, that he fears a Schism, he says, and that at length some will shake off the bridle of Obedience, and rend the seamless Coat of Christ in pieces. Thus he does as his Forefathers were wont to do, that is, call a necessary Separation from a corrupt and wicked Communion, Schism; and by him too shall Reformation be adjudged Heresy; but there is a God that sees and knows all things, who will judge the World in righteousness at last, and give to every thing its right Name and Character, to whose righteous Judgement we appeal against the Haughty and unjust Accusations of Rome.  
I have met with a further account of these Jansenists, as spread within the Dominions of the State's General of the United Provinces; some particulars of which I th●●k it worth while to produce, because they do agree with what has been said of them already; though I cannot pretend it to be so Authentic as the former: for it evidently betrays itself to have been forged among the Jesuits, whom, honest People, one never knows when to believe. It speaks out fully the old spite of that Order against the University of Louvain, and Mr. Anthony Arnauld, the famous Doctor of the Sorbonne, and their terrible Scourge. It imputes Jansenism to the generality of the Secular Priests, within the Dominion of the State's General of the United Provinces; whom the Author represents to be in great numbers spread about and fixed in Parochial Cures in those Provinces. These he makes to have been infected with this feigned Heresy, by virtue of their being bred in that wicked place, the University of Louvain; and partly by the influence which Mr. Arnauld aforesaid had for a long time in these Countries, whom he will have to have lived at Delft, during the time of his retirement, which was for several Years, to avoid the malice of these Fathers, till he died: And I may add that his Friends have as yet thought fit to conceal the place of his Burial, left the dead body should feel the furious vengeance of the implacable Society of Jesus.  
This Author imputes to these Jansenists in Holland, that they hold and teach all the extremity of the Predestinarian Doctrine, in all the enormity and absurdity of it; but this one cannot justly believe of them, as well, because they constantly disown and reject all that, as because the Calvinists of these Countries fall foul upon them on the other side, and have treated them very rudely, and ill, because they will not explain the Points belonging to that Controversy just as they do.  
That which I design especially to take notice of is the Noveltiesm practice, which they are said to introduce among the Papists in these Countries. There are, 'tis said, many of these Priests who regard as null and invalid the Confessions made to any of the Religious Orders, and upon that ground do require of the People when they come to them, that they begin and make to them the Confession of their whole Li●e-past, even notwithstanding that they had made a general Confession at the last Jubilee. They put in practice the maxim of Mr. Arnauld, in his book of frequent Communion, which is, That those who want a sincere and pure love of God ought to be separated from the Holy Communion. (It is indeed a heinous crime with the Jesuits to insist upon the absolute necessity of the love of God, either to fit men for this Communion, or for their Salvation.) These Priests are said to impose hard and rigorous Pennances for very small Crimes. Many of them, particularly at Rotterdam, Delft, and the adjacent places, pronounce the Sacramental words of Baptism, Absolution, Marriage and Extreme Unction in the Vulgar language, when they administer these Sacraments. Some pronounce those words twice; That is, first in Latin and then in Dutch, and that without fear of committing Sacrilege by this Repetition of the sacred words, which do not operate the second time that which they signify. They condemn and disparage in their Sermons, and Books which they distribute among the Protestants, the rich and costly furniture of Altars, and the magnificence of consecrated Vessels: They with Judas (to put them in good company) call this a waist of expense, and a true Luxury. And for the most part they make so little account of Indulgences, especially of those which are to be applied to the Souls in Purgatory by way of suffrage; that there are many, and those some of the Principal among them, who refused to publish, others who very negligently published, that of the Year 1690. granted by Pope Alexander VIII. which is the more surprising, says this person, because the Catholics of Holland have been wont to have a particular devotion for these things; especially for the Indulgence which is granted to the general monthly Communion, for the living and the dead. These Gentlemen, he says, do particularly declaim against this, and endeavour to abolish the use of it. They speak of Purgatory in a very unworthy manner, and yet worse of the Relics of the Saints. They publish that we are not bound to believe that the Saints know the Prayers which men make to them. They do not content themselves only to leave out the Title of Immaculate, which their Ancestors were wont, time out of mind, to give to the Blessed Virgin in the Dutch Creed: nor to change the Phrase in the Angelic Salutation, Blessed a●t thou above all Women, into this, Blessed art thou among Women; But they have also gone further than all this, and have taken away from this Salutation all that which transforms it into a Prayer, leaving out these words, Holy Mary Mother of God pray for us Poor sinners now and in the Hour of our Death. And the retrenching of this is the more scandalous, he says, because these words are the only ones which the Protestants disapprove of in the Ave Mary. And he concludes 'tis an infinite thing to go about to recount all the like novelties which they run into, they are so numerous. Be it so. These things I leave to the Wise to make their use of, and to consider what use might perhaps be made of them, when his Majesty shall be able to find a Person to reside in those Countries, who has a due Sense and Veneration for Religion, and a Zeal to encourage and promote Reformation, and who would make the Excellent way of Worship used in the Church of England, and admired abroad by all judicious persons that know it, as public and notorious in his Family as he could. God grant such a time may come  
To Jansenius in this Lecture succeeded his Friend Libertus Fromondus, a follower of his Opinions, and the Editer of his Book. By additions of later times the Faculty of Theology here is augmented to Nine Professions: And the ordinary College or Society of this Faculty is made up of Eight Doctors, whom they call Legends and Regent's: Because to these alone belongs the Authority of governing the School of Theology, and the Students of the Faculty; and of examining the Students in order to their taking of Degrees, and these alone enjoy the Emoluments of the School. And these, when any of their number dies, choose another into his place whom they judge the most fit for it. At length those of the Religious Orders are allowed admission into this College; but with this restriction, that there shall never be two of the same Order in this Society at the same time.  
There are in this University of founded Schools and Colleges 32, besides the Colleges 
Colleges.  of the Religious Orders. Some of these are appropriated to the Arts, some to Languages, to History, to Politics, some to other particular Faculties: And some are not confined to any one sort of Study, but serve in general for all. There are some Colleges to which certain annual Sums are left by the Founders, for provision for so many Students, which not being ordinarily enough to provide them their diet, they must supply the remainder out of their own Stock. In others there is a full and sufficient provision so made for their Diet. In others besides Diet, they are allowed by the Foundation Fire, and Candle, and some further assistance for their Studies. These allowances they call here Purses. They are for the most part annexed to such and such Colleges, and expressly designed for the encouragement of particular Studies, which therefore, they who enjoy them are bound to follow. Some Purses are given, which leave the Possessors at liberty in what College they will to reside, and so to what Study they please to apply themselves. Every College has its Precedent, who has the direction of the Manners and Studies of the Students, and the Care of the Family: And besides him, there are Visitors either appointed by the Founder, or deputed by the University, or by the Heads of the particular Faculties. It is their business to admit to the Enjoyment of the Purses belonging to the College to visit, at stated times in the Year, and inquire into the Studies and Manners of those who enjoy the Purses; and to Audit the Accounts of the College once in a Year. I went into some of the Colleges, and found them built round a Court; in one corner of which from the bottom to the top was the Precedents Apartment; in another place the Chapel: And all the Rooms below were of some general use; as Dining Room, Kitchen and the like. Over the doors of some we should see written, Schola Physices, or Schola Logices, etc. In two Stories above were the Chambers for the Students.  
The Jesuits that first invaded this City were 
Jesuits.  but two; they could do no great feats, therefore more were added to the Number, at length they were strong enough to build a College or Castle, being assisted by a good Legacy left them by Torrentius, Bishop ● Antwerp; and then they soon fell to making War upon this University. They have had a mighty mind to hold public Schools here for the Arts, and for Theology. They have used all their Arts, which are many, both fair and foul, to accomplish this. Against their first Attempts the famous  Cornelius Jansenius, (who was born for their shame, and ruin at last) was twice sent into Spain as Deputy of the University; who managed the Cause of the University so well in the Court of Spain, that these Fathers were then defeated, and forbidden to do what they had so much mind to. This good service done to Truth and Justice, and the Interest and Quiet of the University, was the first foundation of all the spite and malice, with which those good Fathers have since persecuted the Book and Memory of Bishop Jansenius. To this day, I was told they have not been able to accomplish the erecting of any School here, but they are only permitted to Catechise Children in their Chapel; which they do every Lord's day in the Afternoon, at the time of Vespers.  
They have here a Chapel which is very large, and looks great and Magnificent, but is not fine. The Frontispiece is good, and well-proportioned Architecture, and very large and high. At the top in the Stonework, is the cipher for the Name Jesus, which is called, I think very unfitly, the Arms of the Society: On each side of this is a Fame with a Trumpet: If we may interpret the Figures by the Actions of the Society, we may say they signify, that the renown or I●●samy of the Society is spread every where by Fame; rather than that the Honour of Jesus Christ is spread by their Society. They are very angry with a Person that Interpreted the I, H, S, in the cipher, to signify as Latin Letters, Jesuitae Habent Satis; and indeed we may be angry with him too, for we cannot think they have yet had their deserts. The Chapel stands in a rising Street, and one sees it from below, which advantage together with the height of it, makes it look great. In that place too the Street is wide, and gives room enough to view the Frontispeice all at once, and with advantage to the proportions: to the bottom of that and the entrance of the Chapel is an Ascent from the Street of a great many Steps. I did not observe any Great House belonging to it, their House makes no show, to their sorrow. Over the Entrance of the Chapel, on the inside which is at the West, there are set up above the Organ Gallery four Pictures of Franciscus Borgia; They are of a Wainscoat colour, upon Board's, and the Board's are cut to the shape of the Pictures, they are all at the full length of a Man. At the bottom of each Picture is the Name of the Saint, for they have got him Canonised, and to the Name is added an Elogium in a word; One is Francisco Borgiae Justo; the other add to his Name these 3 Epithets among them, Prudenti, Temperanti, Forti. I could not observe that there was any thing added to the Picture which might be reckoned a Symbol of the Epithet, or Elogium under-written. This Chapel is lighter than that at Antwerp, and I believe is much larger, but has not so much finery to show, and looks very naked and plain. The Pillars, which support the side Galleries and the Roof, are very Great ones, and I believe there are 6 on a side, and tho' they are so big, they seem to be at a good distance from one another. There are but few Pictures in the Chapel on the side Isles; Those that are there chief represent some Saints of their Order, with some Part of their Story. In one I took notice they have set Xaverius sitting upon the ground, as in a Wilderness, with two or three Leopards about him, and he is handling their Claws, and they fawning upon him. At the bottom of the Picture is an Inscription in Latin, signifying that He ●am'd the Savage Nations by the Faith of Christ. This Xaverius is a great Saint among them; but the scene of his Story is laid a great way off, even in China and Japan: They call him the Apostle of the Indies and Martyr. He was put to death by the Magistracy in Japan; 'tis likely for some Villainy or other, as we have reason enough to suspect; because we find (as I shall have occasion to take notice hereafter) that whatever any of this good Order are put to Death for any where, their Brethren make Martyrs of them, and say they died for the Catholic Faith. The East ends of the side Isles have each of them an Altar very finely built up with Marble Pillars, and a good piece of Painting over them. That on the right side as we look up is dedicated to Xaverius; that on the left to Ignatius Loyola: Over the former Picture is written in Letters of Gold, Sancto Xaverio Sacrum; Over the latter, Sancto Ignatio Sacrum; and both, as I remember, leave out the mention of Almighty God. I doubt not but these Altars are designed more for the Honour of these Men, than for the Glory of God. The piece of Painting over the high Altar represents the Fable of the Blessed Virgins Assumption. The Altar was at this time dressed extravagantly fine, and rich, in appearance: Every thing shined with Silver and Gold; In the middle above the Altar, between six tall Silver Candlesticks stood two Angels, as tall as a Child of two years old, which seemed to be Silver; with a Drapery thrown over the greatest part of their bodies, which was guilt with Gold. These put out each of them a hand, with which they supported between them a large Crown: This, too, seemed to be Silver, and shined as if it were set with some precious Stones: The Angels turned their faces inward, and somewhat downward, as looking upon what was under the Crown. There stood under it a tall, large Remonstranter with the Hostie in it, which appeared through the Crystal in the middle of it. Besides these things there were set along over the Altar several other things for Ornament, which were gilded with Silver or Gold, and these were intermixed neatly with great Bundles of Flowers. The Ornament of the Table before, which is commonly something very fine, was of Scarlet Velvet, with a broad flourish along the top, and about the ends of it in manner of a Lace, which seemed to be solid Silver, gilded with Gold. In the middle of the piece, it being now Whitsunday, according to the stile of the Church of Rome, there was the Figure of a Dove, which seemed also solid Silver, with Rays about it, which were an Embroidery of Gold. The company here at Compline was very small.  
The Chapels of other Religious Houses that we were in were neat, but none of them appeared very rich or fine. The best we saw was that of the Minder Broeders or Minorites, which had a great many Altars, and a good Company of People. Their Choir is very close, as is their usual manner, We went through a dark Alley in the Church, to a door on the side of it, and looked in: There were a great Company of the Monks a singing their Service. The High Altar was very finely adorned with Silver Candlesticks, Flowers, etc. Before an Altar which is 
Liosius.  on the left side as one goes in at the door of the Choir, at the West end of it, which Altar I think is Dedicated to the Virgin Mary, there lies a Tombstone, in which in Letters of Brass is inlaid an Inscription in Latin, which signifies, That what remains of Justus Lipsius on Earth is reposited there.  
Louvain has besides the Churches of Religious Orders but 5 Parish Churches. A number which would be much too small for the City, even as 'tis now peopled, if all the People, as they ought to do, did attend the worship of God at their respective Parishes. But in the Church of Rome People run where ' they will to confess, and to worship; and divide themselves between the Secular, and the Regular Clergy: and the Congregations in the Chapels of the Religious Orders are properly so many separate meetings of People, that forsake the Bishop and his Presbyters, and put themselves the name of Religious, as if they were eminently so, and call the other Secular, as if they were men of the common World.  
The chief of these 5 Churches is that of St. Peter: It is a Collegiate Church, and entertains 18 Chanoines, a Precedent, and a Dean. It was Whit sunday, as I have said with the Church of Rome when we were there. And according to Custom all the Chanoines, and the Precedents of the several Colleges appeared in their greatest finery. Their Copes were very rich, being some of them Cloth of Silver, or Silver and Gold mixed, and covered with rich Embroideries of Gold and Silver; some few were of Silk well Embroidered with Gold and Silver: They were about 40 persons that were thus dressed. They came out of the Choir two and two singing, with two Wax-Tapers burning carried before them, they marched singing out of the Church, but without the Host, attended by the Booksellers in their Gowns, who had a little Silver Mace carried before them; they had also in their train the Principal Magistrates and Officers of the Militia of the Town, and a guard of Soldiers. They went in procession round the Church on the outside, when they came in again they set themselves in two rows along the middle Isle and sung a good while. Then they entered the Choir and took their seats, and the High Mass for the day, which was celebrated with Music, begun. This was not celebrated at the High Altar, but at an Altar almost behind it, at a Chapel in the Passage round the outside of the Choir, and was performed by the Capucines, who are favoured with a Plenary Indulgence at this time, and which is to be obtained here. On the High Altar therefore there stood at this time under an Arch made for it, a Remonstranter with the Wafer in it. This was a tall flourished work of the largest size of any that I had seen of the kind, and was very richly gilded with Gold. The piece of Painting here represented our Saviour as risen from the dead, and giving the Keys to St. Peter.  
On the right side of the High Altar, under one of the tall Arches which surrounded the Choir stood a sort of a little Steeple of Stonework; It went up tapering with Pillars and Arches set as in several Stories one above another, to the top of the Arch which it stood under. It was in many places gilded upon the Carved work of it, and looked very fine. On the outside it was encompassed with high Brass bars, to keep People at a little distance; on the top of them were a great many white Wax tapers, which I believe were more than a yard long, and gilded about in rings, but not lighted. I saw many People go to this place, drop down, and say a Prayer, and then away again; I asked a Townsman with us what was within there, for at that time we could not conveniently come near to see: He told me our Good Lord was there, by which he meant a Consecrated Wafer; I afterwards had opportunity to go by the place, and saw a little Remonstranter standing in the middle of an Area, at the bottom of that building with a Wafer in the middle of it. It is usual with them to call this Sacrament Our Good Lord, or our Good Lord God: This puts me in mind of what a Woman at Antwerp said to an English Servant, to give him warning to withdraw when the Sacrament was coming by: Lope Duyvel, Lope (said she to him) Onse Lieve Heer Godt komt. Run Devil run, our Good Lord God comes; and down she dropped immediately upon her knees to receive the Benediction as it passed by: which doubtless she was very fit for, having in the same minute reviled, perhaps a better Christian than herself, with the name of the Grand Enemy of Jesus Christ. I saw the same sort of building again in St. James' Church here, which was also there applied to the same purpose.  
In this Church of St. Peter is a Chapel dedicated to St. Charles Borromeus: He was Archbishop 
St. Charles Borromeus.  of Milan not very long ago, a secular Priest only, and of none of the Religious Orders, a Cardinal too, and yet in great repute in the Church of Rome for a mighty Saint. His family is one of the chiefest in the Duchy of Milan. His Father Count Gilbert, married a Wife of the House of the Medicis, who was Sister to Pope Pius IU. This Son Charles was born the second of October, 1538; was made an Abbot at 16 Years of Age. In the Year 1560, when he was yet but 22 Years of Age, his Mother's Brother being by that time Pope under the name aforesaid, this Nephew Charles was made Cardinal: While he was Archbishop of Milan, in the Year 1576 a terrible plague fell upon the City of Milan; which brought with it many other dismal Calamities: He made himself much beloved by the People for his Charity to the Sick and Poor at this time, and for the care that he took of them: The Plague did not cease till the Year 1578: He still continued among his People, visited several that were sick of the Disease, yet never was sick of it himself. And now he is become, in the repute of the Roman Church, a Patron against the Plague, and sudden Deaths. In the Chapel here dedicated to him, there is a little Chest with a Crystal on the fide of it, through which one sees something, but I could not guests what it should be; but this by an Inscription is said to be a Relic of St. Charles. On the outside of the Partition which encloses the Chapel stands upon a Post a strong Box locked, with a hole to put Money in at, and by it a Dutch Rhyme, signifying that, The best means to drive away from ourselves the Plague, is to Honour St. Charles with Alms. There are Litanies hanged up in Frames before a place to pray at, which the People are taught to say to St. Charles. In the same enclosure are contained also, as an Inscription tells us, the Relics of St. Dorothy, who is there said to be a Patroness for breeding and Childbearing Women. I cannot find how this comes about, or on what this esteem of her is built, for she was as story says a Virgin Martyr The Church of Rome commemorates her on the 6th of February, and in the Mass for the Day, is this extravagant Prayer used.  
Grant O Lord we may obtain the Pardon of our Sins, by the Intercession of the Blessed Dorothy, Virgin and Martyr, who was always acceptable to Thes, by the merit of her Chastity, and by the Profession which she made of thy Virtue; through our Lord Jesus Christ, etc.  
It is evident by this, and many other of their Prayers, that they even equal the Saints to our Saviour in the Office of Mediation. Here they ask the greatest benefit, Pardon of Sin, by virtue of her Intercession; and this Intercession of hers they expect shall prevail by the merit of her Chastity and Virtue. Sometimes they mention the sufferings of Martyrs, as what they hope shall prevail for them, and even satisfy for their Sins. Which things show how much they differ from true Christianity, which, as the Apostle has taught us, acknowledges but one Mediator between God and Man, the Man Christ Jesus.  
At an Altar of the Virgin Mary in this Church, these Compliments are given her by Inscriptions about it: Sedes Sapientiae, and again Virgo Maria Illuminatrix. Let it be judged whether these are not Attributes that signify something may be expected from the Virgin Mary herself, and that it is not true what the explaining People of the Church of Rome pretend, That they only pray to the Saints to pray for them. When the Virgin Mary is called the Seat of Wisdom, and an Inlightner, would not any one who believes this of her think that he might expect Wisdom and Illumination from her? And when a Saint is called a Patron in such and such particular Cases, the People are led to understand that 'tis the Saint that helps in such cases by virtue of a Power given him from Almighty God. For if praying and interceding be all their business, one Saint may pray for any thing as well as another.  
In this Church there is an Altar dedicated to the Holy Trinity, as an Inscription tells us in these words, Deo Triuno Sacrum. The Altar-peice is a Picture, such as they usually make, for the dishonourable, and Impious Representation of the H. Trinity. One sees painted an old Man sitting in the Clouds with a triple Crown on his Head, a younger Man sits by him on his right hand, holding a Cross, and over them is a Pigeon hover with a Glory about it.  
The Church of St. Michael is said to be the oldest in Louvain. It stands upon the Innermost Wall, and the Gate-way through the Wall goes under the Church. For this reason one cannot think that this was the first Church built here; because no People would have set their Church upon the outermost Wall of the City, as this was at first. By a Printed Paper posted up within the Portal of this Church; it was said, That a plenary Indulgence was to be obtained there, by all those who shall come and offer at the Altar of the Holy Trinity, on the Feast and Octave of the H. Trinity, which was now approaching, for the Redemption of Christian Slaves out of the hands of the Turks. And those of the Fraternity of the Holy Trinity who should come hither for this purpose, were to enjoy all the Indulgences, Benefits, Privileges which belong, and are granted to the Fraternity of the Cord of St. Francis, or to that of the Rosary, or that of the Girdle of St. Augustine. Very much, but perhaps not all worth two pence. Within the Church is an Altar to the Holy Trinity, which seems much out of repair, and deserted; for which reason perhaps the aforesaid bait is laid to draw People hither: There is a wretched Image of an Old Man, over it, which was all I could make out: perhaps because it stands somewhat dark. This Church is but mean in all respects. There are in it two or three Altars to St. Michael, where we see an ugly Image of him treading upon a Dragon. By one of these Altars is a Box to receive Money, and by it an Inscription which says, That Offerings of Chairty should be given there to the Angel St. Michael, that he may stand by us in the time of our need: And he is there said to be the Patron against the Headache, and burning Fevers.  
We had spent as much time here as we could afford, and were endeavouring to get from hence to Namur. We found that there was not stated Carriage between these two places: That we could not hire our Carriage for ourselves, but at an unreasonable rate; and no man cared indeed to carry us that way, it being out of the Road of business at present. But to Maestricht or Brussels we might go; because this was the time of year for using the Waters of Aix la Chapelle; and this occasioned them a great deal of employment in that Road. We had not secured our places in the Coach for Namur from Brussels, and must perhaps have been forced to stay there longer than we could afford if we had gone back thither, and so we resolved to go from hence for Maestricht, thinking that perhaps we might from thence go conveniently for Namur. This passage they reckoned to us at 14 Hours, but by reason of the badness of the Ways, and the slowness of their travelling we made it I believe near 20 hours, for it took us up two long days to get to Maestricht.   

Passage from Louvaine to Maestricht.  
ON Whitmonday, according to the Roman stile, we took our places in a Charrette that was bound for Maestricht. We were in all 6 or 8 Persons in the Charrette, and were drawn by 3 Horses: We paid each person, for this passage, two Pattacoons at 48 Stivers each, which came to 9 Guilders 12 Stivers for two of us. We began our Journey about 11 a Clock before Noon, went through a great part of the City, and out at the Thienen Port: so we left Park Abby a little on our left hand. This is a House belonging to the Order of the Premonstratenses, who were taken notice of before at Antwerp. The place still retains the Name it had before it was taken to this Use. The House stands in a Park, a place made very pleasant by a little Wood near it, and fine Fishponds, a little Brook, and curious Meadows. This account is given of the place, and tho' we could not see it, I think fit to mention it because this House has been Honoured with the Presence of our King, who several times lodged here during the late War.  
Through all this Journey to Maestricht we often saw the miserable Effects of War: A Country of a rich and Arable Soil fit to bear Corn, but much of it untilled: Many Houses ruined, and others made uninhabitable: And it seemed to me that the Country is. much exhausted of its People. It may be supposed that during the War many were forced into the Armies on one side and the other, and in them destroyed; and many of the People might be fled into other Countries for the safety of their Lives, and be still begging or working there for their livelihood. This Country is generally open Champion Country, and but too Commodious for the marching of Armies, as the poor Inhabitants have had reason to think.  
About the middle of this Days Journey we came to Thienen or Tilmont; which is a little 
Thienen.  City situate upon the River Gheet. This C●ty, to go round it by the Wall, is, they say, about a Mile in compass: The Wall seemed at present but in a ruinous condition, we also saw many Ruins within, and many Houses almost so. The River runs through this City, they say, under 12 Bridges. There are 7 distinct Markets, that is, Market-places, for several things, according to the manner of this Country; and the City stands in a rich fruitful Country which is able to afford it all things necessary to Humane Life. It has been formerly a City of Great Trade, and was the Head City of one of the Quarters of Brabant; but that dignity has been long transferred from hence to Hertogen-bosch, and now this City is within that Quarter, which acknowledges Louvain for Head of it. There are two Churches observable in it, which are Stately and Magnificent buildings, the only remaining signs perhaps of its former Grandeur. One is dedicated to the Virgin Mary, which stands upon a very wide open place: It is not fine within, for without doubt the City is but poor. There had been a Procession on that day, or perhaps on Whitsunday, wherein had been carried the Image of the Virgin Mary, and that of a Bishop, whom I suppose to be St. . These Images stood in the Church, on the things by which they carry them on men's shoulders. They were but little Images, but dressed very fine; their upper Garments were both the same, of Scarlet-Sattin, with many and large flowers of Gold wove in with it: By their standing still in the Church, I concluded they were to be carried again on some other day of the Octave, which is that they sometimes do. I went also into the Church of St. , who is said to have been Bishop of Paris. Here is a Choir wherein they were singing Vespers, it seemed very naked and mean within. At some of the Altars in the other part of the Church, the Ornament set before them, was good fresh Silk, with large and frequent Gold Flowers upon it. We stayed here but an Hour, went through the City; passing by the end of one Street we saw it wide, and the Houses in a pretty good condition, but those in our way were all very miserable  
When we were gone a little way out of Thienen, 
Our Lady of the Stone.  we saw a Chapel built of Brick, with the Rubbish and Ruins of some other building about it. This Chapel has an Image of the Virgin Mary, called Notredame de Pierre, or Our Lady of the Stone, which is in great Veneration and Esteem with the People of this Country: our Honest foreman road by it with his Hat in his lap for a good way together. As we were passing, our Company all concurred in giving us this following account of this Image. It was at first found ready shaped and formed in a Rock; but I asked, and they could not tell me when this was: But when found first, it was not above a span long; but it has grown ever since, and does grow still, for it seems it is not yet got to the full bigness of an ordinary Woman, tho' as they represented it, she was grown a very great Girl. They told us, she grows almost an Inch in height every Year, and then they did well not to say when she was first found; for at that rate of growing, if she had been long there, the little Chapel would not have held her.  
To this Image, People come for relief against the Stone or Gravel, and in time of Peace this Chapel is much frequented, especially upon particular Days, at which times I suppose some Indulgences are the Lure to draw People to it. They told us, that on Easter Monday last, the Country now being quiet, there were reckoned 7000 People, who came to pay their Devotions here. This silly Story was told us, with a great deal of gravity and seriousness, and we, to encourage them to give us such accounts of things as we passed, received it with as much gravity, and seeming admiration: Upon which a good Man in the Company, who came from Berg St. Winoc, and was going to the ●aths of Aix, told us, They have at Bullen an Image of the Virgin Mary, which came thither in a Ship alone.  
The same Man when the rest of the Company were telling that it was good to Pray at this Image against the Stone; said, Yes, yes, she is the Mother, she cannot fail: intimating that which 'tis without doubt the People generally imagine, that she as a Mother may still pretend to have some Authority and Regard with our Saviour: Indeed they must needs be betrayed into this Opinion, by the extravagant Prerogatives which are given to the Virgin Mary, in the Devotions to her, which the Priests teach them, and by seeing our Saviour for the most part represented as a Child in her Arms: As if he were still in a condition of subjection to Her; who is now possessed of all power in Heaven and Earth, and is Head over all things.  
But by the esteem of this Image, it is easy to judge whether the Church of Rome reckons there is any Virtue in Images or not; and whether or no the Papists put any trust in them. Can it be said they believe there is no virtue in this Image, when they pretend it Cures the Stone? And do they put no trust in it, who come an hundred Mile perhaps to this place, in hopes to be Cured here of this Distemper? And can we find any Instances of Veneration paid by the Heathens to their Images, beyond what is practised and taught in the Church of Rome? The Archbishop of Mechlin in his Pastoral Letter directs; That the Images of the Virgin Mary, especially those that are famous for Miracles should be frequented; that they be carried about, after the manner of our Ancestors, says he, in public Processions, that they be illustrated with lighted Flambeaus, and honoured with stated Eauds, Litanies and Prayers. A direction which would far better have become a Heathen Priest than a Christian Bishop.  
After about two hours Travel more, we came 
Leeuwe.  to another little City called Leeuwe. We went, to this for a good way upon an old broken pitched Cause-way. The ground about this City is flat and low: At a distance the Meadows seem very wet and soft, which is the reason of this made way; but as we came nearer the City the wet seemed to increase, and about the City there seems to be a perfect Morass or Bog. There were some outworks, set here and there upon some dry spots in it. We found the Gates ruined, the Walls in a very ruinous condition, and many heaps of Rubbish about in the Town within. It is now, whatever it may have been formerly, a very wretched place. This City is within the Quarter of Louvain, but just upon the Borders of it; for soon after we were gone from this place we entered upon the Dominions of the Prince of Liege. There was a Spanish Garrison now in the Town; who had decked their Guard house with Boughs, and hung their Colours out at the Windows: We found also the Streets strowed with fresh Greene's; which things were the signs of a Procession that had been there this Day. A good big Bell was calling People to Church, and they were hastening to catch I suppose the Benediction at Compline. We did not alight nor stop here. When we were out of the City we passed by a pretty large Lake, which was on our left hand, at a little distance from us, and lies very near the Walls of the City on that side.  
Near this City, at the distance of about two Hours, was fought the famous Battle of Landen; in the Year 1693, in which Luxemburg, the French General, in his last Campaign, won the Field, and lost his Army; he might indeed pretend some right to it when it was strowed with the Dead Bodies of his best and boldest Troops, who were chief his Swissers. And he had reason to be very pertinacious in the Case, tho' he exposed his men to a Prodigious slaughter; sor the double number which he had to that of the Confederates, would have doubled his shame at least, if he had suffered himself to be beat off. He therefore pushed on his own men to be killed, as long as the Ammunition of the Confederates lasted, and then those he had left kept the Field.  
About an Hour after we left Leeuwe, we came 
St. Tryden.  to St. Truyden, which was to be our resting place for this night. This was, they say, in ancient times the chief City of those Gauls, whom Julius Caesar calls Centrones, and of whom he has much to say. This perhaps may be the occasion of the corrupted name, which some in late times have given to this City, calling it St. Tron. The name of St. Truyden it has from the Monastery of St. Trudo, which is here. It is a Monastery of the Benedictines. This City with a Territory about it almost to the Gates of Leeuwe, is subject to the Prince of Liege: But half the City is the revenue of the Abbot of this Monastery; and when the Magistrates of the City are chosen, this Abbot chooses an equal number with the Prince We came late to Town, and all Churches were shut: the doors of this Monastery were just then shutting, so we could see nothing within. Indeed the mean appearance of the outside of all things here made us the less curious or desirous to see the Inside of any Places. One Church there was whic● had its Steeple down to the ground, a great deal of rubbish lay about it: A Wall was set up to close the West end, but that seemed in danger of falling too; yet the Windows of the Church were whole, and I suppose it is used. Almost all the Houses we saw here looked old and ruinous. We lodged in a House that seemed to have a good deal of room, but it was very ill accommodated: Our Chamber had 4 pitiful Beds in it, and all of them were possessed.  
We willingly left this wretched place betimes 
Borchloen  the next Morning, and took our way for Maestricht, through the Cities of Borchloen and Tongeren; both within the principality of Liege. Borchloen commonly called Lootz, has some Jurisdiction over the neighbouring Villages in a little compass: And these are known to have belonged to it, up as high as to the time of Charlemaigne, and before that. It was formerly with those Villages called the County of Drostein from the Lords of that name, to whom the whole belonged. It appeared now a miserable, poor, and ruinous place, and to have nothing worth observing. We passed through it without stopping.  
We went on to Tongerens, and there stayed an hour or two to refresh ourselves. This City is 
Tongeren.  miserable, old, and small now; but was worthy, if we could have stayed, to have been well viewed and considered, for the old ruins that are about it. We observed several pelces of great Stone Walls, which evidently enough showed that they had belonged to something more Magnificent than the sorry buildings that now depend upon them. Having a little time after Dinner, I went out and observed a great deal of this in going to the Church, which I would have seen, but it was shut. There is now a Wall about the City, but ruinous, as well as the Gates of it, and of but little compass. It lies upon a little River, called the Jecker, which comes down from Borchworm, having had its rise not far above that, and from Tongerens it runs down to Maestricht, where it enters the Maese. This City has its name (as Munster says, tho' some give it a much higher Original) from a People of Germany called Tungri, who were the first of them that passed the Rhine. They passed, it seems, the Maese too; and possessing a vast Country here about, built here their Chief or Head City: Many Cities in Brabant, either built by this People, or Conquered by them, were subject to this. It has been the Seat of a Race of Kings, who had a great extent of Dominion. Those Princes called the Pippins, from whom descended the famous Charlemagin, derived themselves from the Race of these Kings. It is very probable that this Dominion extended itself over great part of Brabant, the County of Namur, and even to Cologne: The Memorials of which are thought to be several Towns scattered about, in this Tract of Land, whose names resemble that of Tongeren: As Tongerheim, near Colen; Tongerloo, a Town far from hence in Brabant, near Herentals; And Tongrin in the Province of Namur. It is not to be doubted but Pliny in his Natural History speaks of the Spaa Water, which he puts within the Dominion of this City, and which lies in the Province of Liege, between the Maese and the Rhine. Guicciardin● tells us, there is to be seen at Tongerens, as what I suppose was remaining in his time, tho' we heard nothing of it, an Ancient Heathen Temple; 'tis but little, says he, and was dedicated to Hercules, as appears by the Effigies over the Gate. The Church which is here now, is dedicated to the Virgin Mary; an Ancient building. He mentions and refutes the Opinion of Hubertus Thomas, whom he calls a learned Man, and who was a Native of this Country; who says, that in former times the Sea came up to the Walls of Tongeren: This Guicciardine reasonably enough asserts to be an impossible thing, and most certainly false; the nearest part of the Sea, is at least an hundred Mile distant from this City: and all the whole Provinces of Flanders, Zealand and Brabant must have been in the bottom of that Sea which should reach hither. It is, however, certain that this has been a Great, Populous, and Royal City. It was sacked by the Cruel Attila, King of the Huns, when he Invaded these Countries; He put to the Sword as History tell us, all that he found in it, and threw down, among other Buildings, more than an Hundred Churches; by which we may judge of the bigness of it at that time. Being somewhat recovered and rebuilt after this Calamity, tho' it could never attain its former Grandeur, it was destroyed again by the Incursions of the Barbarous Normans, in the time of Charles The Bald. This destruction it never recovered, and has now no remains of its former greatness; but only, in Venerable ruins: which show themselves, many without, and some within the present City. Such miseries are the common attendants of War; when the just Providence of God let's lose the Rage and Fury of Men to execute his Vengeance upon one another, they prove the most destructive and mischievous things that are: And this City should be looked upon as an Instance of the Uncertainty of this World, and the mighty changes which the greatest things on Earth are liable to.  
Tongeren was the first City of all Gaul or Germany, that embraced the Christian Faith; This it did chief by the care and Preaching of St. Maternus, about the Year of our Lord, 101. This Person was born in Lombardy, he came hither to Preach the Gospel, was the first Bishop of the place, and died in the Year 138. The last and 9th Bishop of the Tongriens was Valentinus; He died in the Year 308: From which time St. Servatius transferred the Episcopal See, from hence to Maestricht: from thence again it was transferred, as we shall see hereafter by St. Hubert to Liege, in the Year 713.  
This Afternoon we passed through an open Champion Country and pretty high for the most part; and from whence we could see Maestricht for a good while before we came to it. The Soil is all good, an excellent Mould, and fit for Corn, some was Ploughed and Sown; but it was evident that the use of the Country had been neglected for some time. And accordingly, tho' this is a Corn Country we met several Carts loaden with Corn that were coming up from Maestricht to serve the Country: From thence too they are furnished with Coals, for there seems to be little Wood in these parts. In these wide Fields we met with frequent little buildings of Brick, about the bigness of such as are built sometimes over a Ditch, for an occasion not to be mentioned. In these we could see through a Grate stood an Altar, and over it an Image of the Virgin Mary. To these, in passing by, the People paid their respects. By every one of these we should see at least one fair flourishing Tree, tho' there was not perhaps another in several Miles round about, so that we knew and could expect before we came to it, that we should after a while see a Chapel, by seeing at first only the top of the Tree. This way of honouring a Sacred place with Trees, which were Sacred too, is an old custom derived from the Heathens, who in their notions of the matter had corrupted Religion; for they pretended that a sort of Deities were lodged in those Trees, and dwelled there as long as the Trees lasted. For which and perhaps other Corruptions, God forbidden the Jews the planting any Trees about his Altars. The Sky grew dismal black upon us, while we were in these naked Fields, and Reigned hard upon us all the way to Maestricht, to which we came, about half an hour after six. It continued raining so that we could not stir out that Evening from our Lodging.   

MAESTRICHT.  
THIS City called in Latin, Trajectum ad Mosam, in the Language of the Country Maestricht, derived its name undoubtedly from hence; that this was a common place of Passage over the Maese. It stands upon this great River, which is here, much wider than the breadth of the Thames at London; and of a depth sufficient to bring up loaded Vessels of a good Burden. Writers say that here was formerly a Bridge over this River; when it was broken down, I know not, but at present there is none fixed. They make use of what is called a Pont Volant, but more properly a swimming Bridge; which is a sort of great Ferry laid upon several great Boats: it carries over many People with Horses and Carriages together. I saw it actually going off, and People were hurrying down at the time, which I suppose may be fixed, to take the Opportunity.  
This City is seated within the Bishopric of Liege, but is with some compass about it reckoned a part of Brabant, and as such did formerly belong to the Dukes of Brabant, who divided it with the Bishop and Prince of Liege. The ground and occasion of this odd division is this. Porus Count of Louvain gave part of this City to St. Servatius, when he was Bishop of it, to be held with some acknowledgement of the Gift: for it was He, as hath been said, who transferred the Episcopal Seat from Tongerens hither, after he had been Instrumental to Convert the People here to the Christian Faith. When, after this, the See was transferred to Liege, the right which the Bishop had when he resided here was reckoned to belong to him when he was removed to Liege, and does so still. But now the Dominion of the City is divided between the State's General of the United Provinces and the Bishop of Liege: the former being in Possession of the rights of the Duke of Brabant. This double Jurisdiction is still continued in the City, and as formerly, without any distinction by bounds or limits; so that the Subjects of one and the other Government lie intermixed about the City. In the same Street there are Subjects to the different Governments. A custom has been formerly observed, and I think is still here: That if à Man who is a Subject of one Government takes a Wife that is a Subject of the other, His Children by her must all be Subjects to that Government that she was under. It is also said that if any Stranger comes to settle in this City, he must in the first place choose which of the two Governments he will be under, and must so remain as long as he is here. There are two distinct Burgomasters in the City, and other Magistrates to govern the distinct People: but in common concerns of the City, they meet and join together in determining matters. The Duke of Brabant was, notwithstanding this Sat of the City, reckoned the chief Sovereign of it, and at present the State's General seem to have the greatest power here. There was now a great Garrison in the Town, consisting of Ten Thousand Men, which we were told were all in the States pay: They then, by consequence, have the Command of the Gates, the Fortifications and the Ammunition. This City is extremely well fortified; besides a strong Wall, and a broad deep Ditch, there are several Bastions round it, which are well planted with Cannon; there are also many strong outworks, with covered ways to them, and all these are provided of Mines ready made. There is an Hill on the South East side of the Town which lies somewhat near, and within reach to annoy it considerably; but against that they have raised a Bastion there to a great height, which is a good defence to the Town, and this is within the Walls. This is altogether a fine City, the buildings are good, after the common manner of these Countries, and really all things look in a thriving flourishing Condition; the Streets are generally very broad.  
The chief Church in the City is dedicated to 
Popish Churches.  St. Servatius, the Bishop before mentioned: It is now possessed and used by the Papists. The piece of Painting over the high Altar represents him with the marks of a Bishop. It is a Collegiate Church, as it was, and formerly the Duke of Brabant, now the King of Spain, as Duke of Brabant, is one of the Chanoines: There is by it a large Cloister, which goes round a good piece of ground for a Garden, but it is now neglected. This St. Serva●, as the Vulgar language calls him, died, they say, in the Year 395; and after him the Episcopal See continued here to the time of St. Lamberi; who made the 20th in Succession from St. Servaes', but he did not fix here, but removed the See to Liege; upon what occasion he did this will be said when we come to Liege. There is besides this, a Church dedicated to St. Nicholas, in Possession of the Papists. They have also a large Church dedicated to the Virgin Mary. Over the great door of this Church stand 3 large Images, one represents an old Man, next to him at his right Hand stands a Woman, at her right Hand is a young Man; the two Men are made holding a Crown in their Hands, as putting it upon the Head of the Woman: 'tis well enough known what they of the Church of Rome mean by such a Representation, but ought not to be mentioned without the utmost detestation and Horror. Within the Church are Altars and Images as usual. There is one Altar to St. Roch, by which stands a strong Box, locked, with a hole to put in Money by; and by it is an Inscription, which says, Give here your Charity to St. Roch (or honour him with your Charity) that God may divert from us the Pestilence. For this Sain talso is addressed to by the Roman Church as a Friend at need against the Plague. Story says of him, that he healed several People sick of the Plague in Italy, by making the sign of the Cross over them: and they say, Heaven showed that his Intercession should be a remedy against that distemper by this evident token, to wit, that he himself at last died of the Plague. I think a Man must have Roman Spectacles to see the Evidence of this.  
There are several Convents of Friars and Nuns in this City. The Jesuits have a College 
Convents.  here: We saw their Chapel which was but mean. The High Altar is dedicated to Xaverius, who is there said to have been Apostle of the Indies, and Martyr. At the East end of the Isle, on the right side of the high Altar is an Altar to the Virgin Mary; there are about the Church a few Pictures of the Saints of their Order; I doubt if there were to be the Pictures of none but true Saints they would be yet fewer; but it must be confessed the Gallows and the Scaffold between them have made a pretty many Saints of that Order, such as they were, and yet most People believe not so many by far as they should have done. Here is also a House of Capucines which has yielded lately, tho' unwillingly, a considerable man to the Reformation; 
M. Loefs, a Convere of the Reformation.  He was one of the best Preachers that the Papists had in this City; had long been dissatisfied with many things in the Roman Church, travelled into France, Spain, and Italy, to see if he could meet with any thing that might reasonably confirm him in his Religion; instead of that, he saw every where abundant evidence of the monstrous corruption of the Church of Rome, he found it almost every where much worse than in this his own Country, and saw more reason still to leave it: He returned to Maestricht with this resolution, and took his opportunity to put himself under the protection of the State's General: who have received him into their protection, and allow him a Pension. He has printed a good Book, which is a comparison of the Beliefs of the Roman and Reformed Churches. His name is Michael L●efs. The Dominicans have also a Convent here, we saw their Chapel which was the finest that we saw in this City, but had nothing in it particular or worth taking notice of.  
The Calvinist Religion, is that which the 
Calvinists.  States establish and encourage here, and that which their Magistrates profess. They have in pay here 6 or 8 of their Ministers: but they have but two Churches which are called by the Names of St. Martin's, and St. John's; this latter we fell into, it is not a large Church; it was Reformed after the Calvinist model. One sees there a Pulpit to Preach in, and a great many seats for People to sit on and hear, but no conveniency to kneel and pray, nor any provision for the Celebrating of the Lord's Supper or Baptism. The truth is, this part of the Reformation have generally brought all the business of Public Worship almost to only the Ministers, exercising his Gifts and Parts in Prayer, or Preaching. Indeed all of them beyond Sea, have composed Forms for public Prayer, before and after Sermon, and for administration of Sacraments; and condemn such of our Dissenters who will have this unlawful. There is also here a Church, and Congregation of Protestants, as they call the Lutherans in all 
Protestants.  these Countries, and in Germany, as distinct from the Calvinists, who call themselves Reformed.  
The Hill before mentioned on the Southeast 
Quarries.  side of this City, yields a very pleasant prospect to it in time of Peace, and when they expect no mischief from thence. It is all covered with a good Mould, and full of Enclosures, which are Ploughed and Sown, and veiled very good Grain. The inside of this Hill is a Freestone, in which are a multitude of Caverns, out of which they have dug Stone, and passages wide enough for for Carts to come in and fetch it thence. The Stone is white with a little yellowishness: 'tis in the Quarry so soft, that I could make an Impression on it easily with the end of my Cane; but when it is out it hardens and bears the Wether very well. We went to see this place which they call the Quarries; We took a Guide from one of the houses at the bottom of the Hill, who furnished himself with a Candle, and several Matches, and a good piece of Touchwood fired. We mounted about a third part of the height of the Hill, and then at a Cart way went into it; when we were in, our Guide lighted his Candle. We observed there were several passages which run from the way in which we went, and in many places we saw great Caverns out of which the Stone had been dug; we had a good big Candle, yet the light of it did not reach the sides of them, tho' they are whitish too. He led us to one place where a round hole is cut for the Air, down into the Quarry; we had ascended considerably within the Quarry, and this hole did not come down from the highest part of the Hill, yet I believe it was of the depth of 3 or 4 good Stories. The roof is every where dug in an Arch. There are so many passages and ways and wide Caverns here dug into the Rock, that I believe if our Candle had gone out, and we could not have lighted it again, it would have been hard for our Guide, tho' well acquainted with the place, to have led us out. He brought usto a place within the Hill where there is some Water; but how it comes there I could not be informed; he called it the Put, which is Dutch for a Well. A Wall was built up before it almost to the top of the Cavity which is here, as high as a good lofty Ceiling, so we could not see the manner of it: But he convinced us there was Water within, by throwing a piece of a Stone over the Wall; this he did several times, the Stones struck dry first and then quickly fell into Water. I imagine this to be a Cavity in the Rock, to which the Rain water that soaks through the Mould is gathered. He could not tell me whether it was a running Water or not, and I listened, but could hear no noise of any motion it had: besides I judge it has no motion by the name they gave it; for if it had been a subterraneous Stream, they would have called it the Stroom, or the Beeck, not a Put or Well. Sometimes we climbed up by notches in the Rock, out of which they had hewn Stone a good way, and sometimes we descended by such notches. When we had walked about half an hour under ground, and were told there was nothing to be seen more, but such as we had seen, we desired to be led out. He brought us after a little while to another Cart-way, out at the side of the Hill, which I believe was about another third part higher than that we entered at. This Hill by Virtue of this Stone is a great advantage to Maestricht, for they use it much in Building themselves, and by the help of the River they convey it to their Neighbours.   

Passage from Maestricht to Liege.  
MAY the 22d, we went on Board the Marckt-Schip, as 'tis called, which goes from Maestricht to Liege, being still desirous to see Namur. There goes off such a Boat as this every day from hence for Liege, about 9 a Clock in the morning. We paid for our freight, going in the Roof, 9 Stivers for each person. We went on board about 9 a Clock; to secure ourselves places under the Roof, for the Wether was rainy. It is a large flat bottomed Boat, covered at each end, and open in the middle, the open part is more than one third of the Boat. We were told it would be a passage of about 5 Hours: but we went off before ten in the Morning, and came not to Liege till 7 in the Evening. I reckon this must be imputed to the swelling of the River, by the great Rains which had fallen, by reason of which it run with the greater force against us, and our Horses were much the oftener in the Water, and sometimes very deep in it, at which times we moved very slowly. We were drawn by 5 Horses fastened at the end of a very long Rope; I believe we had for the most part about an hundred People on Board. But all the way at several places we had some delays by some People going off, and others coming on. We had a Sail set up, but it helped us little, because there was very little wind.  
The Mountain in which were the Quarries that we were in runs to the Maese, and butts upon it with a precipice for a great way together, and we were close under it as we went up, our Horses going on the brink of the River at the foot of it. I could observe here the manner how the Stone lies in it. I saw it was disposed in layings one over another of very different thicknesses; one laying which was about the middle of the height, as I remember, was I believe 5 or 6 feet in thickness, some others not above two. The layings of the Freestone were separated from one another, by a laying of Flints which run all along between them, of the thickness I suppose of 4 or 5 Inches, commonly. After we had gone for some hours by this Mountain, it left the River and turned up into he Country, but continued, and appeared there very high, with a gradual ascent, and clothed with green Downs fit for Sheep. It left a rich plain between it and the River of different breadths. As far as the Mountain on that side of us run by the River, the other side was a Flat, and we could see no rising ground but at a great distance from the River, beyond the reach of a distinct View. Afterwards when we came to have a flat ground on the right side of us as we went up, we had a rising ground on the other, the East side of the River; this-began I think about Viset or Weset, and continued all the way up from thence. Sometimes the Hills rise gradually to a great height, and showed rich enclosed grounds, a great many, one above another, in a mixture of Corn fields, Orchards, and Pasture-Grounds. Sometimes the Hill stood up very high, with a precipice almost hanging over the Water: here appeared a Rock of a sort of Marble; it is a very hard Stone, of a deep blue colour, and will polish very smooth; there is much of it in this Country, and much is used for Stairs or Pavements, where it never wears, as well as for other parts of buildings. Sometimes where the Hill was very high and steep, it was yet covered with mould, and that all Planted with Vineyards from the top almost to the bottom; these were new dressed and stuck all over with the little Stakes which the Wires of the Vines were to lay hold on, and so to hold up the Grapes a little from the Ground. There are a great many of these Vineyards in the way, and about Liege itself. This had been an extreme pleasant passage if we could have been sure of good weather, and could have stood in the open part of the Boat; for we had but little Windows in the Roof to look out at.   

LIEGE.  
THIS City, called in Latin, Legia, Leodium, and Leodium; in Dutch, Luyck, and by the French Liege, is Head of a large Bishopric and Principality; which is reckoned a part of the Empire, included within the Circle of Westphalia. It lies along the Maese for the 
Bishopric of Liege.  most part, and on both the sides of it. On the North and West it bounds upon the Duchy of Brabant, running a great way beyond Maestricht North-wards. On the East it has on one part the River Maese; for its boundary on another the Duchy of Limburg. Southward it borden upon Champaign, and the Duchy of Luxemburg. It enjoys generally a very good Healthy Air, and a good Soil; it is plentifully furnished with, Corn, Fruits, Hops, and has a great many Vineyards: It makes a great deal of Wine, but the most part of that is but small. We drank the best Beer at Liege, that we met with in all our Journey; it is not inferior to the best in England. There are many Hills, especially in the Upper part of this principality, and they contain Mines of Lead, of Iron in great abundance, and they have also Veins of Vitriol and Brimstone. They yield also a great abundance of Coal, which is plentifully burnt in this City 
Co●ls.  and the Country about; from hence is Maestricht and other places upon the Maese furnished with this fuel. It is a very good, black, and shining Coal. We observed both here, and at Maestricht, and at Aix la Chapelle, a frugality in the use of this Coal, which seems worth taking notice of. The most of it is in great pieces, it being as it were hewn out of a Rock: but in the working of these out, and in the removing them from place to place, there will be a great deal of Coal dust made. This dust they carefully preserve, and use it thus. They take a certain sort of a fat Clay, which looks somewhat of the colour of brick Earth, and make it into a Mortar, working it with a convenient quantity of Water: being thus prepared, they mingle the Coal-dust with it, as much as it will receive, and work the whole Mass well together. When they have done so, they with their hands make up the mingled stuff into Oval balls, somewhat lesser than Bricks. These they lay to dry and harden, and then they burn them. They seem to take fire but slowly, and to need, for this, the mixture of some of the pure Coal among them, but when they are well kindled they give a great heat, and they hold fire a long time: They look of the colour of Bricks when burnt and cold again. At Aix la Chapelle, we observed they stuck this stuff up against the Wall in Cakes to dry there, and there it would stick very fast, till they beat it down for their use. The Coal Mines which are chief used at present here, are said to be very rich, and not above a League distant from the City: They afford besides what is spent here, and in the Neighbouring parts, enough to sell to other Countries at a cheap rate, for an hundred thousand Crowns Yearly.  
By virtue of the many Veins of Iron in this Country, they cannot want Chaly beat Waters. Accordingly, within this principality is the famous Spaa; which lies in the Marquisate of 
Spaa.  of Francimont, not far from the City of that Name: Distant from Liege on the East side of the Maese 5 Leagues; from Limburg but one and a half. To these Waters there is Yearly a great concourse of People from the Neighbouring and remoter Countries. The Company begin to come together in the Month of July, and continue there all the Hot weather.  
The Bishop● of Liege styles himself Bishop and Prince of Liege, Duke of Bullion, Marquis of Francimont, and Count of Lootz, and Hasbain: These are places, to which these Titles belong, under his Jurisdiction. This principality contains 24 Walled Cities, above 1200 Villages; many Baronies and Toparchies. We must take notice of Bovilson for the sake of the great and famous Godfrey of Bovillon, so renowned in the Holy War. 
Godfrey of Bovillon.  There is now but the Castle or Fort on the top of a Hill which belonged to that Family, which by its Situation, and the works about it is judged Impregnable. At the bottom of the Hill is a large Village, where formerly stood a larger walled City of this Name. This Castle has a Jurisdiction over a little Compass about it, which has been Anciently Honoured with the Title of a Duchy, and is still called the Duchy of Bovillon, from the Old City which was the Metropolis of it. It includes a Tract of Villages intermingled with some limbs of the Great Forest of Ardenne. Bovillon lies upon the River Semoy, which runs into the Maese, a little below Chasteau Regnault. It is distant from Sedan upon the Maese not above two Leagues. This Duchy was the Hereditary Patrimony of Duke Godfrey aforesaid. This brave Man, with his two Brothers, Eustathius and Baldwin, offered himself among the first, for the Expedition to recover the City of Jerusalem, and the Holy Land out of the Hands of the Mahometans, in the Year 1096. In order to furnish himself the better for this Enterprise, his Zeal to the Undertaking was so great, that he sold this Duchy to Audebert, than Bishop of Liege, with greater glory (says my Author) to the Seller than to the Buyer. In this War, he and his Brothers gave eminent proofs of great Valour and Conduct: So that in the Year 1099, Jerusalem was taken from the Infidels. Duke Godfrey himself was the first Man that mounted the Walls, and was followed by his Brother Eustathius. This being observed, when the Action was over, Duke Godfrey was by an Unanimous Vote of the Army made King of Jerusalem. He accepted the Honour, and took the Government of it, but refused to be Crowned, saying; He would never think of wearing a Crown of Gold in that City, where his Saviour had worn a Crown of Thorns. He died within a Year after this; and his Brother Baldwin was Crowned King, who is therefore reckoned the first Christian King of Jerusalem.  
There was in the Time of Guicciardine a 
Bishop of Liege.  Bishop of Liege, whom he calls the most Reverend, and Serene Prince, and Lord, the Lord Ernest, who was Brother to the Elector and Duke of Bavaria, and Archbishop of Cologne. The present Prince and Bishop of Liege, Joseph Clement, is also Archbishop of Cologne, and Brother to the present Elector of Bavaria, the Governor of the Spainsh Netherlands. The common Revenue of the Bishop, and Prince of Liege is said to be more than 30.000 Ducats per An. Besides which, he that gains the Love of his People, is assisted in extraordinary exigences, with considerable Subsidies: And he has in his Gift many prebend's, and other Ecclesiastical Benefices. He is chosen by the Members of the College of St. Lambert, approved by the whole Body of the People, and as all other Bishops of the Roman Church, in a slavish subjection, must be confirmed by the Bishop of Rome. The Episcopal See being transferred, as has been said from Tongerens to Maestricht by St. Servatius; it continued there under a long Succession of Bishops to the time of Lambertus. In his time one Hubert of Aquitaine, a Son, they say, of a Lord of that Country, left his Country and came to visit Brabant, led by the same of the prosperous Condition of Christian Religion in these parts. He went to Maestricht, and there contracted an intimate Friendship with the good Bishop Lambert. After some time, he had a desire to see Rome also, which he went to fulfil. While he was there, news came to Rome that the People of Maestricht had Murdered Bishop Lambert: upon which the Pope of that time, who was Sergius, created Hubert Bishop of Maestricht, and sent him thither. It so happened, that he was received by the Citizens with great appearances of kindness and Civility. But he was so distated with the Murder of his good Friend their Bishop Lambert, that he applied his thoughts from the very first to the removing of the Episcopal Seat to some other place. And after some time, the necessary preparations being made by Laws, and the Approbation of the Pope being obtained, he did in the Year 713, remove the Episcopal Chair to the City of Liege, carrying with him thither the Body of his Friend St. Lambert. He built the Noble Church which bears the name of S. Lambert, and founded the College of Cannons belonging to it, and lived the rest of his Life here in great Reputation, for Piety and Virtue; and since his Death, he is thought worthy of that Veneration which the Church of Rome pays to some of the departed Saints, and to those whom they account such.  
The Palace of the Bishop is a stately and Magnificent 
Palace.  Structure. It goes round 3 Courts; the innermost of which is a Garden, but I believe in no good Condition at present. We would have seen the inside of the Palace, but they said the Rooms were unfurnished, and we perceived they had no mind to let us see what condition it was within, from whence we supposed there was now nothing fine or worth showing to Strangers. The usual Residence of this Prince, he being Arch Bishop of Cologne, is at Bonne, upon the Rhine, which may occasion this Palace to be neglected. The outermost Court of the Palace is commonly passed through. It is an Area bigger than that of the Royal Exchange in London; and surrounded like that with a Piazza, which is supported on the outside, with a great number of Pillars. Under the Piazza are Shops. The beginnings of this Noble Building, were made by the Excellent Erardus à Marca, Bishop of Liege, and Cardinal, of whom more will be said anon.  
The City of Liege is seated for the greatest 
City.  part of it on the West side of the Maese, which runs along by it a great way. The River makes here a very short turn in two Channels: One of which, and the lesser of the two, compasses a good large Island, which is all built, and must be accounted part of the City, to which it is joined by several Bridges. The bigger Channel of the Maese turns short of the other, and runs between this Island and the place called the Wyke, another part of the City which lies on the East side of the Maese: It is a large place well built, containing several Streets, and seemed to have its proportion of Trade with the rest of the City; to which it is joined by a good Stone Bridge cross the Maese, which has 6 Arches under it. A great number of Vessels lay all along by the City on both sides of the River. We went along a good way by the Water side to observe what the Warehouses there are stored with: The greatest number were of those stocked with Iron, and Iron-Utensils: Some had great numbers of Bars of Iron; others Iron Pots, Backs for Chimneys, Stoves, Frying-pans, Nails, etc. There were also great Stores of Marble squared for Floors: many great Stores of Coals: Some of Butter and Cheese, some with Pitch, and Tar, and Cordage for Ships. This City is very large, and very full of People, and seems to have a great Trade. It stands part of it in a flat, about the Maese, and a great deal of it runs up some very steep Hills. The bigness of it cannot well be judged of by the sight, though one can take several prospects over it all, as we did with a great deal of pleasure, because it hides itself from the sight in several steep Hollows and Descents. There are some Vineyards above the City at the top, and on the steepest part of the Hill, within the compass of the Wall. The Streets of the City have no beauty, they are very narrow, and few of them straight; the buildings are much like the Old City of London. They are commonly 3 or 4 Stories in height, but those Stories are not very high ones. The New buildings, which are the repair of the Mischief which the Marshal de Boufflers did with his Bombs in the late War, are generally built after the common new Fashion, and like our new buildings in London; they are mostly built with Brick, or Stone. It was but a very small part of the Town which was hurt, in proportion to the whole. It is chief a little tract from St. Lambert's Church down to the Waterside, and along by the Water, somewhat above and below the Bridge to the Wyke. The City House was ruined. The front Wall of it is good part, standing; it does not seem by the remainders to have been a very great or Magnificent Building: It stood upon the Great Market as it is called; which is indeed the widest and most spacious place that we saw in this City, but not very big.  
We went up a very long Street, and a steep Hill to the Citadel which stands above the whole City: Where having asked leave of the Corporal, who was then in Duty there, we were permitted to walk upon the brow of the Hill, which overlooks the whole City, and views the Country for a good way about, upwards and down the River. Here we could see the short turn which the River makes. Our prospect was for the most part bounded with Hills, that were near enough for us to view distinctly what is upon them. We saw some which showed at the steep sides of them the Rocks, which lifted them so high: But the greatest part of our prospect presented to our sight a rich and useful Country. The sides of the Hills covered with Vineyards, the tops with Corn Fields; the lower grounds were divided between Meadows, Hop-grounds, of which we saw many, and Orchards and Gardens; we see all this intermixed with many Houses, and some little Villages; it is certainly one of the most various and delightful prospects that which we had here: We looked down from hence over the tops of the Steeples in the City. If our time, and the fear of Rain would have permitted, we could willingly have stayed a great while here. We went down from hence into the City another way, on purpose to go through a Vineyard, which we saw below us, to observe something of the manner of such a thing which was new to us, and went down a very steep descent by it, which was made something the more easy by steps of Stone laid into the Hill, but not without some care for our Necks.  
This City is plentifully furnished with curious Springs of delicate Water: These feed some public Fountains which run continually: Many private Houses have a good Spring to serve them.  
In Liege there are 8 Collegiate Churches, 34 Parochial Churches, and of those belonging to religious Houses, so many as to make the number amount to above an Hundred in all.  
The great Church of the City is Dedicated 
Church and Treasury of St. Lambert.  to St. Lambert, who was mentioned before; and he is honoured as the Patron, or Protector of the City. There is by it a large Cloister which goes round a Garden-Platt, that is now neglected. The Arched Roof of one side of the four that the Cloister consists of, was beat with the Bombs. The Church is very large, but has little Finery in it. At the West end is a Chapel to St. Lambert, at the bottom of the broad middle Isle, with the Altar set within against the Partition. We got Admission into the Choir upon our desire, to see there the Treasure of St. Lambert: What was shown us for this is as follows. After they that showed it had taken away from above the Altar at each end a Silk Curtain, and behind that two boards, there appeared two things in Silver which were wrought into the form of a Church; they were set one over another, and seemed to be all the four about 3 Feet long, and a Foot and half in height. One of them had a blue Enamel (as I suppose, for we kept with other Viewers a due distance) in several Partitions upon it: They did not stir these from the Places, and they were set so that if they had Ends, or another side of Silver, we could not see it; and therefore I do not doubt, but we saw all of them, that was to be seen. There were three Men about the showing of these, one with a Surplice on, and the other two in Scarlet Gowns, such as they wear when they attend at Divine Service. Some People besides us, that saw them fell upon their Knees at the appearance of the two first Pieces, and continued so till the last were shown, and all were covered again. There hung up a large Silver Lamp before the High Altar, by four times 3 good big Silver Chains, and they very long ones too. The Piece of Painting over the Altar represented the pretended Assumption of the Virgin Mary. Over the Altar, and over those things  at the bottom of the Picture stood four Farge and tall Silver Candlesticks, with long Tapers of Yellow Wax in them. In the middle of these upon a large Pedestal, which seemed to be Silver, stood a very tall Cross which appeared to be Silver gilt, the Body upon it was Silver. The Choir here is very large. In the middle of it, stands a large Tomb all of Brass. On the West end of the Tomb is the Effigies of a Man, as big as the Life, in a Bishop's habit kneeling upon a Cushion, with his hands joined and lifted up in a praying Posture, and with his Face towards the Altar. At the other end stands a Skeleton to represent Death, who is put looking towards him, and in the Posture of beckening to him, and calling him; between these two, and upon the aforesaid Tomb, lies a Chest which is somewhat roundish both in the upper and lower Parts of it, along by this lies a Bishop's Brosier, and ●all this work is in Brass. Round the top of the Tomb there is an Inscription in Latin which signifies, That Erard à Marca who governed this Diocese 36 Years, built this Tomb for himself, while he was yet alive●nd in Health. He has left behind him the repute of every good Man, and is remembered with great Veneration, and esteem, as a great Benefactor to his Diocese He repaired many things in this City, which were fallen to decay: He rebuilt some necessary Castles from the Ground, and the Walls of some of the Cities belonging to this principality; he died much lamented in the Year, 1538.  
We went into the Church of St. Andrew, which is on the great Marketplace at the time of Compline. There hung up about the Church many Coats of Arms painted upon little Wooden Shields: Under one was written, with a Name, these words, Pastor hujus Paroechiae; under another, with a Name, Captain of this Parish, under another, Lieutenant of this Parish. There is a great deal of Marble in this Church about the Altar Pieces, and well polished, of curious sorts, and very handsomely built up, and much of the flowered Work of it was guilt with Gold. The High Altar of the Church was very finely adorned, we could not conveniently go up near enough to see what the Painting over it contained. At the top of the Work about it, and near the top of the Church was set up a very large Canopy of Scarlet Velvet, as I remember, with a Gold-galoon up on the Seams, and a deep Gold-fringe round at the lower edge of it. In the middle of this was an Embroidery of Silver to represent a Dove, with Rays of Gold embroidered all about as darting from it. This was put up for the sake of Whitsuntide; we saw in some other Places the like thing upon this Occasion. The Ornaments before the Altars here were very rich, being of Scarlet, and other coloured Silks, with many broad Gold-flowers upon them, and some of them had a deep Gold-fringe laid across from one end to the other, about a Foot distant from the top, according to the usual manner. At the East end of the North Isle, was an Altar which had over it a piece of Painting, that I shall take notice of. In the upper part of it, there is set their common, absurd, and impious Representation of the Holy Trinity; towards the middle of the Piece is the Virgin Mary represented as looking up to the Persons above, and pointing downwards: Below her is an Angel, looking I think towards her as to receive her Directions, and reaching downwards; under him are a Company of People making grievous Faces, and in the midst of Flames, the Angel has hold of one, and is hawling him out, and the rest are holding up their hands towards him, as desiring to be lifted out likewise. A delicate Fiction, fit for Poets or Painters, who, as Horace says, have a Potestas quidlibet audendi: but which ought not to be put upon People by the Teachers of Christianity as an Article of Faith. Here they are taught the Invention of Purgatory, and to look upon the Blessed Virgin as the chief Mediatrix, and Interceder for the Souls there. And these things they are likely to be taught, for the Gain and Advantage which the Pope and Roman Clergy derive from them, till the Spirit of Truth shall prevail in them above the Love of the world.  
The English Jesuits have their House in 
Jesuits.  some of the highest Ground in the City; it certainly stands very airy, and pleasant, and healthy. As we went up to it, we mounted through one Street which is paved in the manner of Steps; these Steps were about Two or Three Feet broad, and Three or Four Inches high: Thus we climbed a great way; at length we came to their House. When we left the Street we had still an ascent of I believe Sixty Stone Steps to mount to the Door of the College; these Steps were of the common hard blue Stone of this Country, and I believe each of them a Foot in height. We were civilly, and easily admitted, upon saying only that we were Englishmen, come out of Curiosity to see the Country. After a little waiting, we were conducted into the Garden, which Mounts still far above the House. It consists of Five Area's, or Plots, one considerably above another, on the side of the Hill. The Area's themselves lie in a little Descent, and from one to another above it we had several Steps to ascend. I doubt not but to the uppermost Area, from the Door of the College, the height must be at least an Hundred Feet. Over a Stone Portal, which entered the second Area, were the Arms of a Prince and Bishop of Liege, as I judged, with this Inscription by it▪ Maximiliano Electori Fundatori. Other Discourse, as we were going up, made me forget to ask the Jesuit with us concerning this. In one Garden they had several very ingenious Sun-dails. One he called the blind Man's Dial; because a blind Man having once learned the order of the Numbers at the end of the Lines, might by feeling find what time of the Day it is, thus: The Hour Lines, at which the Figures were set, were little flat Bars of Iron; and a Glass Globe full of Water was so set between it and the Sun, as to contract the burning Point successively, according to the Sun's Motion upon these Lines; this burning Point would be sensible to his Finger, and he would thereby know the time of the Day. In a Concave-Dial, which had Vines laid over it to make the Shadow, and the Hour Lines meeting all in one Centre, they had set a little Picture of our Saviour, with his Finger at that Centre, and a Motto, as proceeding from him, in these Words, Haec est Hora tua. At the top of the highest Area they have a small flat Bowling-Ally for Exercise, and if that be thought too little to exercise one's self much in it, we may judge that the getting up to it supplies all that Defect. By this is a Building of Two Stories in height, with Three Rooms in it. From the uppermost of these they have a very fine Prospect, being now lifted, I think, above any part of the City. We saw from hence the Monastery of the Carthusians, on the top of a neighbouring Hill, where the Marshal Boufflers planted his Mortars to Bombard this City. As we came down we entered the House again from the second Area of the Garden. We went through a large Room where they hold their Disputes; and from thence into the Library, which is a long narrow Room, like a Gallery. It was well filled with Books, which looked as if they were well used, and studied: I may say of their Library, it is rather useful than fine. Over several Partitions of Shelves there was written at the top of the Room, Libri Theologici, Libri Juridici, Libri Medici, Libri Mathematict, etc. Two Divisions had a little Lattice over them, and they were locked up. Over these was this Title, Libri Prohibiti. Among these, I could observe, was Cornelij Jansenij Augustinus, some of the Works of the Germane Reformers, the Novum Testamentum Gallicum, which I suppose is that called the Mons Testament. I could not see the Name of any English Divine among these; but on the back of one of the Prisoners there was pasted a Paper, on which was written the Word Sermons, this was a thin Folio. He showed us here a large and good Loadstone; and a String of Ten Beads, with a Cross, which seemed to be all Amethysts; this he said was the Dizaine of Mary Queen of Scots, when she died in England, which she had been wont to use in reciting her Rosary. He had also a little Book of Prayers, covered with Velvet; it was a Manuscript, curiously written upon velum, and had in it some very pretty Miniature; this, too, he said had been hers. They may well Venerate the Memory of that Unfortunate Lady, whose Zeal for them, by their Conduct of it, betrayed her to her Death. He showed us a Cylinder Looking-Glass, which was to reduce Figures which seem shapeless and confused, into Shape and Order. Accordingly, it being set upon Two Board; which he produced, it reflected the Scrawls of one into a Picture of our Saviour, as tied to a Pillar to be scourged, and crowned with Thorns. The other, when reflected from the Glass, appeared to be a George on Horseback, with the Dragon under him: He said this was St. George for England. At one end of the Library is a piece of Jack-work made for that sort of Machine with which Archimedes pretended to remove the whole Earth out of its Place, if he had but another Place where he could fix his Instrument. It held I believe an Hundred Pound weight from the Ground, which was drawn about half way up. There were not many Wheels belonging to it, but I believe the Teeth of all, or most of them, were set sloping; they were pretty large Wheels, and each of them catched in a Worm which was laid round the Axis of the next Wheel. The Winder might be turned by a little Child, ●t went so easy, but the effect of the Machine is mighty slow. A Pin was stuck upon the top of the Cylinder, on which the Weight hung,. and after a great many turns of the Winder, it appeared, but very little moved. We saw here also a Book of a small Quarto size, with I believe about Forty Leaves in it, or more, of Chiness Writing: It was a large black Character, but made very distinct and clear. Some of the Characters had about them a great many Lines, and some Points. I suppose each Character stood for a Word, for they were set equally distant from one another. They were extremely various, yet some we could observe were often repeated. The Lines went from the top to the bottom of the Leaf; and between every Two Lines of Characters there was drawn a small Line of Ink. The Paper was very thin, somewhat brownish, soft as Silk. The Characters, though very black, and written on both sides the Leaf, did not confound one another. He said, that none of their Fellows in this House could understand it; I was sorry that I could not. He did not offer to show us the Chapel, or any other part of the House, and so we did not ask for it. They have, he said, in this House, between Three and Fourscore Students. and all of them English, except Two or Three who are of that Country. Their present Rector, he said, is one Mr. Cullison, a Lancashire-man, who upon his Profession changed his Name into Parker. These People are well beloved in this Place, and ● Gentleman of the Prince's Court gave them the Character of very good Folks. Another Gentleman told us, that there are some Congregations of Protestants, or Lutherans, in this City, who are tolerated here, as the Papists are in Holland. He told us this as a Reproach to us for our Cruelty to them in England, as we are represented in this Country. For we found every Body, from Brussels hither, that we talked with, possessed with this, that there were a multitude of Papists in England; but now by a new Law, made since the Peace, the King has banished them all from thence, and will not suffer any of them to stay, upon Penalty of forferting their Lives if they are found there. I informed this Gentleman, as I had done others, that this was but a false Report, and a malicious Slander; that we have indeed but few of that Religion in England, but those of them that will live quietly might do so; and that there is no new Law in England made to banish any Persons, but such as have been in Correspondence, during the War, with the Enemies of their Country, and that this reaches any others, as well as Papists, who have been found thus guilty. With this they seemed to be satisfied. I confessed to several, that there is a Law this Year made in Ireland, to banish thence all the Monks and Friars; but the Secular Priests of their Religion, I told them, are tolerated there. This no Body found fault with, for indeed all sensible People among them look upon those Societies as so many Companies of useless Drones, and a Burden to the rest of the World.   

Passage from Liege to Aix la Chapelle.  
WE had found the Passage up the Maese so tedious in coming up hither, and knew the River to be still extremely swelled by more Rain, that we laid aside the Thoughts of going to Namur, and resolved to cross the Country to Colen, and in our way to see Aix la Chapelle. There are no fixed Carriages here for Aix, tho' this was the time of Concourse to those Baths. We were directed to the Waterside, near the Bridge to the Wyke, where there stand Foremen ready to be hired, who are notorious by their blue Frocks. We found, if we would have a Charrette for us two, the lowest Price must be three Pattacoons, which is four Guilders, four Stivers; but if we had any Company, tho' it were but one Person more, we might go for a Pattacoon each Person; and this was the lowest Price for each that would be taken, if the Company were more. If the Company does not exceed four Persons, they will put but one Horse in the Charrette; if there be six, they will put in two; if eight Persons, three Horses, and so many is the most these Chariots will hold. Our Foreman or Charioteer had mustered together six Persons, and so put into the Chariot two good stout Horses.  
We left Liege about seven a Clock in the Morning, and travelled the first two Hours in a Valley full of Villages and Houses along the way, on the same side of the River that Liege mostly stands on, that is the West side. This Valley was not very broad between the River and the Hills. The Hills were planted with Vineyards, and the Valley had abundance of Hop-grounds and great Orchards in it, and Gardens, and fields, and Pasture-grounds; every thing looked as if the Soil were very rich and good. About an Hour after we came from Liege, we were in with a large scattering Village called Herstal. A Burgher of Liege, 
Herstal.  in our Company, told us that the Prince of Orange, our King, is Owner of this Place, and that he has lately given the People leave, upon their Request, to build them a Town-House. This Town lies upon the Maese, and may conveniently manage some Trade. This Place was famous in the History of France, under the second Race of their Kings. It has been called by some Heristel, by others Heristal. It is from hence that Pepin, Master of the Palace, and Father of Charles Martel, a Prince of the Franks, had the Surname of Heristal. Some think that Pepin, King of France, was born here. 'Tis certain that Prince pleased himself so much in this Place, that he caused a very magnificent Palace to be built here, wherein he made his Abode very often. Many of his Successors enjoyed it a long time after; as appears by Charters and Grants dated from this Place. One in particular is mentioned of Charles the Simple, which takes notice that this King was in Possession of it. But it was afterward destroyed by the Normans, and since that, the Place is become but a mean Village, and has no Remainders of any former Greatness. The Church we saw looked in a good Condition on the outside; it is a losty and great Building. We passed through the Place without stopping, and so could see nothing but what was in our way.  
We went on still, on this side the River, till we came almost over-against the upper end of Viset, or Weset, where we were to cross the Maese: We came to a Village where there are several Stores of Timber, and many People employed in building Merchant-Vessels for this River. We crossed the Maese here with our Charrette after a manner that was absolutely new to us. They had a long narrow Boat called a Naken, the ends of it were just alike, 
A Naken.  and tapering somewhat, but not to a point; the breadth in the middle part is just enough for a good large Horse to stand across it. They took our Horses out of the Charretre, and thrust it down to the Water; then the Boat was pushed with one end ashore, where it went under the Axletree of the Charrette, which lodged upon it: It was then put off, and the other end turned ashore for another Chariot to ride upon it; this done, they turned aside ashore, and took in our two Horses, and two more. Thus was this Boat sufficiently loaded, and we with other Passengers went over in another.  
We landed near half a Mile above Viset: 
Viset or Wese●.  This is a small City belonging to the Principality of Liege, with a Wall about it. It stands upon the side of a Hill, and so makes a good show to the Water; but 'tis a very little Place, and has nothing in it remarkable that we could learn. As soon almost as we were within the Wall, our way was right up the Hill, so we could not see but one end of it, which looked well enough. When we were through the other Gate, and gone out again, which was soon done, we still mounted a pretty steep Hill which runs up far above the Town; we walked, to ease our Horses, above an English Mile ascending. This Passage from hence to Aix is all through a hilly Country; we were almost continually ascending or descending some great Hill; the largest Plains were usually upon the tops of the Hills. All these Hills appeared a very good Mould; that which was plain at the top, we found constantly tilled for Grains, and saw upon them very good and promising Crops of Wheat and Rye; the Barley was but just sown, and very little of it was come up. The steep sides of these Hills were either covered with Wood, or else were good green Downs for Sheep.  
As we came near to Aix, the Hills were covered extremely thick with a white Stone, like a Limestone, which lay upon a Mould somewhat darker than Fullers-Earth, but which seemed such a sort of Substance. Some Grounds were almost covered with it, and at a distance looked white; yet was all plow'd and sown. In some we saw Barley just coming up very thick among the Stones. On some pieces of Ground next to those that appeared so full of these Stones, we saw good Crops of Wheat and Rye a coming, which were so thick, and covered the Ground so well, we could not see a Stone upon them, tho' we had reason to believe they were of the same sort with their Neighbours. On some of these Grounds they were laying good heaps of Stable-Dung, and they laid them very thick. We stayed to refresh ourselves at a little Village called Gulp, upon a Brook of the same Name, but the People pronounced the Names of both Gallop. We were now in the Duchy of Limburg, which cannot be very broad here, since we crossed it in half a Day's Journey, at a very slow rate of travelling. This Brook runs here in a small deep Valley, between two ridges of high Hills, and therefore swells sometimes enormously with the Rains. It had been a Day or two before unpassable, and now was very full.  
About two Hours before we came to Aix, the Company said, Now we enter into the Territory of Aix. We had then a Coppice on our Left Hand, which run from us down the side of the Hill: This they said was much infested with the French Parties in the time of the War. When we entered the Territory of Aix, we entered also the Duchy of Juliers, within the Compass of which this Territory is contained, just upon the Frontiers, between Juliers and Limburg Dutchies. We could not reach Aix till between 8 and 9 a Clock, through the unevenness and heaviness of the way.   

AIX LA CHAPELLE.  
It is agreed to have been a very ancient City, but the Beginnings of it are somewhat 
Original,  disputed. Munster will have it to be built by Granus, a Brother of Nero the Roman Emperor; but it is not found that Nero had ever a Brother of that Name. Some think that Serennius Granus built it in the time of the Emperor Adrian. 'Tis certain that the Romans, while they made War upon the Germans, had frequent Settlements and Fortifications in these Countries, between the Maese and the Rhine; and those were in many Places, the first beginnings of what grew to be Cities in following Times. The Romans make mention of these Baths, and always called the Place Aquisgranum, or Aquae Grani. The Low Dutch call the City Aken, the Germans Aach, and the French Aix, contracted from Eaux, which in their Language signifies Waters. They have added the Words la Chapelle, by reason of the Famous Chapel built there by Charlemaigne, and to distinguish it from an Aix in their own Country, which is the head City of Provence. There also are hot Baths, which, because the City about them was built by Sextus, a Roman Consul, the Latins have been wont to call them Aquae Sextiae. This Aix which we are now speaking of, must without doubt have been a considerable City in their Times. It was utterly ruined by the Goths and Huns, when they broke in upon the Empire, under the Leading of Attila, that prodigious Man of Mischief, some time after the Year of our Lord 400; and after this, these Baths were neglected and forgotten. It came to be restored again, they say, after this manner: The Emperor Charlemaigne, as he was hunting here, observed that his Horses Hoofs spirted up some Water which smoked; upon examination of the matter, he found that there were hot Springs here. He considered, and was mightily pleased with the Situation of the Place, which indeed is very pleasant and convenient; and thereupon built himself here first a Palace, and soon after the Chapel, which is still standing, tho' the Palace is down. He being thus settled here, and spending commonly his Winters in this Place, when he was retired from his Wars, this occasioned a Concourse of People, and many sorts of Tradesmen built Houses and settled here; and thus it grew again into a City in his Time. This is the City which is included within the inner Wall, (for there are two here also) which is still remaining, and has in it ten Gates which are the Passages through ●● We were showed within this an old Stone Wall encompassing a little spot of Ground, which looked indeed by the Window-holes like a Church Wall, and were told that this had been the first Church of this City. If this were so, there must have been Christianity planted and professed here in the Times of the Romans, and before it was ruined by the Goths and Huns. This inner City, called, from Charlemaigne, St. Charles his City, (for the Papists have canonised him) was utterly destroyed again by the barbarous Normans, about the Year of our Lord 882, under the Leading of Godfride and Sigefride: They ruin'd the stately Palace of the Emperor, which there are now no Remains of. About the Year 1172, by the Command of the Emperor Frederick the First, it was invested with the second and outermost Wall. After several Conflagrations that it has suffered, there happened the most terrible one of all in the Year 1656, which they say burnt down Four thousand Houses. It burned down almost all the inner City, and the greatest part of the outer. But this Mischief is now perfectly recovered, the Water, they say, repairing the Harms of the Fire; and indeed they have such Plenty of Water in this City, that with good and orderly Management they might easily prevent its receiving much Harm by Fire. There are many plentiful Springs of fresh and very good Water in the Town, besides those which are hot and medicinal; they feed several Public Fountains which continually run waste. The Water runs from some of them at ten or twelve feet high from the Ground, from thence it falls into a great Stone Trough or Cistern, and from thence is received for use by the Citizens. The ●●ot Baths here are of great Repute, and bring great Gain to the City. The Concourse o● People was very great at this time, insomuch that we spent a great deal of time to get a Lodging, and were forced to take up with a very indifferent one at last. There were People here from Portugal, and from England to use these Waters.  
Charlemaigne made this City the Seat of his Empire on this side the Alps; and by an old Custom, the Emperors of Germany have been wont to be crowned here. It continued down to the Emperor Ferdinand, the Brother of Charles the Fifth, who was crowned King of the Romans in this City, in the Year 1531, and was afterwards Emperor, upon the Resignation of Charles the Fifth. But this Custom has been of late relinquished, and the present Emperor was crowned at Frankfort, the Place where, according to Rule, the Emperors are elected. Charlemaigne spent good part of his Life here, and at last died in this City, in the Year of our Lord 814, and was buried in the Church which he built, after he had lived 72 Years, and reigned 47. After his Times, in the Pragmatic Sanction, this is called a Royal City, and Imperial, and Head of all the Provinces and Cities of the Teutonick or Germane Empire. 'Tis so called again in the time of Frederick the Second, by some Charter of his, dated January 1166. It has been a free City, and governed by Magistrates and a Senate within themselves. When it was deserted and neglected by the Emperors, it was glad of the Favour and Countenance of its nearest and strongest Neighbours, and some time it was under the Protection of the Duke of Juliers, afterwards it came to own the Duke of Brebant for its Protector. It was taken by the Marquis Spinola, in the Year 1614, and from that time, it seems to have been in some measure subject to the King of Spain: For, as we were told, he receives a Revenue from this City, and its Territory, yearly; which having been pawned to the State's General, together with many others, for Money lent during the War, they were said to raise here upon that score about 90000 Florins per An.  
This City is situate in a Valley, but at one side of it, so that part of the City runs up a good way on the side of a neighbouring Hill. From the Wall on that side, one has a wide and pleasant Prospect all over the City, and a large neighbouring Valley, to the Hills which bond that and our sight. It looks very pleasantly, by virtue of the Mixture of Trees with the Houses, and of Orchards and Gardens, especially towards the outside of the outermost City. There are within the City, besides the hot Mineral Waters, some cold Springs of Medicinal Water; but these are now of little or no use, especially since the drinking of the warm Water is come in Fashion. The Streets are generally broad and airy. The great Marketplace is very large, bigger than what we had seen in some bigger Cities: Upon this stands the Town-House, a stately handsome Building, and which looks great enough to become so Famous a City. 'Tis built of Stone, and is observable at a distance by two high Towers which stand up at the two ends of the Front. The Citizens built this House at their own Charge, about the Year 1353. In the middle of the Great Marketplace, before it, stands a Noble Fountain, which was erected in the Year 1620. From a height of 14 or 15 feet, or perhaps more, there are 4 good Spouts of Water which continually run into a great brass Bason, of 10 feet in Diameter, and about 30 in Circumference; it is said to contain in it 12000 Pounds of Brass. From this Basin the Water descends again by six Channels into a large Stone Receptacle, from whence it is conveyed in Pipes, under Ground, to the Houses of particular Citizens. The whole Fountain is encompassed by a tall, strong, iron Rail. At the top of the Fountain stands an Effigies of Charlemaigne, bigger than the Life, in Brass: He is armed Cap-a-pe, has an Imperial Crown on his Head, a Sceptre in his Right Hand, and a Globe in his Left; his Face is set Eastward, as looking towards Germany. About the Pedestal which he stands on, is this Inscription, in Latin, S. Carolus Magnus, Patronus & Restaurator hujus Urbis. He, it seems, is reputed by the Papists the Patron or Protector of this City.  
The Hills within the adjoining Territory of this City, are plentifully stored with Minerals Towards the Eastern Bounds, which border upon the Duchy of Juliers, and the 
Brass.  Abbacy of Cornelis Munster, they dig a good quantity of Lapis Calaminaris. With this they make Brass in this City. They put a good quantity of this Stone together, with the red Copper of Swedeland, and in a Furnace melt them together; the Stone melts and incorporates with the Copper, and changes the red into a yellow Colour, and enc●ases the quantity of the Metal, from 70 Pounds to an 100 The Dutch and Germans do not distinguish these Metals, as we do, by the Names of Copper and Brass, but call both Copper, the one Red and the other Yellow Copper. They dig from their Hills some Iron, and an Ore that yields Brimstone and Vitriol; and they have very rich Mines of Lead, besides Plenty of Coal and Wood also for Fuel, and Stone for Building.  
In this City is one of the chief Manufactures of Needles perhaps in the World, tho' 
Needles.  the Wire which they make them of is not made here, but comes from some other Parts of Germany. We went to see some of the Work about the making of these. They say they pass from first to last through 60 hands; I believe they must reckon from the taking of the Iron out of the Ground to the sewer with the Needle, to make up that Number, and account to every Person, as they should do, two Hands. They have a vast Machine which is moved with a Water-mill, in which they brighten and smooth them, because they become rusty, by many Millions at a time, during the several Works about them. We did not see it going, but could easily see how the thing is done. They are rubbed and turned between two flat Board's of about three or four feet square: The Mill moves the upper Board backward and forward a little way upon the lower one; and there were, I believe, a dozen of these pairs of Board's in one Room, all which the Mill could set to work at once.  
In this City, besides the Chapel of Charlemaigne, were Four Parish Churches, one of 
Churches.  which, the Church of St. John, lies at present in Ruins. There are a great Number of the Churches of the Religious Orders, as they are called. In one of the Parochial Churches, which they call St. James', there was held on this Day, being the 25th. of May, New Style, a Kermis. As we went to it we mounted 
K●rmis.  a long Street, which was all the way beset with great green Boughs, which stood-high, like little Trees, and all the Ground was strowed with Greene's, and they were mingled sometimes with such Flowers as could be gotten. When we came to the Church, we found it but small, but made very fine on this Occasion. We were there at the time of Compline; the Church was very full, and we stood in a Crowd, but stayed a good while very willingly to hear the Music, which was made by a mixture of Organs and Voices, both very good, and perfectly harmonious and agreeing. We did not see any Image standing upon a Carriage in the Church, as is usual when they are carried in Procession, therefore I believe, though there had been a Procession about the Parish, they had carried only the Hostie. When we went from the Church, our way was down a broad Street, which for a good way was beset, as aforesaid, with tall Boughs, that looked like little Trees, and was strowed with Greene's. Besides this, they had, to adorn the Street, tied several Ropes cross the way, at the second Stories of the Houses, and these were all covered, and hid with green Leaves which they had fastened about them. Sometimes we should see Two of these Ropes so ordered, that they crossed one another in the middle of the Street, and where they crossed there hung a Crown, made of some slight matter, but glittering like Gold. Upon Ropes so tied across the Streets we saw here, and somewhere else in our Journey, some Packthreads hanging down from them, of about Five or Six Feet long; these would have something or other at the ends of them to make a show, and they had fastened to them, I know ●ot how, a great many bits of Window Glass, mixed with green Leaves; these, as the Wind moved them, and the Sun shone upon them, made a very pretty surprising glistering. This that I have mentioned is all that belonged to the Kermis here, and no other part of the City, besides this Parish, was concerned with it. I remember, at Louvain there was a particular Kermis held, as I think, by the Augustine Monks, which consisted in nothing more but what has been said: And, I think, at Leeuwe it was a Kermis-time with them, when we passed through there, where also there was nothing to be observed, but a Concourse of People to an annual particular Devotion. These things oblige me to take notice of the Original and true Nature of a Kermis. This Word is a Contraction of Kerk-misse, which signifies a Church Mass, or a Mass celebrated to commemorate and give Thanks for the furnishing and Consecration of a Church. To these Solemnities there was wont to be a Concourse of People, to see perhaps the show of a Procession; and sometimes they might be allured by some Indulgencies to be obtained in that Church at such a time. This Concourse of People upon a religious account, invited others to come with Goods of several Sorts, to sell them upon these Occasions; and thus a Kerk-misse came to be accompanied with what we call a Fair. And among the Calvinists of these Parts, with the Popery of the thing the Religion is banished too, and the Kerk-misse is throughly reformed, according to their manner in several things, into a mere trading and debauching Fair; especially in some Parts, where Trade is reckoned a thing of more Importance than Religion; where they retain still the Name of Kermis, but have lost the true thing, though they observe their Fairs too at the same times.  
It was Trinity Sunday now with the Church of Rome, and so in the Morning there were Sermons in the Chapels of the religious Orders: In going about to see what was to be seen, we fell into some of these. We observed them to be generally very neat, and some of them fine with the Architecture, and Paintings, and Ornaments about the Altars. In the Augustine's was a great butcherly Fellow in the Pulpit, putting himself into a Sweat with talking to the People in High Dutch, which is the vulgar Language here. His Church was a pretty large one indeed, but bigger than his Congregation a great deal. In the Church of the Minor Brothers was one of that Order preaching, who looked more like a Scholar; and his Church, though as big as the former, was hardly big enough for his Congregation.  
In the Evening our Course brought us to the Church of the Carmelites, of that Species of them who are called the Brothers of our Good 
Brothers of our Lady.  Lady; a People very highly allied, we must think, who are so nearly akin to the Queen of Heaven and Earth. This was with them the Eve of a very solemn Time. They pretend the Holy Scapulary (which we have mentioned before) was given by the Virgin Mary, to the blessed Simon Stock, on the 16th. Day of May, in the Year 1251. which by the Alteration of the Calendar is now become the 26th. This I suppose was the Reason of their celebrating this Festival now; which I thought they did from what I read in the Paper, printed in High Dutch, which was posted up at the Church Door. This is an annual Festival with these good People; on this Day they celebrate the Memory of that great Favour; on this Day People enter themselves into the Fraternity of the Scapulary; and great Indulgencies are to be obtained on this Day and through the Octave, by being present at the Devotions to the Virgin Mary, and this Favourite Saint, in the Chapels of these Brothers, but no where else.  
This Garment of the Holy Scapulary, as it is called, and the Brotherhood belonging to it, are profitable things to this Order; and they are all so considerable in the Church of Rome, that it is worth while to give an Account of some of the Particulars which are taught and practised in this Order, and the Brotherhood joined to them, relating to this Garment.  
The Scapulary is a Name derived, they say, from the Latin Word Scapulare, which signifies a Shoulder-cloathing. It consists of Two Pieces of Cloth, sown together upon the Shoulders, where it spreads enough to cover them, and from thence hangs down before and behind into Slips of Cloth, which are each about a quarter of a Yard broad; and t●us they say it resembles a Cross. This must never be of Silk, or any other matter but Sheep's Wool only, and it must be of a brown Colour; that so they who wear it may in some measure imitate the Holy Mother of God, to whose Honour they say this Garment, if it may be so called, is worn: For 'tis said her Garments were always of the co●rses● Wool. The first of these which any Person puts on, upon entering into this Brotherhood, must be consecrated; but when that is worn out he may provide himself of another, and put that on without Consecration.  
The use of this thing, they say, is very old in the Order of our Good Lady of Mount Carmel, (as they call themselves:) Even from the time of Elias it has been used, who first wore it himself, and after his Example his Disciples and Followers have done the same. The Devil has always greatly feared this Garment; but the Power of it has been very much increased since it has been consecrated by our Good Lady, and made a Token of a Covenant between her, and those who shall devoutly wear it. How the Virgin Mary came to Honour it thus, they give this Account.  
When this Good Order were driven out of Palestine by the Turks, and forced to fly into several Parts of Europe, and were there in great Distress, not being very well entertained where they came, they betook themselves for Refuge to God, and the Holy Maid Mary, their particular Patroness. And the Holy Simon Stock being then Prior-General of the Order, he took the matter to Heart more than any Body besides, praying this Gracious Mother with great Humility and Zeal to come to their Assistance; and that through her Merits some Privilege and Advantage to their Order might be obtained, the which was now so low and oppressed. And very often to please her he read the Hymn Flos Carmeli, etc. to her Honour. The Holy Maid, and Mother of Mercy, listening to the Prayers of her Children, appeared to this Saint, attended with a multitude of Angels, in a mighty Glory; and gave him the Scapulary as a Token of her particular Friendship, and her Protection and Defence of his Order, and of all those who shall devoutly wear the same, saying to him (these remarkable Words.) My beloved Son, receive this Scapulary of your Order, a Token of my Brotherhood, and a Privilege for you and all Carmelites. Whoever do die in this Habit, they shall never suffer the Eternal Fire: Behold this is a Token of Salvation, a Safeguard in Danger, a Covenant of Peace, and of Everlasting Agreement.  
These are very high Recommendations indeed of this matter, and cannot choose but be mightily regarded, when these People say that the Blessed Simon Stock said, that the Virgin Mary herself said such things of it when she delivered it to him.  
To advance this Habit, they extravagantly advance the Blessed Virgin, and tell us that she is exalted in Merit and Glory, and Excellency, above all Mankind, and above all the Quires of Angels: (I know not whence they learn this) So that she is to be served with an Honour and Veneration beyond all Creatures, named Hyperdulia: And she is honoured by the Holy Church, (they mean the Church of Rom●) with these Titles; Door of Heaven; Cause of our Joy; Refuge of Sinners; Mother of Mercy; Our Life, and Our Hope. These are glorious Titles indeed! and seem a little too big to fitted mere Creature; but they think to excuse them, by saying they do not reckon her thus in her own Nature, but through a particular manner of being Partner with her Son; namely by her Merits and Intercessions, by which she obtains for us the divine Gifts and Graces. Insomuch, that among the apparent Tokens that a Man is chosen to Everlasting Salvation, this is to be reckoned a considerable one; namely a sincere Honour, active Devotion, and Love to Mary; and so the matter is well mended.  
There are many mighty Privileges attend the devout wearing of this Scapulary, if we may believe these People. As first, a particular Assistance they shall have from it towards a happy Death: An Assistance towards Deliverance out of Purgatory; especially on every Saturday after their Death, the which Day they say is particularly devoted to her. This she herself made known to Pope John II. who says she appeared to him dressed like one of this Order, and among other things (as wise) she said, that she would stand by every Person who should devoutly wear this Holy Garment, and enter themselves in this Brotherhood; that they should be absolved from the third Part of their Sins upon the Day of their Entrance; and that on every Saturday she would descend into Purgatory, and so many of this Brotherhood as she should find there, she would deliver, and bring them to the Mount of Everlasting Life. But they must, to merit this, read at appointed times such and such Prayers to the Virgin; and those who cannot read, must, instead of it, fast and abstain from Flesh on Wednesdays and Saturdays, excepting when the Birthday of her Son falls upon either of these days. Another Privilege is Protection in Danger, and particular Help against the Devil and Witchcraft; And on this Occasion a multitude of swinging Stories of Miraculous Deliverances are told.  
Among the Privileges attending the Scapulary, must be reckoned the Indulgences granted to this Brotherhood, and also to all Believers, who shall upon such and such days Visit the Chapels of this Order, and these are many. There are near Forty holidays in a Year dispersed through the several Months, which the Brothers and Sisters of the Scapulary are to Celebrate in the Churches of these Carms, and on which they are to enjoy several Indulgences; And this 'tis said they are to do to the greater Glory of God, and our good Lady; (But indeed they are to do it to help to maintain these lazy Fellows by their Alms, as their Offerings are called.) It is likewise to be reckoned a mighty Privilege of this Brotherhood, that every Brother and Sister shall partake in all the Merits of this Blessed Order. This is the common Wheedle to draw Men into these Brotherhoods.  
In order to their obtaining these Privileges, these three things are required: (1.) That the Holy Scapulary be received from some Superior of the Order who has Authority to dispense it. (2.) That the Person's Name who receives it, be written in the Book of the Brotherhood. (3.) That he do wear this Scapulary Night and Day, not in his Pocket, nor as a Girdle about his Waste, but about his Neck. This is the outward and bodily wearing of this Garment; but besides this, there is a spiritual wearing of it also required: For as the Body has Life through the Soul, so likewise the outward wearing of the Scapulary must become vital and profitable to the Soul, through the pious and devout wearing of the same; namely, with the same Regard and Application of Mind to this (or greater) with that which Men or Maid-Servants bear to the Livery of their Master or Lady. To which end, the Brothers and Sisters shall very profitably observe these Five Exercises following: (1.) When they rise in the Morning, as also when at Night they go to sleep, they shall kiss the Scapulary, and making a Cross with it, shall bless themselves, saying, May the Holy Maid Mary, and her sweet little Child, (so they represent our Saviour, for the most part, still) bless us. Or at least they should, looking upon the Scapulary, offer up to God the Works of the Day under the Guidance and Government of this Holy Patroness. (2.) In all Occasions of Danger, both of Soul and Body; and in all Temptations, they must in Heart turn themselves to the most H. Mother of God, imploring her Assistance. (3.) They must endeavour to avoid all that is contrary to Modesty, as very displeasing to the Queen of Virgins, and Mother of the King of Virgins. (4.) Often in the Day, as they begin any Work, they should Offer it up to God, and recommend it to the most Holy Maid, as a good Governess; and must perform, and bring it to Perfection to her Honour. (5.) They must be careful to merit and obtain the Indulgences granted to the Brotherhood of this Holy Garment, (that especially was not to be omitted, because for these they must go to the Churches of these good Fathers, and there drop their Offerings.)  
I shall conclude the Account of this matter with certain Eulogiums of the Scapulary, delivered by a Zealous Carm, in a Sermon preached within the Diocese of Arras, on the 21st. of July, 1697. The 20th. day of this Month is with them the Feast-day of their Holy Father, as they call him, the Prophet Elias, who first wore this Garment, and instituted this Order; and so this was within the Octave of that Festival. The Propositions are these following.  
1. The Blessed Simon Stock has received the Scapulary, as a certain mark of his Predestination, and of that of the Religious of his Order, and of those others too, who in process of time shall receive and wear it.  
2. The History of the Blessed Simon Stock is in a degree of certainty which approaches that of the Faith; and it cannot be doubted of without being guilty of a sort of Infidelity, into which all wise and pious People ought to be afraid of falling.  
3. Among all the Practices of Devotion found out to Honour the Holy Virgin, that of the Scapulary is the most certain mark of Predestination, and the most assured sign of Salvation.  
4. The Children and Brothers of the Scapulary aught to say to the Holy Virgin, Be it unto me according to thy Word, with the same Submission to her, which she herself paid to to the Promises of God, which were made to her by the Angel.  
5. If the Holy Virgin should permit that the Children and Brothers of the Scapulary should be Eternally Miserable, their Loss would afford Triumphs to the Enemies of the Honour of her Name, and would furnish Pretences for their Blasphemies.  
6. The Church has been willing that the Believers should understand that they are to expect no less Favours from the Blessed Virgin, than from the Merits of Jesus Christ.  
7. A Brother of the Scapulary, who shall obstinately set himself to go on in Wickedness to his Death, may die in Impenitence, but he cannot die in the Scapulary: And if the Holy Virgin cannot withdraw him from his Disorders and Sins, she will find means to deprive him of his Scapulary, and will rather take it from him herself, than suffer that he should die a Reprobate in it.  
These are very pretty things! and but what is commonly said in Commendation of the Scapulary by these Fathers, whose Interest it is to recommend it. But these things however seemed at least to displease the Bishop of Arras, and he has taken upon him the Boldness to Censure and Condemn them: But his Condemnation looks a little forced, and hardly in earnest, while he speaks of the same Matters very near with the same Extravagance.  
He says, We cannot too much exhort the People to Devotion to the Holy Virgin: That this is a great Source of Blessings and Graces for those who have a true and sincere one: He says too, that the Brotherhood of the Scapulary aught to be regarded as a Christian Bond, and a Holy Association of several Persons to Honour the Holy Virgin, by wearing a certain Habit, by which they testify their willingness to Dedicate and Consecrate themselves to her Service. And if this be done in Truth and Fidelity, one may expect by the Succour and Assistance of the Mother of Mercy, not only particular Favours during this Life, and at Death; but also that the Pains which our Sins have deserved, shall be diminished, and our Eternal Happiness be advanced by the Merit of the Indulgences which the Church has granted to this Brotherhood, for all those to partake of them who shall be found in the Condition which she requires for the gaining them.  
It behoved the Bishop to speak thus tenderly for this Folly and Superstition has been owned and authorised, and is encouraged by the See of Rome. But all this, now, is admirable Divinity, and they must needs deserve to be called Heretics, who do not believe and teach such Stuff as this; yea, and as Heretics they ought to be persecuted to the Death, against all the Obligation of Oaths, Promises, Covenants, and even Humanity itself. But, Lord, how long!  
This time, when we were at the Chapel of these Carms at Aix, being the Eve of that great Day wherein they pretend the Scapulary was given to Simon Stock, the Devotions upon the Occasion were according to Custom then begun. A great Concourse of People thronged the little Church. We came there just at the beginning of a Procession. It marched down ●he South Isle of the Church; and, crossing the West end, went out at the bottom, at a North Door, and then turned round in a Passage that went round the Church, and came into the great Street at the West end again; fetched a little compass in that, and went to the opposite side of it, and from thence crossed again, and came in at the great Western Door. A Company of Queasils' led the Van of this Procession, all of them with their Veils over their Heads, tho' the Wether was good, and it was not for fear of Rain, but out of Reverence to the Virgin. In the head of them, Four of their Company carried upon their Shoulders a little Image of the Virgin Mary, very richly clothed with a Robe of Cloth of Silver, and a Crown on her Head. The Crown was Silver, and her Robe flourished over with an Embroidery of Gold. The Queasils sung as they went along; they were followed by a great Company of other Women, who went Two and Two in great Order. After these marched about Forty of the Carmes in their Habits, and they were all singing too. Then about a Dozen of them followed, with Surplices and Copes upon them; these were immediately followed by the Host, which was carried in a gilt Remonstranter, under a Canopy of Silk, by a Carme, in a very rich Cope of Cloth of Silver, with Embroidery about it. After him came a great Company of Men in Disorder. There were no Flambeauxes this time, nor any Men, but the Monks that marched before the Host. We had not so much Devotion to the Scapulary, as to Honour it in following the Procession; and therefore, while they were going their Procession, we viewed the Church, which was well dressed, smelled very strong of Incense, and had a great many Wax-Tapors lighted, and set in Siver Candlesticks, about the High Altar; the piece of Painting over that, was the Representation of the feigned Assumption of the Virgin Mary. There was nothing particular to be observed here. We came to the Dominicans Church after this, which is handsome and large; there were very few People at this Church now. The Monks were signing their Devotions in a Place behind the High Altar, where they were not to be seen. A Rail at the East end of the North Isle, enclosed a Chapel, which I suppose is dedicated to St. Willibroerd; 
St. Willibroerd.  because on the Wall, at the side of the Chapel, was a Picture of a Bishop at full length, and under it this Inscription in Latin; Caput sancti Willibrordi miraculis & hominum visitatione Celebre. It seems, they pretend to have the Head of St. Willibroerd. It did not appear, and therefore is shown but at certain times, perhaps only on a particular Holiday, and with a solemn Mass, and so it makes a gaudy Day to the Monks of this Convent. He was, 'tis said, the first Bishop of Utrecht, and the great Instrument of converting the Heathen Franks there, who possessed the Country at that time, having driven out the Romans. Our Historian, Bede, says of him, he was an Anglo-Saxon, and died in the Year of our Lord 636. He is a Saint of great Repute in all these Countries; and one shall frequently meet with at least an Altar and Chapel dedicated to him. At a Village near Antwerp, there is a Church which goes by his Name, as dedicated to him, which is there the Parish Church.  
The Jesuits have at Aix a very large and 
Jesuits.  commodious House, and they are making it larger. We went first into their Chapel. Over the Door of this, on the outside, in Letters of Gold, is written Sancte Michael, Sancte Joseph, Orate pro nobis. By an Inscription on the inside, over the Portal of another Door, is signified, that this Chapel was consecrated in the Year of our Lord, 1628. by Petrus Aloysius Caraffa Episcopus Inicarensis, under the Name of Saint Michael, and all Angels. The Form of this Chapel, the same with that of all the Jesuits Chapels that I have seen, is Oblong, with Galleries over the two side Isles, which run the whole length of the Isles, and are supported by the Pillars which stand up on each side the middle Isle, to the top of the Church, and support the Roof of it. This Fashion is very convenient, and looks very magnificent and handsome. The Organ and Music have a Gallery which goes across the West end of the Chapel. The East end, wherein the High Altar stands, is a large Semicircle, the Diameter the whole breadth of the middle Isle, and without a Rail, or any Partition before it. The Wall round this, at the bottom of the great Windows, is curiously carved for about the depth of Six Feet, in the Representation of Vines and Flowers. The matter is Stone, I cannot tell whether Marble or not, for it was all richly gilded with Gold. The Altar Piece represents the laying our Saviour, as dead, into his Sepulchre, the Figures, and the Faces concerned, are extremely well drawn. This Piece is surrounded by a very beautiful Architecture of Marble, a great deal of which, in convenient Places, is gilded. There are Two Chapels at the Two Sides of this Semicircle, to which one enters by little Doors, and they are perfectly enclosed. They are extremely neat and fine, both of them; that on the North side is dedicated to some one of the pretended Saints of their Order, I think it to be Ignatius Loyola their Founder. In the other is an Altar-piece, which I think worth taking particular notice of. There is painted an old Man with a Triple Crown on his Head, in the Clouds, but as come down to the middle, almost, of the Piece, and with Angels about him. He with his Arms spread, addresses himself to a Woman, in a manner of Courtship, who is sitting a little below with a Child in her Lap. Another Man sits at her Right Hand; they both look very pleasantly on the old Man; neither of them are in a Posture of Adoration. Over the Head of the Woman, and pretty near her, is a Pigeon, in the Posture of flying towards her, with a green Garland in its Bill, which he directs, as designing to drop it upon her Head. Now, without a very distinct, and impious Interpretation too, one would think this Business designed to represent an old Man, some Pope or other, designing to borrow of another Man, with his consent, the use of his Wife; and in his Pre●ence, and with his Consent, courting her to his Will. I doubt not but this is the most innocent and safe Interpretation of this Picture; I must confess, the sight of it would make a Man fall to his Prayers; but my Prayer upon this Occasion would be this, Good Lord, bring into the Way of Truth all such as have erred and are deceived; and to that end be pleased to deliver, in thy due Time, all that bear the Name of Christians, from the Vile Instructions of such impious, blasphemous, and idolatrous Books.  
After this we went to see the House, which was shown us very particularly, we having with us a Friend of theirs. We went up Two Stories, in each of which is a long Gallery, with lodging Rooms all on one side of it. At one end of the first Gallery stood a Concave Steel, polished, and of about Twelve or Fourteen Inches Diameter; before this a Lamp is set, which when 'tis lighted, this Concave Steel, by Reflection, so increases the Light, that it reaches, to good purpose, to the further end of the Gallery, though it be a very long one. In this lower Gallery, between the Doors of the Chambers, are hung up some sorry little Pictures, in Frames, the most of them representing the pretended Saints and Martyrs of their Order. Among others, there is the Picture of a Man, to the Waste, with a remarkably broad Butcher's Knife drawn, as stuck into the middle of his Breast; this made us take notice of, and read the Inscription at the bottom of the Picture. The Inscription signifies, that this is Thomas Harcourt, who was put to Death at Tyburn, in England, for the true Faith. Thus they make a Martyr of a Man, who was executed after a fair and legal Trial, and Conviction of High-Treason against his Sovereign. In the Gallery above this, in the second Story, there were Inscriptions over several Doors, which signified them Chambers designed for Strangers; that is, for the Reception of those of their Order who come to the Baths here. Over other Doors there were these Inscriptions, Magister Logices, Magister Syntaxeos, Magister Mediae Grammatices, Magister Infimae Grammatices. For they have belonging to this House a great Building, wherein are several Schools for Grammar and Philosophy, in which they teach, they say, I think, about Eight hundred Scholars of all sorts together. We went into one of the Chambers for Strangers, and found there a little Bed, a Table, a Chair, and a Candlestick: I took notice that this answered the Furniture of the Prophet's Chamber, mentioned in Scripture; and the Jesuit pointed to somewhat more here, which I did not before see, that was a slooping Shelf, with a Breviary upon it, and below a little Plank to kneel upon; here the Jesuit was to pay his Devotions to the Virgin Mary. At the end of this Gallery is their Library, which is no great Room, and yet not near filled with Books; and they are also old, and in a bad Condition, so that this is altogether neglected. They have built a large Addition to their College, which has Two Stories in it, with Two long Galleries, and Chambers in them like the other, but this was not quite finished. In the first Story of this he showed us a good capacious Room, which they design for a Library, so that they will now apply themselves to the Improvement of that. In one long Room of the House were a great many little Appartiments, like the common Boxes in the London Alehouses; and at the end of the Room is a great Stove. This Contrivance is to keep them warm at their Studies in Winter, for all things are commonly ordered with great Conveniency for those good Men, who renounce the World, and pretend to great Mortifications.  
Let us now go to the great Church, built by Charlemaigne. He erected this at his own 
Charlemaigne's Chapel.  Charge, and brought hither Pope Leo III. and Three hundred sixty three Bishops to the Consecration of it, in the Year 804. It was dedicated to our Saviour, and the Blessed Virgin; but our Saviour's Interest in that, as well as in the Worship there performed, is well nigh justled out, and the Name it is called by now, is De Urouwen Kerk, that is as much as Notredame, or Our Lady's Church. The Emperor settled here, when he first built it, a Monastery of Benedictines, who were to live in common, under the Direction of an Abbot: But these at length transformed themselves into Canon's Seculars, and divided the Revenue among them, appropriating to each Man his Share, and in this State they are at present. That which was properly Charlemaigne's Chapel, is a round Building, and very dark. As soon as one is entered, a Man finds himself under a broad dark Isle, if I may so call it, which goes round the Church; the arched Roof of this, is supported by very vast Stone Pillars. Over this Isle there is a Gallery, which goes round the Church also; I saw no way open that led to it, and therefore we did not go up. This is surrounded on the outside with Marble Pillars, which support the Roof of that, and the arched top of the Church which rises in the Form of a Cupolo. There is a Painting on the Arch of the Cupolo, which has been fine, but has now not only lost its Beauty, but is so decayed, one cannot well tell what to make of it. Time and hard Usage have defaced the Beauty of this Church extremely, and deprived it of Finery and Riches, which it was formerly possessed of. On the East side of the ancient, and first Chapel, is now a magnificent and large Choir, almost as big as the other; this is very light, with great Windows, made after the later Fashion. This was built at the Charge of the City, long after the other, about the Year 1353. 'Tis said to be Fifty Feet in length within, and of a proportionable breadth. In the middle of this stands a large Tomb of black polished Marble, very plain, in which lies buried the Emperor Otho III. The Emperor Charlemaigne, as he died in this City, so he was buried in the Chapel which he built here. His Monument at first was no way fine, and had no other Inscription on it but this, which was set on by his own Order, 
Caroli Magni, Christianissimi, Romanorum Imperatoris,  
Corpus, hoc conditum est Sepulchro.   
There was nothing of this shown us, and therefore I suppose it does not remain. 'Tis said the Emperor Frederick I. took his Body out of his Tomb, and put part of it in a Silver Chest, over the Altar of the Choir, and a part of it on the right side of the Church, against the Wall of the old Building, where he built a curious Monument of Marble about it. This does not appear; and the Silver Chest is gone too, I doubt not, for they told us nothing of it, and the Havocks which have been made here by barbarous Nations, would leave no such things.  
The chief Altar of this Church, is dedicated to the Virgin Mary, and stands on the East side the Church, between that and the Quire. It was now dressed up, I believe, in its best manner, this being a Festival-time, but was not very fine. There stood an Image of the Virgin over it, about as big as a Child of Two Years old, with a rich Robe of Cloth of Silver upon her, and a Crown and Sceptre, which also seemed to be Silver. The Entrances into the Choir are on each side of this Altar. I observed over this Altar, but within the Choir, there stood a large Iron Chest, upon Iron Pillars, which was as high as the Gallery almost. It has a top like the Roof of a House; Three great Iron Chains were laid over it, which were fastened at the bottom, on one side with Staples, at the other side with Three great Padlocks. When the Service was done, I asked one of the Chanoines what was contained therein: He said, these following Relics; We have here the Shift which the Virgin 
Relics.  Mary wore when she was delivered of our Saviour, and it has upon it, says he, some Drops of her Milk, which were shed in the suckling of him; there are also some of the Swaddling  in which our Blessed Saviour was first wrapped; also the Cloth which was ticd about his naked Body when he was crucified; and a Cloth which was about John the Baptist when he was beheaded, on which are seen some Spots of his Blood. These precious Things are shown with great Pomp and Ceremony, in the Gallery of the Church, once in Seven Years. To those whom it doth or may concern, be it known that he told me, the next Year, being 1699. will be the Year of showing them; I did not think it worth while to be so particular, as to ask him at what time of the Year this mighty Favour is granted to the World.  
The hot Springs in and about Aix are in a 
Hot Sp● 〈◊〉  very great Number, but divided into three sorts, as coming from three different Beds of Earth, and impregnated with something a different Mineral. The one sort are those within the inner City, which are the Caesarian, the Little Bath, and the Bath of St. Quirinus. Another sort are those which rise in the outer City, which are the Cornelian Bath, the Rose Bath, and the Poors Bath. The third sort are those that rise in a Neighbouring Village called Porcet, from the multitude of Wild Swine, which formerly had their Haunts there; these Baths are at the distance of about an English Mile from those in the City, and rise in a higher part of the Valley. All these Springs are very plentiful, insomuch, that among them all they are judged to vent Ten Thousand Tuns of Hot Water in a day. And they are so impregnated with Salts, that they will yield for every Tun of Water a Pound of Salt. They come with such a heat out of the Spring, that they are forced to let them stand in Bathing-places a cooling Fifteen or Eighteen hours, before they are tolerable, or fit to Bathe in. Over the Places where the Springs rise they have built Houses, which are divided into several little Rooms, in one Room is the Pit or Cavity to Bath in, and in a little Room by it is a Bed to Sweat in, when they go out of the Bath. One House will have three, four, or five of these Baths in it; they are laid with flat Stones, such as are on Floors, at the sides and bottom, are commonly about twelve or fifteen Feet long, and eight or ten Feet in breadth, and four or five Feet in depth, at the deepest. These Houses have also each of them a Room, where they that need it, sit to have the Water pumped upon them.  
The Drinking of these Hot Waters at Aix 
Drinking.  is within a few Years become a great and common Practice. They drink only of the Water in the outer City. A Pump is set for this purpose upon one of the Streams of that Spring which supplies the Cornelian Baths, which from the Chemical Experiments made with it, the Physicians call, A Sulphureo-falso-Nitrous Water. The Pump stands in the Street, but is locked up so as that none can draw of it when the time of Drinking is over. It has by it two Piazza's, and an open Court for the Drinkers to walk in: From it there are three Spouts on three sides of a Square, which one Man, who stands at the other, easily keeps running for the greatest number of Drinkers. The Water comes from the Pump as warm as Milk from the Cow, and fit to drink. It seems to have no ill Taste or Smell. I think our Chalybeate or Purging Waters in England taste worse. They drink of this Water, rising gradually, to about an Hundred Ounces at the most, which may be computed at about four Quarts in a Morning. It has in several Bodies several ways of Operation: With some it passes chief by Sweat, with some by Urine, and with some by Stool, and they are directed to follow the Inclination of Nature in the thing. But if they sweat with it, they must go to Bed, and cover themselves warm, and put on dry and clean  when they rise. The Waters usually pass away, in those whom they agree with, in the space of three or four hours, and then they are fit for Dinner. They order the Drinking and Bathing of several People very differently, according to the Necessity of several Distempers, and as is found most agreeable to the Constitutions. But that which seemed the most general and frequent Method, was, to drink in the Morning betimes, and to Bath in the Afternoon about four or five hours after Dinner.  
We were told, that the hottest of these Springs are at Porcet, we went therefore to 
Porcet  see them. We took the lower way in going thither, and had a very Pleasant Walk through some Meadows for a while. We came to a good Stream which we saw had upon it an under-shot Mill, which it could very well drive. When we were above this Mill, we found ourselves upon a Foot Causeway, which had on each side of it a brisk Stream of Water. We were told, and putting our Hands into both, found, that the one of these was warm, and the other cold; they both come down from the Hills about Porcet, and rise not far from one another. These two Rivulets, which hitherto run distinct, had upon each of them a Mill, which they drove, by falling upon the Wheels, which we call an over-shot Mill. Just above that Mill which the warm Water drove, there is a large Mill-Pond, supported with a Dyke on one side, because of the fall of the side of the Hill, and on the other side defended by a Dyke from the Brook of fresh and cold Water, which runs close by it. This Pond breeds excellent Carp, and in great plenty. They are not thought to eat so well, taken immediately from hence and dressed, as from other Waters, though they will grow very large and fat here. Therefore they usually take them from hence young, and put them to feed and grow in other Ponds. The Miller makes of the selling these young Carp from hence, for that purpose, above an Hundred Rix Dollars per Annum. We observed, that a small Spout of Water from the cold Brook was continually running into this Pond to give it a dash of fresh Water; yet for all this, we could feel a manifest Warmth in the Water of the Pond, and that although we were somewhat the warmer for our walking. When we came to Porcet, we found the hot Springs rise in a narrow Valley, between Two steep Hills. There are, we were told, above Thirty distinct Springs of hot Water here, many of which run waste, and we saw a Stream of smoking Water tumbling down by us in the Valley, with some Noise, which smoked as much as boiling Water thrown down. There are Fifteen bathing Houses built here, and they have among them, Thirty Baths. We were guided to Two Pits of hot Water, which are open to the Air, which are reckoned to have in them the hottest Springs of any in this Place. The Pits were about Four or Five Yards over, with Brick Walls round the sides of them, which went to the bottom of the Pits, and stood above Ground almost Breast high; the Water in them seemed to be about Five or Six Feet in depth. It seemed to have somewhatof a pale blueish Colour, but was so clear, that we could see the bottoms of the Pits very easily. And from thence we saw innumerable little Bubbles continually rise up; such as one shall see in Water over the Fire, when it becomes ready to boil, especially if it be put in any thing that is bright and shining; and the Surface of the Water rises in these Pits, just as Water does when 'tis ready to boil over the Fire. I doubt not to say, that the Water here is actually boiling hot. There was at each of these Pits a Place where we could put a Finger to the Water, but could no more endure a Hand or Finger in it, than in Water that boils over the Fire. These Waters are certainly as hot as Water can be. They will boil Eggs in a little time; and the People take them up from these Springs, and use them, as Nature has fitted them, upon Occasion, to scald the Hair off from a Swine, or Feathers from a Fowl.  
All the Waters, both here, at Porcet, and in the City, have this Property, that in the Throughs and Passages of Stone or Wood, through which they run, they leave in a little Time, a great Quantity of heavy sandy Stone. The People are forced to how this very often out of those Passages, otherwise they would be quite stopped up. The Porcetan Waters are reckoned to have the most of this Quality, and to have it from hence, that they carry along with them somewhat more of that fine Sand, which is the matter of this Stone, though, as I said, these Waters are so clear and clean, that no such thing can be discerned in them. 'Tis judged, that this Stone comes from the mixture of these little Grains of Sand together with the Particles of Salts that are in these Waters, and which are coagulated by the cold Air. This Stone gathers no where, but where the cold Air, together with the Coldness of the Stone or wooden Troughs which the Water runs through, do chill it. And they say, the least calcining, and almost the laying them by a hot Fire, reduces this Stone to a mere lose Sand again presently; the Saline Particles being taken out by the Fire.  
These Baths at Porcet are chief frequented for Pleasure, by People that are well, who may tumble in them as long as they please, without any harm. The Circumstances would not permit us to try this Pleasure. We were here led into a House, to see what they call e'en Druogh Bade, that is, a dry Bath. We went into a little close Room, which was laid over a hot Spring. All the Furniture in it was a wooden Chair, and a Tin Pipe of about Three or Four Inches in Diameter. It consisted of several Joints, to be taken off, or put on, as it was required to be, shorter or longer. That which was to be always uppermost of these, was crooked to a right Angle. In the middle of the Floor of this Chamber was a round Hole, fit for the Pipe to set in, this was stopped with a leaden Plugg. We felt the Chamber very hot at our first Entrance, but when the Plugg was taken out, and the Steam ascended, it quickly grew so hot, that we could not endure it. We put our Hands to the Hole whence it came up, but could not endure to hold them there, the Steam came up so very hot. This Steam is by that Pipe, and the crooked end of it directed to any particular Part of the Body that is disaffected, that the force of the Heat may fall chief upon that Part. Next this Chamber was another little one, with a Bed in it, which they go into from hence to lie warm, and Sweat some time. There are several of this sort of Steam-Baths here, and in Aix.   

Passage from Aix to Juliers.  
BEing straitened in time, we were forced hence before we could be weary of so pleasant, and diverting a Place. On the 27th. of May we took a Charrette, which we had hired to ourselves, to carry us from hence to Colen, we had therefore in our Charrette but one Horse, but a stout one, and we paid for this Passage Three Guilders for each Person, though it was reckoned it would take us up Two good Days travelling, by Reason that the Ways were become very bad, with much Rain which had fallen. We were to have gone from hence at Ten a Clock, but stayed for our Foreman till One, who hide himself, and loitered, to see if the Rain would hold up, it being an extreme wet Morning. When we went again to our Lodging, and he thought he should lose the carrying us, he soon after came to us with his Charrette. We spent a good Hour in crossing the Valley of Aix, as we may call it, because that City stands at one side of it. Our way through it, was upon a broad pitched Causeway. It was much broken, and out of repair, and we went on very slowly. On the other side of the Valley, from Aken, we met a little Brook, swelled into a River with the Rains; it was tinged of a reddish yellow Colour, by the Grounds that it came from. Here we passed through a large Village, and soon after mounted a Hill; the pitched way went along with us still to the top of Hill, and there left us to lament the want of it, though it was none of the best, for we were no sooner from it, but we expected, every length of the Charrette, almost to be thrown into some Slough of Mud. A great part of our Way from hence towards Juliers, was through a very rich Country, full of good Enclosures, and furnished with Orchards, Pasture-Grounds, Cornfields, and Hop-Grounds, but some of the dirtiest Countries that ever I saw in my Life. We went through a great many Villages in this way to Juliers, and it seems a Country well peopled; but the Houses of these Villages were the wretchedest that we had met with in all our Journey. They were large indeed, but the Walls of them were of Clay unwhited. They are built with Timber, and are loftier than our common Cottages, which are of the same Colour in England. Some of them had a Glass Window, which might be covered with a quarter of a Yard of broad Ribbon, and a great many had none at all. They usually stood with their end to the Road, and in that end, there is in the middle two great Gates, like our Barn Doors in England; a little way from that is a little House Door. They commonly look like the meanest sort of Barns in England. They were covered with a very thick covering of Thatch, and Clay together, which must require good Timber to bear it.  
We were now within the Province or Duchy of Juliers, one of those which makes 
Duchy of Juliers.  up the Circle of Westphalia, and were within the Dominions of the Duke of Neubourg, who is at present Elector Palatine.  
The Duchy of Juliers goes in some part of it to the Rhine, on the East, where it also meets, and bounds upon the Bishopric of Colen; it goes to the Maese, with some part of it, on the West, where 'tis bounded with that, and the Bishopric of Liege. On the South, its Limits are the Dutchies of Luxemburg and Limburg. On the North, it meets the Duchy of Cleves. The Extent of this Duchy is reckoned to be about Twelve Leagues in length, and Four in breadth. The chief Cities of it are, Juliers, Dueren, Aldenhoven, Aken, Berchem, etc.  
John William, Duke of Cleve, Juliers, and Mons, or Berghen, etc. the last Prince of that House, died in the Year 1592. aged Forty Seven, without Issue. His Duchess died suddenly, in the Year 1596. Mendoza, Commander of the Spanish Armies, invaded the Country, and notwithstanding the Opposition of Sibylla, Sister of the late Duke, with the Assistance which she could get from her Neighbours, he possessed himself of several of the Cities of that Jurisdiction. At length this Princess dying, the Family became extinct in the Year 1609. Upon this a Controversy arose between the Marquis of Brandenburg, the Duke of Neubourg, the Duke of Deux Ponts, and the Marquis of Burgaw, all Pretenders to the right of Succession by their Descents. At length the Controversy fell to be between the Marquis of Brandenburg, and the Duke of Newbourg only, the Pretensions of the other being laid aside. These Two went to fight about the matter, the Brandenburger being assisted by the State's General of the United Provinces, and the Duke of Neubourg by the Spaniards. When they were well weary of this Sport, and could not determine the Controversy in this Way, they agreed to divide the Spoil; and the Elector of Brandenburg was allotted the Duchy of Cleve, and the Counties of Marck, and Ravensberg; and the Duke of Neubourg, the Dutchies of Mons, or Bergen, and that of Juliers.  
When we came near Altenhoven, and from 
Altenhoven.  thence to Juliers, the Country was mostly open and Champion, but ploughed and sown, and showed many good Pieces of Wheat, and Rye, and good beginnings of Barley.  
Altenhoven is a walled little City, and the Head of a Jurisdiction round it, within the Province of Juliers, but the meanest City that we had seen. We observed the Wall to be in a ruinous Condition, and the Gate which we went in at was beaten down almost to the Ground. We went over Heaps of Rubbish in going through it. We saw in our way through the City, but one House that looked any thing well, and that was a Brick Building, which seemed an Inn, all the rest was old and ruinous. We only passed through without stopping, and went out at another Gate, in the same Condition with the former.  
We had the River Roer to pass, just before 
Roer.  we entered the City of Juliers. This River, called in Latin Rura, or Rora, has this Name, they say, from Roricus, a Son of Clodoveus, King of the Franks, who was drowned in it. It is made up of a Confluence of some little Brooks which meet on the Frontiers of this Province. It runs down by Dueren, and from thence to this City, and at Roermonde (a City to which it gives that Name, because it has there its Outlet) which belongs to the Spanish Guelderland, it enters the Maese. We went over a very long Bridge upon this River, just before we entered Juliers; it is built of Timber, and on the upper side of it, against the Stream, there was set very great Piles of Wood, which were locked fast to the Timber of the Bridge, and from thence went down slaunting into the Water. The River was mightily swelled with the Rain, and with great Noise hardly went under the Bridge. It was deeply tinged with a reddish yellow, the Colour of the Soil of the Country. It's looking so broad and great, made me a●k whether any Boats were wont to come up hither from the Maese, but they answered, there were none. I cannot tell whether it might not be made Navigable.   

JULIERS.  
Between Seven and Eight a Clock at Night we came into this City; it is but little, but a very ancient City. Some Authors think it was built by Julius Caesar; others think it was the Work of Drusus, the Son-in-Law of Augustus Caesar, who for his Conquests upon the Germane People was called Germanicus. It is the head City of this Duchy. The Latins call it Juliacum; the Germans Julich, or Gulich, and the French Juliers. In the Year 1622. it was taken by the Spaniards, under the Command of the Marquis Spinola. The French King caused it to be restored to the Duke of Neubourg, in the Pyrenoean Treaty, made in the Year 1659., and since that time it has remained under the same Sovereign. It is now well fortified, having about it a good Wall, and a Ditch, and it is defended by a strong Citadel, all which things seem to be in a good Condition, and we found a good Garrison of Soldiers in it. The Streets are most of them straight and broad, so that one sees the Wall at one or both ends of them. There is one great Church in the City, which is Collegiate, and several others which belong to the Religious Orders. The great Church is dedicated to the Virgin Mary. The Painting over the High Altar represents her feigned Assumption. She is there painted, as ascending in the Clouds, with many Angels about her, attending and admiring her triumphal Ascent. Above her are the Pictures of an old Man and a young, holding between them a Crown, as ready to put it upon her Head, and over them is a Dove, with his Wings spread, and looking towards her. There are some Jesuits in this City, but they have no House as yet. They have here in this Church a Chapel and Altar which they attend, which is also dedicated to the Virgin Mary, and the Altar is adorned with a Picture of her Assumption. In this Church there stood upon their Carriages Three little Images, dressed fine, which had been carried in a Procession on the Sunday before, being Trinity Sunday, and perhaps were to represent to the People, the Trinity whom they were to worship. They were to be carried again, we were told, upon the Thursday following. The lowermost of these, in a Bishop's Habit, was named to us St. Nicholas; the next to it was called St. Ambrose, who was also furnished with his Mitre and Grosier; the upermost of all was St. Crispinus, the Patron of the Shoemaker's 
St. Crispin.  Trade, amongst the Romanists. They had set him with a Crown on his Head, and with the Robes of a King, of Scarlet Silk, but with the Knife that Shoemakers use to cut out their Leather with in his Right Hand, which he held up instead of a Sceptre. Why they make him a King, I cannot tell. 'Tis said, that he and his Companion Crispinian, were Shoemakers by Trade, but also great Preachers of the Gospel, and that they suffered Martyrdom at Suissons, in the Persecution of the Emperor Dioelesian. It is an absurd Story that is made of the Acts of their Martyrdom; but because it is not long, I will relate it as Bishop Godeau (Hilt. de ● Eglise, Tom. 2. p. 28 etc.) gives it from Surues. The Governor and Persecutor, Richiovarus, caused them to be seized, and beaten with Clubs; after this their Tormentors thrust sharp Awis under the Nails of their Finger; upon which they turned against their Tormentors, killed some of them, and made the rest fly. Then they had Millstones fastened to their Necks, and they were cast into the River. They rose from the bottom of the River, 'tis said, but not mentioned whether with or without their Millstones, I believe 'tis all one, that Circumstance being not considerable, was forgotten, and away they went to the other side of the River; but they must not escape so, they were seized again, and now must experience a hotter Bath. A Cauldron full of melted Lead was prepared for them, and they thrown, bound Hand and Foot, into it: As the Executioners were throwing them in, they called for the Divine Vengeance upon Rictiovarus, upon which a drop of the melted Lead flew up, and alighted upon his Eye, which forthwith burst. Enraged at this, he commanded that they should add to the Lead Pitch, and Oil, and Grease; when all this was done, an Angel delivered them out of the Cauldron. This Deliverance so vexed their Persecutor, that he for Madness threw himself into the Fire. And here their Story ends, for it is not said how, or when they came to their Deaths at last. But herein we have a Specimen of what a learned Man has said, That the Acts and Martyrdoms of the Primitive Christians, in the Hands of the Papists, have suffered a terrible Persecution and Martyrdom, as they did themselves from the Heathens. For by the Stories of Acts and Miracles, apparently feigned, which they have mingled with the Truth, they have discredited what is true, and sullied the Glory of their Sufferings. It is observable here, that they make these Men a very sorry sort of Saints or Martyrs, when they say they flew upon their Tormentors, and killed as many as they could of them, and that they imprecated a Vengeance upon Rictiovarus: Our Saviour and his Apostles set them a better and more glorious Pattern; but 'tis likely the ignorant Inventor of this Story was little acquainted with their Behaviour; such Saints as these the Spirit of Popery may make, but not the true Spirit of Christianity.  
When we came into the City we heard a 
Bells.  mighty Noise of Bells, which they were jangling, after their Fashion, in the great Church: We went in, as soon as we could, and found a Person there to inquire of, what the Occasion or Reason of this should be; for we knew it was not to call People together to Church at this time. He said they had an ancient Custom in this City, of ringing the Bells thus every Evening through the Month of May, from Seven a Clock to Eight; and this the Burghers of the Town were bound to do by Turns. I asked him what this was for. He said, It was that the good God might send a kindly Season, that there might be a good Spring, and a fruitful Year. Here we found their Bells used to that purpose for which the Church of Rome does so ridiculously and superstitiously consecrate them. And this calls to mind what I have elsewhere observed, that when there has been a Storm of Thunder and Lightning, which has continued a while, all the Bells in a great City have been jangled and clattered to drive it away. This silly use of their Bells the People are taught by the Forms of blessing them before they are hung up; something of which it may not be amiss to insert here. There is required a Bishop and a Deacon to the Performance of this solemn and important Business. They both must be in their Habits proper to Officiate in. The Bell must be hung so as it may be gone round, and may be touched within and without. The Bishop must be provided with an adorned Chair to sit on, and with Water to be consecrated, with a Whisk to sprinkle it upon occasion, with a Saltseller, and Salt in it, with a clean Cloth to wipe the Bell when necessary, with a Vessel of Holy Oil of the Sick; with the Holy Chrism, which is the consecrated Oil for Confirmation, and with Myrrh and Frankincense, and an Incense-Pot, with Fire in it. Thus provided he goes to Work, and after a great deal of crossing and conjuring, he says this, among other foolish Prayers, to the same purpose.  
O God, who didst direct thy Servant Moses to to make Silver Trumpets, with which, while the Priests sounded at the Time of the Sacrifice, the People by the sweet sound might be admonished and prepared to worship thee, and to come together to the Celebration of the Sacrifice; and by the noise of which being encouraged to the Battle, they might overcome the Endeavours of their Enemies: Grant, we beseech thee, that this Vessel prepared for thy Holy Church may be ✚ sanctified (at the speaking that Word he makes the Sign of the Cross upon the Bell) by the Holy Ghost, that by the striking of this thy Faithful People may be invited to their Reward: And when the Melody of it sounds in the Ears of the People they may be increased in the Devotion of Faith; all machinations of the Enemy, the rattling of Hail, the storm of Whirlwinds, the violence of Tempests, may be driven away; that mischievous Thunders may be quieted, the blasts of Winds rendered helpful and moderate; that the Right Hand of thy Power may conquer all the Powers of the Air, and they hearing the sound of this Bell may tremble and fly before the Banner of the Holy Cross of thy Son drawn upon it, etc.  
Bells may without doubt be lawfully used to admonish and call together the Assembly to the worship of God, as the Trumpets were by the Priests in the Jewish Temple, and thus far we follow the Pattern which God himself has set us: But this does not content Superstition, it will in some things go beyond what it has any Ground for, as in other Cases it scruples and declines what it might do. If there had been any Intimation in the Law of God by Moses, that the Priests Trumpets should have such Effects as these, we might reasonably enough hope that our Bells would have the same, that the Gospel Dispensation might not, in any important Privilege, come behind the Jewish; but we find nothing of this, and therefore we leave this superstitious Use of Bells to the Papists; while we teach and endeavour rather that our Conformity to the Laws of the Gospel may render the Divine Providence favourable to us. 'Tis certainly a great Snare to the World, to be taught that they may by any such foolish and conjuring Tricks, procure the Divine Favours, rather than by the Exercises of Faith and good Living, and it commonly betrays them to the neglect of these Means. Something to be sure was in the way, for notwithstanding all this jangling, the whole Country was at this time miserably punished with excessive Rain, and we greatly incommoded with the Badness of the Ways.   

Passage from Juliers to Colen.  
COnsidering them, we got up very early the next Morning, having a long and tedious Journey, as the Ways were, to reach to Colen. We passed through a Valley for about the space of half an Hour, upon a paved Cusway, from Juliers, between rich Pastures and Cornfields. Then we gradually mounted to a higher Country, but the Soil being a sort of Clay, it was very wet still. Soon after our ascending, we entered a vast Wood, which our Foreman or Charioteer called the Wood of Steintrasse, from a Village of that Name, which 
Steintrasse.  we passed through at the edge of it. There was a very broad Track through the Wood, which is the Road, and it is pretty strait, so that we commonly could see some Miles before us; but as broad as the Road was, we could hardly pick out a tolerable Path, the Ground was every where so soft and full of Water. The tall Wood was chief Oak and Beach; there was a great deal of Underwood, for the most part, and that was Alder chief, which grows on moist Grounds best; all the Wood seemed very flourishing, and large in its kind. There were cut in this Wood many Thousands of Pallisado's, I suppose designed by the Government for the Improvement of some Fortifications. In all this Passage, which was of several Hours through this Wood, we saw to wild Beast, though without doubt there are of several sorts here, only one Deer walked cross the Road at a distance before us. We spent I believe, at our slow Rate of travelling, Three Hours in and by this Wood  
This Village of Steintrasse was all over Mud and Dirt. The People trod almost to the leg in Dirt when they stepped out of their Houses. The Walls of their Houses were unwhited Clay, and the Cover Thatch and Clay mingled. We saw on one side some ploughed Grounds belonging to the Village.  
About Eleven a Clock before Noon we came to the River Erpe, or Erffe, which we 
Erpe River.  were to pass to Berghem, on the other side of it. This River rises on the Frontiers of this Duchy, Southward, and runs into the Rhine by Nuys, in the Bishopric of Colen. It was now exorbitantly swelled by the Rains, and put us in some Care how we should get over it. There is a Foot Causeway raised a little through the Meadows, which goes to a small bridge over the River, but now Bridge and Causeway both were covered with Water. And though it was common for Charrettes with their Passengers to ford it conveniently enough, we could not have done this now without being wet, even in our Charrette, almost to the Waste; and besides, our Horse, who must for sometime swim, would have been hard put to it to have had any thing more to draw besides the Charrette and Driver. We therefore, with the Company of Two other Charrettes, went into a sorry Naken to be ferried over. The River run very fierce, but we went cross on the lower side of the Foot Causeway, which somewhat defended us from the force of the Stream. We got over safe, Thanks be to God, and went to our Dinner at Berghen, while we left our Foreman and his Horse to take theirs on the other side. This is a small walled City, but seems poor and inconsiderable, but is the head of a small Jurisdiction about it. Here is a Synagogue of Jews publicly tolerated.  
After Dinner we pursued our Journey, tho' very slowly, because our Horse fell sick. And besides this, after we had gone a little way upon a Level we began to mount the Hills, which we saw when we were on the other side of the River. We could see this Ridge of Hills for a great length together, both upwards, and down the River, and it seemed to go on both Ways beyond our sight, Northward and Southward. It lies along very steep on this side, towards this River, which occasions a sudden shoot of the Water from it, and by consequence the great swelling of this River. These Hills are, however, in many Places such, as that they are ploughed and sown, and there are Orchards and Pasture-Grounds upon them to serve the Villages, which are thick set upon them. And these are sheltered by frequent Woods which possess the steepest Parts of the Hills. When we had mounted upwards above an Hour, and observed that the Country risen still above us, and that our Horse grew more faint, we took pity upon him, and contented ourselves, since we could not possibly get to Colen with him this Night, to rest here, that he might not be too far spent, and might be the better able to carry us on the next Morning. We were the rather induced to this, because the Wether was now cleared up, and we were in hopes the rest of the Afternoon would be fair, and we were got a good way up the Western side of the Hill, on which the Sun now shone very pleasantly, we could have a large Prospect about the Country, and were upon a good dry Place for walking: And to all this, after we had enquired at several Houses in this scattering Village, and were denied, at length we came to one which promised us a Bed. It was a new House too, and so, we supposed, might not be so nasty as the old ones seemed to be. Besides, we were promised here, that if our Horse should not be able to travel next Morning, the House would furnish us with a good 
Ichendorp.  one that should do our Business. The Name of this Village is Ichendorp. It lies scattered about in several Patches of Houses, distant from one another, on this side of the Hill. They have a handsome large Church, built of Brick. I had a mind to see both the Country Parson, and his Church. It cost me a Mile's walk to find his Dwelling. I came to a sorry House, where they told me he lodged, but he was not within; so I could see neither. I spent some time of the Afternoon in walking among the Woods which were near our Lodging, and from thence had a large View of the Country. Here Nightingales and other singing Birds abound, and at this time filled the Woods with their charming Music. We went by Daylight to our Bed, which we found a very sorry one, and therefore lay down in our , as in like Cases we were often forced to do in this Journey. We had one Relief in the Badness of our Lodging, that if we could not sleep, we were entertained with the Nightingales in the neighbouring Woods, who sung sweetly all the Night. We roused betimes, and found our Horse somewhat recruited, and thought able to carry us to Colen; and in the space of Six Hours he brought us thither with much ado. From our Lodging we ascended a good while. Towards the top of the Hill, we found ourselves in a Wood, and had several successive Ascents in that. We were some Hours upon this Ridge of Hills, before we came to look down on the other side of it; and we passed through some Villages and manured Grounds, intermingled with the Woods. At length we came on the other side, where we could see Colen.  
The Descent on this side was more gradual than our Ascent on the other, the fall of the Ground being not so steep and sudden. Towards the bottom of the Hills we turned out of the Road to some neighbouring Villages, to find a better way cross the Valley, which we did, and had some Pleasure in this part of our Journey. This Valley is, I believe, Four or Five Miles broad in the Place where we entered upon it, and was in all our way ploughed and sown, and open. We went between some of the richest, finest Crops of Wheat and Rye that I had, I believe, ever seen in my Life. The Soil is a good Mould, but perhaps a little of the driest, whence this wet Season made the best of it. Within a Mile of Colen we came into our miserable Road again, and found it such, as we had Reason to wish we could have gone still besides it. I suppose the extreme Badness of these Ways to be together with the ill Wether, from their being much frequented with heavy Carriages, which pass from Colen up into the Country, with several sorts of Goods; and, I believe, Aix la Chappelle is furnished, besides other Places, with many things from hence, especially in the time of Year when those Baths are resorted to. We saw in this part of our Journey some part of Three several Processions in the Villages we passed through, for this was a great Day of Processions with the Romish Church, as will be observed in the following Section.   

COLEN.  
We came to this City about Eleven a Clock. I writ the Name as we commonly speak it in England. The Low Dutch call it Ceulen; the People of the Country, Coln; the French, Cologne: The Latins have always called it Colonia Ubiorum, and Colonia Agrippina, which Names they give it, with relation to the Beginnings of it. These are briefly commemorated by Inscriptions in Latin over a large Portico at the Front and Entrance of their Senate-House. I shall somewhat more largely relate what is said of the Original of this City, 
Original.  as follows.  
The Ubians, a People of Germany, on the other side of the Rhine, who dwelled along the opposite Bank of it, from Mentz, down to this Place, were grievously infested with the Incursions of some neighbouring People, who were too strong for them. The Inscription here calls them the Suevi, who were thus troublesome. Some call them the Chatti, or Catti, or Chassi. They were seated beyond the Country of the Ubians, from the Rhine, and all along on their Borders. The Ubians vexed, and almost oppressed by this People, sought the Alliance of Julius Caesar, and his Assistance against these their Enemies. But whether they were assisted by the Romans or not they grew by this Disturbance a weary of their Country; and in the time of Augustus Caesar, were, upon their Desire, brought over the Rhine to this side, under the Conduct of M. Vispanius Agrippa, Consul. The Chatti immediately fell into, and took Possession of the Country which they left. 'tis thought the Ubians passed the Rhine about this Place, and that this was about Twenty, or Twenty Five Years before our Saviour's Birth. When they were come over, some say, they built this City for the Head of their Nation. Others will have it, that there was a City here before the Ubians came over, and do carry up the Original of it into Obscurity, as all that affect Antiquity do. This Nation extended themselves on this side, over the greatest part of the Duchy of Juliers, reaching to to the Banks of the River Roer, forementioned, and also over the greatest part of the Bishopric of Colen. After these things, Julia Agrippina, the Granddaughter of that Agrippa, and the Mother of Nero, having been born at Colen, and being desirous to show the Power which she had, by virtue of her second Marriage, which was with Claudius the Emperor, caused the Compass of the City to be enlarged, and towards the Year of our Lord, 48, (C. Antistius, and M. suilius, being Consuls) she sent hither a Colony of Veterans to settle here.  
Clovis the Great joined this City and Nation to the Dominion of the Franks, under which it was from thenceforth during the first Race of their Kings. Under those of the second Race it became a part of their Dominion, to whom Germany, in the Division of the Franks Empire, was allotted. In the Year 88●, while Charles the Fat was on the other side of the Alps, Godefride, and Sigifride, the Kings of the Normans, took and burnt it. The Clergy and People of the Town saved themselves, by timely flight, from the Cruelty of these Barbarians, who had that Year ruin'd Fifteen or Twenty of the best Cities of the Gallia Belgica. The Emperor Otho the Great, under whom it was restored and repaired, subjected it to its Prelates about the Year 950. Afterwards other Emperors restored it to its ancient Freedom; Frederick I. gave it great Privileges, and from that time it considerably increased. But it has chief grown to what it is, and flourished, from the Thirteenth Century, when about the Year 1260, it entered into the League of the Hanse-Towns. These were 
Hanse Towns.  called Hanse-Towns, from a Germane Word, which signifies a League or Confederacy. Many Cities in several Parts of Europe came into this League. It was a Confederacy among them, made for the regulating of their mutual Trade. At present there are none left in this Number, which are considerable, but Lubeck, Hamburg, Breme, Rostock, Dantzick, and Colen.  
It is called a Free and Imperial City; is governed 
Government.  by a Senate, which has great Resemblance with the old Senate of Rome. They administer Civil Justice, and exercise all Acts of Authority. But in Criminal Cases they can indeed form the Process, and try a Malefactor, but they cannot condemn or pardon, this being reserved to the Archbishop. But he is bound not to come into this City, but upon Occasions which absolutely require his Presence, and then he may stay here no longer than till that Affair is at an end; and he must come hither but with such a determinate Number of Guards. Yet they take an Oath of Fidelity to the Archbishop; but on the other side, that Oath expresses a Condition, which is, If he does maincain all their Privileges; and he solemnly and expressly promises to do so. The Oath which they are said to take to the Archbishop, is this: We the free Burgesses of Colen, for this Day, and for ever do promise to A. B. Archbishop of Colen, to be faithful and favourable to him, so long as he shall maintain us in our Rights and Honours, and our ancient Privileges, we, our Wives, our Children, and our City of Colen; so Help us God, and his Saints.  
The Archbishop obliges himself to the City by a Writing, in Form and Tenor following: We A. B. by the Grace of God Archbiship of Colen, Elector and Archchancellor of the Empire in Italy, to the end that there may be between us, and our wellbeloved, the Burgesses, and the City of Colen, a friendly Confederacy, an entire Confidence, and sincere Peace, and that it may continue inviolate; do make it known, by these present Letters, that we have promised and assured, and do promise and assure, in good Faith, without any Fraud, that we confirm all the Rights and Franchises, written and not written, old and new, within and without the City of Colen, which were granted it by the Popes, Emperors, Kings, or Archbiships of Colen, without ever endeavouring to contradict them. In Testimony whereof we have put the Seal of our Arms to these Presents, etc.  
In all this here appears no Engagement of Subjection on one side, or Pretence to Authority on the other; and the thing looks more like an Agreement between Allies, than an Acknowledgement, or accepting of Sovereignty. It is evident the Archbiship is not to be accounted the Supreme Governor, or Sovereign of this City; but the Sovereign Power is properly lodged in the Senate; and to them the People make no such conditional Promise of Subjection. Indeed, it were absurd and unreasonable that any such should be implied or expressed in the People's Acknowledgement of the Sovereign. For this Fancy in the Heads of the People, that they are no longer bound to be subject, than while the Power rules them well, and preserves all their Rights and Properties, gives them the Pride of Censuring the Actions of their Rulers, and they will condemn and dislike for the most part, and certainly and always whatever they do not understand; and there is no wise Government but will do and order many things which the People must not understand till they have their Effects, that the Good they design by them may not be prevented. This Fancy makes them very apt to be jealous and suspicious of the Designs of their Governors. Besides, there is no State which is destitute of ill Men, some of whom will have Designs of Revenge and Mischief upon others, some will have Designs of Covetousness and Ambition; and all such, for the sake of accomplishing those Designs, will be fond of having themselves a share in the Government; and to that purpose they will be continually alarming the People with Fears and Jealousies, misinterpeting the Actions and Designs of the Governors, and representing they do infringe their Rights, or tend to get Power to do it; and then they form a Faction, which by Degrees may grow strong enough for Sedition and Rebellion. Thus the Supreme Power becomes first too weak to govern, and to give the People the Felicity of a good Government, and when they design well, things shall, through the Perverseness of the People, succeed ill, and be imputed to ill Designs; and the Good which they do not, because they cannot, shall be thought neglected, because they would not do it. Then the People grow mad enough to venture the dangerous Experiment of changing Governors, or Forms of Government; and then these ill Men gain their own Ends. They are accounted mighty Patriots and Friends of the People, for bringing them into Confusion and Disorder, and shall be thought the fittest to govern, who were the proudest, and most unwilling to be governed, and the just Judgement of God often leaves the infatuated People to be plagued by the Tyranny of their new Governors, for their Injustice to their old ones, and brings upon them what they unreasonably feared, by the ill Means which they used to prevent it. The City of Colen indeed, being upon such Terms as they are with the Archbishops, must be justified in their Defences of their ancient Privileges against them. Several Archbishops have struggled hard to gain the Sovereignty of this City, but the City has hitherto steadily maintained their Freedom from that. One Archbishop, in the Year 1297, thought to make them submit to him by Force, and gathered an Army, and was marching towards them for that Purpose. The Citizens knowing this, put themselves in Arms, and met him. They laid the Keys of their City in the Field, as the Price of the Victory, and then bravely fought for the Right to keep them still themselves. The Providence of God favoured their just Endeavour, and they utterly defeated the Bishop's Forces, and his Design together. They returned with Joy and Triumph to the City, and celebrate the Memory of this important Victory still, upon the Day on which they gained it. The Archbishop, since he may not reside at Colen, has his Residence at Bonne. This was formerly called Ara Ubiorum, and Julia Bonna. It is a very ancient City, situate upon the Rhine, about Four Leagues above Colen; 'tis encompassed, they say, with a good Fortification. We were bound now to be returning Homewards, so we could not go thither.  
Maternus, Bishop of Colen, was at the Synod 
Bishops.  of Arles, held in the Year 314, against the troublesome Schismatics, and Puritans of Africa the Donatists; and he is the first that I can find mentioned here. This was at first but a Bishopric, and was Suffragan to the Archbishop of Treves. In the Eighth Century, St. Boniface, than Archbishop of Mentz, and the first that was so, supported by the Authority of Carloman, and Pepin the Short, obtained the transforming Colen into an Archbishopric, in Favour of Agilulf, whom he got promoted to it, because he had been his Companion and Assistant in preaching the Christian Religion to these Parts of Germany. The Prince, Joseph Clement, younger Brother of the present elector of Bavaria, and Governor of the Spanish Netherlands, is the present Archbishop of Colen. He was chosen in the Year 1688.  
The Chapter of Colen is very Noble; it 
Chapter.  consists in all of Sixty Chanoines. It does not admit a mere Gentleman, or Baron to be a Member, but requires that they be princes, or at least Counts. The Twenty four of the most ancient Chanoines, are those who have the Voices active and passive (as they call it) in the choosing of a Bishop; that is, they may choose, or be chosen such.  
The Country, called the Bishopric of Colen, 
Bishopric and Estates of the A ●bbis●op.  is a Part of Germany, included within the Circle of the Four Electours on the Rhine, which are Mentz, Triers, Colen, and the elector Palatine. It is bounded on the East with the Duchy of Westphalia, on the North by the Bishopric of Munster, on the West by the Duchy of Juliers, on the South by the Archbishopric of Treves. The River Rhine runs through it; but the Estates subject to the Prince and Archbishop of Colen, have yet a farther Extent, and comprehend, besides that which is called the Bishopric, the Dutchies of Westphalia, and Angria, and the County of Arensberg. From all together the Prince is said to receive a Revenue of an Hundred and twenty thousand Crowns per Annum; and is able to bring into the Field an Army of Twenty five thousand Horse and Foot. The Suffragans of this Archbishopric are, the Bishops of Liege, Munster, Osnabrug; to which were formerly added Utrecht, and Minden, which Two last being now secularised by the Reformation, there remain to him but the Three former. Minden is a Hanse-Town of Germany, in the Duchy of Westphalia, a Bishopric and Principality. Charlemaigne founded there an Episcopal See, about the Year 780. The Bishop was Lord of it, but since the Peace of Munster it belongs to the elector of Brandenburg.  
The Archbishop of Colen is Grand Chancellor of the Empire in Italy, and pretends to crown the Emperor when it is done, within the Extent of his Diocese. He is one of the Three Ecclesiastical Electors of the Empire, the other Two are the Archbishops of Treves and Mentz.  
The City of Colen is situate on the left 
City.  Bank of the Rhine, as it descends, in a large open Valley; and is encompassed with a Country plentiful in Corn and Wine, and all things needful for humane Life. It lies something like a half Moon; has a modern Fortification about it, with a strong Wall, that has Eighty three Towers in it, and a triple Ditch to defend it, besides some necessary Outworks. It is reckoned one of the biggest Cities in Germany. The Streets are generally broad and airy, many of them straight for a good length. The Houses are very well built of Freestone, and good Timber, but they are not very Uniform, and they have the old Fashion of peaked Tops generally. It is said, there are in this City Eleven Collegiate Churches, Four Abbeys, Nineteen Parochial Churches, Seventeen Monasteries of Men, and Nineteen Nunneries.  
An Academy was instituted here by the 
Acal●my.  Senate, or revived, as some say, in the Year 1388; it makes no Noise at present. I enquired whether they had now any great or famous Men of Learning among them, and was answered, No. I was informed, that a great many of the Books which pretend to be printed at Colen, perhaps never come there. Many of the French Books are printed in Holland, and the Greek are printed at Lipswyck. I must confess, I thought to have seen the Press here, which reprints the Paris Editions of the Greek Fathers, in Greek and Latin, and to have heard of some learned Men that were the Inspectors of the Work; but one of the chief Booksellers of the Town told me they are all done at Lipswyck; and, that being a Protestant University, they set the Name of Colen to them, to give them the more Reputation in the World. I confess, they may have the more Reputation for that Name, but it must be be with those that do not know the common State of the Roman Church; for the Roman is the Latin Church too, and seems resolved to keep up that Character, by neglecting generally the Greek Tongue; and it is well known, that at present the Knowledge of this Language flourishes chief among the Protestants, and, perhaps, more than any where else, in England. In several Places where I have been searching the Stocks of the Booksellers in Cities of the Roman Communion, I have seen indeed vast Stocks of Books, but all in Latin; even the Writings of the Greek Fathers are to be found amongst them only in Latin. And in Colen they print these, but no Greek. They had newly finished, when I was there, the Theologia Dogmatica & Moralis, of Natalis Alexander, a Dominican of Vienna, in Two large Volumes in Folio.  
We came to Colen upon a very great Holiday, with those of the Church of Rome, that is, what they call Sacraments-Day, or the Feast of the Holy Sacrament. For they 
Sacraments D●y, and the Processions.  do yearly, on the Thursday after Trinity Sunday, as this was with them, commemorate the Institution of the Lord's Supper. And we came hither in a good time to see the Processions of this Day, which are some of the greatest and most solemn Processions of the whole Year. As we were going to our Inn, we met one which stayed us almost an Hour to see it pass by. The Virgin Mary marched foremost in this Procession, carried and attended by Queasils' singing, if it be proper to call an Image her; which yet we may do, when we are giving an Account of their Matters, because they themselves do so; and an Image in any Place is called the Virgin Mary of that Place. The Image of her at Loretto, is as famous among them, under the Name of our Lady of Loretto, as that of Diana at Ephesus was under the Name of Diana of the Ephesians. But may it not be said, that this Phrase implies plainly, that they believe the Image not only a Representation of the Saint, but a Symbol of her Presence in such a Place. This Image was but small, about the height of a Child of Three or Four Years old, but dressed very fine, with a Robe of Cloth of Silver, a Crown on her Head, and a Sceptre in her Hand. After this, several other Images were carried, of He and She-Saints, intermixed with Banners, which are commonly long tapered Flags, with a Picture of some Saint in the broad part of them. At the end of the Pole they hang upon, is commonly fastened a good large Cross of Silver. There were several Images of the Virgin Mary carried, one of which, as big as a Child of Two Years old, seemed, and was said to be, all massy Silver, that was carried by Six Men. There attended this Procession Two Religious Orders of Men, the Franciscans and the Auguctines, these last sung as they went along. Many Men and Women of good Fashion appeared in this Train. After all the Images, came the Men who honoured the Hostie, by carrying lighted Flambeauxes before it. They marched Two and Two in great Order, and were a great while a going by. I doubt not there were several Hundreds of them. Several genteel little Boys went ringing their Silver Bells before the Hostie. The Canopy over that was of Silk, with a rich Gold and Silver Fringe hanging down from it. A Secular Priest carried the Hostie, in his Surplice and Cope, his Cope richly embroidered with Gold and Silver. The Remonstranter was large, with a great. deal of Work in it, and of Silver gilt.  
Let us make a few Reflections upon these Matters, before we pass on to other things. The Council of Trent has established and authorised these Things. It says, The Worship due to the True God, aught to be given to the most Holy Sacrament. And it is a Custom very piously and religiously brought into the Church; That every Year, on a certain particular Festival-Day, this Eminent and Venerable Sacrament be celebrated with singular Veneration, and Solemnity, and that it be reverently and honourably carried about in Processions through the Streets and public Ways; and it curses those who shall contradict and condemn these Things. But we shall venture to do this, however, being assured that the Curse causeless will not come.  
As for this Festival, they do themselves 
The Festival.  confess, that it has no Testimony or Foundation in Scripture, or Apostolical Tradition, or even in the History of the Primitive Church for several Ages. It is certain, and granted, that Urban the fourth Pope of Rome, introduced it about the Year of our Lord 1260● And his Pretence for so doing was, that it had been revealed to some Per●ons, that such a ●est●val should be 〈◊〉 and generally observed, which is the 〈◊〉 Pretence for many of the absurd ●●●vorious of the Roman Church. He does not say this was revealed to him; but certainly, if Jesus Christ had intended that such a thing should be established, and conformed to by his whole Church, he would have revealed his Will in this matter rather to the Pope himself immediately, than to any one else; if indeed Jesus Christ did himself own the Bishop of Rome for his Vicar on Earth, and the visible Head, and infallible Guide of his Church here. It is another just Prejudice against this Festival, that it confirms and countenances the maiming of t●is Blessed Sacrament in the Church of Rome. They pretend on this Occasion to produce and show, and to Venerate and Honour the most Holy Sacrament, when all they do regards only one Element of it, the Bread. It is another just Prejudice against this Festival, that it diverts the Sacrament from its true Use, and the Purpose which it was by Jesus Christ instituted and appointed for, and proposes That to be seen only and worshipped, and honoured with Lights in a Procession, which was ordained to be reverently and devoutly received.  
As for the Adoration of this part of the 
Adoration of the H●stie.  Holy Sacrament; as they of the Church of Rome teach and practise this, it cann●● possibly be excused from the Gild of ●orrid Idolatry. They say, the very Sacrament is to be worshipped; all that which our Saviour instituted to be received; and that it ought to have paid to it the very Adoration and Worship which is due to God himself. They urge indeed for this the Adorations which were paid to our Saviour when he was on Earth; and say, that he is personally present in the Hostie, with his Body and Blood, and therefore aught to be adored there. But, without disputing the manner of our Saviour's Presence in that Sacrament, which is certainly inexplicable, we may say, that those who adored our Saviour on Earth, did not adore his  too, but only his excellent Person, as he was Son of God. But here they enjoin the Adoration of the Species, or Appearance of the Bread, which they must allow at least to remain, and which is, according their Explication of the matter, to his Body in the Sacrament, what his  were to it on Earth, that is, the Covering of it. Yea, moreover we will venture to say, they adore the Elements themselves of Bread and Wine, because of his Presence with them. 'Tis true, they pretend that the Substances of these vanish upon Consecration, and are there no more; but as matter of Fact has often confuted this, in the Corruption of the Wafers when they are kept too long; so they seem to confess the Falsehood of it in the Rules of the Pastoral. Where they say, 'tis necessary to keep the Eucharist in the Sacristy, for the Communion of the Sick; but least the Species should be corrupted, if kept long, the Priest is commanded to take out the old Hosties often, and to put in new ones. This he can well enough do, by eating himself, or giving to those that receive, the old ones which were consecrated formerly, and by putting in their Places those which at that Mass he consecrates anew. Now this Corruption which they take this Care to prevent, is what indeed the Substances of Bread and Wine may be liable to; but the immortal Body of our Blessed Saviour cannot be so; therefore we certainly have not that here in the stead and place of the Substances of the Bread and Wine. Besides, the Holy Scripture teaches us, that these remain after Consecration, and that 'tis still Bread and Wine which are taken, ea●en, and drank in the Participation of this Sacrament. They worship therefore most certainly these very Creatures, of Bread and Wine, with Divine Worship, in adoring the Holy Sacrament. We do justly own, that our Saviour Christ, who is God as well as Man, is to be worshipped, as present, in the receiving of this Sacrament, and accordingly we do then worship him. But we must understand, that the Promise of his Presence in, and with this Sacrament●, relates, and is consigned, to that Use of it which he has appointed it for; and if any will presume to put it to any other Use than that, they cannot, from any Word of his, promise themselves his Presence with it: But they require and encourage the Adoration of the Bread, out of the Sacramental and Appointed Use of it, in the Streets, and where they do not pretend to receive it.  
Their Processions are, as they say, of several 
Processions.  Sorts; some of them are for Thanksgiving to God or the Saints, for Favours received; some are of Penitence, and to avert the Calamities which they are under, or do fear. They carry the Images of the Saints, and sometimes their Relics, in these to honour the Saints. I have seen, though not at this time, here, that on this Day there have been fine Altars set up in the Streets where the Procession was to be, and there, when the Hostie came to the Place, it was set up, and he that carried it performed some Devotions; all the People who attended the Procession being the while fallen on their Knees in the Street. When they go in Penitence they say they do this to make some Satisfaction for their Crimes, and to pray to God for his Mercy and Forgiveness, in the Company of the Saints, whose Images they carry, that they may be assisted by their Prayers also, and so be the more likely to succeed. 'Tis well confessed. It seems then, by this Explication of the matter, they reckon they have the Company of the Saints, when they have the Presence of their Images; they judge them in a manner linked together. This was the very Opinion which the Heathens had of their Images, and the Foundation of the Veneration which they paid to, and of the Use which they made of them. Indeed this Pomp of Processions, and carrying the Images of the Saints, is an old Heathenish detestable Rite, revived in the Church of Rome. The Custom and Name of these things are taken from the Heathen Romans. The Emperors, when they went to any public Devotion, were said to go in Procession, and they were attended with a pompous Train. Dis Choul honestly gives the following Account of the Heathen Processions, and makes them parallel to the Popish ones. It was the Office of the Priest (says he) to make Supplications, which we call Processions; that they might give Thanks to their Demons for a Victory gained, and sometimes that they might avert the Anger of the Gods. And when the Priests made their Supplications through the Streets, they carried the Image of Jupiter; and in several Places they set up this Image, in a Place prepared for it. Which thing, says he, is still done in France, on the Day of the Holy Sacrament, (Rel. Vet. Rom. p. 222) So far has the Church of Rome herein departed from the Primitive Christian Church, that they have restored some of those Pomp's and Vanities of the Wicked World, which those Christians obliged all their Converts, upon their receiving Baptism, to renounce.  
After Vespers, in the Afternoon, a Jesuit 
Jesuits.  preached in the great Church, called the Dome. He had a vast Congregation of all sorts of People, and laid about very vigorously with his Hands and his Tongue, for about Three quarters of an Hour. He preached covered, as the Popish Clergy and the French Protestants do: The former, as Father's dictating to their Children; the latter, as Ambassadors from God to the People, which by this significant Ceremony, and a very Popish one, they represent; they think indeed of their coming from God, but not of coming with him, or that they deliver his Message in his Sight and Presence. 'Tis indeed that to which corrupted Nature is very liable and prone, to honour itself, even rather than the Great God; and 'tis no wonder if it affects, and chooses to put on the Authority of representing him, rather than the Humility of reverencing him; or if the former makes them forget and neglect the latter, even in a Case where they might be joined together. The Jesuit, when ever he mentioned the Holy Sacrament, the Subject of his Discourse, pulled off his Cap. We could understand but some Words of his Discourse, because he preached in High Dutch. When he had done, great part of his Congregation, and we, among the rest, went down from this Church to the Jesuits Chapel, they to finish the Devotion of this great Day, and we to see it done. A multitude of People were gathered thither, many Coaches stood about the Door, and we were crowded in going in before they begun. We got into one of the Galleries where we could see all that was done, without complying. The whole Service was performed in Music, but it begun and ended with a general singing of the whole Congregation, which I had not seen before among the Romanists. And that which made this the more charming, was this, The Jesuits had planted all their Scholars, which were a great Number, in the Allies of the Three Isles of the Church, there they kneeled in Rows from one end to the other of the Church, which is a large one. They were taught to sing, and perhaps had some to lead them. They sung very exactly, in time with the Organ, and other Music, and made altogether a very pleasant Harmony. The fine harmonious Singing of the whole Congregations of the Lutherans, who abound in Germany, and spend much of the time of Public Worship, in singing altogether, before and after Sermon, their Psalms, and Hymns and Spiritual Songs, has made the Jesuits betake themselves to this most pleasant Custom; whereas ordinarily, in the Church of Rome, the Choir, or the Organ Gallery alone, make the Music, and all the Congregation must only silently hear it.  
At the beginning of this Service, called Compline on Holidays, they commonly give the Benediction of the Holy Sacrament, and 
Benediction of the Holy Sacrament.  do the same again at the Conclusion. This we conveniently saw here, in the following manner: The Priest in a grave, solemn Pace, brings the Hostie upon the Stage, with lighted Tapers, and little Bells ringing, carried before him; he sets himself in the middle of the Stage, with his Face towards the People, holding his Remonstranter with the Hostie in it before him towards the People, and moves it and himself successively somewhat towards each side of the Church; while he stands and does this, all the Congregation are upon their Knees, and all were here singing: At length he gravely sets it upon the Altar, makes his scrape to it, and then comes down to the Steps, and there knelt with his Face towards it during the Service; in which he has nothing to do when 'tis performed in Music, but only to say a Prayer or two, during which the Music ceases; but with a curious Flourish of all the sorts of Music together it sounds the Amen. While the Service was performing, we could observe the Church. The Priest, who officiated, was covered with a very rich Cope, on which one could see nothing but Gold and Silver: Had we been near enough, perhaps we might have seen store of Pearls set in the embroidery, which sometimes, poor Men, the Priests of the Church of Rome are wont to have. The Remonstranter was a very large one, and the Work of it very Curious; it was, I suppose, of Silver gilded with Gold. The Ornament before the Altar was Cloth of Silver, but with a broad and embroidery of Gold laid upon it in the form of three or four great Arches or Portals, under every Arch was wrought an Image of some Saint, and behind him there was a Prospect of Landscape. This Altar was set off with a great deal of Riches, had many Silver Candlesticks with tall Wax Tapers lighted in them, and many other things for Ornament of Silver, or gilded and counterfeiting Silver and Gold, and all these things were very artificially intermixed as is usual with bundles of Flowers. The Architecture of Marble above the Altar is in three Stories as it were, every one somewhat less from the lowermost; they include three Pictures one above another, which have on each side of them Pillars, and Angels, and some Images of Saints; much of the carved Work was gilded with Gold. It looked all together extremely beautiful, and reaches to the top of the Church, which is of a good Height. The lowest piece of Painting, and the largest, is a representation of our blessed Saviour's Ascension, the Figures in it are very curiously drawn: The History of the second, I could not understand. The uppermost Picture was but too plainly and evidently, their common impious representation of the adorable Trinity. At the top of all, to crown the business, is, in the Stonework, a Marble Image of the Virgin Mary, sitting with a Crown on her Head, and a Child in her Lap. We were entertained here with an excellent Consort of Music well composed, and excellently performed for almost an hour, than the Priest at the Altar got up from his Knees, which I believe by this time did some Penance, and gravely took down his Wafer, and while the Boys and Congregation were all singing, he concluded the Show as he had begun it. In the Street, by the entrance of their Chapel, there hung up in very large Frames, many Copies of Verses which they had made their Scholars make in praise of the Holy Sacrament; one Frame contained those in Latin, another those in Greek; on the other side of the Street were two more, which, I suppose, might be some of the modern Languages, or in the vulgar Tongue. Each Frame contained some scores of Copies, but the Copies were set in rows, and the joining of one Paper to another was covered with a slip of gilt Leather. The crowd and hurry was so great, that we could not then read them, and the next day they were gone. The School which the Jesuits have here, is opposite to their Chapel and College, in the same Street; it is a great Building, and stands on three sides of a large Square, which has a high Wall to enclose it from the Street. In the middle of this Square stands an Obelisk with the Virgin Mary at the top of it; about the Pedestal are many fulsome Mottoes, among others, this, Maria flos florum; to answer which, there were Pots of Flowers set at the four Corners of the Pedestals. The Attributes and Honours here given to the Virgin Mary, do not well answer the Inscription upon the Arch over the Gate of this Court, where they have set in Latin that Text of Scripture, a little altered, Come ye Children, harken unto me, and I will teach you the fear of the Lord.  
The Chief Church of this City, and the Cathedral, they call the Dome: It is dedicated 
D●me.  to St. Peter: It appears a very Noble and Magnificent Design, tho' it is not yet finished, nor have they been at Work upon it for several Years. The Choir end is quite finished; the Body of the Church has its Walls and Pillars, I think, raised to the height intended, but the Arches over the Pillars are not yet made; there is a Roof of Timber laid over this part for the present. The Steeple, I believe, is not above half finished, we went up to the top of it to take a view of the City, and saw in it two or three very large Bells; from the top, going round, we could see the whole City and the Country about it; only, when we looked towards the Choir, the height of that somewhat confined our Prospect upon the City.  
Over the High Altar, in the Choir, one sees through a Lettuce twelve Images standing six and six on each side of a Crucifix. They are, I believe, about two Feet long, and are said to be of Silver gilded with Gold; they are made to represent the twelve Apostles. The Cross in the middle is gilded also, but the Body upon it is Silver ungilt: The Crucifix is somewhat taller than the Images. The Altar is, I think; dedicated to St. Engelbert: There lies at full 
St. Engelbert.  length over the Images of the Apostles, an Image of a Bishop carved in white Marble which is designed to represent St. Engelbert. It is said of him, he was an Archbishop of Colen, who was murdered by Frederick Count of Issenburg, and his own Uncle, for defending the Liberties of his Church, about the Year 1225. He is recommended by the Legend as having fasted in honour of the Virgin Mary, constantly on every Wednesday: Certainly a great Commendation, and an Instance of singular Christian, or rather Marian Piety.  
The Body of the Church has very few Altars in it, and they are I think only at the upper End; there are two at the Entrance of the Choir from thence; that on the left hand, as one stands towards it, is an Altar to Mother 
Mother Anna.  Anna, as the Papists call the Mother of the blessed Virgin. Over it there is for an Altar-Piece a carved Work of white Marble not very big, where are seen two Women; one of them holds a Child in her lap; another, with a Cover over her head, somewhat like that the Nuns throw over them as a short Veil, puts an Apple or an Orange into the Child's hand, which he seems much pleased with. Under these things is blindly and with much abbreviation written in the Marble, this following Stanza, one word of which I could not possibly make out, but suppose it might be Paris.  

Anna quae— sobolem decoram  
Et fov●s dulci gremio Nepotem,  
Fac tuum supplex Populus Levamen Sentiat usque.   
A very distinct and particular application to St. Anna herself, and alone, for her help and assistance, without any mention of her Intercession with God: For it prays that she would make the praying People always sensible of her Relief.  
At the North Door of the same Church, 
An Altar to our Saviour's Humanity.  on the left hand, as one comes in, is an Altar, over which our Saviour is represented as on a Cross; instead of an Altar-Piece, there is a tall Crucifix of Wood set up: Besides some long Compliments to the Cross in Latin, which I could not remember; there is written at the top of the Work about it, Sacro sanctae & individuae Trinitati; at the bottom are these words, Domini nostri Jesu Christi humanitati. This expresses the Dedication of the Altar. They may indeed as well erect an Altar to the human Nature of our Saviour distinctly and separately considered from his divine Nature, as to any of the Saints; but certainly, this is a divine Honour which is not due, and ought not to be paid to any Creature; and tho' the Person of our Saviour might be, and was justly adored while he was on Earth, because he is God as well as Man, yet 'tis to be believed no one did distinctly worship his human Nature, so as that he might have expressed what he did in such words as these, Jesus I adore thee as God for thy divine Nature, and I adore thee as Man too, or I give divine Honour to thy human Nature; which is the true and evident meaning of this Inscription. Here were hanging up about this Crucifix many Hands, Arms, Hearts, and little Images in Wax-work, which were the Memorials of Favours obtained at this Altar as the poor People understood.  
Not far from hence, and as on that side, one enters the Passage which goes round the 
An Image of the blessed Virgin.  Choir, is set up at the Corner against a Pillar an Image of the Virgin Mary, I think, without any Altar at her feet. The Image is so monstrously dressed as a Courtesan, or Coquet would be, when one might say of her for having more  than Woman, Minima pars est ipsa Puella sui: For we could hardly see a little Face for the Ornaments about her Head, and her other Habit of Sky-coloured Silk laced with Silver, was very large downwards. How fitly this represents the mean Condition, and the Modesty and Contempt of the World, and Humility of that blessed Virgin whom the Son of God chose to take his human Nature of, is easy enough to judge. This Image we saw was mightily resorted to, while we waited for the Opportunity to see the three Kings. Many People came directly hither when they were entered the Church, and here fell down and performed their Devotions, some longer, some shorter, and then went out at the next Door or stayed to be present at some Mass This Image was honoured with at least a dozen Wax Candles which were all this while burning before it, and seemed set to burn out at once. It was honoured too with many Offerings, for many Hands, Arms, Legs, Heads, etc. in Wax-work hung about it. And one poor Creature had been so far transported in Superstition and Folly, as to present a Heart here; there was hanging at the Girdle of the Image a piece of Silver as broad as the Palm of a Man's Hand raised, and shaped in the form of a Heart. This is a folly frequently seen in the Roman Churches, and signifies without doubt the devoting of a Heart to the Virgin, which is Idolatry, if ever there was such a thing in the World. I find in Scripture it is the Direction of the Son of God under the Name of Wisdom, My Son, give me thy Heart; and it is said, Thou shalt love the Lord thy God with all thy Heart and with all thy Soul, etc. But no where is it said, we ought to dedicate our Hearts to the Virgin Mary, or that we may do this. And if Covetousness be called Idolatry, as it is in Scripture, because in that case, a Man's Heart is set on Riches, and he devotes himself as it were to Wealth; it is no wrong to call this so, which is a giving up the Heart to a me●e Creature.  
We were waiting, as I said, to see the famous Relics of the Three Kings; they are shown, I 
Three Kings.  think, but once a day, and that not half an hour at a time. About nine a Clock in the Morning, we catched the Opportunity. They pretend to have here the Bodies of those Persons who were led by a Star to our Saviour at Bethlehem, when he was newly born; whom our Translation calls, Wise Men of the East; and the Papists Kings; they make their Number to be three, and have invented Names for them, which are, Gaspar, Melchior, and Balthasar; some give them other Names, and it appears from the Disputes about the matter, that they are all invented. It is said these Bodies were transported from Constantinople to Milan, and from Milan to Colen. The same Bodies are pretended to be somewhere else, but that is a small matter: If the whole Body of our Saviour from Head to Foot, as it hung upon the Cross, can be in a thousand places all of it at once, 'tis no great business for the Body of each of these Kings to be in two places at a time, and that altho' they should be at the distance of many hundred Miles from one another: But if they had had this Faculty when they were alive, they might have gone abroad and stayed at home at the same time; they might have governed their Subjects in Arabia, and have adored our Saviour at Bethlehem all under one; they might have taken a long Journey, and notwithstanding that, have taken their Ease at the same time in their own Palaces. They lie here in a little Chapel which is behind the great Altar, and are seen in the Passage there. There is within the little Chapel, a Partition made with Iron-Bars, and closed at the top; this leaves but very little room for the Priests to go to the Altar of the three Kings behind it. Within this Partition is a sort of Tomb, which almost fills that, so that two Persons can hardly go breast round it. One Priest is at the Altar mumbling some Devotions to the three Kings, while another is within that Partition, with his Surplice on, making the Show. He opens two Lattices on the outside of the Partition next the Isle, and another Lattice at the Tomb itself; and there stand two little Wax-Candles burning, so as to cast a little light upon the Relics: One sees only what seems the Crowns of the Heads of three Men, or the tops of three Skulls, for the things look of the colour of Skulls. No Persons was suffered to come within where the Priest was, or to touch and feel what these things were: But many People about us had the Superstition to give the Priests things to be touched by these sacred Noddles, which he took and held to them with a pair of Silver Pincers. We saw hanging up hereabout, by a Form to kneel and pray at, several of the Litanies of the three Kings, as they are called. And for the encouragement of saying these, some days of Indulgence are granted to those that shall say them in any place; but to those who will come and recite them here, more days of Indulgence are granted; accordingly, there were several People a good while upon their Knees before the Show began, who seemed to be very busy a meriting these Indulgencies; some of the Chanoines, before they went into the Choir, came and kneeled down, and said some Prayers here.  
We saw several fine Churches with Altars, rich and neatly adorned, and tired ourselves well with going about; we perceived they abound in Relics, every Church affecting to have something or other which is counted valuable of this kind: I lamented that many of the Inscriptions which express this matter were in High-Dutch, and so I could but seldom make any thing of them; and to have found a Person at every Church that could and would give us an account of things in Latin, would have taken up more time than we had to spend here. Besides, it is not at all material to know what Relics they have, but only this would have been worth taking notice of; namely, to observe what Veneration is to be paid to them, and what the encouragement is that allures the People to it. And we must content ourselves with a Specimen only of this matter, in what has been said of the three Kings, and the Indulgence granted to those who shall come to their Tomb, and in what I shall further relate concerning the Minorites here.  
The Minorites have here a very large and 
Minorites.  fine Church, as they are generally a good thriving Company of People. At the East-end of the North Isle there is a Chapel and Altar, dedicated to the Infants of Bethlehem, who were killed when Herod sought to murder our Saviour. The Piece of Painting over the high Altar, represents that Tragical History. Under that, between it and the Table, there lies along, carved in Stone, an Image of a Child, as laid asleep. Before the enclosure of this Chapel, there is a Paper hung up in a Frame, which in words of Latin intimates, That in the Year 1300 and somewhat more, the Body of one of the Infants at Bethlehem was sent 
Infant of Bethlehem.  from the Minorites at Venice, to those at Colen, and that it was confirmed and approved for true, by the Bishop of Colen: And forty days Indulgence is granted to those, who being so and so qualified, shall visit this Chapel, and honour here with their Offerings the holy Infant. This is honestly spoke out, and shows us for what it is that Relics are pretended to, and so much coveted and valued; it is for a pretence of Indulgences to those who shall visit them, and they are granted for the sake of Offerings; for 'tis always understood, even when 'tis not expressed, that no Man obtains any Indulgence by being present at a Mass at any Altar or Chapel whatever, unless he drops there his Offering great or small, and which must be given according to his ability. Against a Pillar, on the other side of this Church, is a Picture of a Man at full length, which is pretended to be a true Picture of St. Francis, and drawn as I remember from the Life; it has a pale meager look, which perhaps he could not help, but it is melancholy and peevish too, which is a Fault in one that is pretended to be a mighty Saint; to their commendation be it spoken, these his Children, look much better. Under the Picture is written what is pretended to be the Blessing which St. Francis used over the People to deliver them from Plagues and Diseases. It is all of it the same word for word, which Moses, by God s Direction taught the Jewish Priests to use; but, I think, it is not the whole of that I must not launch into the Praises of St. Francis or, which is all one, go about to give an account of his Life; this is an Ocean in which, if I had one of these Brothers for Pilot, I should yet be in danger of being lost, as others have been I shall therefore refer my Reader to the Liber Conformitatum Sancti Franscici cum Jesu Christo, in Fol. written by a worthy Minorite, wherein he shall see how little St. Francis came below Jesus Christ in his Life or miracles if the Author may be believed: But I would have him read too, the Alcoran of the Minorites, that he might be disposed to say, Glory be to the God of Truth, and eternal Shame to the Father of Lies and his Children.  
This Commonwealth City will suffer the 
Lutherans at Colen.  profession and public exercise of no other Religion in it, but their own, that is, the Roman and Popish Religion. Some few Lutherans dwell among them. but are forced, when they will go to public Worship, to cross this vast and rapid River the Rhine, and go about half an hour's Journey on the other side, to the City of Mulheim, which is in the Duchy of Bergen or Mons, and under the Jurisdiction of the Duke of Neubourg, whom we are now coming to visit.   

Passage from Colen to Dusseldorp.  
WHEN we came to Colen, we projected to have gone down the Rhine by Water; but upon enquiry, they told us, That at present no Boats went downwards; The reason of which was, that the Rhine was so swelled with the great Rains, and had so overflowed the Neighbouring Country, that they could not well find the Course of the Channel, and if any high Wind should rise, it would be very dangerous. This put us, who could not stay, upon a necessity of Travelling by Land all the way down this River from hence. Our Passage upon this account was more chargeable, and, I doubt not, more tedious too; for this very swift River, would, I believe, have carried us much faster than we went by Land, at our slow rate of Travelling. We were resolved, however, to see the chief Cities downwards from hence which stand upon the Rhine, and by our Land-travel had the better Opportunity of seeing what the Country is all the way.  
On the 31st. of May, then, we hired our Passage in a Charrette for Dusseldorp; we paid but a Gilder for each Person, as I reckoned; it was in the Money of the Country, thirty Stivers. 
Money.  They reckon sixty of their Stivers in their Rix-Dollar; but a Rix-Dollar, Spanish or Dutch, which is otherwise called a Pattacoon, and goes ordinarily for forty eight Stivers in the Netherlands, they reckoned worth seventy two of their Stivers. To set down therefore our Expenses as exactly as I could, while we were in these Parts, in a just proportion to the netherlands Money, I considered the proportion between seventy two and forty eight, and found the former number exceed the latter just one third part: Therefore when I set down our Expenses in this Money, which I did, till I came to Nimmeguen, I reckoned in our Account, two thirds of the number of Stivers which they had of us. But it may be observed, that altho' we had the same propottion to observe after this, yet the Money of Colen would go no further than in the Jurisdiction of the Duke of Neubourg, and the Money of Colen and Neubourg would not afford us the value we took it at in the Country of the elector of Brandenburg; but we changed but little of our Gold at a time, and so suffered the less loss: The Gold we carried was French Lovis d' Or's, which yielded us the same Rate through all our Journey. We had but one Person in our Charrette, besides two of us, and so had but one Horse to draw us▪ It is reckoned a Passage of six or eight Hours by Land after this manner of Travelling. I believe we were near twelve Hours in passing, two of which were spent where we baited. Our Journey was, for the greatest part of it, on the same side of the Rhine that Colen stands on, and also within the Bishopric of Colen: All our way was through a tilled Corn Country, and open Fields. The ways of this day's Journey were very good, as the Wether was and we had some pleasure in our Passage. I believe the goodness of the way, not so much due to two dry days, as to this, that the Ground of this whole Passage was somewhat lighter, and less a Clay than that we had in crossing the Country, but had in it very good Crops of Wheat and Rye; and, I believe, the chief Reason of it to be, that this way is not so much frequented or travelled as the other, by reason that, for the most part, People may pass upon the Rhine; to be sure, 'tis freed from heavy Carriages which do most harm to the ways, and which the Conveniency of the River frees these from. The Valley seems on this side, to be four or five Miles wide between the Hills we came over, and the Rhine; and it seemed to be a flat on the other side, as far or farther. In our way this morning, we met a flock of foolish Pilgrims, they were Men, Women, and Children. Our Road was for the most part at a good distance from the Rhine, and out of sight of it. We passed by Wearing in the morning, leaving it at a distance on the right Hand; it seems a good large Town, and stands on the Bank of the Rhine, in the Bishopric of Colen. About the middle of our way, we stayed to refresh ourselves at a Village called Dormagen; this, with some other 
Dormagen.  little Villages, with a small compass about them, on this side of the Rhine, are reckoned to the Duchy of Mons, and so are under the Dominion of the Duke of Neubourg. The Houses of this Village look well, and seem as good as those in the common Villages of England. After this, we passed above Zons, a little City upon the Rhine, on this side, which is also in the Bishopric of Colen. We did not go down so far as Nuys, on this side, but within a near view of it, and saw that it is a pretty large, and a fortified City. When we came to the River, there were other Companies had just filled, and were gone off with the Ferry-Boat; so we were forced to be contented with a Naken. It was a great deal of trouble to stow upon this three Charrettes, one at each end, and one in the middle with their Horses: This done, the Passengers went into another Boat, which was fastened to the Naken, and so we were conducted over by two sturdy Women, and an old Man. Each Person paid for himself two Slivers for his Passage. The violent Stream carried us, I believe, almost a Mile down the River in crossing it; we got in at a very inconvenient and troublesome place to land at, and our Charretes were longer a getting out than in. This Passage cost us near two Hours. We were glad, and thanked God, when we were got safe over this very broad and rapid River in a sorry Boat, and with a great deal of encumbrance. We had from our Landing-place, but an Hour and half to Dusseldorp.   

DUSSELDORP.  
Upon our entrance into this City, we were examined by the Officer at the Gate; he asked us several Questions, to know what we were, and why we came thither: We gave him for a general Answer, that we were English Men, and Students, and were travelling only to see the Country. He sent a Musketeer with us to the place where we lighted from our Charrette, who took us along with him to the Corpse du Garde, he gave the Officer the Account which we had given at the Gate, the Officer talked with us in low-dutch, asked a few impertinent Questions, and then dismissed us, having first taken notice at what Inn we intended to ●odge. This City is situated in a large Plain upon the right side of the Rhine, as it descends, tho' we left the River as soon as we had crossed it, which makes a turn here; it is at this City, I believe, not much broader than the Thames at Gravesend, but this is reckoned one of the narrowest places of the Channel; by consequence the Stream runs here very swift, and it is, they say, of a depth like a Sea.  
Dusseldorp, in Latin Dusseldorpium, has this 
City.  Name from a small River called the Dussel, which runs through it, and here falls into the Rhine: The Addition of Dorp, which signifies a Village, seems to intimate that it was at first but such. It is now a walled City, and has a good Fortification: 'Tis the head City of of the Duchy of Mons or Berg, so called from the high and steep Mountains, which they say, 'tis full of. I speak thus, because we met with none of them in our way. We passed through a plain Country to it, and from it, full of Corn Fields, which proved the goodness of the Soil, by the richness of the Crops which stood upon it. We saw no Hills but at a distance, beyond the reach of a distinct view, where indeed the Country seemed to rise very high, and the ridge appeared to us as we were on the other side the Rhine, upon that ridge of Hills from whence we looked down upon Colen: We could there see it run as it were parallel to that which we were upon, a great way Northward and Southward, all the way continued, and it seemed to run both ways beyond our sight. This Duchy of Berg is a part of the Circle of Westphalia, it is but of a small extent, it lies along the Rhine on the East side, between the Country of Mark, and the Bishopric of Colen. This City is little at present, and so are the Houses, they are built some of Timber, some of Brick, and generally but low; a new Street of Brick Houses is lately built with the top of the Fronts after the new Fashion, and the Houses are uniform, and of an equal height. It is likely this will be the Fashion of all the new Buildings intended. For 'tis said, the City at present is too little for its Inhabitants; it seemed indeed pretty full of People, but, I believe, it may chiefly be too little for the Vanity of the Prince: He is therefore at present upon the Design of making it bigger. The Enlargement will not be round it, but on one side. The Ditch is already almost finished, which is to enclose the new Part; it is begun at the Rhine, upwards from the old Wall, and so runs up into the Country as far as the former City reaches; with some compass, and then turns towards that. It seems to include a space as big as that which the present City stands upon. We easily walked the Compass of the present City, almost in half an Hour.  
The Family which has now the Sovereignty 
Family of the Electors.  here, are but lately come to this Principality. They are a Branch of the House of Bavaria● and were called Dukes of Neubourg, from a City of that Name within the Dukedom of Bavaria. By Marriage with the House of Cleve, they came to pretend to a right, to succeed to the Estates belonging to that House upon the Death of John William the last Duke of Cleve, Mons, and Juliers, as hath been said at Juliers, and the utter extinction of that Family. The Grandfather of the present reigning Prince, who was Wolfgang William, Duke of Neubourg, was the first of the Family that came hither. His Father, Philip Lewis, a zealous Assertour, and Friend of the Ausburg Confession, bred him in the same way; but when he came to contend with the elector of Brandenburg, as has been said, about Succession to the Estates; of the Duke of Cleve, finding the necessity of Assistance from the Spaniards, and being supported by them, in complaisance to them, and to secure them to his Interest, he changed his Religion, and turned Papist, and made his first public Profession of his Change in the City of Dusseldorp, in the Year 1614, to the great Grief of his Father, who was yet living at Neubourg, and died in the same Year. The Brandenburger, on the other side, being supported by the States-General of the United Provinces, in complaisance to them, and to confirm them to his Interest, left the Ausburg Confession, and turned Calvinist. This Wolfgang William, being changed himself, fiercely set himself to force all his People who had embraced the Reformation, to return also to the Follies and Idolatries of the Church of Rome, being instigated to this by the Jesuit Reihingius. His Son followed him in his Religion and Zeal for it, and in the Year 1663., went about to Banish all that professed the Reformed Religion out of his Countries. Upon which, the elector of Brandenburg begun to use the Papists in his Dominions after the same sort, who has many under him, especially in the Duchy of Cleve: This cooled the Ardour of his furious Zeal, and he let his Protestant Subjects be quiet, and the Brandenburger his Popish ones: And at this time, those of the Reformation, under the Dominion of the present Prince, reckon their quiet, under God, due to this, that the Papists expect the same treatment under the elector of Brandenburg, which they shall meet with here. The Father of this present Prince, is he whom we have last spoke of, he was Philip William; in his time, the Family of the elector Palatine became extinct, and he of right succeeded to that Dignity about the Year 1685: So the present Prince is now called elector Palatine, after his Father. The present reigning Prince, is John-William-Joseph-Ignatius, born in April 1658, of the second Wife of his Father: She was a Daughter of the Family of Hesse-Darmstat, a Protestant before her Marriage, but soon after turned Papist, in compliance with her Husband. The Sisters of this present Prince, which his Father had by several Wives, are very nobly Married: One is the present Empress; another is married to the the King of Portugal; another is the present Queen of Spain; One other is married to Prince James of Poland, and the last was lately married to the Duke of Parma. The elector is a fair plump Man, and inclining to be corpulent; His Lady is a very fine Woman, her Hair black, but she of a clear Complexion; she shows a great deal of Spirit in her Eyes, and has a great deal of Majesty in her Looks. They are unhappy in having had as yet no Children, though they have been several Years married. She is from Italy, of the House of Meditis, and I think, is Sister to the present Duke of Tuscany. I was told of but one Brother of the elector that has Children. He was married to the Princess Radz●ville, who is dead, and has left him only Two Daughters. He remains yet a Widower, and is in the Imperial Army against the Turks.  
This City is the chief Place of Residence of this elector, where he has a Palace, large, 
Palace and Att●●dan ●.  but the Building no where looks great or fine. We were no further in it then to see their Electoral Highnesses at Dinner. For this we went up a Pair of Stairs at the end of a Piazza which runs along on one side of a Court. At the top of these we were in a Gallery which goes all along over it. About the middle, I think, of that we went into the Guard-Chamber. There stood Yeomen of the Guard, clothed much like those which one sees attending our King at the Hague, and as richly clothed as they at least. Then we came into an Antichamber, where a Set of Musicians had been playing, during the First Course, but had now done. Here stood the Sideboard-Table, it was a pretty large one, but was very meanly furnished for a Prince, and one that loves Pomp and Show; but I doubt no● at sometimes it is better. Their Electoral Highnesses sat together under a Canopy, at one side of a large round Table, the elector on the Right Hand of the Electouress. The Canopy was, I think, red Damask, or Velvet, and with a Gold Fringe round it. There was an Italian singing when we went in, but the Room was hung, and spoiled the Music of his Voice, which was, too, but weak and small. We stood at the Door of the Room where they dined. There were, I believe, Eighteen or Twenty Pages who waited at the Table, besides a Gentleman at each of their Highness' Chairs. The Pages were very fine, but in an old fashioned Dress, I suppose, though it was new to us. They had a Garment close to their Bodies, and close to their Arms; it came down with deep and broad Skirts, Four in all, a little below the Waste. Their Breeches were turned in at the middle of their Thighs, and sat upon them, as those of our Ropedancers in England, but from thence downwards the Cloth came close to them, below their Knees, like the Spanish Breeches. At the bottom of that Purse, and of the lower part too, they were beset thick with short Knots of good broad Scarlet Ribbon. Their Cloth is Scarlet, it is well laid with Silver Lace. I had almost forgot that they had narrow hanging Sleves behind, which reached from their Shoulders to their Hams, the Cloth of these was almost hid with the Silver Lace They were fine in this Dress, and it became them well enough. They are young Men, but several of them of an extraordinary Size. I think I never see any Man at his full Growth taller than some of them, who had but Boy's Faces. The Second Course was upon the Table when we came up. After some time the Gentlemen took it off, and the Pages brought it into the Room where we were, and other Waiters took it of them, and carried it down. I believe there might be about Twelve or Sixteen Dishes, great and small. Then a Dessert was set on, in which was a great quantity of Sweetmeats. There were Three very large Pyramids in Dishes, and many Plates, and little Salvers; the Table was well covered with these. At the side of the Table, opposite to their Highnesses, stood a Carver, with Spoons and Forks by him. He served them of all things, with what they desired. In the Room where they dined, and in the Antichamber, there was a very great Candlestick hanging, with several Branches and Sockets for Candles. Both these seemed, and were said to be Silver, and if so, there is a great deal of Silver in them, and a great deal of Work, they looked very great, and very fine.  
In the Afternoon, the elector and Electouress in one Coach, attended by People in about half a Dozen Coaches more, went out, I suppose, to take the Air. Their own Coach was but mean, and the rest, as must be expected, worse; but the Guards which waited 
Guards.  upon them made a very splendid Appearance. There were about an Hundred Horsemen in all, with Officers, Trumpeters, etc. They had all very fine Horses, and those of the Officers, especially, seemed to be well bred. The Officers were fine, and even the common Soldiers too. The common Troopers were clothed with blue Cloth, laced on all the Seams, and other fit Places, with Silver Lace. Their Hats had a broad Silver Lace round them. They had broad Shoulder-Belts, which were covered, I know not which is fittest to be said, with Scarlet Cloth, or Silver Lace, but if either of the Two appeared most, I think it was the Lace, which is of a good breadth, laid very thick, and with a Point in the middle of the Belt, it lay in the form of a Gheveron in a Coat of Arms. There were about a Dozen Trumpets, and Two Kettle Drums, the Cloth of their Coats was almost hid with the broad Silver Lace laid upon it. The Clothing of the Kettledrums, as I remember, is Cloth of Silver, a deep Fringe of Gold and Silver went round the Drum at the top, and a lesser one round about the edge of the Clothing I never saw any thing of the kind so fine as these all were. And this is a particular Affectation of this Prince.  
The reigning Religion here is the Popish, 
Popish Religion here.  and the Papists are in Possession of the public Churches. We went into some of their Churches, and saw nothing in them very fine, nor any thing peculiar, or worth taking notice of. In the Yard belonging to the great Church stand Three Crucfixes, with Bodies on them; as big as the Life, to represent the Crucifixion of our Saviour between Two Thiefs: There is a large Penthouse over them. By the side of another Church we saw the same Representation. To these many People in passing by, paid a profound Respect; but without a distinct Interpretation of these Books, the People must be liable to pay the same Respect to those which represent the Thiefs, as to that which is designed for our Saviour; so that in these Books there are certainly some things, as dangerous and as liable to betray People into damnable Error, and mortal Sin, as are pretended to be in Scripture. If that be then an Argument for taking the Scripture out of the People's Hand●, it is an Argument for taking their extravagant Pictures and Images out of their Sight. Or if any Preference may be allowed, of the Ordinance of Jesus Christ himself, before that of his Pretended Vicar, the Scriptures should be given to the People, and this sort of Books taken away; because Christ has given the Holy Scripture for their Instruction, and only the Pretended Vicar has instituted these. When we came to the City, after we were entered within the new Ditch, we saw several of those little Oratories or Chapels, mentioned before, standing about in the Fields, in each of which is an Altar and Image, and for the most part of the Virgin Mary. Among the Papists in these Parts the Controversy is now hotly pursued, about the Immaculate Conception 
Immaculate Conception of the B●essed Virgin.  of the Virgin Mary; the head Managers of which are the Franciscan●, and the Do minicans. This has been a long Controversy in the Church of Rome, and is likely to continue; for both Sides pretend to Miracles, Visions, and Revelations, to confirm their Opinion; yea, both Sides have drawn the Blessed Virgin to testify for them, and so against herself. Besides, the infallible Guide of the Church cannot tell what to do in this Case, and Bishop Meaux says, The Church has not yet defined, whether the Virgin was born in Original Sin or not. The contending Parties are indeed so hot upon their Opinion, that they would either of 'em be apt to despise the Pope's Authority, if he should venture to decide. The Pope's Authority is for a Scarecrow, set up against the Protestants; but, upon Occasion, the Papists can make little account of it themselves, as Scare-crows are never wont to fright them that set them up. Bishop Meaux says, 'Tis neither Heresy nor mortal Sin, not to believe the Immaculate Conception of the Virgin; and yet he says, 'tis Pious to believe it. But if this be Pious, surely the contrary must be impious. If any Proposition be true, the direct and full Contradiction to it must needs be false; and if any Opinion be pious, another, which fully contradicts it, must deserve a contrary Character, and consequently be accounted impious. Such poor Shifts is t●is shuffling Expounder of the Church of Rome put to, that he may render its Doctrines and Practices plausible.  
There are in this City Two Congregations of the Reformed Religion, the one Calvinist, the other Protestant, or Lutheran. We spent 
Lutherans here.  the Morning of the Lord's-Day in the Protestant Congregation. They have not a very large Church, but it was well filled. It stands a little inward from the Street. I think they call their People together by a Bell. The Place is Oblong, with the Altar or Communion-Table at the East end, and a good Gallery over the Entrance at the West end. Above that, is a little Gallery, set up for a small Organ, that they might lose no Room by it. The Church was very neat, but not fine. There were but Three distinct Pictures in it, and all very free from Popery or Superstition. On the South Wall hung a Picture of Moses, holding the Two Tables of Stone, on which there was only a Scrawl to represent the Writing of the Ten Commandments. The Communion-Table was large, and very high. It stood against the Wall, upon a flat of Board's, raised a little Step above the Stone Floor of the Church, and which goes out at a good distance from the Table. Over this Communion-Table, or Altar, is a good Picture, which represents our Blessed Saviour in his Agony in the Garden, with an Angel come to encourage him. There are Three of the Apostles asleep, not far from him, and at a distance, the tops of the Torches of those who are coming to apprehend him, appear from behind a Hill. The History is well represented. Behind the Picture of our Saviour are black Clouds, well drawn, and amidst them appears a bright round thing, which looks almost as if they designed to represent the Sun, veiled with these Clouds; but it being a Night Piece, it must be understood, as it is intended, to represent the Wafer which they give and receive in celebrating the Sacrament of the Lord's-Supper, for they administer the Bread in that Form. Over this great Piece of Painting is another lesser one, which represents our Saviour, with a Glory about him, as rising from the dead, and treading upon a Dragon; to signify, that he had now overcome Death, and him that had the Power of Death, as the Scripture speaks, that is the Devil. This is a fit Representation of our Saviour, but it is an impudent Blasphemy to attribute this to the Virgin Mary, as the Papists do in Pictures and Images of her, with which I have often seen a Snake or Dragon put under her Feet as dead. The Pillars on each side of these Pictures were wreathed, their Chappiters' handsomely carved, all the Work is very neat and decent, but the matter is not Marble, but Wood painted, in Imitation of Marble, some of black, and some of white Marble, streaked, and it is very well done. The Altar, or Communion-Table, was covered with a large Velvet Cloth, which reached to the Ground, of a deep blue Colour. Before the Worship began I had time to see what Books lay at the Reading Desk; and at the Desks of the People. The Reader had before him a great Folio Bible in High Dutch, and another Book in Folio, which had for its General Title, Spiritual Songs. I looked into it, and observed there the Book of Psalms, and other of the Scripture Songs or Psalms; and also some devout Hymns, composed by Luther, and other pious Protestants of their Communion. There were, I think, in one part of the Book, Forms of Prayer.  
The Worship here began about Eight a Clock in the Morning, and ended at Eleven. It was begun by a Reader, a grave ancient Man, who is the Schoolmaster of the Protestants Children. He first read a short Prayer; then he read several Chapters of the Old and New Testament, while the Congregation came together. When a good Number were assembled, they began to ●ing, with the Organ, their Psalms, and Hymns, and Spiritual Songs. I observed many People, both Men and Women, fell in with the singing, without using their Books which they had before them very often; and the Children, who sat together, very readily found what was to be sung, though I saw it was taken out of several distant Places of their Books; which shows that they were all very well acquainted with their Liturgy. I perceived, that in one place they sung the Apostle's Creed; for a Person by whom I sat, and who very civilly turned to, and showed me every thing that they sung; at length pointed to what I understood to be that. This singing took up the greatest part of the time of their Assembly. They all sung with most perfect Concord, and Agreement with their Organ, which was very pleasant; and, which was more pleasant, they did it with greatest Seriousness and Devotion. I never saw in any Choir of Monks or Priests in the Roman Church, that they sung their Devotions with so much Solemnity and Abstraction, as they speak, as the People generally here did. As soon as they were entered in their singing, they appeared as if the whole Soul was engaged, and elevated above the vain World, as if they were all Thought and Devotion. I confess it transported me with Pleasure to see how fitly they sung the Praises of the Great and Good Being. I thought myself in Circumstances that were a a pleasant Emblem and Resemblance of Heaven; and blessed myself, to find that I was now amidst the pure Praises, and true Worshippers of God. And I conceived such a Disdain and Detestation of the Worship of the Papists, where one sees divine Honours paid to poor Creatures at the best, and some of them perhaps miserable Sinners in Hell, that I could hardly persuade myself after this to look into any more of their Churches. This singing was twice interrupted for a little space, at which times the Minister went from his Pew by the Pulpit, and stood before the Communion-Table, with his Face towards the People, and read first the Gospel, and the second time the Epistle for the Day. After they had spent a good while in this pleasant part of Worship, they ceased, and the Minister ascended the Pulpit, where he prayed and preached. His Preaching was, as he told me afterwards, an Explication of the Gospel for the Day. He performed his part with a great deal of Gravity and Seriousness, and with a very natural unaffected Zeal, which seemed to demonstrate him sincerely sensible of what he said. When he concluded, the People sung again for a while, and then they were dismissed with a Blessing.  
In the Afternoon I had some Conversation with this Minister, in which he appeared a very pious and good Man, and a judicious well-studied Divine, as I found afterwards. He has the Reputation of a good Scholar among the Protestant Divines. He was mightily pleased to see a Priest of the Church of England in his Church, and in his House, and expressed a great Veneration and Esteem for our Church He asked several important Questions concerning it, and rejoiced at every thing I could tell him which looked well, and in favour of it. He positively condemned those of our Nation, who separate so needlessly from a Church so wisely and justly reformed, but he spoke this with a Spirit of Compassion and Tenderness becoming a Christian; and he discovered, that he hearty lamented it, as a thing of mighty Prejudice to the Progress and Prosperity of the Reformation. He told me they had many things wanting in their Assembly here, for want of Means, which are usual among the Protestants, in other Places where they have more Encouragement. He had indeed a good Congregation, and many People appeared there of good Fashion. I observed some of the Electour's Guards there, in their Livery, both of the Horse and Foot, who are Lutherans. But it cannot be so well with them as it should be, under a Prince that inherits something of a Bigotry for the absurd and monstrous Religion he professes. This Minister told me, that there are Five and twenty Congregations of Protestants in this Duchy, besides Calvinists. Some of which, I think, enjoy a settled Revenue for the Maintenance of the Minister, and public Charges, but the most of them supply both these from their own immediate Contributions. He told me, the Churches of the Ausburg Confession have not all one Form of Liturgy every where exactly the same, nor all the same Modes or Methods of administering the Divine Offices, but in several Countries they have their several Forms and Rites, yet they do not censure, or quarrel, or separate from one another upon this score, but he that is used to Methods of one sort in one Country, when he comes into another joins with the Congregations, and conforms to the Methods there with the Spirit of Meekness, and Charity, and Wisdom; which was in the Primitive Christians, and directed them to demean themselves in like manner, in the like Cases.   

Passage from Dusseldorp to Cleves.  
ON the second of June we hired Places in a Charrette which was bound for Arnhem, a Journey of Three Days from hence; they would carry us to Emmerick, and leave us there, for our Design was to go by Cleves Home. This was the only Passage we could obtain for that Day. We paid, each Person, for it Three Guilders Ten Stivers. We were Six Persons in the Charrette, and had but Two Horses, and the same Horses were to go through the whole Three Days Journey.  
Our Company happened to be all of the Reformed Religion, as they call the Calvinists in these Countries. They were glad when we told them we were Protestants, and we were very agreeable Company to each other. Some of them went with us quite to Emmerick, and were bound further. They were of this Country, Natives and Inhabitants of the Duchy of Mons. I asked them how they were used under the Popish Government here They shook their Heads, and sighed, and signified that it is but very hardly; and intimated as much as amounted almost to Oppression. I said their Prince seemed in his Person to be good and gentle, and to have no appearance of Fierceness in his Nature; they acknowledged that, but said his Confessor is a Jesuit, and by him and his Brothers, who manage this Prince too much, he is often instigated to do things which lie very hard and uneasy upon the Protestants. The Truth is, those good Men, the Jesuits, are every where zealous to extirpate the Reformation: And while the Bishops and secular Clergy of the Roman Church, unless it be a few who are linked to them; apply themselves to the more humane and gentle Methods of persuading and endeavouring to convert, as they call it, by softening, representing, and expounding the Doctrines and Practices of their Church; These, like true Politics of the World endeavour and contrive nothing else but to oppress and destroy us. Their Business indeed is not to gain our Souls, but our Goods and Possessions: And to kill, and take Possession, is their Means and their End. A glaring Proof of this they have to show particularly in the large Territories, as we may call them, which they have long possessed, of ruin'd Protestants in Bohemia. Where ever they can manage a Power that is able to do Mischief, they have procured the Exercise of the most Barbarous and Inhuman Cruelties against us that ever were. This France and Hungary, of late Times, have woefully felt; where Streams of Innocent Blood are crying aloud for the Vengeance of Heaven upon them, and their Executioners. And England was lately designed to have been a horrid Scene of the same Tragic Barbarities; but, Heaven be praised, they were, for the present, disappointed, by the timely Removal of the Tools which they had formed and prepared for the Enterprise.  
The same People told me they came from a Place called Medman, within this Duchy, 
M●●man.  and within a few Leagues of Dusseldorp. There, they said, they had lately celebrated the Sacrament of the Lord's Supper, which they do four times in a Year: At which times People come from several Parts thither, for this purpose, and make up a Congregation of 1700 Communicants. They, poor People, are perhaps excusable from their Circumstances for the not using that Ordinance more frequently. But certainly where the Magistrate is of their Persuasion, and they might celebrate it as often as they will, it is a thing without excuse to put it off only to four times in a Year. These People themselves told me, that the most of the Protestant Congregations, even in those Parts, do celebrate this Sacrament every Lord's Day. I cannot choose but think therefore, that the Church of England is reformed according to the Model of the best reformed Churches beyond the Seas, which has provided, and perhaps ordered, that this Sacrament be celebrated every Lord's Day. But the Rule and Precept of Holy Scripture, together, and in conjunction, with the Practice and Example of those very Persons, by whom the Spirit of God transmitted the Rule to the World, is certainly rather to be observed, than the Orders of any later Church; and our Rule in the case is certainly most agreeable with Holy Scriptures. I most hearty wish our People would, more generally than they do, fall in with so Just, and Pious, and Edifying an Order. We ought indeed to relinquish and purge out more entirely from amongst us this Relic of Popery; for it was the Papists who first introduced, and betrayed the People into the seldom Receiving of this Sacrament, notwithstanding that they now reproach us with it. They have taught the World, instead of receiving, to reverence it mightily first, and then by degrees to adore it. Certainly 'tis an Error, and a great one, to have such an Awe and Reverence for the Sacrament itself, as to have none at all for the Ordinance or Institution of it, which requires it to be received. And it is doubtless a wrong and superstitious Fear, to be afraid of receiving it unworthily, and not be afraid of neglecting and omitting to receive it as often as we might have Opportunity to do so.  
Our Road from Dusseldorp was not on the Bank of the Rhine, but out of the Sight of it. We passed through a rich Corn Country, and our Ways were tolerably good. When we came within about two Hours of Duysberg, 
Wood of Duysberg.  which was to be about the middle of this Day's Journey, we entered a vast Wood or Forest. It was very pleasant to us, and looked almost every where like a Grove, there being very little under-wood within our Sight, and it was generally dry and firm under us. It is full of stately tall Trees, the most of them Beech or Oak, and they very fair and flourishing. There was on it a good Coat of Green, which afforded Pasture for Sheep; and we saw in our way three or four very large Flocks of Sheep of a good size, they looked in a very good Condition, and were each Flock attended with two or three Shepherds, and so many stout Dogs; and besides they kept near together. This Wood is said to have a great many wild Beasts in it, of several sorts, and to have besides many Hundreds of Horses that run wild in it, who choose a hungry Liberty, especially in Winter, rather than a fat and well fed Servitude. There were Juniper Bushes scattered about every where through this Wood in great abundance. We were about an Hour and half in passing through it, at a good rate of travelling, and found it thick set with Trees all the way; and when we came on the other side of it, where we looked upon Duysburg, we observed that it surrounded the City at the distance of two or three Miles, and went both ways beyond our Sight, though we could see it a great way.  
We had left the Duchy of Mons, and were entered the Duchy of Cleve some little time 
Duchy of Cleve.  before we parted with this Wood; so we were also now within the Dominion of the Elector of Brandenburg; and within his Dominion we continued, and in this Duchy of Cleve too, till we came within the Dominions of the States-General of the United Provinces; for we passed through the greatest part of the Length of the Duchy of Cleve. This Duchy of Cleve is a Country of Germany, included within the Circle of Westphalia: It is situate partly on both sides of the Rhine. It has on the East Borders of it, the Duchy of Berg, or Mons, the County of Marck, and part of the Duchy of Westphalia. On the West, it borders partly upon Barbant, and partly upon the Duchy of Gelderland. On the South, it has next it the Bishopric of Colen, and the Territory of Aix la Chappelle. On the North 'tis bounded with Over-Issel, and the Province of Zutphen. The Extent of it is reckoned to be about Fifteen Leagues in length, and Four or Five in breadth. It is pretty much covered with Woods and Hills, by virtue of which it is stored with a prodigious Quantity of Wild Game. But on the Banks of the Rhine, on both sides, for a good breadth, it is for the most part a plain and rich Country, well peopled and manured; and some of the Hills themselves bear good Corn. This Duchy now belongs to the elector of Brandenburg. How long it has done so, and how it came to pass, has been said at Juliers, and Dusseldorp.  
It may not be improper here, to take notice of the Estates and Dominions of the elector 
Estates of the E●ectour of Brandenburg.  of Brandenburg, which we are now entered upon. There is no Prince in Germany whose Estates are of so great an Extent as those of the Marquis of Brandenburg. One may reckon his Dominions to reach Three hundred Leagues, beginning upon the Frontiers of the United Provinces, and ending on the Frontiers of Poland. He is Master of the Duchy of Cleve, the Counties of Ravensberg, and Marck, the Principalities of Halberstadt, and Minden, the Marquisate of Brandenburg, which has the Title of an Electourate, of the further Pome●●nia, and the Ducal Prussia. 'Tis said his Re●●nue is worth a Million of Crowns yearly, in time of Peace; and that, besides the common Troops which he has in Garrison, he can raise Eighty thousand Foot, and Six thousand Horse, and maintain them on his own Lands, without any Assistance. In this Extent of Dominion, he has in some Countries all Protestants, in oothers a good part Calvinists, in others the greater part Papists, as they are reckoned to be in this Duchy of Cleve, The elector of Brandenburg, 
elector.  according to the Golden Bull, is Arch-Chamberlain of the Empire. In solemn Processions he carries the Sceptre before the King of the Romans, therefore he bears a Sceptre in his Coat of Arms. He has a special Privilege in his Territories and Dominions, of laying new Taxes upon his People, or increasing the old ones; and of building Mills upon any of his Rivers where he pleases. The present elector, Frederick William, the Third of that Name, came to his Dominions by the Death of his Father, in the Year 1688.  
Duysberg was the first City we came to within 
Ouysberg.  the elector of Brandenburg's Dominions. We reached it about half an Hour after we came out of the Wood It is a walled City, but very small, and the Houses are mean. It seems a poor Place, and to have no Business or Trade. It stands at the distance of about Two Mile from the Rhine, on the River Roer. It has Two Parish Churches in it, which are pretty large ones. These are possessed, and used by those of the Reformed Religion, as the Magistracy of the Town are of that way. In walking about it I saw no where any public Marks of Popery, in Crosses or Images, in any of the Streets. But the Papists have here the full Liberty of the Exercise of their Religion in Public, and there are several of those called Religious Houses of theirs in the City. There is a small University in this City, of the Reformed Religion, for the Studies of Philosophy, and Divinity. I saw about half a Dozen young Men straggling about in the City, with a Book under their Arms. The Students here have Liberty to Hunt in the Wood of Duysberg, and by the Mien of those we saw, one would take them to be rather Animals of the Forest, than Students in an University. There are, they say, at present Two hundred Students here. One Hulsius is the Professor of Divinity. I saw in a small Booksellers Hands a little sort of a System of Divinity, which he has written. Our Foreman would stay here but a very little while, so we had not Opportunity to converse with any one.  
Soon after we were out of the City, we were to cross the Roer. This is the second River of 
River Roer.  that Name we met with in our Journey; the former was at Juliers, which runs into the Maese. This River comes from the Duchy of Westphalia, runs through the County of Marck, and falls into the Rhine a little below this City. We crossed this River in a good commodious Ferry-Boat. It was very broad now, but had been much broader a little before with the Rains. It claims a good space on each side the common Channel here, to use upon Occasion, and has taken Possession of it with Sand and Gravel. I could not observe, or learn that any Vessels, with any manner of Trade, do come up this River from the Rhine.  
When we had passed the River, we found our Way in a low Country, and very wet and dirty all along to Dijnslaeken, where our Foreman 
Dijnslaekene  would lodge us that Night. This is reckoned one of the Cities of the Duchy of Cleve, but is the poorest, vilest Place that ever I saw in my Life. We came to it through a long Lane, full of Water; at the bottom of the Water were laid the Bodies of Trees, as close to each other as they could lie, and which reached cross the Lane. This is a sort of mending, absolutely necessary to the Wetness and Rottenness of the Ground here. We jolted over these Trees for I believe near half a Mile together. At length we came to a pitiful old and ruinous Wall, which surrounds the City. As we entered, we saw within the City, on our Left Hand, Three tall Crucifixes, standing upon a raised Ground, and by them a little Brick Building, like those Chapels or Oratory's to the Virgin Mary, which we saw sometimes in the Fields; and this had in it an Altar and Image of some sort or other. The prevailing Religion then of this City, we may suppose to be the Popish. I did not ask whether they have any Religious Houses here, for it were unreasonable to suppose that there are. It would be true Mortification to those People to live in so miserable a Place, therefore they would all be sure to avoid it. We came in too late to see the Church, but could expect to see nothing worth observing if we had been earlier. There was a large Brook running through the Town with some Force and Noise; over it lay a wretched wooden Bridge, which seemed broad enough for Carts to go upon, but too rotten to bear them. We went over it with some Care and Fear ' The Water of this was of a lovely Chesnut Colour, which shows from what sort of Ground it is derived. Yet from a Well in the Town I got tolerable good Water to drink. I reckon indeed that the Town itself stands upon firm Ground, but at the edge of a Tract of marshy Ground, and it is on that side of the moorish Ground which is towards the Rhine. It is not, I believe, far from that River, and, I suppose, the Ground between them to be more firm and passable. I believe the Occasion and Original of the Town to have been at first a Roman Fort, which is a usual thing in all the Countries conquered by that brave People. For there remains here a very remarkable Building, 
Raman Building.  concerning which I could learn nothing, but that it was built by them about the time of our Saviour's Nativity. It is a large and high Tower, built perfectly round. It stands, with the Building adjoined, in a Place a little elevated from the rest of the Town. It is at one Corner of a large square Court, about which is a great Brick Building, like the common Seats of the Barons of these Countries, which are commonly called Castles. Several of which we met with in our Journey, and after the Model of some of our old Manors in England; and the whole is encompassed by a broad deep Moat, which was almost big enough to have served for a Town Ditch. We may say it is deep, because it was of a great dep●● From the top to the Water that was in it The Foundation of this Tower, down to the Water, and somewhat above Ground, was made of great square Freestone; above this, all the Building is Brick. I do not remember that I saw any where in the Wall, on the outside of the Court, any Places to let in Light, or from whence any could look out. It is built very high, but in Three Parts. The lowest part goes up, of an equal bigness, to about the height of Three or Four good Stories; round the top of that there seemed to be a Battlement. The second part, above this, is somewhat less than this lower one, and stands as within it a little. That also, like the first, goes up all of a bigness, and seems as tall as the lower, and to have a Battlement at the top. The third, and highest part, is set a little within the second, seems not so tall as the other, and has Battlements at the top. The whole Building seemed complete and sound, and had no appearance of any ruin or decay about it. The Building about the Court looked decayed. We purposed, it being now almost dark, to come the next Morning and examine it a little further; but our Foreman hurried us away very early, and so disappointed us. From the Circumstances of the Place, I judge this must have been a Watch-Tower, or a sort of Castle to view and command here a considerable Pass between it and the Rhine.  
We left this wretched Place betimes in the Morning, on the 3d. June, and passed on for Emmerick. The first part of our Journey, for about an Hour and a half, was over a vast wet moorish Common; there were some Cattle feeding in it, here and there, up to the leg in Water, and it seemed, that the Places where the Water stood so, were the best for them, for these looked the greenest. Our Path through it was sunk a little below the rest sometimes, and then full of Water. After we left this Common, our Way was but indifferent till we had passed about Two Thirds of our Journey towards Wesel, and then we had a dry Way, upon some Downs. When we came to the River Lip, that and the 
River Lip.  Rhine were so swelled with Rains, that we could not use the ordinary Ferry here, nor go the direct and usual Way to Wesel. We waited a great while therefore for a Naken, which could carry us where the Ferry-Boat could not, and which was on the other side the Lip, and almost a quarter of a Mile above our Place. When that was come, we hung our Charrette at one end of it, stowed our Two Horses, and above a Dozen People in it, and mounted the Stream of Lip, which was now very broad, till we came to the convenient landing Place, This River, called by Tacitus, Luppia, comes down from the Duchy of Westphalia, where it has upon it the City of Lipstadt. It falls into the Rhine, on the right side. We had near an English Mile to go, from the Place where we landed of this River to Wesel. It is, they say, navigable a great way up into the Country.  
Wesel, called in Latin Vesalia, is one of 
Wesel.  the chief Cities in the Duchy of Cleve. It stands upon the right Bank of the Rhine, and the more convenient for Trade, by reason of the Neighbourhood of the Lip, which is navigable up into the Country. This City has been several times taken and retaken, between the Armies of the Spaniards, and of the State's General. At last, Frederick Henry, Prince of Orange, Commander of the Armies of the States, took it by Stratagem and Surpise, in the Year 1629, in the Quarrel between the Marquis of Brandenburg and the Duke of Neubourg, forementioned. It remained, with several other Cities, in the Duchy of Cleve, in the Possession of the States, as a Pawn for Money lent the elector of Brandenburg in that War. And being thus as it were between Two Masters, it was not so well looked to, or provided for, as it should have been, and so was easily taken by the French, in the Year 1672, when they made their sudden and unexpected Invasion into Holland. But this, with the other Cities, were restored to the elector of Brandenburg by the Treaty of Nimeguen; since which time it has remained under that Prince. And now it seems better looked too. As we entered into it, we observed a good Fortification about it. There is a good Garrison of Soldiers in it, they examined us strictly at the Gate, what we were, and whither we were bound. The Streets are fair and large, the Houses well built, much after the Holland Fashion. There appeared in it abundance of Shops, and they plentifully stored with all sorts of Commodities. Many People were passing in the Streets, and every thing looked in a good Condition, so that in general it seems at present to be rich, populous, and flourishing. It seems to be chief inhabited by those of the Reformed Religion. We passed through a great part of it, and saw no where any Marks of the Romish Superstition in public. Yet the Papists have here some of those they call Religious Houses, and this is a pleasant and convenient Place for them. We did not stay here but just long enough to eat a little Breakfast which we needed the more, for having travelled this Morning three or four Hours, and for being disappointed of a Supper the Night before, by reason of the Nastiness of the Provision that had been made for us; so we had no Opportunity to view much, or make any Inquiries concerning this Place.  
Our Way from hence was through a low, 
A Dyke on the Rhine.  rich Country, all enclosed and used: The bigger half of our Way to Emmerick was upon a high-raised Causeway, which runs along this part of the Country at some Places at a good Distance from the Rhine, at some places just upon it. We came upon it about an hour before we came to Rees. For the most part, as we passed this Dyke, we had a great deal of Water on our left Hand, which was from the Swelling of the Rhine, which at this time covered, along here, some thousands of Acres of good Land, some Meadows, and some ploughed Ground. In some places it came to the very Dyke, so deep, that it left nothing but the Tops of the Willows, which run along by the Divisions of the Meadows, to be seen: And at the same time, we were so far off the Channel, that we could not see any thing like it: Oftentimes we found the Land within the Dyke, on our right Hand, full of Water too, it being a low Country, but such, as that a great deal of it was ploughed and sown, tho', ● doubt, for little Advantage to the Husbandman this Year. This Dyke was, for the most part, too narrow for two of our little Charrettes to go abrest, but some places were made broader, where, if any met, they might pass by one another, and they could see one another at a Distance, so that the first that came, stayed till the other was passed by. The bad Wether was the Occasion that the Road upon the Dyke was a little broken, and the Tracks of the Wheels sometimes deep on one side, and sometimes on the other, and there was no choice of Way, by reason it was so narrow. This put our Driver to a great deal of Care, and us in a seeming Danger of being often tumbled over; in which Case we must of Necessity have tumbled down the Dyke, and have hazarded some Limbs where we had fallen dry, or drowning if we had fallen into the Rhine. The River, I said, washes this Dyke in some places, and that it may not wash it away, the Country People fortify it with wattled Boughs and Bushes staked down upon the Ground. We did not go into Rees, but our Foreman baited his Horse at a Place near it, where we refreshed ourselves with a Glass of extraordinary good Mum.  
Rees appeared to us a little City well fortified. 
Rees.  This sort of Way lasted with us to Emmerick, and by Reason of our slow and careful going upon it, I believe it took us up four or five Hours. We were glad, and thankful to the good Providence of God, when we came to Emmerick, that we were got safe and without any ill Accident through so much appearing Danger.  
Emmerick, commonly called by the People of 
Emmerick.  the Country, Embrick; by the Latins, Embrica, Emmerica, and Emmeriacum, is one of the largest Cities in the Duchy of Cleves: This has followed the Fate of Wesel, and is also now in the Possession of the elector of Brandenburg. It is a large City, but seems not to be so big as Wesel, nor in so flourishing a Condition: It stands on the Rhine too, on the right Side. There were but few People that appeared here in the Streets, and it seems to have no great Trade or Business. There was a Collegiate Church founded here by S. Willibroerd, Bishop of Utrecht, about the Year of our Lord, 700; whether it remains such still, or not, I was not informed. But the two Parish-Churches of the Town are both in the Possession of the Papists; besides which, they have also here six or seven Churches belonging to Religious Houses. The Jesuits have here a College and a great School, and are very rich; I came too late to visit them, and was now hastening homewards. The Magistrates of this City, under the elector of Brandenburg, are of the Calvinist Sort. These have, however, I was told, but one Place of Worship: It is indeed too little for them, and therefore they are about building a larger. The Walls and Cover of it are up: It is a large, square, Brick Building. The Protestants also have here one good Congregation, and a Public Toleration and Place of Worship.  
We were resolved to go from hence to Cleve, but were told it would be a Trouble and excessive Charge to go with a Charrette, because we should have two broad Waters to pass over, and the Road was not very good. We enquired then what a sort of Footpath there might be thither, for we were by this time well weary of the sorry Charrettes we had been so much in, and this they said would be but a Walk of two Hours. They told us the Footpath was very good, therefore we hired a sturdy Fellow, for a Guilder, to carry our Portmantle, and resolved to walk it: We set out about six a clock in the Morning from Emmerick. At the Walls of the Town we took a Boat to cross the Rhine. It was a large and deep Boat, and I believe contrived to bear a little Tossing, which it must needs be sometimes liable to, by a Reason of the great Breadth of the River here. We were so early, that we had very few Passengers with us, and no Horse nor Charrette. By the help of a large Sail, and a small Gale of Wind, we crossed the broad River in a little time. Our Way was sometimes overflowed with Water, and we were forced to go about. At the Middle of our Walk, we were come to the second Water we had to pass, which, as it was now swelled, seemed as broad at least as the Channel of the Rhine. This is ordinarily no very broad Channel; it comes out of the Rhine at some Distance above Emmerick on the left Side the River, and goes into it again below, near Griethuyse●●; the Country People called it to us the Old Rhine. Here is, I think, a Ferry-boat, which is ordinarily used near the Place where we passed this Water, but this now could not be used. We met more Company at the Water, and loaded a Naken with People and Horses, and a Charrette at one end of it, so that it sunk almost to the Brim. We were conveyed a good Way among Orchards, and between Hedges and Rows of Willows, in this Boat, which signified that a great deal of Ground was here overflowed. We were a great while a getting over, but came safe, and had a very dry convenient Walk on the other side, and reached to Cleve by eight a Clock in the Morning.   

CLEVE.  
This is certainly a very ancient City, and was perhaps first built and inhabited by the Romans, who gave it the Name it has from its Situation. 'Tis very probable it might begin with a Castle, or Fort, as many Cities have done, and the Tradition of the Place is, that a Castle was built here by Julius Caesar. The City is called Cleve by the French, and Cleef by the Inhabitants, and both these Names are evidently derived from the Latin Words, Clivis, or Clivia, which signify the steep side of a Hill, and such there is great deal of here. The present Castle, which they say is upon the Place where that of Julius Caesar was built, and where they pretend to show some Remainders of his Building, stands just upon the Brink of a deep Precipice. From thence the Hill descends more gradually, another way, to a little River which runs by the City, and falls into the Rhine, not far below it, and carries good large Boats for Goods or passengers, to and from the Rhine. On this gradual descent of the lowest Hill, and partly up the side of another above it, the City is built. It is but a small City, but is well peopled, being a very pleasant and healthy Situation; and though it is not the biggest, it is nevertheless the chief City of the Province It gives the Name to the whole Duchy of Cleef, and has been the usual Seat and Residence of the Sovereign of this and some Neighbouring Provinces. It is encompassed with a Wall, but it seems that it cannot well be made defensible, by Reason of the Hill that lies over it. It stands very airy, and has its Streets of a good breadth. Our Lodging was in a handsome Street, near the Reformed or Calvin●●t Church. This is a lofty and large Brick Building. We did not go into it, having seen enough of the manner of those Churches in Holland, and we were not told of any thing worth our Observation there. But from our Lodging our way in ascending towards the Castle, was through a large Stone Building, which stands across that Street, which they call the middle Port. This is pretended to have been built by Eumenius Rhetor, who was the Roman Governor over the Gauls here. This is said by an Inscription on the upper side of the Gate, but there is no Date added to express the time of this. Over the Inscription stands, carved in the Stone the Effigies of this Eumenius. His Habit is close to his Body, down to his Waste; from thence it hangs lose, in Folds, to his Feet. The Sleeves of it are also close to his Arms, and reach to his Wrists. He has a Ferula in his Left Hand, which was a Symbol of Authority, and in his Right Hand he holds up a little Dish, which seems heaped full with Pieces of Gold.  
From hence we still ascended very considerably to the Castle. This is a very large Building, 
Castle of Cleve.  and possesses a great deal of Ground. We were told, it contains, of all sorts, at least Three hundred and fifty Rooms. We saw the best of them, which did not amount to twenty. The Audience-Chamber, the Dining-Room, the Bedchamber belonging to the elector, a●d several others. The finest Rooms which they showed us, they called our King's Chambers; these were his Bedchamber, and his Audience-Chamber. The outward Curtains of the Bed were blue Velvet, the inward were white Satin, curiously embroidered with Silk, with a Cover-lid, and the top of the Bed of the same. Here were the liveliest and the best Tapestry Hang that I ever saw. One Piece represented a Winter, where one sees a Gentleman driving his Mistress in a Traino, and others skateing upon the Ice. In another there is a Feast; in another a Landscape, with Shepherds and Shepherdesses, making merry by their Flocks. All the Figures on these were so lively, and so well shaded and proportioned, that it does not seem easy to excel them in a Picture. The next Room to this is his Majesty's Audience-Chamber, which is hung with excellent Tapestry too. The State is Scarlet Velvet; the Seams where the several Breadths of the Velvet are joined, are covered with a broad Gold Galoone. The Fringe round the Canopy, consisted of a multitude of little Knots of Gold Thread, tied up in a great Number of Bows. The Curtains, over the Doors, were of the same Velvet, with a Gold Galoon, and such Knots round at the Edge of them. In these, and the other best Rooms of the Castle, we were divided between the Finery of the Furniture within, and the Beauty of the Prospects out at the Windows. Below are Gardens belonging to the Castle, and beyond them one looks either towards the Hill above the City, which is planted with Trees, that stand in Rows up to the top, from the View of the Castle, or else one sees a great length of the Rhine, with the Country about it. From these Chambers we descended a little; and went through a long Gallery, and at length, under a wide Arch, we went down some Steps into a great Hall. This Arch is of Marble, of several Colours, and the several Ranges of it severally wrought. It seems to be old Work, but intelligent People say, it is not so old as is pretended. For this was shown us as a Relic of the old Building of Julius Caesar. On one side of it there stands a little Image, in a Niche, much defaced, which seems to be just of the same Figure with that on the Gate , and, I believe, was made for the same Eumenius; but the People told us, this is the Effigies of Julius Caesar himself, and over it, accordingly, there is this Inscription in the Wall:: Anno Urbe Romana condita, Sexcentissimo Nonagessimo Octavo, Caius Julius Caesar, Dictator hisce partibus in deditionem redactis arcem Clivensem aedificavit. Which tells, that in the Year 698, after the City of Rome was built, Caius Julius Caesar, the dictator, built the Castle of Cleve, after he had brought these Parts of the Country into Subjection to the Roman People.  
There are many very pleasant Sights about the City of Cleve, such as Fountains, Gardens, Walks planted with Trees, the beautiful Linden, Boom, or Lime Tree, one of the fairest in the World. And indeed I never any where saw this kind of Trees so fair and beautiful as they are here. The Place seems to be peculiarly agreeable to them. It were too long a Task to mention every thing particularlarly that is entertaining here, but I must not omit the finest Prospect perhaps in the World, which they have from the top of the Hill, above the City, which they call Sterrenberg. We 
Sterrenbe●g.  mount about half a Mile above the City to the top of this. It is a round Hill, and from the top descends pretty quick, almost every way. It is all clothed with fine flourishing Lime Trees, and though it be too steep in some Parts to be passed up or down, yet there it is covered with Mould, and bears good Grass, and these Trees. Among the Trees planted here, there are left Thirteen Alleys, which run straight down the Hill, and meet all in the Centre at the top. From thence these Alleys point and direct the view to some considerable Place in the Country round about. And one sees all the beautiful Country round, as far as the Eye can reach with a distinct View, from Nimmeguen downwards, to Wesel upwards, with all the Valley upon the Rhine, the Cities and Villages in that, and upon the Hills which bond the Sight on the other side. A finer Country cannot be seen, and the Prospect is as much as the Eye can reach; so that if any where in the World an Exception could be found to Solomon's Maxim, it is here, that the Eye must be satisfied with seeing. At the bottom of this Hill, where it stands as it were in Two Stories, almost upright, and shows its self from the bottom to the top, covered with Trees that seem to hang over our Heads, the elector has chosen a Place to make some new Waterworks. The Hill there affords a plentiful Spring of Water for the purpose. There are but Two of the Designs finished. In one of them the Water was driven up, formed into the Shape of a huge tapered Drinking-Glass; the Cavity is big enough, if it were a Glass, to hold, I believe, a Gallon of good Liquor, and so affords a Speculation very agreeable to a Germane Soul. At another Place the Water comes up through a Pipe, very quick, and raise● a wooden Ball, about Four Foot high from the top of the Pipe, and keeps it at that height twirling in the Air. As one enters this Place, there stands an Obelisk of Stone; on the Pedestal are laid five great Globes of Stone, and upon them the tall Pillar stands. At the top of this is an Effigies of Prince Maurice, of polished Steel. The Memory of this great Man is very fresh, and much honoured here, and we shall have something more to say of him anon.  
In this City, the Magistracy, under the elector of Brandenburg, are of the Calvinist sort; but he tolerates every other sort of Religion here, with the Indifferency of the Dutch in that matter. The Anabaptists have a Congregation here. The Protestants have a good large Church, encompassed with a Churchyard; but the Papists are a great Proportion of the People of the City. They are in Possession of the great Church, as 'tis called, and of the Revenues belonging to it. This stands high, and is visible long before one comes to the City, by two Turrets at the West end of it. This is a Collegiate Church, and entertains about fifteen Chanoines. The Person that showed it us, said they possess all the Revenue that they ever had, but it is but small. We saw nothing fine in the Church, but all was in a pretty good Condition. There are two large Monuments of Dukes of Cleve, which contain them and their Duchess', and their Children, but are very naked and plain. Here they pretend to have the Relics of some of the famous Companions of St. Ursula, who 
St. U●sula.  were, says Story, but Eleven thousand in all, and all Virgins; they came from Britain, were taken in a Storm at Sea, and drove above an hundred Miles within Land, up the Rhine, to the Country near Colen. There they died all together by the barbarous Huns, and alan's, when they overrun that Country. Some think that the making them amount to so extravagant a Number, was occasioned by mistake, and that they were indeed but Eleven in all, besides St. Ursula. Some ignorant Monk took these Notes, XI M V, as signifying Eleven thousand Virgins, whereas they were intended to signify Eleven Martyred Virgins. But however, after him, the infallible Tradition of the Roman Church votes for the greater Number among the People; and the Governors of the Church are willing to let it run so, because that Number will best serve to countenance the abundant Relics of these Virgins, which in many Places are pretended to. Bishop Godeau says, That in many Churches of France there are Heads shown, which are pretended to have been the Heads of some of the Companions of St. Ursula In this Church, within a strong Iron Grate, to preserve these precious Relics, are seen a Number of Skulls, I suppose, about eight or nine, which they say were the Heads of some of these Virgins; and a multitude of little Pieces of Bones are laid up against the Wall, which they pretend were theirs, and under these things is a Tomb, where they say three of their Bodies are interred. The Church of Rome solemnly commemorates these Virgins, on the 21st. of October, but under the Name of St. Ursula, and her Companions, without determining the Number, because, though they believe it not themselves, they are willing to continue the pious Fraud (if any such there be) among their People In the Mass for the Day, at a Venture, they make the following Prayer: O Lord our God, may it please thee to grant us the Grace to Reverence, with a continual Devotion, the Victories of thy Holy Virgins, and Martyrs, Ursula and her Companions; to the ●●d, that although we cannot worthily solemnize their Triumph, we may nevertheless be faithful to render them our humble Respects, by, etc.  
There is also an Order of Nuns, that are particularly devoted to St. Ursula; they are a Branch of the Augustine's, but distinguish themselves from the rest, by their Devotion to St. Ursula; we met with their Houses in many Places of this Journey. They began in Italy, 'tis said, where they were approved by Pope Gregory XIII. in the Year 1572. Yet after all, 'tis most probable there never was any such Person; and Godeau honestly says, in his Church History, that the Story is full of manifest Falsities.  
I waited upon the Protestant Minister here, 
Lutherans.  for the sake of seeing his Church, and acquainting myself with their way of administering the public Worship. He received me very civilly, and testified great Respects for the Church of England. He has also mighty Veneration and Esteem for our King, whose Renown and Praises he has published in Latin, and High Dutch Verse. I saw in his House a Picture in black and white, of Martin Luther; it represented him with a fuller Face than I had seen before, but he said it was very exactly taken from a Picture of him, which had been drawn from the Life, in the Country where he lived. It was all done with a Pen, and is no bigger than might be covered with a little Hand. That which seemed most curious in it, is a small Writing in High Dutch Language, but in Latin Letters, so curiously laid about it, that some very artificially makes the Folds of his Gown; some is turned about upon his Head and makes a Bush of curled Hair, and two Lines over each Eye form his Eyebrows. The Writing contains several remarkable Passages of his Life. As the Picture hung up against the Wall, tho' but at a little Distance, I could not perceive that any of this was Writing; but when it was in my Hand, I could distinguish the Letters plainly, and spell the Words. I went into his Church, which is a good large one, and will hold a multitude of People, yet by the Increase of his Congregation they are forced to enlarge their Room. The Communion-Table stood here upon an Ascent of one Step at the East End of the Church. The Book of Liturgy was upon it, and is used there: I saw it contained their Spiritual Songs and Psalms, and Forms of Prayer. Over it, against the Wall, was somewhat a confused Picture representing the Benefit which good Men received by the Blood of Christ before his Coming, as well as in the Times of the Gospel. It might be said to be an Emblem of that Text, Jesus Christ the same yesterday, to day, and for ever. Here again I understood that the Rites and Methods of Administering the Public Worship in the Lutheran Congregations, are different in several Provinces and Countries; yet Lutherans wherever they come join with Lutherans, and scruple not to conform to what they find practised in such indifferent Matters.  
We were told of a small Collection of Roman Antiquities at a Place called Bergendale, about a Mile from the City; we went to it in the Way to Zante, upon the Hill, being charmed with the Pleasantness of it. For it is planted with Lime-Trees on both Sides, and tho' it is broad enough for more than two Coaches to go abreast in it, yet the Trees mingle their Boughs over Head from both Sides, and make a thick Covert all the way. We walked in this Way a good while, and were told it continues such for the length of three Miles straight from the City, than it turns a little, and is planted on both Sides with Firr-Trees, and so goes on to Zante. When we left it to go for Bergendale we were still, all the way entertained with the Pleasure of Plantations of Trees in Rows, sometimes of one sort, sometimes of another. Bergendale is a Place agreeable 
Bergendale.  to the Name of it, which signifies a Valley in a Hill: For it is a small Fall of the Ground of the Compass but of a few Acres surrounded with the rising of the Hill, which stands up about it, I believe almost as high as the Tops of the tall Trees that are planted in it; these stand pretty thick in it, and make it a pleasant Grove. This Place Prince Maurice, whom the People call Stadtholder of Cleve, chose for a Country Retirement. He was Governor of this Duchy, and some of the Neighbouring Provinces, under the elector of Brandenburg. He has built here a little Timber House, I think, with only several small Ground-Rooms; It is Weather-boarded on the outside, and altogether plain and without Finery within: But this Person was the Man who adorned and beautified the City of Cleve with all those Plantations of Trees which make the Place so extremely pleasant. He has built here a thick Stone Wall which stands as a Segment of a Circle, and in it are fastened several Roman Urns and Inscriptions; several of these were found at Zante, or other Places of this Duchy, and such things are often found hereabouts; a certain Demonstration that the Romans had a considerable Settlement here.  
The Urns are most of them somewhat broken, 
Urns.  and appear to have been but thin Pots, they are all Earthen ones, and of several Shapes, some long and slender, some short and broad, in Proportion. There was, I suppose, nothing in them at present. To fulfil the proposed End of this Account, I shall here insert the Use which the Romans made of these things for the Entertainment of those to whom it may be unknown. When they fell into the Custom of Burning their Dead Bodies, they performed it after the following Manner. When the Dead Body had been for seven whole days together washed, anointed, and called to, by the nearest of Kin, at length, with solemn Pomp, it was carried out to the Burning. The Pile of Wood was built in Form of an Altar, and sweet-smelling Woods were mingled among others, that the Smell of the Body in Burning might not offend the Company. The Dead Body was laid upon the Pile with the Face upwards, a Piece of Money was put into the Mouth to pay Charon, the supposed Ferryman of the Stygian Lake, who was to conduct his Soul over that to the Elysian Fields, or Place of Bliss. And they thought the Soul still remained with the Body, even after Death, till the Body was dissolved. When they had done this, the nearest of Kin took a lighted Torch, and, with the Face turned away, set Fire to the Pile; sometimes precious Liquors, as rich Wines, or perfumed Oils, were thrown upon the Fire as it was burning, and sometimes rich , and Gold, or Silver, were thrown into the Flames when any Great Person was burned, and the Custom grew to an Excess, which the Government thought fit to restrain by a Law. While the Fire lasted, some of their Slaves were killed, or Captives taken in War, at the burning of a Commander; or else hired Gladiatours fought and blooded one the other, as a Sacrifice and Atonement to the Infernal Gods. When the Wood was all consumed and the Body, the same Person that lighted the Pile gathered up the Ashes of the Body which remained, and any bits of Bones that were not burnt; and, having first washed them with Milk and Wine, put them into these Urns. After which, this Person and the rest of the Company were three times sprinkled by the Priest with clean Water: The Person that lighted the Fire, gave the Word, that the Assembly might departed, and they, in departing, pronounced mournfully and aloud, the Word Farewell, to which they commonly added this, moreover, In the Order which Nature permits we shall follow thee. The Urn, with the Ashes in it, was buried, and an Altar was erected by the Place of Burial.  
On that Altar, which was as it were a Sepulchral Monument, there was an Inscription 
Roman Inscriptions.  expressing who the Person was whose Ashes were there buried. Over the Inscription they commonly set these Words, Diis Manibus Sacrum, or else the first Letters only for them, as D. M. or D. M. S. And some of the Inscriptions here seen, appear by this to have belonged to Sepulchers. The Meaning of this was different, according to the different Opinion which they had that built these Monuments. Some by their Manes meant Pluto, and the other Infernal Gods, to whom they hereby recommended the Souls of the Dead. Others called the very Souls of the Dead, Manes, and reckoned that they became of the Number of those Gods, and so they erected these Altars as an Honour to them. There are several Stones fastened in the Wall forementioned, with Inscriptions upon them, which signified that some of them belonged to the Altars of the Romans, and some to their Sepulchral Monuments. On some of these I saw the Letters, D. M. S. On one, these words at length, Dijs Manibus, the word Sacrum for Holy being understood. Of one Inscription I made out thus much, 
Marc Caelio Fill Leg. 18. An. 5● Occidit  
Bello— P. Caelius Pater Fecit.   
Which signifies that this belonged to a Sepulchral Monument erected by P. Caelius, the Father, for his Son Marcus Caelius, who in the 53d. Year of his Age died in a certain War▪ of the Romans, which was there expressed, but the Letters are now so defaced I could not read them. On one Stone there are Three Images in a row at the top, and under them this Inscription following, J. O. M. (for Jovi Optimo Maximo) Junoni & Minervae, Tovartinius Saturnalis signifer. Leg. 30. V V. pro se & suis. V S. L. M.  
This was an Inscription upon an Altar dedicated to the Three Deities, named, and whose Images were upon the Stone, which Altar was erected to their Honour by the Person named, who was Ensign-bearer to the 30th. Legion: This Altar he had sometime before vowed to build for the Prosperity of him and his, and having performed his Vow, the Four last Letters which stand for these Words, Voto Sotuto Libenter Merito, signify, that he had done it willingly, it being deserved of him by the Favour of the Gods. Another Inscription runs thus, 
Fortunae Sacrum Sextilius Lepidus Vet. Leg. 30. V V. pro se & suis. V S. L. L. M.   
This Altar was dedicated to Fortune by the Person named, who was now a Vete●ane o● the 30th. Legion, for the Prosperity of ●im and his Relations, he had first solemnly vowed, and now most willingly erected it, and performed his Vow. One Inscription had these Words plain upon it. Dea H. Ludaniae Sacrum▪ Another by the Words, Herculi Sacrum, showed that it belonged to an Altar dedicated to Hercules. With much regret I found the Inscriptions so worn out, that I had much ado to make out what I have mentioned, tho' perhaps those who have better studied this Part of Learning, and who would spend a little more time about them than we could do, might understand more of them.  
In this Valley of Bergendale stands a vast Tomb, the biggest that I ever saw. It is all of it Iron, and encloses the Body of the Great Man who made this Collection. He was certainly a Person of a Great and most Excellent Genius. It was he who built that Noble Fabric at the Hague, which stands at the Corner of the Pond called the Viver, and is on the Left Hand as one enters the Court from the Pleyn; from him they call it Prince Maurice his House; it makes the best show of any one in the Hague; it is now commonly used by the States when they entertain Foreign Ambassadors. On the side of this Great Tomb near the Ground there are Two Lines of Words which were cast with the Iron, which run round the Tomb, and contain the following Account of this Great Man.  

Johannes Mauritius Nassoviae Princeps, Comes Cattimelboci,  
Ulandae, ac Deciae, Dominus in Beilstein, Ordinis S.  
Johannnis Hierosolymitani, per Marciam, Saxoniam  
Pomeraniam, ac Vandaliam Magister, antehac in Brasilia  
Per Octennium Terra Marique Praesectus Generalis, Ducatus  
Clivensis, Principatus Mindensis, ac Comitatuum Markae &  
Ravensbergae Gubernator; Ut & Ordinum General, Uniti  
Belgii Aequitatu s Praefectus Generalis; Vesaliae & Guberichi  
Gubernator, etc.   
This Tomb was erected, and he was interred therein, in the Year 1663. He designed to have built a Chapel here, to have been buried in, but was prevented by Death. In the little House which he built here he died.  
Returning from hence, we went a lower way, through the Meadows, to the City again, and had all along a near view of the steep Cliff which gives name to the Place. The Hill butts upon the Meadows with a very steep Fall of the Ground for a long way together: But the side of it is covered with Mold, and Green, and in some places beset with Trees.  
We designed to have gone from hence directly, without stopping any where, to Rotterdam, our time being spent: To that purpose we got up very early the next Morning, having hired a Charrette for Nimeguen. They pretended to carry us thither soon enough to take the Ship which goes off from thence for Rotterdam at Eight a Clock in the Morning; as there does every Day one. We were to have given a Guilder for each Person for this Passage. It cost us also Six Stivers to have the Gates of the City opened for us so soon Our way was all very good from hence, it being upon the Hill, and that a dry Sand: It had reigned very hard all Night, and reigned hard during all the Four Hours of our Journey; our Shelter was not very good, and we were well wetted. But our Foreman or Chariotteer loitered so much in getting out, and in his way, that he brought us not to Nimmeguen till half an Hour after the Ship was gone off. So against our Will we had good part of a Day to acquaint ourselves a little with Nimmeguen, for now there was no way to get from hence onwards of our Journey, till Eight a Clock the next Morntng.   

NIMMEGVEN.  
Nimmeguen, as the Dutch call it, is called by the Latines Noviomagum. It is certainly a very Ancient City; it was very considerable in the Time of Charlemaigne, but was built before: That Emperor made it the Second in Dignity, after Aix, among his Three Imperial Residences. It was always a Free Imperial City. And tho' it came to belong to Otho, the 3d. Count of Guelderland, about the Year 1248 being yielded to him by the Emperor, for a Sum of Money which he had borrowed of the Count, yet it always retained its Ancient Privileges and Prerogatives, which had been granted it by several Emperors, these being constantly confirmed by Count● and Dukes of Guelderland. Among those Rights they have had the Power of making and changing their own Laws; of levying Taxes; of coining Money; of raising Soldiers; and of banishing in some Cases from the whole Empire. There is a small Territory belonging to this City from the former Times, it runs downs on the same side of the River that Nimmeguen stands on, till it reaches the Province of Holland; it is still called the Kingdom of Nimmeguen, because the City has been a Royal Residence. Nimmeguen had its share in the Miseries and Confusions which attended the Revolt of these Provinces from the Crown of Spain; it was in those Times often taken and retaken between the Spaniards and the Confederate Provinces, at last it became joined to the latter, and so remains to this Day. It is now said to be governed by Six Burgomasters, or Consuls, who are such for Life: But they govern or act in their Office but Two at once, and for the space of a Year and so take turns. These Burgomasters choose out of the Senate, Two Schepins or judges, who, having taken their Oaths, choose Two more; and they, when sworn, choose Two more, and this is done till they have made up the Number of Twelve. The Senate consists of Thirty Two Persons, who are assembled by the Consuls upon extraordinary Occasions only. This City has had an Ancient Right of being Free from paying Toll at any Place upon the Maese: And at Liege they have been wont to give a small Acknowledgement, of this which is said to be still continued. Once a Year, about the Sunday next after Easter, they send a Person to Liege, with Two pair of white Doe-skin Gloves, such as Falconers use, and Two Pounds of Pepper: These are presented to the Magistrates of Liege, and this Confirms their Privilege.  
This City stands upon a great Branch of the 
Wael River.  Rhine, called by the Country, the Wael; by the Latins, Vahalis. The Rhine being grown very large by the receiving so many Rivers as run into it, in its long Course from the Alps, disdains, as we may say, to confine itself within one Channel. And therefore a little above Nimmeguen, it divides itself, and makes from thence Two great Rivers; One Channel which runs by Arnhem, is still called the Rhine, but this which comes by Nimmeguen, is called the Wael. It is very broad and deep, and carries large Vessels. This Division is made at a Point of that Land which is called the Betuwe, which is a Word derived from the Latin, Batavia, and shows this to be the Country which the Romans called by that Name. At that Point of Land is a large and regular Fortification, called Schenckenscans: 
Schenckenscans.  This belongs to the States-General, and lies so as it Commands both these Channels of the Rhine. Nimmeguen is situated on the left Bank of the Wael. It is a large City, the Area of it something more than half a Circle: It is encompassed with a good Wall and a Ditch, and fortified with a convenient number of Bastions. It stands upon a Ground which rises considerably from the River, but very gradually: But at that side which is uppermost upon the River, the Ground stands very high, and comes a steep Cliff to the Water. Upon that Place is built a large and strong Castle, which commands the River upwards and downwards, and some of the adjacent Country. This Castle they pretend was built by Julius Caesar, or rather restored and improved by him. The Streets of this City are generally broad and airy, they are straight, and some of them very long. It seems to be a very sweet and healthy Place to live in, and to have a good Trade. They brew here a soft Small Beer, which is in great Repute all over the United Provinces, under the Name of Nimmeguesce Mol. It becomes pretty clear even while it 
Mol.  remains soft, whereas their other sorts of Peer are commonly very thick, while they are soft, and by that time they are a little fined, they grow hard: But this Drink is too, a crude and very flatulent Drink, it is wholesomest to drink it mingled with a little dash of French White Wine, or Rhenish, and then it becomes very Diuretic.  
We went to see Domini Smetius, one of the Calvinist Minister●, of the City, for the sake of his▪ Collection of Rarities, which consists, I perceived, chief in Medals and Coins, of which he says, he has of all sorts, about Ten Thousand. He received us somewhat ●●i●●ly, but at length condescended to show us what he had. The oldest piece of History, represented on those we saw, was that of the Rape of the Sabine Women by the Romans, I much doubt, however, whether it were made at the time or not. We saw one of T●tus V●spasi●●, on which was commemorated his Conquest of Judea; it was but Copper. He showed us a Gold Medal of Queen Elizabeth, of an Oval Form, which commemorated our Deliverance from the Spanish Invasion, designed in 1588. Several other ancient and modern ones we saw, but while we were very busy in this pleasing Entertainment, some good Women of his Acquaintance came in a Coach, and called him out, whom we thought at that time very impertinent. This broke us off at present, and we had not an Opportunity to come again.  
The great Church of the Town is a stately and magnificent Building. It is dedicated to St. Stephen the Protomartyr. It was formerly a Collegiate Church. 'Tis now possessed, and used by the Calvinists, which is the Religion of the Magistrates here, as in all the Dominions of the State's General. And if any of those Magistrates should pretend to such a Liberty of Conscience, as to go to any one of the Religious Assemblies, of any other sort, that are tolerated amongst them, he would soon be deposed from his Magistracy. This City was formerly subject to the Archbishop of Colen, in Ecclesiastical Matters. The Profession and Exercise of the Popish Religion is tolerated here, but they have no public endowed Churches. There are here some Convents of the Religious Orders, for Men and for Women. And there is a Congregation of Protestants, who are allowed a public Church.   

Passage from Nimmeguen to Rotterdam.  
THE next Day we took the Ship which went for Rotterdam at Eight a Clock in the Morning. It was very full of Passengers. We paid for each Person one Guilder two Stivers for our Passage; and at going off they sponged something of us for our Portmantle, and for the Ship Servants. We could not be in the Roof, the most commodious Room in the Ship, because there was one of the Magistrates of Rotterdam, with some of his Family in it, and though they did not fill it, yet they would possess it all; and when we found every Body else gave way to his Worship, with the Deference due to a Petty Prince, we were forced to do so too, and stowed ourselves but inconveniently in the Skipper's Kitchin. For it was a Day of excessive Rain, and forced us to be under cover. We paid four times Passage Money between this and Dort. At Nimmeguen a Stiver for each Person; at Tiel a Stiver and half; at Bommel two Stivers; at Gorcum two Stivers, and an O●tie, that is a quarter of a Stiver. We were forced, at each of the three last mentioned Places, to stop till an Officer came on board us to gather this, and this stay lost us usually almost an Hour. We had a Gale of Wind, but it was directly against us, at North West. This made our Way long, by Reason of the frequent Tacks it forced us to make. Towards Night it failed us, and we could advance no faster, than as the Stream drove us, yet we got down before Ten a Clock at Night to Dort. The Tide gave us little or no Hindrance, because at this time it did not come up so far as usually, especially with a Westerly Wind, by Reason of the great Force of the River, which was exceedingly swelled with the great Rains, and Land-Floods. In a dry Season, with such a Wind, we were told the Tide will mount to G●rcum, or beyond, whereas now it came not so high. On this Occasion I shall take notice of what I have observed and learned concerning the lowness of this Province of Holland. The Rain and Snow which falls in the Wintertime, lies upon their Ground, and covers all their Meadows all over the Country with Water, so that the whole Country looks like a Sea, and no ●●y Ground appears, but here and there, where a Village or a City stands a little above the Water, and where there are high raised Banks, which they call Dykes, to go upon between them. This Water must in Springtime be all thrown out of the Meadows by Mills. These throw it into the great Canals, which are the usual Passages about the Country. These Canals communicate with the Rivers by Sluices, which are opened at a low Tide, and then the Water which they are filled with from the Meadows, will some of it fall off. But if there be at the time of draining a westerly Wind, especially a strong one. It keeps the Waters of the Rivers so high, that the Canals will not empty themselves into the Rivers at all, or but very little, at the lowest of the Tide. For this Reason, when there is a westerly Wind, the Mills are bound to observe a Water Mark. And when the Canal which they throw the Water into is risen to that Mark, they must stop, and and work no more till it is sunk below it again. But if there be a good easterly Wind, that drives the Waters of the Rivers so much out, that the Mills are not bound to observe their Mark, because every fall of the Tide will let out Water enough to empty the Canals sufficiently; but at such a time I have seen the Canals Brim full, by that time the Tide would give leave to open the Sluices, and let the Water out.  
Somewhat above Gorcum, on our Left Hand, as we come downwards, we see the famous Castle of Lovenstein. It is a very solitary Place, 
Lovenstein.  and has no other Building ●ear it. It stands on a small point of Land, between two great Rivers. This Castle is the Place where the States confine any considerable Persons who are condemned to be Prisoners for Life. At this narrow point of Land the Maese comes into the Channel, called the Wael; and from this Place the united Streams were anciently called the Merwe, down to Ulaarding, which is below Rotterdam, and almost at the Sea; but now the Name of the Maese prevails in common Use.  
When we were near Gorcum, we took notice of that large Track of Ground which suffered by an Inundation the last Winter, in 
Inundations.  frosty Wether, in which some People and many Cattle were drowned. The Water of the Maese being swelled by a Bank of Ice which clogged the River, it run over the Dyke on the right side, a little above Gorcum, at two Places, and run over a great Compass of the Country within, for with running over the Dyke it wore it away. It was some time before the Mischief could be cured by clearing the Channel of the River, and a dangerous Work to go about it; but the City of Gorcum were necessitated to adventure the Danger of it, to save themselves from the Inundation which would soon have been at least in all their lower Rooms. The Occasion of the stopping of the broken Ice, at this Place, seems to have been an Island which lies here in the middle of the River, a good spot of which appeared above the Water covered with Grass, notwithstanding that, at this time, the River was extremely swelled. The Breaches of the Dyke still remained when we came by, which was at the beginning of June, and the Water appeared to lie all over the Country; so that of Necessity the Ground must be lost for this Year, and I cannot tell whether or no it will ever be recovered.  
A little below this, a great deal was lost, long since, by an Innundation near Dort, which is not recovered to this Day. When we came near Dort, between several little Plaits of Ground which have nothing on them but Grass, we saw on the Left Hand of us that broad Water called Den Bies Bos, which is all of it an old Inundation, which happened in the Year 1421, at a time, I suppose, of a great Land-Flood meeting with a Springtide, and that drove in from the Sea, perhaps, with a high westerly Wind; which things concurring, are very dangerous to these Countries. The Wael and the Maese swelled to that degree, that they broke in upon this Country, between Brabant and Holland, and drowned Seventy Populous Villages, and in them more than an Hundred thousand Persons. The Tradition of the Country says, there was no Person saved, but a Child in a Cradle, with a Cat; and that the Cat helped to save the Child, by flying from one side to the other of the Cradle, as the Waves threatened to overturn it. Upon one of those Plaits of Ground, , there stands a piece of a tall Brick Wall, the Remains of a great House which formerly stood there. Some of the Lands adjoining to Dort have been since recovered, but far the greatest part remain still under Water.  
We reached but to Dort this Day, but we came time enough to get in, and lodged in the City. At six a Clock next Morning we set Sail again; it was almost a Calm. The breath of Wind that did move, was against us. We advanced so slowly, that we feared we should make a Day of this Passage; therefore, as others did, we went into a Boat, with Oars, which called on purpose at ours, and at other Ships, for such Passengers as were in haste. We gave them six Stivers each Person for our Passage, were about an Hour and half in their Boat, and got to Rotterdam by ten a Clock, some Hours before our Ship could arrive; so I had by that time dispatced some Business I had to do, and was ready to return to the Hague the same Day. We were very thankful to Almighty God, as we had Reason, for the favourable Assistance and Protection of his Good Providence, through this Journey; which was such, that we were never so much as in fear of being robbed, or abused by Thiefs, in a Journey of several Hundred Miles. And though we sometimes apprehended several other Dangers, yet we escaped them all, without suffering any unlucky Accident.  
Deo O. M. Conservatori sit Laus et Gloria in Secula Seculorum. Amen.   
FINIS.   

THE TABLE.  

A.  
AIX la Chappelle, Conveniency, and Charge of passing from Liege thither, with some Account of the Country between Page 246. It's Original 251. and Description ibid., etc. The Manufacture of Needles there 257. Religion there ibid. An Account of the Hot Springs, and the use of them 279  
Altar to our Saviour's Humanity expressly 325  
Anna, the Mother of the Blessed Virgin, an Altar to her, with an Altar-Piece, and Inscription observable 325  
Angels, the Worship of them censured 131. How practised in the Church of Rome 134, etc. Fraternity of the Guardian Angels, in order to a happy Death 135, etc.  
Antwerp, Original 10. Situation 12. Prosperity, and whence 13. Commodiousness for Habitation 15. Present Extent 17. Decay, and the Causes of it 19 Practices of Religion there 21, etc. The Conveniency, and Rate of passing from thence to Brussels by Water 122  
Assumption of the Blessed Virgin, how represented 49. The Story censured 50, etc. Publication of the Festival 52. Devotions on the Day 55   

B  
BElls, the Superstitious Use and Consecration of them 293  
Benediction of the Holy Sacrament, how performed 82, and 320  
Borromeus, St. Charles, his Story 204. Patron against the Plague 205. To be honoured with Alms for that purpose ibid.  
Bovillon, A Duchy belonging to the Bishop of Liege, and how it came to pass 232  
Brandenburg, Estates of the elector 357  
Brussels. Canal of Brussels 123, etc. City, its Original and present Extent 125. Commodiousness 126. Civil State 127. Electour's Palace 128, etc. New Buildings 131. Religion there 132, etc.   

C  
MOunt Calvary imitated 32  
Carmelites, the Brothers of our Lady 81. Their present Contest with the Jesuits ibid. Rich Chapel, and Image of the Virgin, at Antwerp 83. Their House at Aix, an Account of the Scapulary, and the Brotherhood of it belonging to them 206, etc.  
Charlemaigne, his Residence, and Chapel at Aix 276  
St. Christopher, how represented 47. His Fabulous Story ibid. Devotions on his Festival 48  
Circumcision, a Relic of our Saviour's pretended to at Antwerp 44  
Clergy distinguished into Secular and Regular; and by their Habit 29, etc.  
Cleve, Passage from Dusseldorp thither 352. Duchy 356. Original, and Situation of the City 369. The Castle 371. State of Religion there 374  
Colen, its Original 301. Government, a Commonwealth 304. Bishops 308. Chapter ibid. Bishopric, and Estates of the Archbishop 309. The City described 310. The Academy there ibid. The Dome 323. Lutheran Worship not tolerated 332. Passage thence to Dusseldorp by Land 333  
St. Crispin, his absurd Story 291  
Cord of St. Francis. The Fraternity of the Cord, and to whom they belong 68, etc. It's Original 69, etc. Recommendations 71, etc. Rules and Constitutions 75. Protestation at entering the Brotherhood 77   

D.  
DEad. Chapel of the Dead 41. A new Privilege granted to it ibid. Brotherhood of the Dead 100 Publication of a Plenary Indulgence granted to this Brotherhood ibid.  
Dijnslaeken, a City in the Duchy of Cleve, described 359. An old Roman Building there 361  
Draining of the Lands in Holland, how regulated 392  
Dusseldorp described 337. Religion there 344  
Duysberg, the Wood of that Name 355. The City and University there 358   

E.  
ST. Engelbert, somewhat of his Story 324  
Emmerick, a City in the Duchy of Cleve, some Account of it 367   

F.  
Fraternity's belonging to the Lady's Church at Antwerp 44. Of the Virgin Mary joined to the Jesuits at Antwerp 112. Fraternity of the Angels 135. Of the Cord of St. Francis 68 Of the Rosary 164. Of the Scapulary 260   

G.  
ST. George, his Story censured 30   

H.  
HAnse- Towns, of the Name and Number of them 303  
Harcourt the Jesuit made a Martyr 274  
Herstal, a Town in the Bishopric of Liege, belonging to our King. 247   

I.  
ST. James, Inscriptions over his Church Door at Antwerp 35. Publication of his Festival 36  
Jansenius, Cornelius Jans. Bishop of Ypres, somewhat of his History 285. Some Account of those called Jansenists in the Church of Rome 186  
Jesuits, their Houses at Antwerp 105. Riches of their Chapel 107. Indulgencies belonging to their Chapel there 109, etc. Publications of some of their Festivals ibid. Their Chapel of the Sodalites 111. Their Management of the Sodalites belonging to them 114. They not much regarded at Louvain 196. The English Jesuits at Liege 241. Jesuits at Aix 272. At Colen 319  
Images of the Virgin Mary, how honoured 23. Some Names given to them 24. Consecration of them 25, etc. Use of them in the Church of Rome, paralleled with that among the ancient Heathens ibid. A Stone Image of the Virgin that grows 211. It's virtue against Stone and Gravel ibid. The Dress and Offerings about an Image of the Blessed Virgin observed 326. Image of the Holy Trinity 39 Censured ibid. etc.  
Indulgencies, the use of them in the Church of Rome 84. The Doctrine concerning them 85. Extent of them different 89. The whole censured ibid. etc.  
Infant of Bethlehem, the Body of one at Colen 331  
Inundations in Holland 393  
Juliers, Passage from Aix thither 285. The Duchy 287. Former and Present Sovereign ibid. City described 289   

K.  
KErmis, the Reason of the Name, and the Original Design of it 257  
Three Kings, their Tomb and Relics, etc. At Colen 328   

L.  
Leevew, its Situation and present State 214  
Liege, Passage to it from Maestricht by Water 228. Riches of the Country about it 231. The See translated from Maestricht 234. Situation and Description of the City 237. Some Observations of the Religion there 239  
Louvain, Passage thither from Brussels 131. Somewhat of its History, Civil Dissensions the Occasion of its Decay 181. The University there 181. Establishment of the Faculty of Theology 183  
Lutherans at Colen 332. At Dusseldorp 246. At Cleve 377   

M.  
MAestricht, Conveniency and Charge of Passage from Louvain thither 209. Government of it 221. Strength 222. State of Religion there 223  
Virgin Mary, Patroness of Antwerp 21. Her Church at Antwerp 42. Her many Festivals 57 Feast of her Immaculate Conception; the Publication of it by the Minor Brothers at Antwerp 79. A Brotherhood of the Virgin Mary, joined to the Jesuits at Antwerp 112. The Protestation made at Entrance ibid. Feast of her Presentation censured 117. Publication, and Celebration of it by the Jesuits at Antwerp 117. She applied to for Deliverance from Famine, War, and Pestilence 152. and for Recovery from Stone and Gravel 211  
Prince Maurice, some Account of him 384  
Mechlin, somewhat of its History 174  
Medman, a Congregation of Calvinists there 353  
Minorites, one of the sorts of Franciscans 59 Some of their Endowments, or Funds of Maintenance 60, etc. Their Meeting-place, or Chapel at Colen 331   

N.  
NAken, a small Ferry-Boat, oddly used 248  
Nimmeguen, its Situation, Government, and somewhat of its History 386  
Norbertines, White Friars, their Original, and House at Antwerp 104. Park Abbey, a pleasant Seat belonging to them by Louvain 209   

P.  
PAlatine, the Family of the present Elector Palatine 338. His Person 340. Palace and Attendants at Dusseldorp 341. Extravagant Finery of his Guards 343  
Pictures. A Picture of the Trinity, before which, People are directed to pray 41. Of a handsome lewd Woman to represent the Virgin Mary 46. An Impious Representation of God the Father 273. Of Harcourt the Jesuit, executed in England 274  
Portiuncula, a great Festival in the Church of Rome, under that Name 60. An Account of the Original of it ibid. etc.  
Processions, One at Aix, of the Carmelites, called, The Brothers of our good Lady 269. On Sacraments Day at Colen 312. Processions censured 317  
Purgatory, Popish Doctrine concerning it 86. Censured 94 Use and Management of it 96, etc. A Representation of it at Liege 244   

Q.  
QUarries of Stone by Maestricht 226  
Queasils, their Religion and Habi● 33   

R.  
Relics, Things belonging to the Blessed Virgin at Aix 278. Of the Three Kings at Colen 328.  
Of the Companions of St. Ursula at Cleve 376  
Remonstranter, the thing in which the Hostie is exposed to be adored, described 31  
St. Roch to be honoured with Alms, for his Assistance against the Plague 223  
Roman Watch-Tower 361. Antiquities at Cleve 370  
Romerswael, a City in Zeeland, ruined by Inundation 7  
Rosary, what it is 154. The Institution 155. Directions about reading it 160. The Brotherhood of the Rosary 164  
St. Rumbold, his Story 177   

S.  
SAcrament, Miraculous one shown at Brussels 150. called by the Papists their God 203. Feast of the Holy Sacrament, and the Processions on it represented 312, etc. Adoration of it censured 315. Benediction of the Holy Sacrament. 320  
Scapulary, the History of it 260, etc. The Brotherhood 265. Eulogiums of it 267  
Schelde, its Course, and Outlet to the Sea 4. Commodiousness for Trade at Antwerp 12  
Sterrenberg, a Beautiful Hill and Prospect above the City of Cleve 373   

T.  
THienen, or Tilmont, some Account of its former and present State 210  
Tongerens, its History and present State 216. Christian Religion early planted there 219  
Trinity, Image of it 39 These censured ibid. Prayer before a Picture of it encouraged by an Indulgence of Forty Days 41   

U.  
VIset, or Weset, its Situation 249  
Urns of the Old Romans by Cleve 380  
St. Ursula, the Story of her and her Companions 375. Relics of them at Cleve 376   

W.  
WEsel, somewhat of its History and present State 363  
St. Willibroerd, his Story 271. His Head at Aix ibid.   

Z.  
ZEeland, the Number and Names of the Islands 4. Fertility 5. Inhahitants ibid. Alterations 6. Means of Defence used against the Waves ●bid.   
The END.   

ERRATA.  

PReface, Page 3. Line 9 for Desire, read Design  
p. 80. l. 3. for Ordinary read Ordinary Preacher  
p. 81. l. 8. for are read have  
p. 97. l. 10. for the Space read not the Space  
p. 155. l. 24. for erroneously read enormously  
p. 171. l. 5. for I think read think  
p. 172. l. 23. for direct read divert  
p. 174. l. 12. for directed read diverted  
p. 190. l. 18. for Noveltiesm read Novelties in  
p. 216. l. 20. for Drostein read Diostein  
p. 241. l. 1. for Brosier read Crosier  
p. 242. l. 10. for Vines laid read Wires laid  
p. 259. l. 19 for furnishing read finishing  
p. 261. l. 27. for into read in Two  
p. 272. l. 10. for Inicarensis read Tricarensis  
p. 350. l. 22. put a full Stop after Divine.  
p. 373. l. 9 for Linden, Boom read Linden Boom.    

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A Vindication of the Truth of Christian Religion, against the Objections of all modern Opposers. Written in French by Doctor James Abbadie. Done into English by Henry Lussan, M. A. of New College, Oxon. Two Volumes.  
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