^^^ V^ .^^ x^^^. ^ , K ■* .A O ^ ^ .^^ ^■ % 8 1 \ .# \' m of Arragon, in Spam, and tliat they knew him in the said city, and conversed with him several times : This is to certify that the said Reverend Mr. Gavin, after aa\ing publicly and solemnly abjured the errors of the Romish religion, and oeing thereupon by me reconciled to tlie church of England, on the 3d day of Januaiy, 1715-16, he tlien had my leave to officiate, ia the Spanish language, PHEFACE. fn the chapel of Queen's Square, Westminster ; and now being appointed chaplain of his Majesty's ship, the Preston, has my license to preach in Eng- lish, and to administer the sacraments, at home and abroad, in all the churches an^ chapels of my diocess. Given under m; hand, in London, the 13th of July, 1720. Signed, JOHN LONDON. The certificate, license, and warrant, may be seen at any time, for I have ihem by me. After that, the ship being put out of commission, and my Lord Stanhope keiiig in Hanover with t^ie king, I came over to Ireland on the importunity of B friend, with a desire tc stay here until my lord's return into England : iJut when I was thinking of going over again, I heard of my lord's death, and having in him lost my best patron, I resolved to try in this kingdom, whelhei I could find any settlement ; and in a few days after, by the favor of hia grace my Lord Archbishop of Cashel, and the Reverend Dean Percival, I got the curacy of Gowran, which I served almost eleven months, by the license of my Lord Bishop of Ossory, who aftenvards, upon my going to Cork, gave me his letters dismissory. I was in Cork very near a year, serving the cure of a parish near it, and the Rev. Dean Maule being at that time in London, and I being recommend- ed to him to preach in his parish church of Shandon, he went to inquire about me to the Bishop of London, who, and several otlier persons of distinction, were pleased to give me a good character, as the Dean on my leaving him did me the favor to certify under his hand, together with my good behaviour during my stay in Cork. Now my case being such as I have represented it, I freely submit it to the judgment of every gentleman of ingenuity and candor to determine, whether it could be expected from me, that I should have my letters of orders to show j and yet whether there can be any tolerable reason to suspect my not having been a priest. I think it might be enough to silence all suspicions on this account, that I was received as a priest into the church of England, and licensed as such to preach and administt r the sacraments both in tliat kingdom and this; and I hope no one can imagine, that any of the bishops of the best constituted and governed churches upon earth, would admit any person to so sacred a trust, without their being fully satisfied that he was in orders. I shail, on this occasion, beg leave to mention what the Bishop of London Baid to me, when I ijld him I had not my letters of orders, but that my Lord Stanhope, and other gentlemen of honor and credit, who knew me in my native city of Saragossa, would certify, that I there was esteemed, and officia- ted as a priest. Bring such a certificate, said he, and I will receive and license you; fori would rather depend u.pon it, than any letters of orders you could woduce, which, for ought I could ell vou might hav; forged. 8 PREFACE. I hope what I ha e here said may convince even my enemies, of my beifg ^ dergj'man : And how I have behaved myself as such, since F came mto this )tingdom, I appesd to those gentlemen I conversed with in Gowran, Gortroe and Cork, and for tliis last year and a half, to tlie officers of Col. Barrel, Briga dier Napper, Col. Hawley, Col. Newton, and Col. Lance's regunents, who • am sure will do me justice, and I desire no more of them ; and upon an inquiry hito my behaviour, I flatter myself that the public will not lightly give credit to the ill reports spread abroad by my enemies. Anotlier objection raised against me is, that I have peijured myself in dis- covering the private confessions which were made to me. In one point indeed they may call me peijured, and it is my comfort and glory that I am so in it^ viz : That I have broke the oath I took, when I was ordained priest, which was, to live and die in the Roman Catholic faith. But as to the other perjury charged upon me, they lie under a mistake ; for there is no oath of secrecy at all administered to confessors, as most protestants imagine. Secrecy indeed is recommended to all confessors by the casuists, and enjoined by the councus and popes so strictly, that if a confessor reveals (except in some particular cases) what is confessed to him, so as the penitent is discovered, he is to be punished for it in the inquisition; which, it must be owned, is a more eifectual way of enjoining secrecy than oaths themselves. However, I am far from imagining, that because m this case I have broken no oath, I should therefore be guilty of no crime, though I revealed every thing which was committed to my trust as a confessor, of w^hatever ill conse ■ quence it might be to the penitent ; no, such a practice I teike to be exceed- ingly criminal, and I do, from my soul, abhor it. But nevertheless there are cases where, by the constitution of the chiuch of Rome itself, the most dangerous secrets may and ought to be revealed : Such as those which are called " reserved cases," of which there are maxvy ; some reserved to the pope himself, as heresy; some to his apostolic commissary or deputy, as incest in the first degree; some to the bishop of the diocess, as the setting a neighbor'' s house on fire. Now m such cases the confessor cannot absolve the penitent, and therefore he is obliged to reveal the confession to the person to whom the absolution of that sin is reserved ; though indeed he never mentions the penitent's name, or any circumstance by w^hich he may be discovered. AgEun, there are other cases (such as a conspiracy against the life of the Prince^ or a traitorous design to overturn the government) which the confessor is obliged in conscience, and for the safety of tlie public, to reveal. But besides aU tliese, whenever the penitent's case happens tdliave any tiling of an uncommon difficulty in it, common jirudence, and a due regard *f consulting a college of confessors, ct, as it is commonly called, d moral academy. I believe it may be of some service on the present occasion, to inform my readers what those moral academies Eire, which are to be met with through Spam, in every city and town where there is a number of secular and regular priestf : But I shall speak only of those in the city of Saragossa, as being tlie most perfectly acquainted with them. A moral academy is a college or assembly consisting of several Father Con- fessors, in which each of them proposes some moral case which has happened to him in confession, with an exact and particular account of the confession, without mentioning the penitent's name : And the proponent having done this, every member is to deliver his opinion upon it. This is constantly practised every Friday, from two of the clock in the afternoon, till six, and sometimes till eight, as the cases proposed happen to be more or less difficult. But when there is eui extraordinary hitricate case to be resolved, and the members can- not agree in the resolution of it, they send one of their assembly to the great academ,y<, which is a college composed of sixteen casuistical doctors, and four professors of divinity, the most learned and experienced in moral cases that may be had : and by them the case in debate is resolved, and the resolu- tion of it entered in tire books of the academy by the consent of the president and members. The academy of the holy trinity, founded and very nobly endowed by Archbishop Gam boa, is one of th^ most famous in the city of Saragossa; and of it I was member for three years. I was very young and inexpert in cases of conscience, when I was first licensed to be a confessor; for the pope having dispensed with tliirteen months of the time required by the canons for the age of a priest (for which I paid sixty pistoles) I was ordained before I was twenty three years old, by Don Antonio Ibannez de la Rivia de Herrera, Aicnbishop of Saragossa, and Viceroy of Arragon, and at the same time licensed by him to hear confessions of both sexes. In order then the better and more speedily to qualify myself for the office, I thought it my most prudent way to afply as soon as possible, to be admitted into this learned society, and as it nappen- ed, I had interest enough to succeed. jVow among many statutes left by ihe founder to this academy, one is tliis, viz ; That every person who is chosen a member of it, is, on his admis- sion, to promise upon the word of a priest, to give iie whole assembly a faithfid account of all the private confessions he has heard the week before, wliich have any thing in them difficult to be resolved : yet so as not to m-^'i- tion any circumstance by which the penitents may be knovn. And for tliis end there is a book, where the secretary enters all the case 10 PREFACE. proposed and resolved every Friday; and every third year there fc, by to« consent of the president and members of the academy, and by the approba lion of the great one^ a book printed containing all the cases resolved foi three years before, and which is entitled, " compendium casuum moraliuro academias S. S. trinitatis." The academy of the holy trinity is always com- posed of twenty members, so that every one may easily perceive, that each of the members may be acquainted in a year or two, with many himdreds of private confessions of all ranks and conditions of people ; besides .^ose wliicb were made to themselves : Which remark I only make, by the ty, to satisfy some men, who, I am told, find fault with me for pretending to impose on the public for genuine, several confessions which were not made to myself, and consequently for the reality of which, I can have no sufficient authority. Now after all that has been said on this head, I believe I need not be at much trouble to vindicate myself from the imputation of any criminal breach of secrecy ; for if the reader observe, that on the foregoing grounds, there is no confession whatever which may not lawfully be revealed, (provided the confessor do not discover the penitent,) he cannot in justice condemn me for publishing a few, by which it is morally impossible, in the present circum- stances, that the penitents should be known. Had I been much more partic- ular than I am m my relations, and mentioned even the names and every thing else I knew of the persons, there would scarce be a possibilit}' (consid- ering the distance and little intercourse there is between this place and Sara- gossa) of their suffering in any degree by it : And I need not observe that the chief, and jndeed only reason of enjoining and keeping secrecy, is the hazards the penitent may run by discovery, but I do assure the reader, that in every confession I have related, I have made use of feigned names, and avoided every circumstance by which I had the least cause to suspect the parties might be found out. And I assure him further, that most of the cases here published by me, are, in their most material points, already printed in the compendiums of that moral academy of which I was a member. As for the reasons which moved me to publish this book, I shall only say, that as the corrupt practices, which are the subject of it, first set me upon ex- amining into tlie principles of the church of Rome, and by that mear-s of renouncing them ; so I thought that the making of them public might hapjiily oroduce the same effect in some others. I did design on this occasion to give a particular account of the nictives of mv rpT^version, and leaving Spain ; but being confined to three hundred pages, I must leave that and some other things relating to the sacraments of the cnurch of Rome, to the second part, which I mteci to print if the putiif. •Jiink fit to encourage me. PREFACE. li I must beg the reader's pardon for my presumption in writing to him in his own language, on so short an acquaintance as I have with it. I hope he will excuse the many mistakes I have committed in the book: I shall be very well pleased to be told of, and I shall take the greater care to avoid them m the second part. PREFACE TO THIS EDITION. The preceding preface, which was written by tht original autlior of ids raluable work, is publisded in his own words, in ord< r tliat the reader may understand his motives and views in disclosing tlie important facts which had come to his knowledge in relation to Popery. Having abjured the errors of the Romish religion, he felt constrained to warn others of the insidious arts to wtiich he had been himself the victim, and to point out the absurd contrivan- ces by which the priesthood of that denomination impose upon the credulity of the ignorant and unsuspecting. In doing this he has given to the world a mass of facts which cannot be disbelieved, nor controverted, and which must satisfy every intelligent mind of the gross fallacy of the doctrines of that ancient church, and the dreadful corruptions practised by those who adminis- ter its concerns. As a christian people, it becomes us to examine carefully th3 grounds of our belief, and to decide with due caution for ourselves, whether the doctrines and standards of faith pro])osed for our acceptance by any set of men, con- form with tliose haiKled dow© to us by the fathers. By placing this book in the hands of the American reader, he will be enabled to compare it with the only safe rule of faith and practice, the blessed Gospel of Christ, which is all truth, purity, and wisdom, and cannot mislead. The American reader will also decide, whether the forms of the Roman catholic religion are suited to the circumstances of a republican pe «)le. ^f even the doctrines of that faith, were safe and pure, we cannot believe that the complicated machineiy, the expensive and unmeaning parade, and the despotic principles of its ch&rch govenunent, could ever be received hito practice by the good sense of intelligent and free people. To make this compilation more complete, we have added to the original work of Mr. Gavin, an account of " Tlie Inquisition of Goa," by the cele- brated Dr. Buchanan, who travelled and resided in Asia; an account of " The Inquisition at Macerata in Italy," by Mr. Bower; and a Summary of the Roman catholic faith, carefully prepared from their sjwn works, and which will place the whole sul)ject clearly within tlie comprehension of ue plaines' understanding. Flagellation of a Prince by the Roman Clergy in the 13th eentny. THE GREAT RED DRAGON. PART I. OF THE ROSIAN-CATHOLICS' AUEIUULAR C02^'FESSIOT9 Auricular confession being one of the five commanclmerits fW the Roman-Catholic Church, and a condition necessarily required in one of their sacraments; and being too an a.rtic]e that will contribute very much to the discovery of many other errors of that communion, it may be proper to make use of the Master-Key, and begin with it : And first of all, with the Father confessors, who are the only key-keepers of it. Though a priest cannot be licensed, by the canons of their church, to hear men's confessions, till he is thirty years, nor to confess' women till forty years of age, yet ordinarily he gets a dis])ensation from the bishop, to whom his probity, se- crecy, and sober conversation are represented by one of the diocesan *examinators, his friend, or by some person of inter- est with his lordship ; and by that means he gets a confessors license, most commonly, the day he gets his letters of orders, viz. : Some at three-and-twenty, and some at four-and-twenty years of age, not only for men, but for women's confessions also. I say, some at three-and-twenty ; for the Pope dispenses with thirteen months, to those that pay a sum of money ; of which I shall speak in another place. To priests thus licensed, to be judges of the tribunal of con- science, men and women discover their sins, their actions, their thoughts, nay, their very dreams, if they happen to be impure. I say, judges of the tribunal of conscience ; for when they aro * Those that are appointed by the bishop, to examine .'hose tha: are V ba ordained , or licensed to preach and hear confessions. B 13 14 MASTER-KEY TO POrERT. licensed, they ought to resolve any case (let it be ever so hard j proposed by the penitent: And by this means it must often happen, that a young man who, perhaps, does not know more than a few definitions (which he has learned in a little manual of some casuistical authors) of what is sin, shall sit in such it tiibunal, to judge, in the most intricate cases, the consciences of men, and men too that may be his masters. I saw a reverend father* who had been eight and twenty years professor of divinity in one of the most considerable! universities of Spain, and one of the most famous men for hia learning, in that religion, kneel down before a youngf priest of twenty-four years of age, and confess his sins to him. Who would not be surprised at them both? A man fit to be the judge, to act the part of a criminal before an ignorant judge, who, I am sure, could scarcely then tell the titles of the Sum mse Morales. Nay, the Pope, notwithstanding all his infallibility, doth kneel down before his confessor, tell him his sins, heareth his correction, and receives and performs whatever penance he "mposeth upon him. This is the only difference between tlie Pope's confessor, and the confessor of Kings and other per- sons, that all confessors sit down to hear Kings and other per- sons, but the Pope's confessor kneels down himself to hear the Holy Father. What, the holy one upon earth humble himself as a sinner? Holiness and sin in one and the same subject, is a plain contradiction in terms. If we ask the Roman-Catholics, Why so learned men, and the Pope, do so? They will answer, that they do it out of rev- erence to such a sacrament, out of humility, and to give a token and testimony of their hearty sorrow for their sins. And as for the Pope, they say he does it to show an example of humility, as Jesus Christ did, when he washed the Apostles' feet. This answer is true, but they do not say the whole truth in it; for, besides the aforesaid reasons, they have another, as Molina tells them, viz : That the penitent ought to submit entirely to his confessor's correction, advice, and penance; and he excepts nobody from the necessary requisiteof a true pen- itent. Who would not be surprised (I say again) that a nan of noted learning would submit himself to a young, unexpe- * Fr. James Garcia. t The universjry of Saragossa, in the kingdom of Arragon, in Spain, whicli, according lo their historians, was built by Sertorious. if. The thing faeppened to me when I was 24 years of age. } In this Moral S imm. Chap, xviii. of the requisites of a true penitent. MASTER-KEY TO POPERY. 15 nenced priest, as to a judge of his conscience, take his advice, and receive his correction and penance ? What would a Roman-CathoHc say, if he should see one of our learned bishops go to the college to consult a young colle- gian in a nice point of divinity; nay, to take his advice, and submit to his opinion ? Really, the Roman would heartily laugh at him, and with a great deal of reason; nay, he could say, that his lordship was not right in his senses. What then can a protestant say of those infatuated, learned men of the church of Rome, when they do more than what is here sup- posed ? As to the Pope (I say) it is a damnable opinion ta comjiare him, in this case, to our Saviour Jesus ; for Christ knew not sin, but gave us an example of humility and patience, obedience and poverty. He washed the apostles' feet; and though we cannot know by the Scripture whether he did kneel down or not to wash them : Suppose that he did, he did it only out of a true humility, and not to confess his sins. But the Pope doth kneel down, not to give an example of humility and patience, but really to confess his sins: Not to give an example of obe- dience; for, being supreme pontifcx, he obeys nobody, and assumes a command over the whole world: nor of poverty; for Pope and necessity dwell fir from one another. And if some ignorant Roman-Catholic should say, that the Pope, as Pope, has no sin, we may prove the contrary wilh Cipriano de Va- leria,* who gives an account of all the bastards of several Popes for many years past. The Pope's bastards, in Latin^ are called nepotes. Now mind, O reader, this common saying ia Latin, among the Roman-Catholics: Solent clerici filios suos vocare sohrinos aut nepotes: That is. The priests use to call their own sons cousins or nephews. And when we give these instances to some of their learned men, (as I did to one in London,) they say, Angelorum est peccare, hominumqiie fenitere: i. e. It belongs to angels to sin, and to men to repent. By this they acknowl'^.dge that the Pope is a sinner, and nev- ertheless they call him His holiness, and the most Holy father. Who then would not be surprised to see the most holy Jesus Christ's vicar on earth, and the infallible in whatever he says, and doth submit himself to confess his sins to a man, and a man too that has no other power to correct him, to advise and impose a penance upon the most holy one, than what his holiness has * The lives of the Popes, and the sacrificG *f Mass. 16 MASTER-KEY TO POPEKY. been pleased to grant him? Every body indeed that has a grain of sense of religion, and reflects seriously on it. I come now to their Auricula?' Confession, and of the ways and methods they practise and observe in the confessing of thei? sins. There is among them two ranks of people, learned and unlearned. The learned confess by these three general heads, thought, word, and deed, reducing into them all sorts of sins. The unlearned confess the ten commandments, discovering by kem all the mortal sins which they have committed since their U^st confession. I sa}^ mortal sins; for as to the venial sins or s^HB of a small matter, the opinion of their casuistical authors* is, they are washed away by the sign of the cross, or by sprink- ling the face v/ith the holy water. To the discovery of the mor- tal sinSp the father confessor doth very much help the peniient; for he scmetimes, out of pure zeal, but most commonly out of curiosity, asks them many questions to know whether they do remember all their sins or not? By these and the like ques- tions, the co/ifessors do more mischief than good, especially to the ignorant people and young v/omen ; for perhaps they do not know what simple fornication is ? What voluntary or involun- tary pollution? What impure desire ? What simple motion of our hearts ? What relapse, reincidence, or reiteration of sins ? and the like; and tlisn by the confessor's indiscreet questions, the penitents learn things of which they never had dreamed before; and when they come to that tribunal with a sincere, ignorant heart, to receive advice and instruction, they go home with light, knowledge, a^id an idea of sins unknown to them before. I said, that the confessoj^ do ask questions, most commonly out of curiosity, though they are warned by their casuistical authors to be prudent, discreet, and very cautious in the ques- tions they ask, especially if the penitent be a young woman, or an ignorant; for as Pineda says,t It is better to let them go ignorant than instructed in l ew sins. But contrary to this good maxim, they are so indisrreet in this point, that I saw in the city of Lisbon, in Portugal, a girl often years of age, com- ing fronr. church, ask her mother what deflouring was? For the father confessor had asked her whether she was defloured or * Pares, Irnbarren, and Salazar, in his conjpend. Moral. Sect. 12. de mtiis etpeccatis, gives a catalogue of the venial sins, and says, among others, «hat to eat flesh on a day prohibited by the church, without minding it, was so. To kill a man, throwing a stone through the window, or being drunk, cj in th« .^rst motion of his passion, are venial sins, &;c. • t Tract, de Penit. Sect. 1. sect. vii. MASTER-KEY TO POPERT. 17 not? And the mother, more discreet than the confessor, tola the girl, that the meaning was, whether she took dehght in gmeiling flowers or not? And so she stopped her child's curi- osity. But of this and many other indiscretions I shall speak more particularly by and by. Now observe, that as a penitent cannot hide any thing from the spiritual judge, else he would make a sacrilegious confes- sion; so I cannot hide any thing from the public, which is to be my hearer, and the temporal judge of my work, else I should betray my conscience: Therefore, (to the best of my memory, and as one that expects to be called before the dreadful tribu- nal of God, on account of what I now write and sa^', if I do not say and write the truth from the bottom of my heart,) I shall give a faithful, plain account of the Roman's auricular confession, and of the most usual questions and answers be- tween the confessors and penitents ; and this I shall do in so plain a style that every body may go along with me. And first, it is very proper to give an account of what the penitents do, from the time they come into the church till they begin their confession. When the penitent comes into the church, he takes holy water and sprinkles his face, and, ma- king the sign of the cross, says, per signum crucis de inimicis nostris libera nos Deus noster: In nomine Pairis et Filii, et Spiritus Sancti. Amen. i. e. By the sign of the cross deliver us our God from our enemies, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then the penitent goes on, and kneels down before the great altar, where the great host (of which I shall speak in another place) is kept in a neat and rich tabernacle, with a brass or silver lamp, hanging before it, and burning continually, night and day. There he makes a prayer, first to the holy sacrament of the altar, (as they call it) after to the Virgin Mary, and to the titular saints of the church. Then turns about upon his knees, and visits five altars, or if there is but one altar in the church, five times that altar, and says before each of them five times. Pater nos- ter, &:-c. and five times Ave Maria, &c. with Gloria P atria, &lc. Then he rises, and goes to the confessionary : i. e. The con- fessing place, where the confessor sits in a chair like our hack ney chairs, which is most commonly placed in some of the chapels, and in the darkest place of the church. The chairs, generally speaking, have an iron grate at each side, but none at all before : and some days of devotion, or on a great festival, chere is such a crowd of people that you may see three peni- tents at once about the chair, one at each grate, and the other b2 18 MASTER-KEY TO POPERY. at the door, though only one confesses at a time, whispering in the confessor's ear, that the others should not hear what he says; and when one has done, the other begins, and so on: But most commonly they confess at the door of the chair, one after another; for thus the confessor has an opportunity of knowing the penitent: And though many gentlewomen, either out of bashfulness, shame, or modesty, do endeavor to hide their fa- ces with a fan, or veil, notwithstanding all this they are known by the confessor, who, if curious, by crafty questions brings them to tell him their names and houses, and this in the very act of confession, or else he examines their faces when the confession s over whilst the penitents are kissing his hand or sleeve ; and if he cannot know them this way, he goes himself to give the sacrament, and then every one being obliged to show her face, is known by the curious confessor, who doth this not without a private view and design, as will appear at the end of some private confessions. The penitent then kneeling, bows herself to the ground be- fore the confessor, and makes again the sign of the cross in the aforesaid form; and having in her hand the beads, or rosa- ry of the Virgin Mary, begins the general confession of sins, which some say in Latin, and some in the vulgar tongue ; there- fore it seems proper to give a copy of it both in Latin and English : — Confiteor Deo Omnipotent!; beatae Mariae semper Virgini, beato Michaeli Archangelo, beato Joanni Baptiotae, Sanctis apostolis Petro et Paulo, omnibus Sanctis, et tibi, Pater; quia peccavi nimis cogitatione, verbo, et opere, mea culpa, mea culpa, mea maxima culpa : Ideo precor beatam Mariam sem- per Virginem, beatum Michaelem Archangelum, beatum Joan- nem Baptistam, sanctos apostolos Petrum et Paulum, omnes sanctos, et te, Pater, orare pro me ad Dominum Deum nos- trum. Amen. I do confess to God Almighty, to the blessed Mary, always a Virgin, to the blessed Archangel Michael, to the blessed John Baptist, to the holy apostles Peter and Paul, to all the saints, and to thee, O Father, that I have too much sinned by thought, word, and deed, by my fault, by my fault, by my greatest fault . Therefore I beseech the blessed Mary, always a Virgin, the blessed Archangel Michael, the blessed John Baptist, the holy apostles Peter and Paul, all the saints, and thee, O Father, to pray to God our Lord for me. Amen. This done, the penitent raises him from his prostration to his knees, and touching with his lip either the ear or the cheek of MASTER-KEY TO POPERT. 19 till} Spiritual Father, begins to discover his sins by the ten commandments : And here it may be necessary to give a trans- lation of their ten commandments, word for word. The commandments of the law of God are ten : The three first do pertain to the honor of God ; and the other seven to the benefit of our neighbor. I. Thou shalt love God above all things. II. Thou shalt not swear. in. Thou shalt sanctify the holy days. rV. Thou shalt honor thv father and mother. V. Thou shalt not kill. " Vl. Thou shalt not commit fornication. VII. Thou shalt not steal. VIII. Thou shalt not bear false witness, nor lie. IX. Thou shalt not covet thy neighbor's wife. X. Thou shalt not covet the things which are another's. These ten commandments are comprised in two, viz: To serve and love God, and thy neighbor as thyself. Amen. Now, not to forget any thing that may instruct the public, it is to the purpose to give an account of the little children's con- fessions; I mean of those that have not yet attained the seventh year of their age; for at seven they begin most commonly to receive the sacrament, and confess in private with all the for- malities of their church. There is in every city, in every parish, in every town and village, a Lent preacher; and there is but one difference among them, viz. : that some preachers preach every day in Lent ; some three sermons a week; some two, viz.: on Wednesdays and Sundays, and some only on Sundays, and the holy days that happen to fall in Lent. The preacher of the parish pitch- es upon one day of the week, m.ost commonly in the middle of Lent, to hear the children's confessions, and gives notice to the congregation the Sunday before, that every father of a family may send his children, both boys and girls, to church, on the day appointed, in the afternoon. The mothers dress their children the best they can that day, and give them the offering money for the expiation of their sins. That afternoon is a holy day in the parish, not by precept, but by custom, for no parishioner, either old or young, man or woman, missetn to go and hear the children's confessions. For it is reckoned, among them, a greater diversion than a comedy, as you may judge by the following account. The day appointe 1, the children repair to church at three of the clock, where the preacher is waiting for them w'Uh a long 20 BIASTER-KEY TO TOPERY. reed in his hand, and when all are together, (sometimes 150 in number, and sometimes less,) the reverend Father placeth them in a circle round himself, and then kneeling down, (the children also doing the same,) makes the sign of the cross, and says a short prayer. This done, he exhorteth the children to hide no sin from him, but to tell him all they have committed. Then he strikes, with his reed, the child whom he designs to confess the first, and asks him the following questions : Confessor. How long is it since you last confessed? Boy. Father, a whole year, or the last Lent. Conf. And how many sins have you conamitted from that lime till now? Boy. Two dozen. Now the confessor asks round about. Conf. And you ? Boy. A thousand and ten. Another will say a bag full of small lies, and ten big sins ; and so one after another answers, and tells many childish things. Conf. But pray, you say that you have committed ten big sins, tell me how big ? Boy. As big as a tree. Conf. But tell me the sins. Boy. There is one sin I committed, which I dare not tell your reverence before all the people; for somebody here pre- sent will kill me, if he heareth me. Conf. Well, come out of the circle, and tell it me. They both go out, and with a loud voice, he tells him, tha such a day he stole a nest of sparrows from a tree of another boy's, and that if he knew it, he would kill him. Then both come again into the circle, and the father asks other boys and girls so many ridiculous questions, and the children answer him so many pleasant, innocent things, that the congregation laughs all the while. One will say, that his sins are red, ano- ther that one of his sins is white, one black, and one green, and in these trifling questions they spend two hours' time. When the congregation is weary of laughing, the Confessor gives the children a correction, and bids them not to sin any more, for a black boy takes along with him the v/icked children Then he asks the offering, and after he has got all from them, gives them the penance for their sins. To one he says, I give you for penance, to eat a sweet cake^-; to another, not to go to school the day following; to another, to desire his mother to buy him a new hat* and such thiugs as these; and pronouncing^ MASTER-KEY TO POPERY. 21 the words of absolution, he dismisseth the congregation with Amen, so be it, every year. These are the first foundations of the Romish religion for youth. Now, O reader ! You may make reflections upon it, and the more you v/ill reflect, so much more you will hate the cor- ruptions of that communion, and it shall evidently appear to you, that the serious, religious instruction of our church, as to the youth, is reasonable, solid, and without reproach. O I that all Protestants would remember the rules they learned from their youth, and practise them while they live ! Sure I am^ they should be like angels on earth, and blessed forever after death, in heaven. Prom seven till fifteen, there is no extraordinary thing to say of young people, only that from seven years of age, they begin to confess in private. The confessors have very little trouble with such young people, and likewise little profit, except with a Puella, who sometimes begins at twelve years the course of a lewd life, and then the Confessor finds business and profit enough, when she comes to confess. Now I come to give an account of several private confessions of both sexes, beginning from people of fifteen years of age. The confession is a dia- logue between the Spiritual Father and the penitent; there- fore I shall deliver the confessions in a way of dialogue. The letter C. signifies Confessor, and several other le^'.ers the names of the penitents. The confessiQn of a young woman m Saragossa, whom I shall call Mary. And this I set down chiefly to show tlie common form of their confessing penitents. The thing was not public; and therefore I give it under a sup- posed name. Confessor. How long is it since you last confessed ? Mary. It is two years and tv/o months. Conf. Pray, do you know the commandments of our holy mother, the church? Mary. Yea, Fathei. Conf. Rehearse them. Mary. The commandments of our holy mother, the church, are five. 1. To hear Mass on Sundays and Holy days. 2 To confess, at least, once in a year, and cftener, if *:here be danger of death. 3. To receive the eucharist. 4. To fast. 5. To pay tithes and Primitia.* * Primitia is to pay, besides the tenth, one thirtieth part of the fruits of the «-Arth, towards the repair of the church vestments, -Sic. 22 MASTER-KEY TO POPERY. Conf. Now rehearse the seven sacraments. Mary. The sacraments of the holy mother, the church, are seven. 1. Baptism. 2. Confirmation. 3. Penance. 4. The Lord's supper. 5. Extreme unction. 6. Holy orders, 7. Matrimony. — Amen. Conf. You see in the second commandment of the church, and in the third, among the sacraments, that you are obliged to confess every year. Why then have you neglected so much longer a time to fulfil the precept of our holy mother? Mary. As I was young, and a great sinner, I was ashamed, reverend Father, to confess my sins to the priest of our parish, for fear he should know me by some passages of my life, v/hich would be prejudicial to me, and to several other per- sons related to my family. Conf. But you know that it is the indispensable duty of the minister of the parish, to expose in the church, after Easter, all those who have not confessed, nor received the sacrament before that time. Mary. I do know it very well ; but I went out of the city towards the middle of Lent, and I did not come back again till after Easter; and when I was asked in the country, whether I had confessed that Lent or not? I said, that I had done it in the city : and when the minister of the parish asked me the same question, I told him, I had done it in the country. So, with this lie, I freed myself from the public censure of the church. Conf. And did you perform the last penance imposed upon you? Mary. Yea, Father, but not with that exactness I was com- manded. Conf. What was the penance? Mary. To fast three days upon bread and water, and to give ten reals of plate,* and to say five masses for the souls in pur- gatory. I did perform the first, but not the second, because I could not get money for it unknown to my parents at that time. Conf. Do you promise me to perform it as soon as you can? Mary. I have the money here, which I will leave with you, and you may say, or order another priest to say the Masses. Conf. Very well: but tell me now, what reason have you K.0 come and confess out of the time appointed by the church ? Is it for devotion, to quiet your conscience, and merely to make your peace with God Almighty, or some worldly end? Mary. Good Father, pity my condition, and pray put me ic * A isal of plate is about seven pence of our money in Iielani MASTER-KEY TO POPERY. 28 fhe right Aay of salvation, for I am ready to despair of God's mercy, if you do not quiet and ease my troubled conscience. Now I will answe.^ to your question : the reason is, because a gentleman who, under promise of marriage, has kept me these two last years, is dead wo months ago; and I have resolved in my heart to retire myself into a monastery, and to end there my days, serving God and his holy mother, the Virgin Mary. Conf, Do not take any resolution precipitately, for, may be if your passion grows cool, you will alter your mind ; and I suspect, with a great deal of reason, that your repentance is not sincere, and that you come to confess out of sorrow for the gentleman's death, more than out of sorrow for your sins; and if it be so, I advise you to take more time to consider the state of your conscience, and to come to me a fortnight hence. Mary. My Father, all the world shall not alter my mind, and the daily remorse of my conscience brings me to your feet, with £t full resolution to confess all my sins, in order to obtain absolution, and to live a new life hereafter. Conf. If it is so, let us, in the name of God, begin the con- fession, and I require of you not to forget any circumstance of sin, which may contribute to ease your conscience. Above all, I desire of you to lay aside shame, while you confess your sins; for, suppose that your sins exceed the number of stars, or the number of the sands of the sea, God's mercy is infinite, and accepts of the true, penitent heart; for he wills not the death of a sinner, but that he should repent and turn to him. Mary. I do design to open freely my heart to you, and to follow your advice, as to the spiritual course of my life. Conf. Begin then by the first commandment. Mary. I do confess, in this commandment, that I have not loved God above all things; for all my care, these two years past, has been to please Don Francisco, in whatever thing he desired me, and, to the best of my memory, I did not think of God, nor of his mother, Mary, for many m.onths together. Conf. Have you constantly frequented the assemblies of the faithful, and heard Mass on Sundays, and holy days? Mary. No, Father; sometimes I have been four months without going to church. Conf You have done a great injury to your soul, and you have given a great scandal to 5-our neighbors. Mary. As for the first, I own it, for every Sunday and holy day I went out in the morning, and in so populous a city, they could not know the church used to resort to. 24 5L\STER-KET TO POPERY. Conf. Did it come into your mind all this while, that God would punish you for your sins ? Mary. Yea, Father : but the Virgin Mary is my advocate. I keep her image by my bedside, and used to address my prayer to her every night before I went to bed, and I always had a great hope in her. Cqi^. If your devotion to the Virgin Mary is so fervent, you must believe that your heart is moved to repentance by her influence and mediation; and I charge you to continue the same devotion while you live, and fear nothing afterwards. Mary. That is my design. Conf. Go on. Mary. The second commandment is. Thou shalt not,swear. I never was guilty of swearing, but I have a custom of saying, Such a thing is so, as sure as there is a God in heaven: ani this I repeat very often every day. Conf. That is a sinful custom, for we cannot swear nor affirm any thing by heaven or earth, as the scripture tells us ; and less by Him who has the throne of his habitation in hea- ven : so you must break off that custom, or else you commit a sin every time you make use of it. Go on. Mary. The third is. Thou shalt sanctify the holy days, 1 have told you already, my spiritual Father, that I have ne- glected, sometimes, to go to Mass, four months together; and to the best of my memory, in these two years and two months, I have missed sixty Sundays and holy days going to Mass, and when I did go, my m.ind was so much taken up with oth- er diversions, that I did not mind the requisite devotion, for which I am heartily sorrjf . Conf I hope you v/iil not do so for the future; and so, ga on. Mary. The fourth is, Thou shalt honor father and mother 1 have father and mother; as to my father, I do love, honoi and fear him; as to my mother, I do confess, that I have an- swered and acted contrary to the duty, respect, and reverence due to her, for her suspecting and watching my actions and falsesteps, and giving me a christian correction: I have abus- ed her, nay, som.etimes, I have lifted up my hand to threaten ner; a.nd these proceedings of mine towards my good mother, torture now my heart. Conf I am glad to observe your grief, and you may be sure, God will forgive you these and other sins upon your hearty repentance, if you persevere in it. Go on. Mary. The fifth is, Thcu shalt not kill. 1 have not trjins- MASTER-KEY TO POPERY. 25 gressed this commandment effectively and imnicdiattJy, bjt I have done it affectively and mediately, and at second hand; for a gentlewoman, who was a great hindrance to my designs, once provoked me to such a pitch, that I put in execution all the means of revenge 1 could think of, and gave ten pistoles to an assassin, to take away her life. Conf. And did he kill her? Mary. No, Father* for she kept her house for three months, and in that time we were reconciled, and now we are very good friends. Conf. Have you asked her pardon, and told her your de- sign? Mary. I did not tell her in express terms, but I told her that I had an ill will to her, and that at that time I could have killed her, had I got an opportunity for it: for which I hearti- ly begged her pardon : she did forgive me, and so we live ever since like two sisters. Conf. Go on. Mary. The sixth, Thou shalt not commit fornication. In the first place, I do confess that I have unlav/fully conversed with the said Don Francisco, for two years, and this unlawful commerce has made me fall into many other sins. Conf. Did he promise solemnly to marry you . Mary. He did, but could not perform it, while his father was alive. Conf. Tell me, from the beginning, to the day of his death, and to the best of your memory, your sinful thoughts, words, actions, nay, your very dreams, about this matter. 3Iary. Father, the gentleman was our neighbor, of a good family and fortune, and by means of the neightorly friendship of our parents, we had the opportunity to tallv with one anoth- er as much as we pleased. For two years together, we loved one another in innocence, but at last he discovered to me one day, when our parents were abroad, the great inclination he had for me; and that having grown to a passion, and this to an inexpressible love, he could no longer hide it from me : that his design was to marry mo as soon as his father should die, and that he was wulling to give me all the proofs of sin- cerity and unfeigned love I could desire from lum. To this I answ^ered, that if it was so, I was ready to promise never to marry another during his life : To this, he took a sign of the crucifix in his hands, and bowing down before an image of the Virgin Mary, called the four elements to be witnesses of the Binceriiy of his vows, naVj all the saints of the heavenly court- 26 MASTEK-KEY TO FOrEHY. to appear against him in the day of judgment, if he waa noi true in heart and words; and said, that by the crucifix iki his hands, and by the image of the Virgin Mary, there present, he promised and swore never to marry another during my life. — I answered him in the same manner; and ever since, vve have lived with the familiarities of husband and wife. The elFect of this reciprocal promise was the ruin of my soul, and tho beginning of my sinful life ; for ever since, I minded nothing else, but to please him and myself, when I had an opportumty. Conf. How often did he visit you? Mary. The first year he came to my room every mght, after both families were gone to bed; fjr in the vault c-f his house, which joins to oars, v/e dug one night through the earth, and made a passage wide enough for the purpose, v/hich v, e covered on each side with a large earthen water-jar; and by that means he came to me every night. But my grief is double, when I consider, that, engaging my own maid into this intrigue, I have been the occasion of her ruin too; for by my ill example, she lived in the same way with the gentle- man's servant, and I own that I have been the occasion of all her sins too. Conf. And the second year did he visit you so often ? Mary. No, father; for the breach in the vault was discov- ered by his father, and was stopped immediately ; but nobody suspected any thing of our intimacy, except my mother, who from something she had observed, began to question me, and afterwards became more suspicious and watchful. Conf. Did any effect of these visits come to light? Mary. It would, had I not been so barbarous and inhuman to prevent it, by a remedy I took, which answered my pur- pose. Conf. And how could you get the remedy, there being a rigorous law against it? Mary. The procuring it brought me into a yet wickeder life ; for I was acquainted with a friar, a cousin of mine, who had always expressed a great esteem forme ; but one day after dinner, being alone, he began to make love to me, and was going to take greater liberties than he had ever done before. I told him that if he could reep a secret, and do me a service, J would comply v/ith hir; .jsire. He promised me to do it upon the word of a prie> ' 'hen I told him my business, and the day after he brough: i:: . \\\e. necessary medicine ; and ever since I was freed from that uneasiness. I have lived the same course of life with my cousin ; nay, as I was under such MASTER-KEY TO POPERY. 27 an obligation to him, I have ever since been obliged tu allow him many other liberties in my house. Conf. Are those other liberties he took in your house sin- ful or not? Mary. The liberties I mean are, that he desired iDe. to gratify his companion too, several times, and to consent that my maid should satisfy his lusts ; and not only this, but by desiring me to corrupt one of my friends, he has ruined her soul; for, being in the same condition I had been in before^ J was obliged, out of fear, to furnish her with the same remedy, wliich produced the same effect. Besides these wicked ac- tions, I have robbed my parents to supply him with whatever money he demanded. Conf. But as to Don Francisco, pray tell me, how often did he visit you since? Mary. The second year he could not see me in private but very seldom, and in a sacred place ; for having no oppor- tunity at home, nor abroad, I used to go to a little chapel out of the tov/n ; and having gained the hermit with n"- mey, we continued our commerce, that v/ay, for six or eight times the second year. Conf. Your sins are aggravated, both by the circumstance of the sacred place, and by your cousin's being a Priest, be- sides the two murders committed by you, one in yourself, and the other in your friend. Nay, go on, if you have any more to say upon this subject. Mary. I have nothing else to say, as to the commandment, but that I am heartily sorry for all these my masdoings. Corf. Go on. Mary. The seventh, Thou shall not steal. I have nothing to confess in this commandment but what I have told you al- ready, i. e. that I have stolen many things from my fither's house, to satisfy my cousin's thirst of money; and that I have advised my friend to do the same ; though this was done by me^ only for fear that he should expose us, if we had not given him what he desired. Conf. And do you design to continue the same life with your cousin, for fear of being discovered ? Mary. No, Father ; for he is sent to another 'jonvent, to be professor of divinity for three years; and if he comes back again, he shall find me in a monastery ; and then I will be safe, and free from his wicked attempts. Conf How long is it since he went away? Mary. Three months, and his companion is dead; sc, God 28 MASTER-KEY 1^ POPERY. be thanked, I am without any apprehension or fear now, ano I hope to see my good design accomplished. Conf. Go on. Mary. The eighth is, Thou shalt not hear false witness nor lie. The ninth, Thou shalt not covet thy neighbor's wife. The tenth, Thou shalt not covet any things which are another's, I know nothing in these three commandments, that trouble my conscience : Therefore, I conclude by confessing, in general and particular, all the sins of my whole life, committed by ihought, word and deed, and I am heartily sorry for them all, and ask God's pardon, and your advice, penance and absolu- tion. Amen. Conf. Have you trangressed the fourth commandment of the church? Mrry. Yea, father; for I did not fast as it prescribes, for though I did abstain from flesh, yet I did not keep the form of fasting these two years past; but I have done it since the gen- tleman's death. Conf Have you this year taken the bull of indulgences? Mary Yea, Father. Conf Have you visited five altarsj the days appointed for his holiness to take a soul out of purgatory? Mary. I did not for several days. Conf Do you promise me, as a minister of God, and as if you were now before the tribunal of the dreadful judge, to amend your life, and to avoid all the occasions of falling into the same or other sins, and to frequent for the future, this sacrament, and the others, and to obey the commandments of God, as things absolutely necessary to the salvation of your 60U1? Mary. That is my design, with the help of God, and of the blessed Virgin Mary, in whom I put my whole trust and confi- dence. Conf Your contrition must be the foundation of your new life, for if you fall into other sins after this signal benefit you have received from God, and his blessed mother, of calling you to repentance, it will be a hard thing for you to obtain pardon and forgiveness. You see God has taken away all the obstacles of your true repentance ; pray ask continually his grace, that you may make good use of these heavenly favors. But you ought to consider, that though you shall be freed by my absolution from the eternal pains your manifold «ns de- serve, you shall not be free from the sufferings of purgatory, 'vhere your soul must be purified by fire, if you in this pre* MASTER-KEY TO POPERY 29 sent life do not take care to redeem your soul from that terri- ble flame, by ordering some masses for the relief of souls in purgatory. Mary. I design to do it as far as it lies in my power. Conf. Now, to show your obedience to God, and our moth- er, the church, you must perform the following penance : You must fast every second day, to mortify your lusts and passions, and this for the space of two months. You must visit five al- tars every second day, and one privileged altar, and say in each of them five times Pater noster, &c., and five times Ave Mary, &LC. You must say too every day for two months' time, three-and-thirty times the creed, in honor and memory of the three-and-thirty years that our Saviour did live upon earth; and you must confess once a week; and by the continuance of these spiritual exercises, your soul may be preserved from several temptations, and may be happy forever. Mary. I will do all that with the help of God. Conf. Say the act of contrition by which I absolve you. Mary. O God, my God, I have sinned against thee ; I am heartily sorry, &c. Conf. Our Lord Jesus Christ absolve thee; and by the au- thority given me, I absolve thee, &c. A private confession of a woman to a Friar of the Dominican order, laid down in writing before the Moral Academy, 1710, and the opinions of the members about it. The person was not known, therefore I shall col] her Leonore. Leonore did confess to F. Joseph Riva the following misdo ings: Leonore. My reverend Father, I come to this place to make a general confession of all the sins I have committed in the whole course of my life, or of all those I can re- member. Conf. How long have you been preparing yourself for this general confession? Leon. Eight days« Conf. Eight days are not enough to recollect yourself, and bring into your memory all the sins of your life. Leon. Father, have patience till vou hear me, and then you may judge whether my confession be perfect or imperfect. Conf. Axd hrw long is it since you confessed the last time? Leon. The last time I confessed was the Sunday before Easter, which is eleven months and twenty days. c 2 30 5LA.STER-KEY TO POPERY. Conf. Did you accomplish the penance then imposed upot^ you? Leon. Yea, father. Conf. Begin then your confession. Leon. I have neglected my duty towards God, by whose holy name I have many times sworn. I have not sanctified his holy days as I was obliged by law, nor honored my pa- rents and superiors. I have many and many times desired the death of my neighbors, when I was in a passion. I have been deeply engaged in amorous intrigues with many people of all ranks, but these two years past most constantly with Don Pedro Hasta, v/ho is the only support of my life. Conf. Now I find out the reason why you have so long ne- glected to come and confess ; and I do expect, that you will tell me all the circumstances of your life, that I may judge the present state of your conscience. Leon. Father, as for the sins of my youth, till I was sixteen years of age, they are of no great consequence, and I hope God will pardon me. Now my general confession begins from that time, when I fell into the first sin, which was in the fol- lowing manner : The confessor of our family was a Franciscan friar, who was absolute mas^'^r in our house ; for my father and mother were entirely governed by him. It was about that time of my life I lost my mother; and a month after her my father died, leaving a ll his substance to the father confessor, to dispose of at his own fancy, reserving only a certain part which I was to have, to settle me in the world, conditionally that I was obe- dient to him. A month after my^ather's death, on pretence of taking care of every thing that was in the house, he ordered a bed for himself in the chamber next to mine, where my maid also used to lie. After supper, the first night he came home, he addressed himself thus to me : My daughter, you ma}^ with reason call me your father, for you are the only child your father left under my care. Your patrimony is in my hands, and you ought to obey me blindly in every thing: So in the first place order your maid's bed to be removed out of your own chamber into another. Which being done accordingly, we parted, and went each one to our own room ; but scarcely had an hour past away, v.hen the father came into my cham- ber, and what by flattery and promises, and what by threat- enings, he deprived me of my best patrimony, my innocence. 4^e continued this course of life till, as I believe, \ie was tired of me : for two nr'^nths after, he took every thing out of the 5L1STER-KEY TO POPERY. 31 house, and v.^ent to his convent, where he died in ten days time ; and by his death I lost the patrimony left me by my fa- ther, and with it ail my support; and as my parents had spared nothing in my education, ana as I had always been kept in the greatest afHuence, you may judge how I was affected by the miserable circumstances I was then left in, with servants to maintain, and nothing in the v^orld to supply even the neces- pary expenses of my house. This made me the more ready to ace 3pt the first offer that should be made me, and my con- dition being known to an officer of the army, he came to offer me his humble services. I complied with his desire, and so for two years we lived together, till at last he was obliged to re- pair to his regiment at Catalonia ; and though he left me ap- pointments more than sufficient for m.y subsistence during his absence, yet all our correspondence was soon broken off by his death, which happened soon after. Then, resolving to alter my life and conversation, I went to confess, and after having given an account to my confessor of my life, he asked my name, did promise to come the next day to see me, and to put me into a comfortable and creditable way of living. I was very glad to get such a patron, and so the next day I waited at home for him. The father came, and after various discourses, he took me by the hand into m.y chamber, arid told me that if I was wil- ling to put in his hands my jewels, and what other things of value I had got from the officer, he would engage to get a gentleman suitable to my condition to marry me. I did every thing as he desired me : and so takino- along with him all I had in the world, he carried them to his cell. The next day he came to see me, and made me another proposal, very different from what I expected ; for he told me that I must comply with his desire, or else he would expose me, and inform against me before the holy tribunal of the in- quisition : So, rather than incur that danger, I did for the space of six months, in which, having nothing to live upon, (for he kept my jewels,) I was obliged to abandon myself to many other gentlemen, by whom I was maintained. At last, he left me, and I still continued my wicked life, un- lawfully conversing with married and unmarried gentlemen a Avhole year, and not daring to confess, for fear of experiencing the same treatment from another confessor. Conf. But how could you fulfil the precept of the church, and not be exposed in the church after Easter, all that while / L(on. I went to an old easy father, and promised him a pis- 32 MASTER-KEY TO POPERY. tole for a certificate of confession, which he gave me witn out further inquiring into the matter; and so I did satisfy the curate of the parish with it. But last year I went to confess, and the confessor was very strict, and would not give me abso- lution, because I was an habitual sinner; but I gave him five pistoles for ten masses, and then he told me that a confessor's duty was to take care of the souls in purgatory, and that upon their account he could not refuse me absolution; so by that way I escaped the censure of the church. Conf. How long is it since you broke off your sinful life ? Leon. But six weeks. Conf. I cannot absolve you now, but come again next Thursday, and I will consult upon all the circumstances of iTour life and then I will absolve you. Leon. Father, I have more to say: For I stole from the church a chalice, by the advice of the said confessor, and he made use himself of the money I got for the silver, which I cut in pieces ; and I did converse unlawfully several times in the church with him. To this I must add an infinite number of sins by thought, tvord and deed, I have committed in this time, especially with the last person of my acquaintance, though at present I am free from him. Conf. Pray give me leave to consult upon all these things, and I will resolve them to you the next confession; now go in peace. The first point to be resolved was whether Leonore could sue the Franciscan convent for the patrimony left by her fa- ther in the confessor's hands? The president went through all the reasons, /)ro and cow, and after resolved, that although the said Leonore was never disobedient to her confessor, she could not sue the community without lessening her own reputation, and laying upon the or- der so black a crime as that of her confessor; and that it was the common maxim of all casuists that, Li rebus dubiis, mini- mum est sequendum, in things doubtful, that of the least evil consequence is to be pursued; and seeing the losing of her patrimony would be less damage than the exposing of the whole Franciscan order, and her own reputation: It did ssem proper to leave the thing as it was. The second point to be resolved was whether Leonore was in proxima occasione peccati, in the next occasion of sin, with such a confessor the two first months? Six members of the academy did think that she was; for inmiediute occasion of sin signifies, that the person may satisfy MASTER-KEY TO POPERY. 33 his passions toties quoties,without any impediment which Leo- nora could do all that while. But the other members of the academy did object against it: That the nature of occasio proxima^ besides the said ^ eason, implies freedom and liberty, which Leonore did want at that time, being as she was, young, inexperienced, timorous » and under the confessor's care and power; so it was resolved, that she was not the first two months in proxima occasione pecrati. The third point: Whether she committed greater sinw^th the second confessor, who threatened her with the inquisition? And whether she was obliged to undergo all the hardships, nay, death itself, rather than comply with the confessor's desire? It was resolved nemine contradicente, that she was obliged for self-preservation's sake, to comply with the friar's desire and therefore her sin was less than other sins. The fourth: Whether she was obliged to make restitution of the chalice she stole out of the church by the advice of the confessor? The members could not agree in the decision of this point, for some were of opinion that both she and the friar were obli- ged to make restitution grounded in the moral maxim : Faci- entes, et consentientes eadem paena puniuntur, those that act and those who consent are to be punished alike. Others said, that Leonore was only an instrument of theft, and that the friar did put her in the way of doing what she never had done, but for fear of him, and that she was forced to do it ; therefore, that she had not committed sacrilege, nay, nor venial sin by it; and that the friar only was guilty of sacrilege and rob- bery, and obliged to make restitution. Upon this division, th*? Rev. Mr. Ant. Palomo, then professor of philosophy, was ap pointed to lay the case before the members of the great acad emy, with this limitation, that he should not mention any thing of the friar in it, except the members of the academy should ask him the aggravating circumstances in the case. He did it accordingly, and being asked by the president about the circumstances, it was resolved that Leonore was free from restitution, taking a bull of pardons. And as foi the friar, by his belonging to the community, and having noth- 'ng of his own, and obliged to leave at his death, every thing to the convent, he must be excused from making such restitu ■ tion, &c. The fifth point : ^Vhether the church was desecrat(yl by their unlawful commerce? and whether the confecsoi vvaa 34 MASTER-KEY TO POPERY. obliged to reveal the nature of the thing to .he bishop oi not? As to the first part, all did agree, that the church was pol luted. As to the second, four were of opinion, that the thing was to be revealed to the bishop in general terms; but sixteen did object against it, and said that the dominical, asperges me Hysopo, et mundabor, thou shalt sprinkle me with h} sop, and I shall be clean, &c. When the priest with the holy water and hysop sprinkles the church, it was enough to restore and purify the church. After which, the president moved another question, viz: Whether this private confession v/as to be entered in the aca- demy's book; adperpetuam rei memoriam, in perpetual mem- ory of the thing. And it was agreed to enter the cases and resolutions, mentioning nothing concerning the confessors, nor their orders. Item, it was resolved that the proponent could safely in conscience absolve Leonore the next confession, if she had the bull of indulgences, and promised to be zealous m the correction and penance, which he was to give her &c. And accordingly he did, and Leonore was absolved. The private confession proposed in tlie Academy, by father Gasca, Jesuit, and member of the Academy: of a woman of thirty-three years of age. Most reverend and learned fathers, I have thought fit not to trouble you with the methodical way of private confession I heard last Sunday, but to give you only an account of the diffi- cult case in it. The case is this : a woman of thirty-three years of age, came to confess, and told me, that from sixteen years of age, till twenty-four, she had committed all sorts of lewdness, only with ecclesiastical persons, having in every convent a friar, who, under the name of cousin, did use to vis- it her • — and notv/ithstanding the multiplicity of cousins, she lived so poorly, that she was forced to turn procuress at the same time, for new cousins, and that she had follov/ed that wicked life till thirty-two years of age. The last year sho dreamed that the devil v/as very free with her, and those dreams or visions continuing for a long while, she found her- self with child; and she protests that she knew no man for four- teen months before. — She is delivered of a boy, and she says that he is the devil's son, and that her conscience is so troub- led about it, that if I do not fmd some way to quiet her mind she will lay violent hands upon herself. I asked her leave to consult the case, with a promise to resolve it next Sunday. N^c w I ask your wise advice upon this case. Ma».3T£Il-KEY TO POPEKY. 35 The president said, that the case was impoFsible, and that the woman was mad ; that he was of the opinion to send the woman to the physicians to be cured of some bodily distemper sne was troubled with. The Jesuit proponerjt replied, that the woman was in her perfect senses, and that the case well required further consideration : upon which, F. Antonio Pal- omo, who was reputed the most learned of the academy, said, that saint Augustin treats de Incvbo et Sucubo, and he would examine the case, and see whether he might not give some K ght for the resolution of the case ? And another menjbersaid, that there was in the case some- thing more than apparition and devilish liberty, and that be thought fit that the father Jesuit should inquire more carefully into the matter, and go himself to examine the house, and question the people of it; which being approved by the whole assembly, he did it the next morning, and m the afternoon, being an extraordinary meeting, he came and said. Most reverend and learned fathers, the woman was so strongly possessed with such a yi^ion, that she has made pub- lic the case among the neighbors, and it is spread abroad. Upon which the inquisitors did send for the woman and the maid, and this has discovered the v/hole story, viz: That fa- ther Conchiilos, victorian friar, was in love with the woman, but she could not endure the sight of him. That he gained the maid, and by that means he got into the house every nighr, and the maid putting some opium into her mistress's supper, she fell fast asleep, and the said father did lie with her six nights together. So the child is not the son of the devil, but of father Conchiilos. Afterv/ards it v/as resolved to enter the case for a memorandum, in the academy's book. The friar v/as put into inquisition for having persuaded the maid to tell her mistress that it was the devil; for she had been under the same fear, and really she was in the same condition. What became of the friar I do not know, this I do aver for atrath, that I spoke with the woman myself, and with the maid; and that the children used to go to her door, and call for the son of the devil. And being so mocked, she left the city in a fev days after, and we v/ere told tnatshe U\e(l after a retired christian life in the country. lie private confession of a priest, being at tlie point f >?eath, in 1710. I shal call him Don Paulo. Don Paulo. Since God Almighty is pleased to visit me with -his s'ckness, I ought to make good use of the Tme I have to 36 MASTER-KEY TO POPERY. live, and I desire of you to help me with your prayers, and U take the trouble to write some substantial points of my confes- sion, that you may perform, after my death, whatever I thinic may enable me in some measure, to discharge my duty to- wards God and men. When I was ordained priest, I made a general confession of all my sins from my youth to that time ; and I wish I could nov/ be as true a penitent as I was at that time; but I hope, though I fear too late, that God will hear the prayer of my heart. I have served my parish sixteen years, and all my care has been to discover the tempers and inclinations of my parishion- ers, and I have been as happy in this world as unhappy before my Saviour. I have in ready money fifteen thousand pistoles, and I have given away more than six thousand. I had no pat- rimony, and my living is worth but four hundred pistoles a 'year. By this you may easily know, that my money is unlaw- fully gotten, as I shall tell you, if God spare my life till I make an end of my confession. There are in my parish sixteen hundred families, and more or less, I have defrauded them all some way or other. My thoughts have been impure ever since I began to hear confessions ; my words grave and severe with them all, and all my parishioners have respected and feared me. I have had so great an empire over them, that some of them knowing ot my misdoings, have taken my defence in public. They have had in me a solicitor, in all emergencies, and I have omitted nothing to please them in outward appearance ; but my actions have been the most criminal of mankind ; for as to my ecclesi- astical duty, what I have done has been for custom's sake. The necessary intention of a priest, in the administration of baptism and consecration, without which the sacraments are of no effect, I confess I had it not several times, as you shall see, in the parish books ; and observe there, that all these names marked with a star, the baptism was not valid, for I had no in- tention : And for this I can give no other reason than my mal- ice and wickedness. Many of them are dead, for which I am heartily sorry. As for the times I have consecrated without hitention, we must leave it to God Almighty's mercy, for the wrong done by it to the souls of my parishioners, and those in purgatory cannot be helped. As to the confessions and wills I have received from my pa- rishioners at the point of their death, I do confess, 1 have made myself master of as much as I could, and by ±at means I have gathered together all my riches. I have sent this morning for SIASTER-KEY TO POPERT. 37 fifty bulls, and I have given one hundred pistoles for the bene* fit of the holy crusade, by which his holiness secures my soul from eternal aeath. As to my duty towards God, I am guilty to the highest de- gree, for I have not loved him; I have neglected to say the private divine service at home every day; I have polluted his holy days by my grievous sins; I have not minded my superi- ors in the respect due to them; and I have been the cause of many innocent deaths. I have procured, by remedies, sixty abortions, making the fathers of the children their murderers besides many other intended, though not executed, by some unexpected accident. As to the sixth commandment, I cannot confess by particu- lars, but by general heads, my sins. I confess, in the first place, that I have frequented the parish club twelve years. — We were only six parish priests in it ; and there we did con- sult and contrive all the ways to satisfy our passions. Ev- ery body had a list of the handsomest women in the parish ; and when one had a fancy to see any woman, remarkable for her beauty, in another's ^^arish, the priest of her parish sent for her to his own house ; and having prepared the way for wick- edliess, the other had nothing to do but to meet her there, and fjifil his desires ; and so we have served one another these twelve years past. Our method has been, to persuade the husbands and fathers not to hinder them any spiritual com- fort; and to the ladies to persuade them to be subject to our advice and will ; and that in so doing, they should have liberty at any time to go out on pretence of communicating some spiritual business to the^ priest. And if they refused to do it, then we should speak 'u their husbands and fathers not to let them go out at all ; or, which would be worse for them, ■\^ e should inform against them to the holy tribunal of inquisition And by these diabolical per^ aasions they were at our com mand, without fear of reveaiing the secret. 1 have spared no woman of my parish, whom I had a fancy for, and many other of my brethren's parishes ; but I cannot tell the number. I have sixty nepotes alive, of several women : But my principal care ought to b6 of those that I liuve by the two young women I keep at home since their parents died. Both are sisters, and I had by the eldest two boys, and by the youngest, one ; and one which I had by my own sister is dead. Therefore I leave to my sister five thousand pistoles, upon condition that she would enter nun in St Bernard's monastery, and upon the same condition I leave wo thousand D 38 MASTER-KEY TO POPERY. pistoles a-piec6 to the two young women; and tbxe remainde' I leave to my thr©3 nepotes under the care of Mossen Johii Peralta, and ordering that they should be heirs to one another if an}^ of them should die before they are settled in the world, and if ail should die, I leave the money to the treasury of the church, for the benefit of the souls in purgatory. Item: I or- der that all the papers of such a little trunk be burnt after my confession is over, (which v/as done accordingly,) and that the holy bull of the dead be bought before I die, that I may have the comfort of having at home the Pope's pass for the next world. Now I ask your penance and absolution for all the sins reserved in all the bulls, from the fh*st Pope ^ for which purpose I have taken the bull of privileges in such cases as mine. - So I did absolve him, and assist him afterwards, and he died the next day. What to do in such a case, v/as all my uneasi- ness after his death; for if I did propose the case before tlie members of the academy, every body could easily know the person, which was against one of the articles we did swear at our admittance into it: And if I did .lot propose it, I should act against another article. All my aiiliculty was about the baptisms which he had administered without intention : Foi*it is the known opinion of their church, that the intention of a priest is absolutely necessary to the validity of the sacrament, and that without it there is no sacrament at all. I had exam- ined the books of the parish, and 1 found a hundred and^ fifty- two names marked with a star, and examining the register of the dead, I found eighty-six of them dead : According to the principles of the church, all those that were alive were to be' baptized; which could not be done Wii.out great scandal, and prejudice to the clergy. In this uneasiness of mind I con- tinued, till I went to visit the reverend father John Garcia, who had been my master in d.' "inity, and I did consult him, on the case, suh secreto naturali. He did advise me to pro- pose the case to the assembly, upon supposition, that if such a case should happen, what should be done in it; and he recom- mended to me to talk with a great deal of caution, and to in- sist that it ought to be communicated to the bishop ; and if the members did agree with me, then without further confession, I was to go to the bishop, and tell his lordship the case, under secrecy of confession: I did so, and the bishop said he would send for the books, and take the list of ail those namc^s; and as many of them as could be found he would send for, one by ^UQ into his own chamber, and baptize them; commanding MASTER-KEY TO POPERY. '39 them, under the pain of ecclesiastical censure, not to talk of it, neither in public or private. But as for the other sins, there was no necessity for revealing them, for by virtue of the bull of Crusade, (of which I shall speak in the second chapter,) we could absolve them all. Hear, O heaven! Give ear, O earth! And be horribly aston- ished! T^ see the best religion in the world turned into super- stition and folly ; to see, too, that those who are to guide the people, and put their flock in the way of salvation, are wolves in sheep's clothing, that devour them, and put them into the way of damnation. O God, open the eyes of the ignorant people, that they may see the injuries done to their souls by their own guides! I do not write this out of any private end, to blame all sorts of confessors; for there are some who, according to the principles of their religion, do discharge their duty with exact- ness and purity, and whose lives, in their own way, are un- blamable, and without reproach among men. Such confes- sors as these I am speaking of, are sober in their actions : they mortify their bodies v/ith fasting over and above the rules prescribed by the church, by discipline, by kneeling down in their closets six or eight hours every day, to meditate on the holy mysteries, the goodness of God, and to pray to him for all sorts of sinners, that they may be brought to repent- ance and salvation, &c. They sleep but few hours. They spenJ most of their spare time in reading the ancient fathers of the church, and other books of devotion. They live poorly, because whatever they have, the poor are enjoyers of it. The time they give to the public is but very little, and not every day; and then whatever counsels the^/ give are right, sincere, without flattery or interest. All pious, religious persons do solicit their acquaintance and conversa- tion; but they avoid all pomp and varxity, and keep them- selves, as much as they can, within the limits of solitude; and if they make some visits, it must be upon urgent necessity. Sometimes you may find them in the hospitals among the poor, sick, helping and exhorting them: but they go there most commonly in the night, for v/hat they do, they do it not out of pride, but humility. I knew some of these exemplary men, but a very few; and I heard some of them preach with a fervent zeal about the promoting of Christ's religion, and exhorting the people to put their lives voluntarily in the defence of the Roman-Catho- lic faith, an d extirpate and destroy all the enemies of their 40 BIASTER-KEY TO TOPERY. communion. I do not pretend to judge them, for judgment belongeth to God : This I say with St. Paul, that if those re- ligious men have a zeal of God, their zeal is not according to knowledge. The private confession of a Nun, in the convent of S. O. — Before I begin the confession, it will not be improper to give an account of the cus- toms of the nuns, and places of their confessions. By the constitutions of their order, so many days are ap pointed, in which all the nuns are obliged to confess, from the Mother Abbess to the very wheeler; i. e. the nun that turns the wheel near the door, through which they give and receive every thing they v/ant. They have a father confessor and a father companion, who live next to the convent, and have a small grate in the wall of their chamber, which answers to the upper cloister or gallery of the convent. The confessor hath care of the souls of the convent, and he is obliged to say mass every day, hear confessions, administer the sacraments, and visit the sick nuns. There are several narrow closets in the church, with a small iron grate: One side answers to the cloister, and the other to the church. So the nun being on the inside and the confessor on the outside, they hear one an- other. There is a large grate facing the great altar, and the holes of it are a quarter of a yard square ; but that grate is double, that- is, one within and another without, and the distance between both is more than half a yard. And besides these, there is another grate for relations, and benefactors of the community, which grate is single, and consists of very thii iron bars : the holes of such a grate are near a quarter and l half square. In all those grates the nuns confess their sins: foT, on a solemn day, they send for ten or tv/elve confessors; otherwise they could not confess the fourth part of them, for there are in some monasteries 110 nuns, in others 80, in oth- ers 40, but this la.st is a small number. The nuns' father-confessor hath but little trouble with the young nuns, for they generally send for a confessor who is a stranger to them, so that his trouble is with the old ones, who have no business at the grate. These trouble their confessor almost every day with many ridiculous trifles, and wiW keep the poor man two hours at the grate, telling him how ma^.y times they have spit in the church, how many flies they have Killed, how many times they have flown into a passion with their lap dogs, and other nonsensical, ridiculous things like hese; and the reason is because they have nothing to do, no- MASTER-KEY TO POPERY. 41 body goes to visit them nor cares for them ; so sometimes they choose to be spies for the young nuns, when they are at the grate with their gallants; and for fear of their Mother Abbess, they place some jf the old nuns before the door of the parlor, to watch the Mothei Abbess, and to give them timely notice of her coming; and the poor old nuns perform this ofRce with a great deal of pleasure, faithfulness, and some profit too. But I shall not say any more of them, confining myself wholly to the way of living among the young nuns. Many gentlemen send their daughters to the nunnery when they are some five, some six, some eight years old, under the care of some nun of their relations, or else some old nun ol their acquaintance,- and there they get education till they are fifteen years old. The tutress takes a great deal of care not to let them go to the grate, nor converse with men all the while, to prevent in them the knowledge and love of the v/orld. They are caressed by all the nuns, and thinking it will be always so, they are very well pleased with their con- finement. They have only liberty to go to the grate to their parents or relations, and always accompanied with the old mother tutress. And when they are fifteen years old, which is the age fixed by the constitutions of all the orders, they re- ceive the habit of a nun, and begin the year of noviciate, which is the year of trial to see whether they can go through all the hardships, fastings, disciplines, prayers, hours of divine service, obedience, poverty, chastity, and penances practised in the monastery : But the prioress or abbess, and the rest of the professed nuns, do dispense with, and excuse the novices from all the severities, for fear that the novices should be dissatisfied with, and leave the convent: And in this they are very much in the wrong; for, besides that they do not observe the precepts of their monastical rule, they deceive the poor, ignorant, inexperienced young novices, v.ho, after their pro- fession and vows of perpetuity, do heartily repent they had been so much indulged. Thus the novices, flattered in the year of noviciate, and thinking they will be so all their life lime, when the year is expired, make profession, and swear to observe chastity, obedience and poverty, during tneir lives, and clausnra, i. e. confinement; obliging themselves, by it, never to go out of the monastery. Af\er the profession is made, they begin to feel the severity and hardships of the monastical life ; for one is m.ade a door- keeper ; another turner of the wheel, to receive and deliver by it all the nuns' messages; another bell nun, that is to call (he d2 42 PIASTER-KEY TO POPERV nuns, when any one comes to visit them; another bake r; anoth- er book-keeper of all the rents and expenses, and the like ; anc Q the performance of all these employments, they must ex- pend a great deal of their own money. Afcer this they have liberty to go to the grate, and talk with gentlemen, priests and friars, who only go there as a gallant goes to see his mistress. So v/nen the young nuns begin to have a notion of the pleas- ures of the world, and how they have been deceived, they are heartily sorry, but too late, for there is no remedy. And minding nothing but to satisfy their passions as well as they can, they abandon themselves to all sorts of wickedness and am.orou.s intrigues. There is another sort of nuns, whom the people call lasfor- cadas, the forced nuns; i. e. those who have made a false step in the world, and cannot find husbands, on account of their crim.es being public. Those are despised and ill used by their parents and relations, till they choose to go to the nun- nery : So by this it is easily knovrn what sort of nuns they will make. Now as to the spending of their time. They get up at six in the morning and go to prayers, and to hear mass till seven. From seven till ten, they work or go to breakfast, either in their chambers, or in the common ball. At ten they go to the great mass till eleven : After it, they go to dinner. After dinner, thej^ may divert themselves till tvvo. At two they go to prayers, for a quarter of an hour, or (if they sing vespers) for hpJf an hour; and afterwards they are £ree till the next morning : So ever}' one is w^aiting for hev^dccGto, that is, a gal- lant, or spiritual husband, as thej^ call him. When it is dark evening, they send awa.y the devotos, and the doors are locked up; so they go to their own chamber to write a billet, or letter to the spiritual husband, which they send in the morning to them, and get an answer; and though they see one another almost every day, for all that, they must write to one another every morning: And these letters of love, they call the recrca' lion of the spirit for the time the devotes are absent from them. Every day they must give one another an account of v.hatever thing they have done since the last visit; and in- deed there are warmer expressions of love and jealous)^ be- tween the nun and the devoto, than between real wife ape uufiband. BIASTER-KEY TO POPERY. 43 Now I come lo the private confession ; and I wisli I could have the style of an angel, to express myself with purity and modesty in this confe& sion. Nujh Reverend F'^ther, as the number of my sins are so great, and so great the variety cf circumstances attending them; mistrusting my memory, I have set down in writing tnis confoision, that you may entirely be acquainted with ev- ery thing that troubles my conscience; and so I humbly beg of you to read it. Conf. I did approve the method of writing, but you ought to read it yourself, or else it cannot be oris confessio, or con- fession by mouth. Nun. If it is so, I begin. I thought fit to acquaint you v.'ith the circumstances of my past life, that you may form a right judgment of my monastical life and conversation, w^hich in some measure, w^ill excuse me before the world, though not before God, our righteous judge. I am the only daughter of counsellor N. E. who brought m^o up in the fear of God, and gave me a writing master, which is a rare thing. I was not quite thirteen years of age, when a gentleman of quality, though not very rich, began his love to me by letters which he (gaining my writing master) sent to me by him. There was nothing in the vrorld so obliging, civil, modest and endearing, as his expressions seemed to me, and at \pM having the opportunity of mieeting him at the house of one of my aunts, his person and conversation did so charm my heart, that a few days after we gave one another reciprocal promises of an eternal union : But by a letter which was un- fortunately miscarried, and fell into ray father's hands, our honest designs were discovered; and without telling me any thing, he went to see the gentleman, and spoke to him, in this manner : Sir, my daughter, in discharging of her duty to so good a father, has communicated to me your honorable designs, and I come to thank you for the honor you are pleased to do my family: But, being so young, we think proper to put off the performance of it, till she comes to be fifteen years cf age Now she, and I also, as a father to yo i both, (for I look upon you as upon my ov/n son) do desire of ;/ou the favor not to give any public occasion of censure to the watchful neighbors, and if you have any regard for her, I hope j^ou v/ill do this and more for her and for me : And to shew you my great affection, I offer you a captain's commission in the regim.ent that the city raiseth for the king, and advise you to serve tv/o years, and 44 WASTER-KEY TO POPERY. afterwards, you may accomplish your desire. The gentlemac accepted it, and the next day the commission was signed and delivered to him, with an order to go to Catalonia. At the same time the w riting master was sent out of the town undei pretence of receiving some money from my father; and 1 was kept close at home, so he could not get an opportunity of seeing or writing to me; for my father told him I was sick in bed. As soon as he left the town, my fath^ told me that he was dead, and that I must retire myself into the nun- nery, for that was his will : So immediately he brought me here, and gave severe directions to the mother abbess, not to let me see any body but himself. Indeed, he did spare noth- ing to please me, until I received the habit, and made the profession and vows of a monastical life: After which he told me the whole story himself; and the gentleman w^as kill- ed in Catalonia the first campaign. I do confess, that ever since, I did not care what should be- come of me, and I have abandoned myself to all the sins I have been capable to commit. It is but ten months since I made my profession, and bound myself to perpetuity; though as I did it v>"ithout intention, I am not a nun before God, nor obliged to keep the vow of religion; and of this opinion are many other nuns, especially ten young nuns, my intimate friends, who, as well as I, do communicate to one another the most secret things of our hearts. Each of this assembly has her devoto, and we are every day in the afternoon at the grate : We shew one another the letters we receive from them, and there is nothing that we do not in- vent for the accomplishment of our pleasures. Conf. Pray, confess your own sins, and omit the sins of your friends. Nun. I cannot, for my sins are so confounded with the sins of my friends, that I cannot mention the one without the other. But coming now to my greatest sin, I must tell you, that a nun of our assembly has a friar her devoto, the most beautiful youno^ man, and we contrived and agreed together to bring him into the convent, as we did, and have kept him two and twenty days in our chamber: During which time we went to the grate very seldom, on pretence of being not well. We iiave given no scandal, for nobody has suspected the least tiling in the case. And this is the greatest sin I have commit- '-<:d with man. MASTER-KEY TO POPERY. 45 Conf. Pray, tell me, how could you let him in without scandal? Nun. One of the assembly contrived to mat all the flo'^: of her chamber, and sent for the ma t-maker to take the measure of the length and breadth of the room, and to make it in one piece, and send it to the Sexton's chamber, who is a poor ig- norant fellow. When the mat was there, and the man paid for it, one day in the evening we sent the sexton on several mes- sages, and kept the key of his room. The friar had asked leave of his prior to go into the country for a month's time, and disguising himself in a layman's habit, feeing well two porters, came in the dusk of the evening, into the sexton's room, and rolling up himself in the mat, the porters brought the mat to the door, where we were waiting for it; and, taking it, we carried it up to one of our chambers. We were afraid that the porters would discover the thing, but by money we have secured ourselves from them; for we hired ruffians to make away with them. We put him out of the convent in a great chest which could be opened on the inside, and of which he had the key, and giving the chest to the sexton, he and the ser- vant of the convent carried it into the sexton's room. We or- dered him to leave the key at the door, for we expected some relations which were to take a collation there; and we sent him on some errand till the friar had got out of the chest and of danger. A month after, three of our friends began to perceive the condition they were in, and left the convent in one night, by which they have given great scandal to the city, and we dc not know what has become of them ; as for me, I design to do the same, for I am under the same apprehensions and fear; for I consider that if I do continue in the convent, my unusual size will discover me, and though one life shall be saved, I shall lose mine by the rulers of our order in a miserable man- ner, and not only so, but a heavy reflection will fall upon the whole order, and the dishonor of my family shall be the more public : Whereas, if I quit the convent by night, I save two lives, and the world will reflect only uf -on me, and then I shall take care to go so far off that nobody shall hear of me ; and as I am sure, in my conscience, that I am not a nun for want of inten- tion, when I did promise io^iee"^ obedience, chastity, poveri^^ and perpetuity, I shall not incur the crime of apostacy in leav- ing the convent; and if I continue in it, I am fu.ly resolved to prevent my ruin and death by a strong operating remedy •46 MASTER-KEY TO POPERY. TLis is all I have to say, and I do expect from you not only your advice, but your assistance too. C-^nf. I do find the case so intricate, that 1 want experi- ence and learning to resolve v/hat to do in it; and I do think it proper for you to send for another confessor of years and learning, and then you shall have the satisfaction of being well directed and advised. Nun. Now, reverend father, I do tell you positively, that I shall never open my heart to another confessor, while I live , and if you do not advise me what to do, I shall call you before God for it; and nov/ I lay upon you whatever thing may hap pen in my case. Conf. Ignorance will excuse me from sin, and I tell you J am ignorant how to resolve the case. Nun. I am resolved for all events, and if you refuse me this comfort, I shall cry out, and say, that you have been soli- citing and corrupting me in the very act of confession, and you shall suffer for it in the inquisition. Conf. Well, have patience, means may be found out; and if you give me leave to consult the case, I shall resolve you about it in three days time. Nun. How can you consult my case, without exposing the order, and my reputation too, perhaps, by some circumstance % Conf. Leave it to me, and be not uneasy about it, and I do promise to come with the resolution on Sunday next. Nun. Pray, Father, if it be possible, come next Monday morning, and I shall be free from company. Conf It is very well : but in the mean time, have before your eyes the wrath of God against those that abandon them- selves and forget that he is a living God, to punish suddenly great sinners ; and with this, farewell. My mind never before was so much troubled as it was after this case. I was, more by the interests of others, than by my learning, appointed penitentiary confessor in the cathedral church of St. Salvator; and as the duty of such a confessor is to be every day, in the morning, four hours in the confess iona ry, from eight to twelve, except he be called abroad — every- body thinks that such a confessor must be able to resolve ail cases and difficulties : But it was not so v/ith me ; for I was young and without experience. And as to this case, the next academical day I proposed it in the following manner: There is a person bound by word of mouth, but at the same tine without intention, nay, with a mind and heart averse to it, ?)ound, I say, to obedience, chastity, dJid poverty If the person i MASTER-KEY TO POPERT. _ 47 leavej the convent, the crime of apostacy is not commitled in Jhro interno; and if the person continues in the convent, the consequence is to be a great sin in foro externo and interno. The person expects the resolution, or else is fully resolved to expose the confessor to scandal and personal sufferings. This is the case which I humbly lay down before your learned re- verences. The president's opinion was, that in such a case, the con- fessor was obliged, in the first place, to reveal it in. gener.ii terms to the holy inquisitors ; for (said he) though this carse is not mentioned in our authors, there are others very like this, which ought to be revealed, viz: all those that are against ei- ther the temporal or spiritual good of our neighbor, which cases are reserved to the bishop or to his deputy ; and this case, by the last circumstance, being injurious to the holy tribunal, the confessor ought to prevent the scandal which might otherwise fall upon him, to reveal the last circumstance. As for the first circumstance of the case, in this and others, we must judge se- cundum allegata and probata; and we must suppose, that no penitent comes to confess with a lie in his mouth; therefore, if the person affirms that he was bound without intention, he is free before God : Besides, in rebus dtibiis minimiim est &'equen- dum; so to prevent greater evil, I think the person may be ad- vised to quit the convent; and this is agreeable to the Pope's dispensations to such persons, when they swear and produce v/itness, that (before they were bound to the vow) heard the person say they had no intention to it. The reverend Mr. Palomo's opinion was, that the confessor v/as to take the safest part, which was to advise the penitent to send to Rome for a dispensation, which could be obtained by money, or to the Pope's Nuncio, who would give leave to quit the convent for six months, upon necessity of preserving or re- covering bodily health ; and in that time, may be the person would dissipate some fumes of grief or melancholy fancies, &c. But I replied to this, tnat the person could not do the first, for want of witness, nor the second, for being in perfect health, the physician never would grant his certificate to be produced before the Pope's Nuncio, which is absolutely necessary in such cases; and as to revealing the case to the holy inquisi- tors, it isr very dangerous, both to the person and the confessorj as we could prove by several instances. Tc this, several members being of my opinion, it was re- solved, that the confessor, first of all, v,^as to absolve the peni- tent, having a bull of cruzade and extra cor.fessioncm, tv out of 48 MASTER-KEY TO POrERY. confession give, as a private person, advice to the penitent to quit the convent and take a certificate : Wherein the penitent was to specify, that the confessor had given such advice extra actum confessionis. The case and resolution was entered in the academy's book. And accordingly Monday following, T went to the nun and performed what was resolved; and the very same week, we heard in the city, that such a nun had made her escape out of the convent. Two years and a half after this, I saw this very nun one day at the court of Lisbon, but I did not speak with her, for as 1 was dressed lilie an officer of the army, I thought she would not know me ; but I was mistaken, for she knew me in my dis- guise as well as I did her. The next day she came to my lodgings followed by a lacquey, who, by her orders, had dogged me the night before. I was so troubled for fear to be discover- ed, that I thought the best way I could take was to run away and secure myself in an English ship : But by her first words, I discovered that her fear was greater than mine : for after giving me an account of her escape out of the convent, and safe delivery, she told me that a Portuguese captain happening to quarter in the same town where she was, took her away one night, and carried her to Barcelona, but that she refusing to comply with his desires, on any but honorable terms, he had married her and brought her to Lisbon : That her husband knew nothing of her having been a nun ; that she took another name, and that she was very happy with her husband, who was very rich, and a man of good sense. She begged me with tears in her eyes not to ruin her by discovering any thing of her life past. I assured her, that nothing should happen on my account, that should disoblige her; and afterwards she asked me why I was not dressed in a clerical habit? To which I de- sired her to take no notice of it, for I was there upon secret business and of great consequence, and that as there was no- body there who knew me in Saragossa, it was proper to be dis- guised. She desired my leave to introduce me to her husband^ under the title of a country gentleman, who was come thither for Charles the 3d's sake. I thanked her, and she went home overjoyed with my promise, and I was no less with hers. The next day her husband came to visit me, and ever after, we vis- ited almost every day one another, till I left that city. This 1 Bay, she was a better wife than she had been a nun, and lived more religiously in the world, than she had done in the clois- er of the convent. Now I must leave off the account of private cases and con- MASTEli-KEiT TO rOPEltY. 49 fessioRS^ not to be tedious to the readers by msisting too long a time upon cnt subject. But, as I promised to the pubhc to disco\ er the most secret practices of the Romish priesis, in this point of auricular confession^ I cannot dismiss nor put an end to this first chapter, without performing my promise. By the account I have ah-eady given of a fev/ private con- fessions, every body may easily know the wickedness of the Romish priests, but more particularly their covetousness and thirst of money will be detected by m.y following observations. First of all, if a poor countryman goes to confess, the father- confessor takes little pains with him, for, as he expects little or nothing from him, he heareth him, and with bitter words cor- rects the poor man, and, most commonly, without any correc- tion, imposing upon him a hard penance, sends him av,-ay with the same ignorance he went tg^ confess. 2. If a soldier happens to go to make his peace with God, (so they express themselves when they go to confess) then the confessor sheweth the power of a spiritual guide. He ques- tions him about three sins only, viz. thefts, drunJccnness and uncleanness. Perhaps the poor soldier is free from the two first, but if he is guilty of tiie last, the confessor draws the ccn- Eequence that he is guilty of all tlie three, and terrifying him with hell, and all the devils, and the fire of it, he chargeth him with restitution, and that he is obliged to give so much money for the relief of the souls in purgatory, or else he cannot get absolution. So the poor man, out cf better conscience than his confessor, offers a month's pay, which must be given up- on the spot (for in the shop of confessors there is neither trust nor credit) to appease the rough, bitter confessor, and to get absolution ; and I believe this hard way of using the poor soldiers is the reason that they do not care at all for that act of devotion; and as they are so bad customers to the con- fessor's shop, ^he confessors use their endeavors, when they go to buy absolution, to sell it as dear as they cai:; so they pay at one time for two, three, or more years. I heard a soldier, dam^ning the confessors, say, " n I con- tinue in the king's service 20 years, I will not go to confess, for il is easier and cheaper to lift up my finger* and bo absolved *Ti\^ custom of the Spanish army in the field, and the day before tlie tattle, Dt before «.he engagement, the chaplain goes through all the companies, to ask ll;o jliicers whether they have a mind to confess, and if any one has any thhig to say, he w'lispers in the chaplain's ear, and so through all the officers. Aa for the private men: Crying out, says, he that has a sin, let him lift up one finger, and gives a general absolution to all at once. E 50 HASTER-KET TO TOFEKT. by our chdplain, than to go to a devilish friar, who doth noth- ing but ra'l and grumble at me, and yet I must give him money ''^r masses, or else he will not absolve me : I will give him leave to bury me alive, if ever he gets me near him again." If a collegian goes to confess, he finds a mild and sweet con- fessor, and without being questioned, and with a small penance, he generally g^'ts absolution. The reason the confessors have to use the coUegims with so great civility and mildness is, first, because if a collegian is ill-used by his confessoi, he goes to a deaf friar, who absolves ad dexteram and ad simstram, all sort^ of penitents for a real of plate ; and after, he inquireth and examineth into all the other confessor's actions, visits and mtrigues; and when he has got matter enough, he will write a lampoon on him, which has happened very often in my time. So the confessor dares not meddle with the collegians, for fear that h"s tricks should be brought to light; and another reason is, because the collegians, for the generality are like the Jllles de joye m Lent, i. e. without money, and so the confessor can- not expeet any profit by them. I say, it absolution is denied to a collegian, ho goes to a deaf confessor ; for some confessors are called deaf, not be- cause they are really, but because the}-' give small penance without correction; and never deny absolution, though the sins be reserved to the Pope. I knew two Dominican friars, who were known by the name of deaf confessors, because they never used to question the penitent. Only one of such confessors has more business in Lent, than twenty of the others, for he (like our couple-beggars, who for six pence do marry the people) for the same sum gives abso- lution. And for this reason all the great and habitual sinners go to the deaf confessor, who gives, upon a bargain, a cer- tificate, in which he says that such a one has fulfilled the com- mandment of the church, for every body is obliged to pro- duce a certificate of confession to the minister of the parish before Easter, or ehe he must be exposed in the church : So as it is a hard thing for any old sinner to get absolution, and a certificate from other covetous confessors, without a great deal of money, they generally go to the deaf confessors. I had a friend in the same convent, who told me, that such confes- sors were obliged to give two-thirds of their profit to the community, and be'.ng only two deaf confessors in that con- vent, he assured me, that in one lent, they gave to the father prior 600 pistoles a, piece. I found the thing incredible, tliinking that only p )or and debauched people used to go to 3HAiTER-KEY TO POPERY. 51 them; but he satisfied me, saying, that rich and poor, men and women, priests and nuns, were customers to them and that only the poor and loose people used to go to confess in the church; but as for the rich, priests and nuns, they were sent for by them, in the afternoon, and at night; and that the poor Deafs had scarcely time to get their rest; and that when they were sent for, the common price was a pistole, and some- times ten pistoles, according to the quality and circumstances of the person. And thus much of deaf confessors. 4. If a friar or a priest comes to contess, every body ouglit to suppose, that the father-confessor has noihing to do, but to give the penance, and pronounce the words of absolution: for both penitent and confessor being of the same trade, and of the same corporation, or brotherhood; the fasbion cf ihis cloak of absolution is not paid among them, and they work one for another, without any interest, in expectation of the Same return. This must be understood between the friars only, not be- tween a friar and a secular priest; for these do not like one another, and the reason is, because the friars, for the general- ity, are such officious and insinuating persons in families, that by their importunities and assiduity of visits, they become at last the masters of families, and goods; so the secular priest hath nothing to busy himself with; and observe, that there are twenty friars to one secular priest, so the small fish is eaten by the greater; therefore, if it happens sometimes upon necessity, that a priest goes to confess to a friar, or a friar to a priest, they make use of such an opportunity, to exact as much as they can from one another. I know a good merry priest, who had been in company with a friar's devota, i. e, in proper terms, mistress; and jested a little with her : Afterwards, the poor priest having something to confess, and no other confessor in his way, but the devoto of that devota, he was forced to open his heart to him; but the confessor was so hard upon him, that he made him pay on the nail two pieces of eight, to get absolution. So he payed dear for jesting with the mistress of a friar; and .iQ protested to me, that if it ever happened, that that friar should come to confess to him, he should not go away at so cheap a rate. This I can aver, that I went to a Franciscan convent the second day of August, to get the mdulgences of the Jubilee of Porciunculse, and my confessor was so haro, that he began to persuade me, he could not ab&olve me without a pistole in hand: I told him, that 1 had not conlessed any reserved sin, 52 ]ML\STER-KEY TO POrERY. and Ihat he did not know I could ruin him: But the frior, knowing that it was a great scandal to get up from his fee: "vvitbout absolution, he insisted on il; and I was obliged to avoid scandal, to give him his demand. After the confession v/as over, as I had been in a great passion at the unreasonable usage of the friar ; I thought it v/as not fit for me to celebrate the Mass without a nev/ reconciliation (as we call the short confession.) so I went to the father-guardian or superior of the convent, and confessing that sin of passion, occasioned by the covetous usage of such a confessor, his correction to me v/as, to pay down another pistole for scandalizing both the friar and the Franciscan habit; I refused the correction, and went home without the second absolution, i had a mind to expose both of them; but upon second thoughts, I did nothing at all, for fear that the v/hole order should be against me. 5. If a modes', serious, religious lady c®mes to confess, he usethher in another way; for he knows that such ladies never come to confess, without giving a good charity for Masses; so all the confessor's care is, to get himself into the lady's favor, which he doth by hypocritical expressions of godliness and de- votion, of humility and strictness of life. Be speaks gravely and conscientiously, and if the lady has a family, he gives her excellent advices, as, to keep her children within the limits of sobriety and virtue, for the world is so deceitful, that we ought always to be upon our guard; and to watch cointinu- ally over our souls, &c. And by that means and the like, (the good lady believing him a sincere and devout man,) he becomes the guide of her soul, of her house and family, and most commonly the ruin of her children, and sor-^et^mes her own ruin too. I will give the following instance to confirm this truth; and as the thing v,'as public, I need not scruple to mention it with the real names. In the year 1706, F. An- tonio Gallardo, Augustin friar, murdered Donna Isabella Mendez, and a child three weeks old sucking at her breast. The lady was but twenty-four years of age, and had been married eight years to Don Francisco Mendez. The friar had been her spiritual guide all that while, and all the famil}^ had sc great a respect and esteem for him, that he was the absolute master of the house. The lady was brought to bed, and Don Francisco being oi>liged to go into the country for four days, desired the fathei to come and lie in his house, and take care of it in his absence. The father's room was always* ready: so he went there the same day Don Francisco went into the country. At eight at nigh', both the father and the MASTER-KEY TO POPEEY. 53 ady went, to supper, and after he sent all the maids a:n(l ser- vants into the hall to sup, the iady took the child to give him suck J and the friar told her, in plain and short reasnns, his love, and that wirhout any reply or delay, she must comply with his request. The lady said to him. Father, if you propose such a thing to t^y my faiihfulness and virtue, you know my conscience these eight years past; and if you have any ill de- sign, I v/ill call my family to prevent your further assurance. The friar then in a fury taking a knife, killed the child, and wounded so deeply the mother, that she died tv/o hours a fter. The friar made his escape, but whether he went to his con vent or not, we did not hear. I myself saw the lady dead, and went to her burial in the church of the old St. John. 6. If a Beata goes to confess, which they do ever} :lay, or at least every other day, then the Confessor, with a gieat deal of patience, hoars her (sure of his reward.) I cannot pass by without giving a plain description of the women called Beatas, i. e. blessed woiiien. These are most commonly tradesmen's wives, [generally speaking, ugly] and of a middle age. But this rule has some exceptions, for there are some Beatas young and handsome. They are dressed Vv^th modesty, and walk, with a serious countenance. But since their designs in this outward modesty, were discovered, they are less in number and almost out of fashion, since king Philip came to the throne of Spain; for the French liberty and freedom being introduced amongst the ladies, they have no occasion of strat- agems to go abroad when they please: So, as the design of a Beata was to have an excuse, on pretence of confession, to go out, suhlata causa tolliUir cffechis. The Confessor, I said, of a Beata, was sure of his reward; for she, watching the living and the dead, useth to gather money for masses, from several people, to satisfy her confessor for the trouble of hearing her impertinences every day. A Beata sometimes m.akes her confessor believe that many things were revealed to her by the Holy Spirit; sometimes €he pretends to work miracles; and by such visions, fancies, or dreams, the confessors fall into horrible crimes before God siud the world. The following instance, v.Tiicli was puniished b\ .he hiquisitors, wil "c tes- timony of this tmth. I give the real names of the persons in this accouu.^ oecause the thing was made public. In the city of Saragossa, near the college of St. Thomas of ViUaneuva, lived Marv Guerrero, married to a t^j'/or; she E 2 64 MASTER-KEY TO POPEAY. was handsome, witty, and ambitious : but as the rank of a taylor's wife could not make her shine among the quality, sho undertook the life of a Beata, to be known by it in the city. The first step she was to make was to choose a confes- sor of good parts, and of good reputation among the nobility; so she pitched upon the reverend Father Fr. Michael Navarro, a Dominican Friar, a man who was J). D. and a man univer- sally well beloved for his doctrine and good behaviour. But, quando Venus vigilat, Minerva dormit. cShe began to confess to him, and in less than a year, by her feigned modesty, and hypocritical airs; and by confessing no sins, but the reiiguus exercises of her life; the reverend father began to publish in the city her sanctity to the highest pitch. Many ladies and gentlemen of the first rank, desirous to see the new saint, sent for her, but she did not appear, but by her maid, gave a denial to all. This was a new addition to the fame of her sanctity, and a new incitement to the ladies to see her. So some, going to visit Father Navarro, desired the favor of him to go along with them, and introduce them to the blessed Guerrero : But the father, (either bewitched by her, or in ex- pectation of a bishoprick, for the making of a saint, or the bet- ter to conceal his private designs,) answered, that he could not do such a thing; for, knowing her virtue, modesty, and aversion to any act of vanity, he should be very much in thb wrong to give her opportunities of cooling her fervent zeal and purity. ■ By that means, rich and poor, old and young, men and wo- men, began to resort to her neighbor's house, and the Domin- ican church, only to see the blessed Guerrero. She shewed a great displeasure at these popular dem.onsirations of respect, and resolved to keep close at home; and after a long consult- ation with the Father Navarro, they agreed that she should keep her room, and that he would go to confess her, and sa} mass in her room, (for the Dominicans, and the four Mendi- cant orders, have a privilege for their friars to say Mass, or, as they say, to set an altar every where.) To begin this new way of living, the father charged her husband to qui* the house and never appear before his wife; for his sight would be a great hindrance to his wife's sanctity and purity; and the f/oor sot believing every thing, went away and took a lodging for himself and apprentice. They continued this way of living, both she and the Father, a whole year; but the fatigue of going every day to say Mass and confess the blessed, being too great for the reverend, he HASTER-KEY TO FOPEKY. 55 asked leave from the reverend father Buenacasa, then piiorof the convent, to go and hve with her as a spiritual guide. The prior, foreseeing some great advantage, gave him leave, so he went for good and all to be her lodger and master of the house. When the father was in the house, he began by de- grees to give permission to the people now and then to see the blessed, through the glass of a little window, desiring them not to make a noise, for fear of disturbing the blessed in her exer- cise of devotion: She was in her own room, always upon her knees, when some people were to see her through the glass, which was in the wall between her room and that of the rev- erend. In a few months after, the archbishop went to see her, and conversed with her and the father Navarro, who was in great friendship with, and much honored by his Grace. This example of the prelate put the nobility in mind to do the same. The vicefoy not being permitted by his royal representation to go to her, sent his coach one night for her, and both the fa- ther and the blessed had the honor to sup in private with his Excellency. This being spread abroad, she was troubled with coaches and presents from all sorts and conditions of people. Many sick went there in hopes to be healed by her eight; and some that happened to go when nature itself was upon the crisis, or by the exercise of walking, or by some other natural operation, finding themselves better, used to cry out, a miracle, a miracle I She v/anted nothing but to be carried on a pedestal upon the ignorant's shoulders : The fame of her sanctity was spread so far, that she was troubled every post day with letters from people of quality in other provinces, so the reverend was obliged to take a secretary under him, and a porter to keep the door; for they had removed to another house of better appearance and more conveniency. Thus they continued for the space of two years, and all this while the reverend was writing the life of the blessed; and many times he was pressed to print part of }.er life ; but the time of the discovery of their wickedness being come, they were ta- ken by an order from the holy inquisition. The discovery happened thus : Ann Moron, a surgeon's wife, who lived next door to the blessed, had a child of ten months old; and, as a neighbor, she went to desire the rever- end to beg of the blessed to take the child and kiis him, think ing, that by such an holy kiss, her chilu >vould b^ happy forever. Bjt the reverend desiring her to go heir elf ana make the request to the blessed, she did it accordingly. Mary Guerrero took the cliild, and bid the mother leave him with 50 BLASTER-KEY TO POPERY. her for a quarter of an hour. Ann Moron then thought thai her child was already in heaven ; but when in a quarter of an hour after, she came again for the child, the blessed told her, that her child was to die the night following, for so God had revealed to lier in a short pra^-er she made for the child. The child really died the night following, but the surgeon, as a tender father, seeing some spots and marks in his child's body, cpe^^ed it, and found in it the cause of its unfortunate deatli, v.hiri: v>'as a dose of poison. Upon this suspicion of the child's being poisoned, and the foretelling of his death by the blessed, the father went to the inquisitors, ^nd told the nature of the thing. Don Pedro Guerrero, the first inquisitor, was then absent; so Don Francisco Torrejon, second inquisitor went himself to examine the thing, and seeing the child dead, and ail the cir- cumstances against the blessed^ he then ordered that she and the reverend, and all their domestic servants, should be secured immediately, and sent to the holy inquisition. All things v/ere done accordingly, and this sudden and unexpect- ed accident made such a noise in town, that every body rea- soned in his ov/n way, but nobody dared to speak of the inquisitor. At the same time every thing in the house was seized upon, v/ith the papers of the reverend, &lc. Among the papers was found the life of the blessed, written by father Navarro's own hand. I said in the beginning that he was bewitched, and so many people believed ; for it seemed in- credible that so learned a man as he was in his own religion, should fail into so gross an ignorance as to write such a piece, in the method it was found composed; for the manuscript contained about six hundred sheets, which by an order of the inquisitors, Vvere sent to the qualifiCatGrs of the holy office, to be revievv-ed by them, and to have their opinions thereupon. I shall speak of these qualificators, v/hen I come to treat of the inquisitors and their practices. Nov/ it is sufncient to say, that all the qualificators, being e.\aminators of the crimes committed against the holy catholic faiih, examined the sheets, and their opinion v/as, that the book entitled the life of the blessed Mary Guerrero, composed by the reverend father Fr. Michael Navarro, was scandalous, false, and against revealed doctrines in the scripture, and good manners, and that it de- served to be burnt in the common yard of the holy offict, by the mean officer of it. After this examinaticn v.as miade, the inquisitors summoned • WO priests out of every parish church, and two friars out of SIASTEr.'KEY TO P,?ERY. 57 every conven , to come such a day to the hali of the holy tribunal, to be present at the trial and examinations against Mary Guerrero, and Michael Navarro. It was my turn to go to that tria. tor the cathedral church of St. Salvator. We went the day appointed, all the summoned priests and friars, to the number of one hundred and fifty, bes des the inquisitors, officers of the inquisition, and qualificatcrs; these had the cross of the holy ofiice before their breasts, which is set upon their habits in a very nice manner. The number of qualifi- cators I reckoned that day in the hall, were tv/o hundred and twenty. When all the summoned were together, and the in- quisitors under a canopy of black velvet, (which is placed at the right corner of the altar, upon which was an image of the crucifix, and six yellow wax candles, without any other light,) they made the signal to bring the prisoners to the bar, and immediately they came out of the prison, and kneeling down before the holy fathers, the secretary began to read the articles of the examination, and convictions of their crimes. Indeed, both the father and the blessed appeared that day very much like saints, if v/e will believe the Roman's proverb, that paleness and thin visage is a sign of sanctity. The examination, and the lecture of their crimes was so long, that v/e were summoned three times more upon the same trial, in which to the best of my memory, I heard the follow- ing articles : That by the blessed's confession to Michael Navarro, this in the beginning of her life says: ist. That the blessed crea- ture knew no sin since she was born into the world. 2d. She has been several times visited by the angels in her closet; and Jesus Christ himself has come down thrice to give her new heavenly instructions. 3d. She was advised by the divine spouse to live separately from her husband. 4th. She was once favored v/ith a visit of the holy trinity, and then she saw Jesus at the left hand of the Father. 5th. The holy dove came afterwards and sat upon her head many times. 6th. This holy co nforter has foretold her, that her body after death shall be ahva vs incorruptible ; and that a great king, w^ith the news of her death, shall come to honor her sepulchre v/ith this motto : " The soul of this warrior*" is the glory of my kingdom.*" 7th. Jesus Christ, in a Dominican's nabit, ap- peared to her at night, and in a celestial dream she was over- gbidowe: by the spirit. 8th. She had taken out of purgatory * Guerrero^ in Spanish, signifies v arrior. 58 MASTEB iCEY TO POPERY. seven tires tae soul of her companion's sister, (What folly !j 9ih. The Pope and the whole church shall rejoice in hei death; nay, his holiness shall canonize her, and put her in the lirany before the apostles, &c. After these things, her private miracles were read, &LC., and so many passages of her life, that it would be too tedious to give an account of them. I only write these to show the stu- pidity of the reverend Navarro, who, if he had been in his perfect senses, could not have committed so gross an error.-— (This was the pious people's opinion.) — The truth is, that the Blessed was not overshado^ved by the spirit, but by her con- fessor; for she being at that time with chxild, and delivered in the inquisition, one article against the father was, that he had his bed near her bed, and that he was the father of the new child, or monster on earth. Their sentences were not read in public, and what was their end we know not; only we heard that the husband of the blessed had notice given him by an officer of the holy office, that he was at liberty to marry any other he had a fancy for; and by this true account the public may easily know the extravagancies of the Romish confessors, who, blinded either by their own passions, or by the subtleties of the wicked bea- tas ; do commit so great and heinous crimes, &c. There is another sort of beatas, whom we call endemonia das, i. e. demoniacs, and by these possessed the confessor gets a vast deal of masses. I will tell you, reader, the nature of the thing, and by it you will see the cheat of the confessor and the demoniac. I said before, that among the beatas there are two sorts, young, and of middle age, but all married; and that the young undertake the way of confessing every day, or three times a week, to get opportunity of going abroad, and be delivered a while from their husbands' jealousies: But many husbands being jealous of the flies that come near their wives, they scarcely give them leave to go to confess. Observe fur- ther, that those w'omen make their husbands believe that out of spite, a witch has given them the evil spirit, and they make such unus lal gestures, both with their faces and mouths, that it is enough to make the v/orld laugh only at the sight of them. Wlien they are in the fit of the evil spirit they talk blasphe- mously against God and his saints; they beat husbands and ser^'ants ; they put themselves in such a sweat, that when the evil spii it leaves them for a while, ('as they say,) they cannot stand upon their feet for excessive fatigue. The poor deceiv- ed husbands, joubled in mind and body, seud for a phy?ici^r ; 1I_ASTEK-KEY TO rOPERT. fjQ but this Sciys, he las no remedy for such a distemper, and that physic knows no manner of devil, and so, their dealing bein" not with the spirit, but with the body, he sends the i^usband tc the spiritual physician; and by that means they aiif\ out of a good design, procurers for their own wives; for really they go to the spiritual father, begging his favor and 'ssisfance to come to exorcise, i. e. to read the prayer of the church, and to turn out the evil spirit out of his wife's body. Then tlie father makes him understand, that the thing is very trouble- some, and that if the devil is obstinate and positive, he cannot leave his wife in three or four nights, and may be, in a montii or two; by which he must neglect other business of honor and profio. To this the deluded husband premises that his trouble shall be well recompensed, and puts a piece of gold in his hand, to make him easy; so he pays beforehand for liis future dishonor. Then the father exorcist goes along with him, and as soon as the wife hears the voice of the exorcist, she flies into an unmeasurable fury, and cries out, do not let that man (meaning the exorcist) come to torment me (as if the devil did speak in her and for her.) But he takes the hysop with holy water and sprinkles the room. Here the demoniac throweth herself on the iioor, teareth her clothes and hair, as if she was perfectly a mad woman. Then the priest tieth the blessed stole, i. e. a sort of scarf they make use of among other ornaments to say mass, upon her neck, and begins the prayers. Sometimes the devil is very timorous, and leaves the creature immediately easy; sometimes he is obstinate, and will resist a long while before he obeys the exorcisms of the church; but at last he retires himself into his own habita- tion, and frees the creature from his torments ; for, they say, that the devil or evil spirit, sometimes has his place in the head, sometimes in the stomach, sometimes in the liver, &c. After the woman is easy for a while, the}' eat and drink the best that can be found in the town. A while after, when the husband is to mind his own busi- ness, the wife, on pretence that the evil spirit begins again to trouble her, goes into her chamber and desireth the father to hear her confession. They lock the door after them, and what they do for an hour or two, God only knoweth. These private confessions and exercises of devotion continue for several months together, and the husband loth to go to bed with his wife, for fear of the evil spirit, goes to another cham- ber, and the father lieth in the same room with his wife on a liold-bed, to be always ready, whcii the malignant spirit conies 60 >LA.STEK-KEY TO POl'ERY. to exorcise, and k3at him with the holy Stela. So deeply- ignorant ai>. the people in that part of the world, or so greai bigots, tha . on pretence of religious remedies to cure their wives of the deviiish distemper, they contract a worse distem- per on their heads and honcrs, which no physician, either spiritual ^.r corporal, casi ever cure. ^\Tieri m a month or two, the father and the demoniac have settled matters between themselves, for the time to come, ho tells die husband, that the devil is in a great measure tamed, by die dail}^ exorcisms of the holy mother, the church, and that it is time for him to retire, and mind other businei;s of his convent; and that, it being impossible for him to continue lon- ger in his house, all he can do, is to serve him and her in his convent, if she goes there every day. The husband, with a great deal of dianks, pays the father for his trouble, who, tak- ing his leave, goes to his community, and gives to the father prior two parts of the money (for the third part is allowed to him for his ow^n pains.) The day following, in the morning, the demoniac is w^orse than she was before : Then the hus- band, out of faith, and the zeal of a good Christian, crieth out, the father is gone, and the devil is loose : The exorcisms of the church are not ready at hand, and the evil spirit thinks himself at liberty, and begins to trouble the poor creature : Let us send her to the convent, and the bold, malignant spirit shall pay dear there for this new attempt. So the wife, goes to the father, and the father takes her into a little room, next to the vestry, (a place to receive their acquaintance, only of the fe- male sex,) and there, both in private, the father appeases the devil, and the ^voman goes quiet and easy to her house, vvhere she continues in the same easiness till the next morning. Then the devil begins to trouble her again ; and the husband says, O obstinate spirit! You make all this noise because the hour of being beaten wdth the holy stola is near : I know that your spite and malice against the exorcisms of the church is great ; but the power of them is greater than thine : Go, go to the father, and go tlii'ough ail the lashes of the stola. So the woman goes again to the father, and m this manner of life they continue for a long while. There ie of these beatas, in every convent church, not a tew for sometimes, one of these exorcists keeps six, and some- times ten, by whom, and their husbands, he is very well paid for the trouble of confessing them every day, and for taming the devil. But the most pleasant thing among those demoni- acs is that '^hey have different devils that trouble them; for. MAST2R-KEY TO pOPERY. 6^ by a strict comiaandment of the father, they are f(trced to tell their names, sc one is called Belzebub, another Lucifer, &:c. : And those devils are very jealous, one of another. I saw seve- ral times, in the body of the church, a battle among three of those demoniacs, on pretence of being in the fit of the evil S])irit, thi'catening and beating one another, and calling one another nicknames, till the father came wiih the hysop, holy water and the stola, to appease them, and bid tliem to be si- lent and not to make such a noise in the house of the Lord. Anc the whole matter was, (as v>'e knew afterv/ards,) thai tJiG father exorcist was more careful of one than the others j and jealousy (which is the worse devil) getting into their heads, they give it to their respective devils, who, with an infernal fury, fought one against another, out of pet and revenge for the sake of their lodging-room. In the city Huesca, where (as they believe) Pontius Pilate was professor of law in the university, and his chair, or part of it, is kept in the bishop's palace for a show, and a piece of antiquity, (and vrhich I saw myself,) I say, I saw, and conver- sed both with the father exorcist and the beata demoniac about the following instance : The thing not being publicly divulged, but among a few persons, I will give an account of it under the names of father John and Dorothea. This Dorothea, when 13 j^ears old, was married, against her inclinations, to a tradesman 50 years old. The beauty of Dorothea, and the ugliness of her husband, were very much, the one admired, and the other observed hv all the inhabitants of the city. The bishop's secretary made the match, and read the ceremony of the church, for he was the only executor of her father's will and testament. She Vv'as known by the name of Young dancing eyes. Her hus- band was jealous of her, in the highest degree: She could not go out without him; and so she suffered this torment for the space of three years. She had an aversion, and a great an- tipathy against him. Her confessor was a young, well-shaped friar; and whether out of her ov/n contrivance, or by the friar's advice, one day, unexpected by her husband, the devil was detected and manifested in her. What affliction this was tt the old, amorous, jealous husband, is inexoressible. The p^or man went himself to tho Jesuit's colir.ge, next to his house, for an exorcist., but the Jesuit could do nothing to cin- pcase that devil, to the great surprise of the poor husband, and many others too, who ht^lieve, that a Jesuit can comniana umu F jO» MASTER-KEY TO ?OPERy. overcome the devil himself, and that the devils are inort afraid of a jesiU, than of their sovereign prince in hell. The poor husband sent for many others, but the effect did not answer the purpose ; till at last her own confessor came to her, and after many exorcisms and private prayers, she was (or the devil in her) pacified for a while. This was a testimony of the father Jclm's fervent zeal and virtue to the husband; so they settled how the case was to be managed for the future. Friar John was very well recompensed upon the bargain ; and both the demoniac and friar John continued in daily battle with the evil spirit for two years together. The husband began to sleep quiet and easy, thinking that his wife, having the devil in her body, was not able to be unfaithful to him; for while the malignant torments the body, the woman begins to fast in public, and eat in private with the exorcist; and the exercises of such demoniacs are all of prayers and devotions; so the deceived husband believes it is better to have a demoniac wife, than one free from the evil spirit. The exorcisms of friar John, (being to appease not a spir- itual, but a material devil,) he and Dorothea were both dis- covered, and found in the fact, by a friar in the same convent, who, by many presents from friar John and Dorothea, did not reveal the tiling to the prior, but he told it to some of his friends, which were enemies to friar John, from whom I heard the story. For my part, I did not believe it for a while, till at last, I knew, that the friar John was removed into another con- vent, and that Dorothea left her house and husband, and went after him; though the husband endeavored to spread abroad, that the devil had stolen his wife. These are the effects of the practices of the demoniacs and exorcists. Now I come to the persons of public autlioiity, eitlier in ecclesiastical, ci\il, or mililary affairs, and to the ladies of tlie first qualitj or rank in the world. As to those, I must beg leave to tell the trutli, as \\ell as of tlie hiferior people. But, because the confessors of such persons are most commoiily all Jesuits, it seems very apropos to give a description of tiiose Fathers, their practices and lives, and to write of them, wliat I know to be the matter of fact. Almost in all the Roman-Catholic countries, the Jesuit fathers are the teachers of the Latin tongue, and to this pur- pose they have m every college, (so they call their convents) four large rooms, which are called the four classes for the grammar. There is one teacher in each of them. The city vjorporation, or political body, pacing the re-^tor of tlio Jcsuitj MASTEE-KEV TO FOPERY. 68 BO much a year and the young gentlemen are at no expense at all for learning the Latin tongue. The scholars lodge in town, and they go every day, from eight in the moi ning till eleven, t^ the college; and when the clock strikes eleven, they go along with the four teachers to hear mass : They go at two in the afternoon, till half after four, and so they do all the year long, except the holidays, and the vacations from the fifteenth of August till the ninth of September. As the fov.r teachers receive nothing for their trouble, because the payment of the city goes to the community, they have con- trived how to be recompensed for their labor: There were in the college of Saragossa, when I learned Latin, very near six 'jundred scholars, noblemen, and tradesmen's sons; every one was to pay every Saturday a real of plate for the rule (as they call it.) There is a custom , to have a public literal act once every day, to which are invited the young gentlemen's parents, but none of the common people. The father rector and all the community are present, and placed in their velvet chairs. To the splendid performance of this act, the four teachers chuse twelve gentlemen, and each of them is to make, by heart, a Latin speech in the pulpit. They chuse besides the twelve, one emperor, two kings, and two pretors, which are a,Ivvays the most noble of the young gendemen: They wear crovvns on their heads that day, which is the distinguish- ing character of their learning. The emperor sits under a canopy, the pretors on each side, and the kings^a step lower, and the tv^eive senators in two lines next to the throne. This act lasts three hours; and after all is over, the teachers and the father rector invite the nobility and the emperor, with the pretors, kings and senators, to go to the commcn hall of the college, to take refreshment of the most nice sweetmeats and best hquor. The fathers of the emperor, kmgs, pretors, anri senators, are to pay for all the charges and expense?, which are fixed to be a hundred pistoles every month. And every time there are new emperors or kings, &c. by moderate computation, we were sure, that out of the remainder of the hundred oistoles a month, and a real of plate every w^ek from each of the scholars, the four father teachers had c.ear, to be divided among themselves every year, sixteen nundred pistoles. We must own that the Jesuits are very fit, and the most proper persons for the education of youth, and that all these exercises and public acts (though for their interests) are great stimula- tions and incitements to learning in young gentlemen; for one 64 Master-key to popesy. of their will study night and da^/ only to get the empty title o ' emperor, &c. once in a month; and their parents are very glad to expend eight pistoles a year to encourage their sons and besides that, they believe, that they are under a great ohli- gation to the Jesuits' college, and the Jesuits knovv'ing their tempers, become, not only acquainted with them, but absolute masters of their houses : I must own, likewise, that I never heari of any Jesuit father, any thing against good manners or Christian conversation; for really, they behave themselves, as to outward appearance, with so great civility, modesty, and policy, that nobody has any thing to say against their deport- ment in the world, except self-interest and ambition. And really, the Jesuits' order is the richest of alLthe orders 1 1 Christendom; and because the reason of it is not well known, I will now tell the ways by Vr'hich they gather together so great treasures every where. As they are universally teachers of the Latin tongue, and have this opportunity to know the youth, they pitch upon the most ingenious young men, and upon the richest of all, though they be not very witty; they spare neither time, nor persuasions, nor presents, to persuade them to be of the society of Jesus (so they name their order): the poor and ingenious are very glad of it, and the noble and rich too, thinking to be great men upon account of their quality : so their colleges are composed of witty and noble people. By the noble gentlemen they get riches; by the witty and ingeni- ous they support their learning, and breed up teachers and great men to govern the cons'"iences of princes, people of public authority, and ladies of the first rank. They do not receive ladies in private in their colleges, but always in the middle of the church or chapel; they never sit down to hear them. They do not receive charity for masses, nor beatas, nor demoniacs in their church, (I never saw one there) their modesty and civil manners charm every one that speaks with them; though I believe, all that is to carry on their private end and interests. They are indefitigable in the pro- curing the good of souls, and sending missionaries to catechise the children in the country; and they have fit persons in e>ery college for all sorts of exercises, either of devotion, of la"^v, or policy, &c. They entertain nobody v/ithm the gate of the college, so nobody knov/s v/hat they do am.ong themselves. If it sometimes happens that one doth not answer their expect- ation, after he has taken the habit, they turn him out; for they aave fourteen years trial but as soon as they turn him out, jiey underhand procure a handsome ?«ttlement for him so MASTER KEY TO POPERY. 65 that he who is expelled dares not say any thing against them, for fear of losing his bread. And if, after he is out, he behaves himself well, and gets some riches, he is sure to die a Jesuit. I heard of Don Pedro Segovia, who had been a Jesuit, but was turned out, but by the Jesuits' influence, he goi a prebenda- ry in the cathedral churcji, and was an eminent preacher. He was afterwards constantly visited by them, and when he ca ne to die, he asked again the habit, and being granted to him, he died a Jesuit, and by his death the Jesuits became heirs of twenty thousand pistoles in money and lands. There are confessors of kings and princes, of ministers of state, and generals, and of all the people of distinction and estates. So it is no wonder if they are masters of the tenth part of the riches in every kingdom, and if God doth not p. it a stop to their covetousness, it is to be feared, that one way ar other, they will become masters of all, for they do not seek dignities, being prohibited by the constitutions of their order, to be bishops and popes ; it is only allowed to them to be car- dinals, to govern the pope by that means, as well as to rule emperors, kings, and princes. At this present time all the sovereigns of Europe have Jesuits for their confessors. Nov/ it is high time to come to say something as to their :iractices in confessions; and I will only speak of those I knew j^ irticularly well. First, The reverend father Navasques, professor of divinity In their college, was chosen confessor of the countess of Fuen- tes, who was left a vvidow at tv/enty-four years of age. This lady, as well as other persons of quality, kept a coach and servant for the father confessor. He has always a father companion to say mass to the lady. She allows so much a year to the college, and so much to her confessor and his com- panion. All persons have . an oratory or chapel in their houses, by dispensation from the pope, for which they pay a great deal of money. Their v/ay of living is thus, in the morning they send the coach and servant to the college, most commonly at eleven of the clock : the faitier goes every day at that time, and the lords and ladies do not confess every day ; they have mass said at home, and after mats, the reverend stays in the lady's company till dinner-lime . then he goes to the college till six in the eveninome public proof of her intrigue, till then secret, and con- sulting the father companion upon it, he did what he could to prevent it, but in vain. The misfortune was suspected, and owned by her to her parents. The father died of very grief in eight days' time ; and the mother went into the country with her daughter, till she was free from her disease, and, after- wards, both ladies, mother and daughter, retired into a monas- tery, where I knew and conversed several times with them. The gentleman had made his will long before, by which the convent was to get the estate in case the lady should die with- out children ; and as she had taken the habit of a nun, and pro- fessed the vows of rehgion, the prior was so ambitious that he "76 MASTER-KEY TO POFERY. flsked the estate, alleging, that she, being a professed n lu. could have no children ; to which the lady replied, that she was obliged to obey her father's will, by which she was mis tress of the estate during her life ; adding, that it was bettei for the father prior not to insist on his demand ; for she was ruined in her reputation by the wickedness of one of his friars, and that she, if pressed, would show her own child, who was the only heir of her father's estate. But the prior, deaf to her threatenings, did carry on his pretensions, and, by an agreement, (not to make the thing more public than it was, for very few knew the true story,) the prior got the estate, obliging the convent to give the lady and her mother, during their lives, 400 pistoles every year, the whole estate being 5000 yearly rent. I could give several more instances of this nature to con- vince that the confessors, priests, and friars are the fundamen- tal original cause of almost all the misdoings and mischiefs that happen in the families. By the instances already given every body may easily know the secret practices of some of the Romish priests, which are an abomination to the Lord, es- pecially in the holy tribunal of confession. So I may conclude and dismiss this first chapter, saying, that the confession is the mint of friars and priests, the sins of the penitent the metals, the absolution the coin of money, and the confessors the keepers of it. Now the reader may draw from these ac- counts as many inferences as he pleases, till, God willing, 1 furnish him with new arguments, and mstances, of their e'^il practices in the second part of this worK. PART II. This is a true copy of the Pope's Bull out of Spanish, in the ttansIaHoQ of which into English, I am tied up to the letter, almost word for word, and this is to prevent (as to this point) all calumny and objection, which may be made against it, by some critic among the Roman-Catholics. MDCCXVIII. Bull of the holy crusade, granted by the holiness of our most holy father Clement, the Xlth, to the kingdoms of Spain, and the isles to them pertaining, in favor of all them, that should help and serve the king Dn. Philip V. our lord, in the war and expenses of it, which he doth make against the ene- mies of our catholic faith, with great indulgences and pardons, for the year one thousand seven hundred and eighteen. The prophet Joel, sorry for the damages which the sons of Israel did endure by the invasion of the Chaldean armies, (zealous for and desirous of their defence, after having recom- mended to them the observance of the law) calling the sol- diers to the war, saith : That he saw, for the comfort of all, a mystical spring come out from God and his house, which did water and wash away the sins of that people. Chap. 3, v. 18. Seeing then our most holy father, Clement XI, (who at this day doth rule and govern the holy apostolical see) for the zeal of the catholic king of the Spains, Dn. Philip, the Vth, for the defence of our holy faith^and for that purpose gathereth together, and maintaineth his armies against all the enemies of Christianity, to help him in his holy enterprise, doth grant him this bull, by which his holiness openeth the springs of the blood of Christ, and the treasure of his inestimable merits ; and with it encourageth all the christians to the assistance of this undertaking. For this purpose, and that they might enjoy this benefit, he orders to be published the following indulgen- ces, graces, and faculties, or privileges. 1. His holiness doth grant to all the true christians of the said kingdoms and dominions, dwellers, and settled, and inhab- itants in them, and to all comers to them, or should be found in them ; who, moved with the zeal of promoting the .loly catho- iic faith, should go personally, and upon their own expenses, g2 -7 78 MASTER-KEY TO POPERY. to the war in the army, and with the forces which his majesfjr sendeth, for the time of one year, to fight against the Turks, and other infidels, or to do any other service, as to help per- sonally in the same army, continuing m it the whole year. To' all these his holiness doth grant a froe and full indulgence, and pardon of all their sins, (if they have a perfect contrition, or, if they confess them by mouth, and if they cannot, if they have a hearty desire of it) which hath been used to be grant- ed to them that go to the conquest of the holy land, and in the year of Jubilee : and declares that all they mat should die before the end of the expedition, or in the way, as they are going to the army before the expedition, should likewise enjoy and obtain the said pardon and indulgence. He granteth also the same to them, who, (though they do not go personally) should send another upon their own expen- ses in this manner, viz. : If he that sends another is a cardi- nal, primate, patriarch, arch-bishop, bishop, son of a king, prince, duke, marquis, or earl, then he must send as many as he can possibly send, till ten ; and if he cannot send ten, he must send at least four soldiers. All other persons, of what condition soever they may be, must send one ; in such a case, two, or three, or four, may join and contribute, every one ac- cording to his abilities, and send one soldier. 2. Item. The chapters, -^ all churches, monasteries of fri- ars and nuns, without excepting mendicant orders, if ten, with the consent of the chapter or community, do join to send one soldier, they do enjoy the said indulgence : and not they only, but the person too, sent by them, if he be poor. 3. Item. The secular priests, who, with the consent of their diocesan, and the friars of their superiors, should preach the word of God in the said array, or should perform any other ecclesiastical and pious office (vv^hich is declared to be lawful for them, without incurring irregularity) are empowered to serve their benefices, by meet and fit tenants, having not the cure of souls; for if they have, they cannot without his holi- ness' consent. And it is declared, that the soldiers employed in this war are not obliged to fast the days appointed and com- manded by the church, and which they should be obliged to fast on, if they were not in the war. 4. Item. His holiness grants (not only to the soldiers, but to all them too, who, though they should not go, should en- courage this holy work with the charity undermentioned) all the indulgences, graces, and privileges in this bull contained, and this for a whole year, reckoning from the publishing of it MASTEH-KEY TO POPERY. 79 m an} place whatsoever, viz. : that (yet, in the time of apos- tolical, or ordinary interdictum, i. e., suspension of all ecclesias- tical and divine service) they may hear mass either in the churches and monasteries, or in the private oratories marked and visited by the diocesan ; and, if they were priests, to say mass and other divine offices ; or, if they were not, to make others to celebrate mass before them, their familiar friends and relations, to receive the holy sacrament of the Lord's sup- per and the other sacraments, except on Easter Sunday, provi- ded that they have not given occasion for the said interdictum, nor hindered the taking of it : Provided, likewise, that every time they make use of such oratory, they should, according to their devotion, pray for union and concord among all Chris- tian princes, the rooting out of heresies, and victory over the infidels. 5. Item, His holiness granteth, that in time of interdictum, their corpse may be buried in sacred ground, wath a moderate i'aneral pomp. 6. Item. He grants to all, that should take this bull, that auring the year, by the counsel of both spiritual and corporal physicians,^they may eat flesh in Lent, and several other days in which it is prohibited : And likewise, that they may freely eat eggs and things with milk ; and that all these, who should eat no flesh, (keeping the form of the ecclesiastical fast,) do fulfil the precept of fasting: And in this privilege of eating eggs, &c,, are not comprised the *patriarchs, primates, arch- bishops, bishops, nor other inferior prelates, nor any person whatsoever of the regulars, nor of the secular priests, (the days only of Lent,) notwithstanding from the mentioned per- sons, we except all those that are sixty years of age, and all the knights of the military orders, who freely may eat eggs, &c., and enjoy the said privilege. 7. Item. The abovenamed, that should not go, nor send any soldier to this holy war, out of their own substance, (if they should help to it, keeping a fast for devotion's sake, in some days, which are of no precept, and praying and imploring the help of God, for the victory against the infidels, and his grace, for the union among the Christian princes,) as many times as they should do it during the year, so many times it is granted them, and graciously forgiven fifteen years, and fifteen qua?'- antains of pardon, and all the penances imposed on them, and in whatever manner due ; also that they be partakers of all ^he prayers, alms and pilgrimages of Jerusalem, and all tho §0 MASTER-KEY TO POIERY. good ^Torks which should be daie in the universal militant church, and in each of its members. 8. Item. To all those, who, ir. the days of Lent and other days of the year, in which^ estations are at Rome, should visit five churches, or five altars, and if there is not five churches, or five altars, five times should visit one church, or one altar, praying for the victory and union above mentioned, his holi- ness granteth that they should enjoy and obtain the indulgen- ces and pardons, which all those do enjoy and obtain, that personally visit the churches of the city of Rome, and without the walls of it, as well as if they did visit personally the said churches. 9. Item. To the intent, that the same persons with more purity, and cleanness of their consciences, might pray, his holiness grants, that they might choose for their confessor any secular or regular priest licensed by the diocesan, to whom power is granted to absolve them of all sins and censures whatsoever, [though they be reserved to the apostolical see, and specified in the bull of the Lord's supper, except of the crime heresy,] and that they should enjoy free and full indul- gence and pardon of them all. But of the sins not reserved to the apostolical see, they may be absolved toties quoties., i. e., as many times as they do confess them, and perform salutary penance : And if to be absolved, there be need of restitution, they might make it themselves, or by their heirs, if they have an impediment to make it themselves. Likewise the said con- fessor shall have power to communicate or change any vow w^hatsoever, though made with an oath, (excepting the vow of chastity, religion, and beyond seas) but this is, upon giving for charity what they should think fit, for the benefit of the holy crusade. 10. Item. That if, during the said year, they should happen, by sudden death, or by the absence of their confessor, to die without confessing their sins; if they die hearty peni- tents ; and in the time appointed by the church, had confessed, and have not been negligent or careless in confidence of this grace, it is granted, that they should obtain the said free and full indulgence and pardon of all their sins ; and their corpse might be buried in ecclesiastical burying place, (if they dia not die excommunicated,) notwithstanding the interdictum. 11. Likewise his holiness hath granted by his particular brief, to all the faithful Christians, that take the bull twice a year, that they might once more, during their li\?s, and once more nt the point of death, (besides what is sai above,) be MASTER-KEY TO POPERY. 8. absolved oi all the sins, crimes, excesses of ^hat nature soev- er, censures, sentences of excommunication, though comprised in the bull of the Lord's supper, and tnough the absolu- tion of them be reserved to his holiness, (except the crime and offence of heresy,) and that they might twice more enjoy all the graces, indulgences, faculties and pardons granted in this bull. 12. And his holiness gives power and authority to us, Don Francis Anthony Ramirez de la Piscina, archdeacon of Al- carraz, prebendory and canon of the holy church at Toledo primate of the Spains, of his Majesty's council, apostolic, general commissary of the hol}^ crusada, and all other graces in all the kingdoms and dominions of Spain, to suspend (during the year of the publishing of this bull) all the graces, indulgences, and faculties, granted to the said kingdoms, do- minions, isles, provinces, to whatever churches, monasteries, hospitals, brotherhoods, pious places, and to particular persons, though the granting of them did contain words contrary to this suspension. 13. Likewise he gives us power to reinforce and make good again the same graces and faculties, and all others whatso- ever ; and he gives us and our deputies power to suspend the interdictum in whatever place this bull should be preached ; and likewise to fix and determine the quantum of the contri- bution the people is to give for this bull, according to the abilities and quality of persons. 14. And we, the said apostolic general commissary of the ho- ly crusada, (in favor of this holy bull, by the apostolical author- ity granted to us, and that so holy a Avork do not cease nor be hindered by any other indulgence.) do suspend, during the year, all the graces, indulgences and faculties, of this or any other kind, granted by his holiness, or by other popes his pre- decessors, or by the holy apostolical see, or by his authority, to all the kingdoms of his majesty, to all churches, monaster- ies, hospitals, and other pious places, universities, brother- hoods, and secular persons ; though the said graces and facul- ties be in favor of the building of St. Peter's church at Rome, or of any crusr.da, though all and every one of them should contain words contrary to this suspension : So that, during the year, no person shall obtain, or enjoy, any other graces, indulgences or faculties whatsoever, nor can be published, except only the privileges granted to the superiors of the mendicant orders, as to their ^riars. 15. And in favor of thi? uU, and by the saiK apostoli'.^J 82 MA.STER-KEY TO POPERY. authority we ded are, that all those that would take this bull might obtain and enjoy all the grace:, faculties and indulgen ces, jubilees and pardons, which have been granted by our holy fathers, Paul the 5th, and Urbannus the 8th, and by other popes of happy memory, and by the holy apostolical see or by its authority, mentioned and comprised in the said suspension, and which, by the apostolical commission, we reinforce and make good again ; and by the same authority do suspend the interdictum for eight days before and after publishing this bull, in any place whatsoever (as it is contained in his holi- ness' brief) : And we command that everybody, that would take this bull, be obliged to keep by him the same which is here printed, signed and sealed with our name aad seal, and that oth- srwise they cannot obtain nor enjoy the benefit of the said bull. 16. And whereas you (Peter de Zuloaga) have given two reales de plata, which is the charity fixed by us, and have taken this bull, and your name is written in it, we do declare, that you have already obtained, and are granted the said in- dulgences, and that you may enjoy and make use of them in the abovementioned form. Given at Madrid, the eighteenth day of March, one thousand seven hundred and eighteen. Form of absolution, which, by i-irtue of this bull, may be given to all those that take the bull once in their life time, and once upon the point of death. Misereatur tid Omnipotens Deus, &c. By the authority of God and his holy apostles St. Peter and St. Paul, and our most holy father (N.) to you especially granted and to be committed, E absolve you from all .censure of the greater or lesser excom- munication, suspension, interdictum, and from all other cen- sures and pains, or punishments, which they have incurred and deserved, though the absolution of them be reserved to the apostolic see, (as by the same is granted to you.) And I bring you again into the union and communion of the faithful Christians : And also I absolve you from all the sins, crimes, and excesses, which you have now here confessed, and from those which you would confess, if you did remember them, though they be so exceeding great, that the absolution of them be reserved to the apostolical see ; and I do grant you free and full indulgence, and pardon of all your sins now and whenever confessed, forgotten, and out of your mind, and of all the pains and punishments which you were obliged to endure fo? them u ourgatory. In the name of the Father, of the Sen, end of the Holy Gha>t. — \men. MA^I'EK-KEY TO POPF.RY. S3 Brio-', or sum of the estations and indulgences of Rome, which his holiness grants fe. all those that would take and fulfil the content^' of this bull. The first day in St. 'Sabine, free and full indulgence Thursday in St. George, do. Friday in St. John and St. Paul, do. Saturday in St. Griffon, do. First Sunday in Lent, in St. John, St. Paul, do. Monday in St. Peter ad Vincula, do. Tuesday in St. Anastasie, do. *And this day everybody takes a soul out of purgatory. vVednesday in St. Mary the greater, free and full indulgence, Ihursday in St. Laurence Panispema, do. Friday in the saints apostles, do. Saturday in St. Peter, do. Second Sunday in Lent, in St. Mary of Na- vicula, and St. Mary the greater, do. Monday in St. Glement, do. Tuesday in St. Balbine, do. Wednesday in St. Cicile, do. Thursday in St. Mary transtiber, do. Friday in St. Vidal, do. Saturday in St. Peter and St. Marcelin, do. *And this day everybody takes one soul out of p«"^>tory. Third Sunday in Lent in St. Laurence, extra Muros, free and fail indulgence. ^And this day everybody takes one soul out of purg-, tory. Monday in St. Mark, free and full indulgence. Tuesday in St. Potenciane, do. Wednesday in St. Sixte, do. Thursdayin St. Cosme, and St. Damian, the image of our lady of Pcpuli and Pacis, is shown. do. Friday in St. Laurence in Lucina, do. Saturday in St. Susane, and St. Mary of the angels, i^ourth Sunday in Lent in St. Grosse of Jerusalem, do. "^This day everybody takes one soul out of purgatory Monday in the 4-cro\vned free and full indulgences. Tuesday in St. Laurence in Damascus, do. Wednesday in St. Peter, dc. Thursday in St. Siivastre and in St. Mary in the mountains, do. Friday in St. Usebe, do. Saturday in St. Nicholas in prison, do. Fifth Sunday in Lent in St. Peter, dq* 84 MASTER-KEV TO POPfiRY Mond ly in St. Crissone, free and full indulgence Tuesday in St. Quirce, do. Wednesday in St. Marcelle, ' do. Thursday in St. Appollinaris, do. Friday in St. Estephan, do. ^This day everybody takes one soul out of purgatory. Saturday in St. John ante Portam Latinam, free and full in- dulgence. -^And this day every one takes a soul out of purgatory. Sixth Sunday in Lent in St. John de Leteran, full and free in- dulgence. Monday in St. Praxedis, do. Tuesday in St. Priske, do. Wednesday in St. Mary the greater, do. Thursday in St. John de Leteran, do. Friday in St. Crosse of Jerusalem, and in St. Mary of the angels, do. Saturday in St. John de Leteran, do. Easter Sunday in St. Mary the greater, do. Monday in St. Peter, do. Tuesday in St. Paul, do. Wednesday in St. Laurence, extra muros, do. =^This day everybody takes a soul out of purgatory. Thursday in the saints apostles, free and full indulgence Friday in St. Mary Rotunda, do. Saturday in St. John Deleteran, do. Sunday after Easter in St. Pancracy, do. ESTATIONS AFTER EASTER. in the greater litanies : St. Mark's day ; in St. Peter, do. Ascension-day in St. Peter, do. Whitsunday in St. John de Leteran, do Monday in St. Peter, do Tuesday in Sf. Anastasie, do, Wednesday in St. Mary the greater, do Thursday in St. Laurence, extra muros, do. ^This day everybody takes a soul out of purgatof/. Friday in the saints apostles, free and full indulgeiKHi Saturday in St. Peter, do. ESTATIONS IN ADVENT First Sunday in St. Mary the greater, do. And in the same church all the holy days oi our lady, do BIASTER-KEY TO POPERY. 85 Second Sunday in St. Crosse of Jerusalem, free and full m- The same day in St. Mary of the angels, do. [dulger.ce. Third Sunday in St. Peter, do. Wednesday of the four rogations, in St. Mary the greater. Friday in the saints apostles, do. Saturday in St. Peter, do. Fourth Sunday in the saints apostles, do. CHRISTMAS NIGHT. At the first mass in St. Mary the greater, in the Manger's chapel, • do. At the second mass St. Anastasie, do. CHRISTMAS DAY. At the third mass in St. Mary the greater, do. Monday in St. Mary Rotunda, do. Tuesday in St. Mary the greater, do. The innocent's day in St. Paul, do. The circumcision of Christ in St. Mary transtiber The Epiphany in St. Peter, do. Dominica in Septuag. in St. Laurence, extra muros. ^This day everybody takes a soul out of purgatory. Dominica in Sexag. in St. Paul, free and full indulgence. Dominica in Quinquag. in St. Peter, do. And because, every day of the year, there is estations at Rome, with great indulgences, therefore it is granted to ail those that take this bull, the same indulgences and pardons 'very day which are granted at Rome. Don Francis Anthony Ramiret, de la Pisoina. Explanation of this bull, and remark upon it. BULL OF CRUSADE. A pope's brief, granting the sign of the cross to those that lake it. All that a foreigner can learn in the dictionaries, as to this word, is the above account ; therefore I ought to tell you that are foreigners, that the word crusada was a grant of the cross ; i. e., that when the king of Spain makes war against the '"Turks and infidels, his coat of arms, and the motto of his colors, is the cross, by which all the soldiers under- stand such a war is an holy war, and that the army of the king, having in its standard the sign of the cross, hath a great advantage over the enemy ; for, as they do believe, if they die in such a war, their souls go straight to heaven ; and to confirm them in this opinion, the pope grants them this bull, signed with the sign of the cross, so tr.any indulgences as you nave reai in it. H 86 -JIASTER-KEY TO POPERY. Again, crus, or cross, is the only distinguishing charaotei of those that follow the colors of Jesus Christ, from whence crusada is derived, that is to say, a brief of indulgences and privileges of the cross granted to all those that serve in the war for the defence of the Christian faith against all its ene- mies whatsoever. This bull is granted by the pope every year to the king sf Spain, and all his subjects, by which the king increases his treasure, and the pope takes no small share of it. The ex- cessive sum.s of money, which the bull brings in to the king and pope, everybody may easily know, by the account I am going to give of it. It is an inviolable custom in Spain, every year, after Christ- mas, to have this bull published in every city, town, and bor- ough, which is always done in the following manner : The general commissary of the holy crusade most com- monly resides at Madrid, from whence he sends to his deputies, in every kingdom or province, the printed bulls they want in their respective jurisdictions. This bull being published at Madrid by the general commissary or his deputy, which is always done by a famous preacher, after the gospel is sung in :he high mass, and in a sermon which he preaches upon this subject. After this is done at P>Iadrid, (I say,) all the deputies of the holy crusada send from the capital city, where they reside, friars with a petit commissary to every town and vil- lage, to preach and publish the bull. Every preacher has his own circuit, and a certain number of towns and villages, to publish it in, and, making use of the privileges mentioned in the bull, he in his sermon persuades the people that nobody can be saved that year without it, which they do and say every year again. The petit commissary, for his trouble, has half a real of eight, i. e., two and fourpence a day ; and the preacher, accord- ing to the extent of the circuit, has twenty or thirty crowns for the whole journey, and both are well entertained i:i every place. Every soul, from seven years of age and upwards, is obliged to take a bull, and pay two reals of plate, i. e., thirteen pence three farthings of this money ; and one part out of three of the living persons take two or three, according to their families and abilities. The regular priests are obliged to take, three times every year, the bull, for which they pay two reals of plate : In the beginning of Lent another, which they call bull of lactic nous, i. e. , bull to eat eggs Qnd things bf milk, with- MASTER-KEY TO POPERY. 87 out which they cannot : And another in the holy week. For the bull of lacticinous they pay four and ninepence, and the same for the bull of the holy week ; the friars and nuns do the same. Now, if you consider the number of ecclesiastics and nuns and all the living souls from seven years of age and upwards, you may easily know what vast sums of money the king gets in his dominions by this yearly brief, of which the third part or better goes to Kome one way or other. Add to this the bull of the dead. This is another sort of bull ; for the pope grants in it pardon of sins, and salvation to them, who, before they die, or after their death their relations for them, take this bull of defunctorum. The custom of tak- ing this bull is become a law, and a very rigorous law, in their church ; for nobody can be buried, either in the church or in the church-yard, without having this bull upon their breasts, which (as they say) is a token and signal that they were Christians in their lives, and after death they are in the vay of salvation. So many poor people, either beggars or strangers, or those that die in the hospitals, could not be buried without the help of the well-disposed people, who bestow their charities for the use of taking bulls of the dead, that the poor destitute peo- ple might have the benefit of a consecrated burying-place. The sum for this bull is two reals of plate, and whatever money is gathered together in the whole year goes to the pope, or (as they say) to the treasure of the church. Now I leave to everybody's consideration, how many persons die in a year, in so vast dominions as those of the king of Spain, by which, in this point, the pope's benefit, or the treasure of the church, may be nearly known. O stupid, blind, ignorant people ! Of what use or benefit is this bull after death ? Hear what St. John tells you : Happy are they that die in the Lord. It is certain that all those that die in the grace of the Lord, heartily penitent, and sorry for their sins, go immediately to enjoy the ravishing pleasures of eternal life ; and those that die in sin, go to suffer forever 'v\ the dark place of torment. And this happens to our souls the very instant of their separation from their bodies. Let everybody make use of their natural reason, and read impar- tially the scripture, and he will find it to be so, or else he wiL believe it to be so. Then if it is so, they ought to consider, that when they take this bull (which is commonly a little be- fore they carry the corpse) into the church the judgment of God, as to the soul, is over, (for in t)ie twinkling of an eye he 88 MASTER-KEY TO POPERY. may lay the charges and pass the sentence) — at that ame the soul is either in heaven or hell. What, then, doth the bull signify to them ? But of this I shall speak in another place. And now I come to the explanation of the bull, and the re- marks upon it. This bull I am speaking of was granted five years ago to the faithful people of Spain, by the late pope, and which a gentleman of the army took accidentally from a master of a ship out of Biscay, whose name is Peter de Zoloaga, as it is signed by himself in the same bull, and may be seen at the publisher's. I have said already that a bull is every year granted to the king of Spain, by the pope in being, w^ho, either for the sake of money, or for fear, doth not scruple at all to grant quite contrary bulls to two kings at the same tim« reigning in Spain. Now 1 crave leave to vindicate my pres ent saying. When the present king of Spain, Philip the Vth, went ther^ and was crowned, both the arms spiritual and temporal, rep- resentatives of the whole nation, (as in these kingdoms, th« house of lords and commons,) gave him the oath of fidelity acknowledging him for their lawful sovereign : And when this was done, pope Clement Xlth did confirm it, nay, his holi ' ness gave him the investiture of Naples, which is the sealing up all the titles and rights belonging to a lawful king, and after this he granted him the bull crasade, by which he ac- knowledged him king, and gave him help to defend himself and his dominions against all the enemies of Christianity, and all enemies whatsoever. Everybody knows that this pope was for the interests of the house of Bourbon, rather than the house of Austria ; and so no wonder, if he did not lose any time in settling i\\e crown and all the right upon Philip of Bourbon, rather than upon Charles the Hid, the present em- peror of Germany. This last, thinking that the right to the crown of Spain be- longed to him, of which I shall not talk, begun the war dfgainst Philip, supported by the Heretics, (as the Spaniards call the English,) and being proclaimed at Madrid, and at Saragossa, he applied to the pope to be confirmed king, and to get both the investiture of Naples, and the bull of the holy crusade. As to the investiture of Naples, I leave it to the his- tory written upon the late war : But as to the bull, the pop^ granted it to him, giving him all the titles he gave to Philip. At the same time there were two kings, and two bulls, and one nope, and one people. The divines met together to examine MASTER-KEY TO POPERY. 89 this point viz. : Whether the same people, having given their oath of fidelity to Philip, and taken the bull granted to him, were obliged to acknowledge Charles as a king, and take the bull granted to him. The divines for Philip were of opinion that the pope could not annul the oath, nor dispense with the oath taken by the whole nation, and that the people were obliged in conscience not to take any other bull than that granted to Phihp ; and their reason was, that the pope was forced by the imperial army to do it; and that his holiness did it out of fear, and to prevent the ruin of the church, which then was threatened. The divines for Charles did allege the pope's infallibility, and that every Christian is obliged in conscience to follow the last declaration of the pope, and blindly to obey it, without inquiring into the reasons that did move the pope to it. And the same dispute was about the presentation of bishops, for there was at the same time a bishoprick vacant, and Charles having appointed one, and Philip another, the pope confirmed them both, and both of them \V6re consecrated. From this it appears that the pope makes no scruple at all in granting two bulls to two kings at the same time, and to embroil with them the whole nation ; which he did, not out of fear, nor to prevent the ruin of jhe church, but of self-interest, and to secure his revenue both ways, and on both sides. But, reader, be not surprised at this ; for this pope I am speaking of, was so ambitious, and of so haughty a temper, that he did not care what means he made use of, either to please his temper, or to quench the thirst of his ambition. I say, he was of so haughty a temper, that he never suffered his decrees to be contradicted or disputed, though they were against both human and divine laws. To clear this, I will give an account of an instance in a case which happened in his pontificate : I was in Lisbon ten years ago, and a Spanish gencleman, whose surname was Gonzalez, came to lodge in the same house where I was for a while before ; and as we, after supper, were talking of the pope's supremacy and power, he told me that he himself was a living witness of the pope's authority on oath : and, asking him how, he gave the followiLg account I was born in Granada, said he, of honest and rich, though not noble parents, who gave me the best education they could in that city. I was not twenty years of age when my father and mother died, both within the space of six months. They left me all they had in the world, recommending to me. in their H 2 90 MASTER-KEY TO POPERY. testament, to take care of my sister Dorothea, aiKl to provide for her. She was the only sister I had, and at that time in the eighteenth year of her age. From our youth we had tenderly loved one aHother ; and upon her account, quitting my studies, I gave myself up to her company. This tender brotherly love produced in my heart at last another sort of love for her; and though I never showed her my passion, I was a sufferer by it. I was ashamed within myself to see that I could not master nor overcome this irregular inclination ; and perceiving that the persisting in it would prove the ruin of my soul, and my sister's too, I finally resolved to quit the counUy for a while, to see whether I could dissipate this passion, and banish out of my heart this burning and consuming fire ; and after hav- ing settled m}^ affairs, and put my sister under the care of an aunt, I took my leave of her, who, being surprised at this un- expected news, she upon her knees begged me to tell the rea- son that moved me to quit the country ; and, after telling her that I had no reason, }'ut only a mind and desire to travel two or three years, and that I begged of her not to marry any per- son in the world, until my return home, I left her and went to Ivome. By letters of recommendation, by money, and my careful comportment, 1 got myself, in a little time, into the favor and house of cardinal A. I. Two years I spent in his service at my own expense, and his kindness to me was so exceeding great, that I was not only his companion, but his favorite and confidant. All this while, I was so raving and in so deep a melancholy, that his eminence pressed upon me to tell him the reason. I told him that my distemper had no remedy : but he still insisted the more to know my distemper. At last, I told him the love I had for my sister, and that it being impossible she should be my wife, my distemper had no remedy. To this he said nothing, but the day following went to the sacred palace, and meeting in the pope's antechamber cardinal P. I., he asked him whether the pope could dispense with the natural and divine impediment between brother and sister to be married; and, as cardinal P. I. said that the pope could not, my protector began a loud and bitter dispute with him, alleging reasons by which the pope could do it. The pope, hearing the noise, came out of his chamber, and asked what was the matter ? He was told it, and, flying into an uncommon passion, said the pope may do everything, I do dispense with it, and left them with these words. The protector took testimony of the Pope's declaration, and went to the datary and drew a public ii stiument of the dispensation, and, coming home, gave MASTER-KEY TO POPERY. 9a ■ t to me, and said, though I shall be deprived of your good services and company, I am very glad that I serve you in this to your heart's desire and satisfaction. Take this dispensa- tion, and go whenever you please to marry your sister I left Rome, and came home, and after I had rested from the fatigue of so long a journey, I went to present the dispensation to the bishop, and to get his license ; but he told me that he could not receive the dispensation, nor give such a license ; I acquaint- ed my protector with this, and immediately an excommunica- tion was despatched against the bishop, for having disobeyed the pope, and commanding him to pay a thousand pistoles for the treasure of the church, and to marry me himself; so, I was married by the bishop, and at this time I have five children by my wife and sister. From these accounts, Christian reader, you may judge of that pope's temper and ambition, and you may likewise think of the rest as you may see it in the following discourse. The title, head, or direction of this bull is, to all the faithful Christians, in the kingdoms and dominions of Spain, who should help, or serve in the war, which the king makes against Turks, infidels, and all the enemies of the holy catholic faith ; or to those that should contribute, and pray for the union among the Christian princes, and for the victory over the ene- mies of Christianity. The Roman Catholics, with the pope, say and firmly believe (I speak of the generality) that no man can be saved out of their communion ; and so they reckon enemies of their faith all those that are of a different opinion; and we may be sure that the Protestants or heretics (as they call them) are their irreconcilable enemies. They pray publicly for the extirpation of the heretics Turks, and infidels in the mass ; and they do really believe they are bound in conscience to make use of all sorts of means, let them be ever so base, inhuman, and barbarous, for the murdering of them. This is the doctrine of the church of Rome, which the priests and confessors do take care to sow in the Roman Catholics; and by their advice, the hatred, malice, and aversion is raised to a great height against the heretics, as you shall know by the following instances. First, in the last war between Charles the 3d, and Philip the 5th, the Protestants confederate with Charles did suffer very much by the country people. Those, encouraged by ihe priests and confessors of Philip's part, thinking that if any Christian could kill a heretic, he should do God service, aid 92 MASTER-KEY TO TOPERY, murder in private many soldiers, both English and Dutch. 1 saw, and I do speak now before God and the world, in a town called Ficentes de Ebro, several arms and legs out of the ground in the field, and mquiring the reason why those corpses were buried in the field, (a thing indeed not unusual there,) I was answered, that those were the corpses of some English heretics,- murdered by the patrons or landlords, who had killed them to show their zeal for their religion, and an old maxim among them : De los Enemigos los meiios : let us have as few enemies as we can. Fourteen English private men were killed the night before in their beds, and buried in the field, and I myself reckoned all of them ; and I suppose many others were murdered, whom I did not see, though I heard of it. The murderers make no scruple of it, but, out of bravery, and zeal for their religion, tell it to the father confessor, not as a sin, but as a famous action done by them in favor of their faith. So great is the hatred and aversion the catholics have against the protestants and all enemies of their religion. We could confirm the truth of this proposition with the cruelty of the late king of France against the poor Huguenots, whom we call now refugees. This is well known to everybody, there- fore I leave Lewis and his counsellors where they are in the other world, where it is to be feared they endure more torments than the banished refugees in this present one. So, to con- clude what I have to say upon the head or title of this bull, I may positively affirm that the pope's design in granting it, is, first, out of interest ; secondly, to encourage the common peo- ple to make war, and to root up all the people that are not of his communion, or to increase, this way, if he can, his reve- nues, or the treasure of the church. I come now to the beginning of the bull, where the pope or his sub-delegate, deputy, or general commissary, doth ground the granting of it in that passage of the prophet Joel, chap, iii. V. 18, expressed in these words : That he saio for the com' fort of all, a mystical fountain come out from God in his house^ or (as it is in Spanish in the original bull,) /row God and from the Lord's hoiise^ which did water and loash the sins of that people. The reflections, which may be made upon this text, I leave to our divines, whose learning I do equally covet and respect : [ only say that in the Latin Bible I have found the text thus : Et fans e domo Jehovce prodibit, qui irrigahit vallem cedroruvi Lectissimarum. And in ©ur English translation : And a foun- tain shall come forth of the house of the Lord, and shall water Half buried bodies of Englislnneii murdered by Catholics. MASTER-KEY TO POPERY. 93 he valley of Shittem. Now I leave the learned man to make nis reflections, and I proceed to the application. Seeing then our most holy father (so goes on) Clement the Xlth, for the zeal of the catholic king, for the defence of oux holy faith, to help him in this holy enterprise, doth grant him this bull, by which his holiness openeth the springs of the blood of Christ ; and the treasure of his inestimable merits, and with it encourageth all the Christians to the assistance of this un- dertaking. I said before that the pope grants every year such a bull as this for the same purpose : so every year he openeth the springs of Christ's blood. O heaven ! what is man that thou shouldst magnify him ? Or, rather, what is this man that he should magnify himself, taking upon him the title of most holy father, and that of his holiness ? A man (really a man) for it is certain that this man and many others of his predecessors had had several b s. This man (I say) to take upon him- self the power of opening the springs of Christ, and this every year ! ! Who will not be surprised at his assurance, and at his highest provocation of the Lord and his Christ ? For my part, I really believe that he openeth the springs of the blood of Christ, and openeth afresh those wounds of our Redeemer, not only every year, but every day without ceasing. This I do believe, but not as they believe it; and if their doctrine be true among themselves, by course they must agree with me in this saying, that the pope doth crucify afresh our Saviour Christ without ceasing. In the treatise of vices and sins, the Romish divines propose a question : utrum, or whether a man that takes upon himself one of God's attributes, be a blasphemous man, and whether such a man by his sins can kill God and Christ, or not ? As to the first part of the ques- tion, they all do agree that such a man is a blasphemous man. As to the second part, some are of an opinion that such an ex- pression, of hilling God, has no room in the question. But the greater part of scholastic and moral authors do admit the ex- pression, and say such a man cannot kill God effectively, but that he doth it affectively ; that is to say, that willingly taking upon himself an attribute of God, and acting against his laws, he doth affront and offend, in the highest degree, that supreme lawgiver; and by taking on himself the office of a high priest, the power of forgiving sins, which only belong to our Saviour Jesus, he affectively offends, and openeth afresh his wounds and the springs of his blood : and if it were possible for us to see him face to face, whom no man living hath seen yet ; as 94 MASTER-KEV TO POPERY. we see him through a glass now, we should find his high indig nation against such a man. But he must appear before the dreadful tribunal of our God, and be judged by him according to his deeds : he shall have the same judgment with the anti- christ, for though we cannot prove by the scriptures that he is the antichrist, notwithstanding we may defy antichrist himself, whoever he be, and whenever he comes, to do worse and more wicked things than the pope doth. O, what a fearful thing is it to fall into the hands of a living God ! Now I come to the articles of the bull ; and first of all, 1. His holiness grant*: a free and full indulgence and par don of all their sins to those who, upon their own expenses, go to, or serve, personally, in the war against the enemies of the Roman Catholic faith ; but this must be understood if they con tinue in the army the whole year : so the next year they are obliged to take this bull, and to continue in the same service, if they will obtain the same indulgence and pardon, and so on all their life time ; for if they quit the service, they cannot en- joy this benefit, therefore, for sake of this imaginary pardon, they continue in it till they die, for otherwise there is no par- don of sins. Let us observe another thing in this article. The same in- dulgence and pardon is granted to those that die in the army, or going to the army before the expedition, or before the end of the year ; but this must be understood also, if they die with perfect contrition of their sins ; or if they do confess them by mouth, or, if they cannot, if they have a hearty desire to confess them. As to the first condition, if they die with perfect contri- tion, no Roman or Protestant divine will deny that God will forgive such a man's sins, and receive him into his everlasting favor ; so to such a man, a free and full indulgence and pardon is of no use ; for, without it, he is sure to obtain God's mercy and forgiveness. As to the second condition, or if they do confess them by mouth, or have a hearty desire to do it ; if a man want a hearty repentance, or is not heartily penitent and contrite, what can this condition of confessing by mouth, or having a hearty desire for it, profit such a man's soul ? It being certain that a man by his open confession may deceive the confessor and his own soul, but he cannot deceive God Almighty, who is the only searcher of our hearts. And if the Catholics will say to this, that open confession is a sign of repentance, we may answer them, that among the Protestants it is so, for being not obliged to do It, nor by the laws of God, nor by those of the church, MASTER-KEY TO POEiSRY. 95 when they do it, it is, in all human probability, a sure sign of repentance ; but among the Roman Catholics, this is no argu ment of repentance, for very often their lips are near the Lord, but their hearts very far off. How ^an we suppose that an habitual sinner, that, to fulfil the precepts of their church, confesses once a year, and aftet it, the very same day, falls again into the same course of life , how can we presume, I say, that the open confession of such a man is a sign of repentance ? And if the Roman Catholics reply to this, that the case of this first article is quite different, being only for those that die in the war with true contrition and repentance, or open confession, or hearty desire of it ; I say that in this case it is the same as in others. For, whenever and wherever a man dies truly penitent and heartily sorry for his sins, such a man, without this bull and its indulgences and pardons, is forgiven by God, who hath promised his Holy Spirit to all those that ask it ; and, on the other side, if a man dies without repentance, though he confesseth his sins, he cannot obtain pardon and forgiveness from God, and in such a case the pope's indulgences and pardons cannot free that man from the punishment his impenitent heart hath deserved. Observe, likewise, that to all those warriors against the ene- mies of the Romish faith, the pope grants the same indulgen- ces which he grants to those that go to the conquest of the holy land, in the year of jubilee. The Roman Catholics ought to consider, that the greatest favor we can expect from God Almighty, is only the pardon of our sins, for his grace and everlasting glory do follow after it. Then, if the pope grants them free, full, and general pardon of their sins in this bull, what need have they of the pardons and indulgences, granted to those that go to the conquest of the holy land, and in the year of jubilee ? But because few are acquainted with the nature of such in- dulgences and graces granted in the year of jubilee, I must crave leave from the learned people to say what I know in this matter. I will not trouble the public with the catalogue of the pope's bulls, but I cannot pass by one article contained in one of these bulls, which may be found in some libraries of curious gentlemen and learned divines of our church, and especially in the Earl of Sunderland's library, which is directed to the Roman Catholics of England in these words : Filii ?nei date mihi corda vestra, et hoc sufficit vobis : My children, give me your hearts, and this is sufficient. So by this, they may swear and curse, steal and murder, and commit most heinous crime^s; 96 MASTBfi-KEY TO POPERY. if they keep their hearts for the pope, that is enough to be saved. Observe this doctrine, and 1 leave it to you, reader whether such an opinion is according to God's will, nay, to natural reason, or not ? The article of the bull, for the year of jubilee, doth contain these words : If any Christian, and professor of our Catholic faith, going to the holy land, to the war against the Turks and Infidels, or in the year of jubilee to our city of Rome, shmdd happen to die in the way, we declare that his soul goes straight- way to heaven. The preachers of the holy crusade, in their circuits, are careful in specifying, in their sermons, all these graces and in- dulgences, to encourage the people, either to go to the war, or to make more bulls than one. With this crowd of litanies and pardons, the pope blinds the common people, and increases his treasure. In this same first article of our present bull, it is said, that the same graces and indulgences are granted to all those, who, though they do not go personally, should send another upon their own expenses ; and that if he be a cardinal, primate, patriarch, archbishop, bishop, son of a king, prince, duke, mar- quis, or earl, he must send ten, or at least four soldiers, and the rest of the people one, or one between ten. Observe now, that, according to the rules of their morality no man can merit, by any involuntary action ; because, as they say, he is compelled and forced to it. How can, then, this noble people merit or obtain such graces and indulgences, when they do not act voluntarily ? for, if we mind the pope's expres- sion, he compels and forces them to send ten soldiers, or at least four. They have no liberty to the contrary, and conse- quently they cannot merit by it. The Second Article of this Bull. The pope compriseth in this command of sending one soldier, chapters, parish churches, convents of friars, and monasteries of nuns, without excepting the mendicant orders ; but the pope in this doth favor the ecclesiastical persons more than the laity ; for as to the laity, he says, that three or four may jom together, and send one soldier ; and as to the ecclesiastical persons, he enlarges this to ten persons, that, if between them, ten do send one soldier, they all, and the person sent by them, obtain the said graces. I do believe there is a great injustice done to the laity ; for these have families to maintain, and the ecclesi- astics have not, and the greatest part of the riches are in their MASTER-KEY TO POPEilY. &/ hands. This I can aver, that I read in the chronicle* of the Franciscan order, written by Fr. Anthony Perez, of the same order, where, extolling and praising the providence of God up- on the Franciscan friars, he says, that the general of St. Fran- cis's order doth rule and govern continually 600,000 friars in Christendom, ^i^ho having nothing to Jive upon, God takes rare of them, and all are well clothed and maintained. There are in the Roman Catholic religioa 70 different orders, governed by 70 regular generals, who, after six years of command, are made either bishops or cardinals. I say this by the by, to let the public know the great number of priests and friars, idle and needless people in that religion ; for if in one order only there are 600,000 friars, how many shall be found in 70 differ- ent orders ; I am sure if the pope would command the 50th part of them to go to this holy war, the laity would be relieved, the king would have a great deal more powerful army, and his do- minions would not be so much embroiled with divisions, nor so full of vice and debauchery, as they are now. The Third Article. It is lawful for the priests and friars to go to this war to preach the word of God in it, or serve, or help in it, without in- curring irregularity. They do preach and encourage the sol- diers to kill the enemies of their religion, and to make use of whatever means they can for it; for in so doing there is nc sin, but a great service done to God. Out of this war, if a priest strike another and there is muti- lation^ or if he encourage another to revenge or murder, he incurs irregularity, and he cannot perform an}^ ecclesiastical or divine service, till he is absolved by the pope, or his depu- ty: But in the war against the enemies of their religion, na}^ out of tiie v/ar they advise them to murder them, as I have said before, and this without incurring irregularity. O blind- ness of heart ! He endeth this article by excusing the soldiers from fasting when they are in the army, but not when they are out of it; a strange thing that a man should command more than God. Our Saviour Jesus Christ commands us to fast from sin, not from meat; but more of this in another article. The Fourth Article. hi this article the pope comprise th all the people, and puts them upon double charges and expenses, for besides the con tribution for a soldier, every body must take the bull if he will obtain the said grac:s, and liiust give two reals of plate, i. e 9* MASTBR-KEY TO POPERY. thirteen peii(;e half-penny. This is a bitter and hard thing foi the people : hut see hoAv the pope sweetens it. I grantj besides the said graces, to all thos ) who should take this bull and give the charity under mentioned, that even in the time of suspen- sion of divine and ecclesiastical service, they may hear and say mass, and other devotions, «Slc. Charity must be volunta- ry to be acceptable to God : How then can he call it charity, whei the people must pay for the bull, or some of their goods shall oe sold? And not only this, but that their corpse cannot be buried in sacred ground without it, as is expressed in the fifth article. The Sixth Article. The pope doth excuse all that take this bull not only from fasting, but he gives them license to eat flesh in lent by the consent of both physicians spiritual and temporal. This is, if a man is sick, he must consult the physician, whether he may eat flesh or not; and if the physician gives his consent, he must ask his father-confessor's consent too, to eat flesh in lent and other days of ecclesiastical prohibition. Only a stu- pid man will not find out the trick of this granting, for in the first place, necessitas caret lege; necessity knows no law : \i a man is sick, he is excused by the law of God, nay, by the law of nature from hurtful things, nay, he is obliged in conscience to preserve his health by using all sorts of lawful means. This is a maxim received among the Romans, as well as among us. What occasion is there then of the pope's and both physi- cians' license to do such a thing? Or if there is such a power in the bull, why doth not the pope grant them licence abso- lutely, without asking consent of both physicians? We may conclude that such people must be blindly superstitious, or deeply ignorant. But this great privilege must be understood only for the laity, not for the secular, nor regular priests, except the car- dinals, who are not mentioned here, the knights of the mihtary order, and those that are sixty years of age and above. But the priests and friars (notwithstanding this express prohibition) if they have a mind, evade it on pretence of many light dis- tempers, of the assiduity of their studies, or exercise of preach- ing the lent's sermons; and by these and other, as they think, weighty reasons, they get a license to eat flesh in lent. So we see, that they will preach to the people obedience lo all the commandments of the p^pe, and they do disobey them; they '.rpacK so, because the} have private ends and interests in so MASTER-KEY TO POPERY. 99 doing, but thty do not observe them themselves, because they are against their incHnations, and without any profit, and sc advising the people to mind them, they do not mind them them- selves The Seventh and Eighth Articles. To the same, the pope grants fifteen years, and fifteen quarantains of pardon, and all the penances not yet performed by them, &c. Observe the ignorance of that people : the pope grants them fifteen years and fifteen quarantains of pardon by this bull, and they are so infatuated that they take it every year; indeed they cannot desire more than the free and gen- eral pardon of sins ; and if they obtain it by one bull for fifteen years, and fifteen quarantains, what need or occasion have they for a yearly bull ? Perhaps some are so stupid as to think to heap up pardons during this lile for the next world, or to leave them to their children and relations: but observe, like- wise, that to obtain this, they must fast for devotion's sake some days not prohibited by the church. They really believe, that keeping themselves within the rules of ecclesiastical fast- ing, they merit a great deal; but God knows, for as they say, the merit is grounded in the mortification of the body, and by this rule, I will convince them that they cannot merit at all. For let us know how they fast, and what, and how they eat? Now I will give a true account of their fasting in gen- eral ; the rules which must be observed in a right fasting are these — In the morning, it is allowed by all the casuistical au- thors, to drink whatever a body has a mind for, and eat an ounce of bread, which they call parva materia, a small matter. And as for the drink, they follow the pope's declaration con- jerning chocolate. Give me leave to acquaint you with the *-ase. When the chocolate begun to be introduced, the Jesuits' opinion was, that being a great nourishment, it could not be drunk without breaking fast; but the lovers of it proposing the case to the pope, he ordered to be brought to him all the in- gredients of which the chocolate is made, which being accord- ingly done, the pope drank a cup, and decided the dispute, say- ing, potus nonfrangitjejunium: Liquid doth not break fasting, which declaration is a maxim put into all their moral sums; and by it every body may lawfully drink a? many cups as he pleases and eat an ounce of bread, as a small matter in the morning; and by the same rule any body may drink a bottle 100 MASTER-KEY TO POPERY. of wine oi two, without breaking his fasting, for Uquid aotll Eot break fasting. At noon they may eat as much as they can of all sorts of things, except flesh; and at night, it is allowed not to sup, but to ^ke something by way of collation : in this point of colla- tion, th^ oasuists do not agree together; for some say that no- body can lawfully eat but eight ounces of dry and cold things as bread, walnuts, raisins, cold fried fishes, and the like. Other authors say, that the quantity of this collation, must be measured with the constitution of the person who fasts ; for if the person is of a strong constitution, tail, and of a good appe- tite, eight ounces are not enough, and twelve must be allowed to such a man, and so of the rest. This is the form of their fasting in general : though some few religious and devout per- sons eat but one meal a day ; nay, some used to fast twenty-four hours without eating any thing ; but this is once in a year, which they call 3. fast with the bells, that is, in the holy week, among other ceremonies, the Roman Catholics put the conse- crated host or wafer in a rich urna or box, on Thursday, at twelve of the clock in the morning ; and they take it out on Friday at the same time ; these twenty-four hours every body is in mourning, nay, the altars are veiled, and the monument where they place the image of Jesus Christ upon the cross, is all covered with black. The bells are not heard all this while ; and, as I said, many used to fast with the bells ; and they make use of this expression to signify that they fast twenty- four hours without eating any thing at all. From these we may easil)'^ know whether their bodies are mortified with fasting or not? For how can a man of sense say, that he mortifies his body with fasting, when he drinks two or three cups of chocolate, with a small toast in the morn- ing, eats as much as he can at dinner, and eight ounces at night: Add to this, that he may sit in company and eat a crust of bread, and drink as many bottles of wine as he will, this is not accounted collation, because liquid doth not break fasting. This is the form of their fasting, and the rules ther must observe in it, and this is reckoned a meritorious work ; and therefore doing this, they obtain the said indulgences and pardons of this bull. Observe likewise, that the Roman Catholics of Spain are allowed to eat, in some days, prohibited by the church, and especially Saturdays, the following things : The head and pluck of a sheep, a cheevelet of a fowl, and the like; nay, they may boil a leg of mutton, and drink the broth of it. This MASTER-KEY TO POPERY. 101 toleration of eating such things was granted hy the pope to king Ferdinand, who being in a warm war against tlie Moors, the soldiers suffered very much in the days of fasting for want o^ fish, and other things eatable for such days ; and for this reason the pope granted him and his army license to eat the abovementioned things on Saturdays, and other days of fasting commanded by the church; and this was in the year 1479. But this toleration only to the army was introduced among the country people, especially in both Old and New Castiila, and this custom is become a law among them. But this is not so in other provinces of Spain, where the common people have not the liberty of eating such things; among the quality only those that have a particular dispensation from the pope for them and their families. There is an order of friars, called La orden de la victoria, the order of the victory, whose first fcunder was St. Francis de Paula; and the Friars are prohibited by the rules, statutes and constitution of the order, to eat flesh ; Jiay, this prohibi- tion stands in force during their lives, as it is among the Car- thusians, who, though in great sickness, cannot eat any thing of flesh ; but this must be understood within the convent's gate ; for when they go abroad they may eat any thing with- out trangressing the statute of the order. But the pleasantness of their practices will show the tricks of that religion. As to the victorian friars, I knew in Sar- agossa, one father Conchillos, professor of divinity in his con- vent, learned in their way, but a pleasant companion. He was, by his daily exercise of the public lecture, confined to his convent every day in the afternoon; but as soon as the lecture was over, his thought and care was to divert himself with music, gaming, &c. One evening, having given me an invitation to his room, I went accordingly, and there was nothing wanting of all sorts of recreation, music, cards, comedy, and very good merry company. We went to supper, which was composed of nice, delicate, eatable things, both of flesh and fish, and for the dessert the best sweatmeats. But observing, at supper, that my good Conchillos used to take a leg of partridge and go to the wmdow, and come agaij\ and take a wing of a fowl, and do the same, I asked him ii»hether he had some beggar in the street, to whom he threw the leg and wing? No, said he to me. What then do you do with ihem out of the window? What, said he; I cannot eat flesh within the walls, but the statute of my order doth not forbid ine to eat it without the walls; and so, whenever we have a i2 lOS MASTER-KEY TO POPERY. fancy for it, we may eat flesh, putting our heads .mt of the window. Thus they give a turn to the law, but a turn agree- able to them: And so they do in all their fastings, and absti- nences from flesh. As to the Carthusians, and their abstinence and fasting, I could say a great deal, but am afraid I should swell this trea- tise beyond its designed length, if I should amuse you with an account of all their ridiculous ways. This I cannot pass by, for it conduces very much to clearing this point of abstinence smd fasting. The order of this constitution is — First : A continual abstinence from flesh ; and this is observed go severely and strictly, that I knev/ a friar, who, being dan- gerously ill, the physicians ordered to apply, upon his head, a young pigeon, opened alive at the breast,- which being propo- sed by the prior to the whole community, they were of opin- ion that such a remedy w^as against the constitution, and therefore not fit to be used any way: That these poor friars must die rather than touch any fleshly thing, though it be for the preserving their health. Secondly. Perpetual silence and confinement is the next precept of St. Brune, their founder: That is, that the friars cannot go abroad out of the convent, or garden walls, only the prior and procurator may go upon business of the community. The rest of the friars' lives are thus : Each of them has an apartment with a room, bed-chamber, kitchen, cellar, closet to keep fruit in, a garden, y>^ith a well, and a place in it for firing. Next to the door of the apartment there is a wheel in the wall, which serves to put the victuals in at noon, and at night, and the friar turns the wheel, and takes his dinner and supper, and in the morning he puts in the wheel the plates, by which the servant, that carries the victuals, knows they are in good health ; pnd if he finds the victuals again, he acquaints the fa- ther prior with it, who straight goes to visit them. The prior' hath a master-key of ail the rooms, for the friars are obliged to lock the door on the inside, and to keep the room always shut, except when they go to say mass in the morning, and to say the canonical hours in the day time; then if they meet one another, they can say no other words but these : One says, Brother, we must die ; and the other answers, We know it. Only on Thursday, between three and four in the afternoon, they meet together for an hour's time, and if it be fair weath- er, they go to walk in the garden of the convent, and if not, in the common hall, where they cannot talk of other things, but of the lives of such or such a saint j and when the hour is over, MASTER-KEY TO POPERY. 10!^ every one goes to his own chamber. So they obLerve fasting and silence continually, but except flesh, they eat the most ex- quisite and delicate things in the world ; for commonly in one convent there are but twenty friars, and there is not one con- vent of Carthusians, which hath not five, six, and many, twen- ty thousand pistoles of yearly rent. Such is their fasting from flesh and conversation ; but let us know their fasting from sins. Dr. Peter Bernes, secular priest, belonging to the parish church of the blessed Mary Magdalene, (as they do call her,) being 32 years of age, and dangerously ill, made a vow to the glorious saint, that if he should recover from that sickness, he would retire into a Carthusian convent. He recovered, and accordingly, renouncing his benefice and the world, he took the Carthusian habit, in the convent of the Conceptionj three miles from Saragossa. For the space of three years he gave proofs of virtue and singular conformity with the statutes of the order. His strict life was so crowded with disciplines and mortifications, that the prior gave out, in the city, that he was a saint on earth. I went to see him with the father prior's consent, and indeed I thought there was something extraor- dinary in his countenance, and in his words; and I had taken him myself for a man ready to work miracles. Many people went to see him, and among the crowd a young woman, ac- quainted with him before he took the habit, who unknown to the strict friars got into his chamber, and there she was kept by the pious father eighteen months. In that time the prior used to visit the chamber, but the Senorawas kept in the bed- chamber, till at last the prior went one night to consult him upon some business, and hearing a child cry, asked him what was the matter; and though my friend Bernes endeavored to conceal the case, the prior found it out; and she, owning the thing, was turned out with the child, and the father was con- fined for ever : And this was his virtue, fasting and abstinence from flesh, &c. To those that either fast in the abovesaid manner, or keen fasting for devotion's sake, his holiness grants, (taking this bull of crusade) all the said graces, pardons and indulgences ; and really, if such graces were of some use or benefit, *h.e people thus doing, want them very much; or may be, the pope know- ing these practices, doth this out of pity and compassion for their souls, without thinking that this l.>ull is a great encour* ig©ment and incitement to sin. 104 MASTER-KEY TO POPER\. The Ninth Article. This article contains, first, that to pray with more purity every body taking this bull may choose a confessor to his own fancy, who is empowered to absolve sins, except the crime of heresy, reserved to the pope, or apostolical see. You must know what they mean by the crime heresy. Salazar Irribar- ren and Corella, treating of the reserved sins, say, that the crime of heresy is, viz.: If I am all alone in my room, and the door being locked up, talking to myself; I say, I do not believe in God, or in the pope of Rome, this is heresy. They distin- guish two sorts of heresies ; one interna, and another externa, that is, public and secret. The public heresy, such as that I have now told you of, nobody can absolve, but the pope him- self. The second being only in thought, every body can ab- solve, being licensed by the bishop, by the benefit of this bull. So, whoever pronounces the pope is not infallible : the English or protestants may be saved : The Virgin Mary is not to be prayed to : The priest hath not power to bring down from heaven J. C. with five words: Such an one is a public heretic, and he must go to Rome, if he desireth to get absolution. Secondly. This article contains, that by the benefit of this bull, every body may be free from restitution, during his own life ; and that he may make it by his heirs after his death. O what an unnatural thing is this ! What, if I take away from my neighbor three hundred pounds, which is all he hath in the world to maintain his family, must I be free from this restitu- tion, and leave it to my heir's will to make it after my death ? Must I see my neighbors family suffer by it; and can I be free before God, of a thing that God, nature and humanity, require of me to do? Indeed this is a diabolical doctrine. Add to this what I have said of the bull of composition, that is, if you take so many bulls to compound the matter with your confessor, you v/ill be free forever from making restitution : But really you shall not be free from the eternal punishment. Likewise, by the power of this bull, any confessor may commute any vow, except those of chastity, religion, and be- yond seas : But thi s is upon condition that they should give something for the crusade. O God, what an expression is this i To commute any vow, except those of chastitj^, &c. So, if I make a vow to kill a man, if I promise upon oath to rob iny neighbor, the confessor may commute me these vows, for sixpence : But if I vow to keep chastity, I must go to Rome, io the pope himself. What an expression is this ! I say again, aow many millions have vowed chastity? If I say two miw' MASTER-KEY TO POPERY. 105 lions 1 shai nd lie. And how many of these two millions observe it? If 1 say five hundred, I shall not lie. And for all this, we see nobody go to Rome for absolution. The Roman Catholics will say, that by these words, vow of chastity, must be only understood abstaining from marriage ; but I will leave it to any man of reason, whether the nat jre of chastity compriseth only that? Or let me ask the Roman Catholics, whether a priest, who has made a vow of chastity, that is, never to marry, if he commits the sins of the flesh, will be accounted chaste or not? They will, and must say, not. Then, if so many thousands of priests live lewdly, breaking the vow of chastity, why do they not go to the pope for abso- lution? To this they never can answer me; therefore the pope, in this bull, doth blind them, and the priests do what they please, and only the common people are imposed upon, and suffer by it. God Almighty, by his infinite power, en- lighten them all, that so the priests may be more sincere, and the people less darkened. The Tenth Article. The pope grants the same indulgences to those that should die suddenly, if they die heartily sorry for their sins. Of this I have spoken already, and said, that if a man dies truly peni- tent he hath no occasion for the pope's pardon, for his true pen- itence hath more interest (if I may thus express myself) with God Almighty, than the pope with ail his infallibility. So I proceed to the next, which is The Eleventh Article. In this article the pope grants besides the said indulgences, to those that take this bull, that they may tv/ice more in the same year be absolved of ail their sins, of what nature soever once more during their lives, and once more at the point of death. This is a bold saying, and full of assurance, O poor blind people! Where have you your eyes or understanding? Mind, I pray, for the light of your consciences, this impudent way of deceiving you, and go along with me. The pope hag granted you, in the aforesaid articles, all you can wish for, and now again, he grants you a nonsensical privilege, viz. that you may twice at the point of death, be absolved of all your sins. Observe, passing by, that a simple priest, who hath not been license/i by the ordinary to hear confessions, upon urgent necessity, i e. upon the point of death rS allowed by ali 10f» JIASTER-KEY TO POPERY. the casuistical » iithors, nay, by the councils, to absolve all sins whatsoever, if there be not present another licensed priest. Again, nobody can get such an absoiuticn, as is ex- pressed in this bull, but at the point of his soul's departing- from the body, i. e. wPien there is no hope of recovery; and the confessors are so careful in this point, that sometimes, they begin to pronounce the absolution, when a man is alive, and he is dead before they finish the words. Now pray tell me how can a man be twice in such a point? ApA if he got once as much, as he cannot get the second time, vhat occasion hath he for the second full, free, and plenary idulgence, and absolution of all his sins? I must stop here, for if I was to tell freely my opinion upon this point, some will think I do it out of some private ends ; which I never do upon delivering matters of fact. ^The Twelfth Article. Here the most holy father gives his power and authority to the general apostolical commissary of the crusade, and all oth- er graces and faculties, to revoke and suspend all the graces and indulgences granted in this bull, by his holiness, during the year of publishing it; and not only to suspend them upon any restriction or limitation, but absolutely, though this, or any other bull, or brief of indulgences, granted by this or other popes, did contain words contrary to it, viz : Suppose if Clem- ent, or another pope, should say, I grant to such an one such faculties, and I anathematize all those that should attempt to suspend the said faculties. This last expression would be of no force at all, because this bull specifies the contrary. So it is a thing very remarkable, that the pope dispossesseth himself by this bull, of all his power and authority, and giveth it to the general apostolical commissary, insomuch that the apostolical commissary hath more power than the pope him- self, during the year: and this power and authority is renew- ed and confirmed to him by his holiness. And not only he has this power over the pope, but over all the popes, and their briefs, in whatsoever time granted to any place, or person whatsoever. For it is in the apostolical commissary's power to suspend all graces and privileges whatsoever, granted since the first pope began to grant indulgences, which things are all inconsistent with the independency and supremacy of the ho- ly father, nay, according to the principles and sentiments of the'r own authors, but we see they are consistent with their blindness and ignorance. MA9IE1'.-KEY TO POPERY. 107 The Thirteenth Article. "liVsarlijIe showeth us plainly the reason, why the pope Rc.d \hus in granting of his power to the general apostolical co.iiAiioSory of the crusade, for he grants him authority to le- vokc aaJ suspend all the indulgences here granted by himself and other popes, but he grants him the same authority to call again the very same indulgences, and to make them good again. And next to this power (observe this) he grants him and his deputies power to fix and settle the price or charity, the people ought to give for the bull. This is the whole mat- tei, and we may use the English saying. No cure, no pay^ quite reverse. No pay, no cure, no indulgence nor pardon of sins. The treasure of the church (being a spiritual gift) can- not be sold for money, without Simony. And if the Romans say that the pope has that power derived from Christ, or giv- en gratis to him, let them mind the words : Quod gratis acce- pistis, gratis date. If the pope payeth nothing for having such power, if he has it gratis, why does he sell it to the faith- ful? Can a private man, or his deputy put a price on a spir- itual thing? O blindneSiS of heart! The Fourteenth Article. In this article the general apostolical commissary makes use of his power and authority, he says, In favor of this holy bull, we do suspend, during the ypar, all the graces, indulgen- ces, and faculties of this, or any other hind, S^c. Though they he in favor of the building of Si. Peter'^s church at Rome. £jxccpt only from this suspension the 'privileges granted to the superiors of the mendicant orders. IW. excepts only from this suspension the privileges of the four mendicant orders, because the friars of those orders, being mendicants or beggars, they can be no great hindrance of this project. I ask my coun- .rymen this question : If Dii. Francis Anthony Ramirez has such a power, to do and undo, in despite of the pope, whatev- er he pleases for a whole year ; and this power is renewed to him every year, by a fresh bull; of what use is the pope in Spain? And if he has resigned his authority to Don Ramirez, why do they ser d every year to Rome for privileges, dispen- sations, faculties, bulls, &c., and throw their money away? If Ramirez has power to stop, and make void any concession by the pooe, what need have they for so great trouble and ex- panse? Is not t lis a great stupidity and infatuity? Obsei*v« the next article. 108 MASTER-KEY Ta POPERI. The Fifteenth Article. All those prohibitions and suspensions aforementioned, are only to oblige the people to take the bull ; for the general apos- tolical commissary says : We declare that all those that take this hull, do obtain and enjoy all the graces, and faculties, S^c. which have been granted by the popes Paul the 5th, and tlr- hiinu^ the 8th, S^c. So if a poor man takes no bull, though he be heartily penitent, there is no pardon for him. I say, there is no pardon for him from the pope and his commissary, but there is surely pardon for him from God ; and he is in a better way than all the bigots that take the bull, thinking to be free by it from all their sins. Observe also the last words of this article : We command that every body that takes this bull, he obliged to keep by him the same, ivhich is here printed, signed and sealed with our name and seal; and that otheriDise they cannot obtain, nor en- joy the benefit of the said bull. This is a cheat, robbery, and roguery; for the design of the general apostolical commissary is, to oblige them to take another bull. The custom is, that when they take every year a new bull, they ought to show the old one, or else they must take two that year. Now let us suppose that all the contents of the bull are as efficacious as the bigots do believe them to be. A man takes the bull, pays for it, and performs and fulfilleth the contents of it. Is not this enough to enjoy all the graces, &c? What is the meaning then of commanding to keep the same bull by them, but a cheat, robbery, and roguery? I do not desire better proof of this than what the commissary affords me in his following words, by which he contradicts himself He says, and where' as you (speaking with Peter Dezuloaga, who was the man that took the bull which was left at the publisher's shop) have given two reals of plate, and have taken this bull, and your name is written in it, we declare that you have already obtain/- ed and are granted the said indidgences, S^c. And that you may enjoy and nvike use of them, S^c. If he has already obtained all, of what use may it be to keep the bull by him ? How can the commissary make these ex- pressions agree together? 1st. If he doth not keep the bullby him, he cannot enjoy the benefit of the bull. 2d. As soon as he takes it, he has already obtained all the graces, S^c, and er^oys the benefit of the bull. These are two quite contrary -nings. Then the design in the first is robbery and rogueryi and in the second, cheat, fraud, and deceit. MASTER-KEY TO POPERY. 109 Refleo . again : Whereas you have taken the hull ami paid ^or it, you have already obtained all the indulgences and par don of sins. By this declaration, infallible to the Romans, let a man come from committing murder, adultery,. sacrilege, &c if he takes and pays for the bull, his sins are already pardon- ed. Is not this a scandalous presumption? If a man is in a state of sin, and has no repentance in his heart, how can such a man be pardoned at so cheap a rate as two reals of plate? If this was sure and certain, the whole world would embrace their religion, for they then v/ould be sure of their salvation. Again, if they believe this bull to be true, how can they doubt of their going to heaven immediately after death ? For a man, whose sins are pardoned, goes straightway to heaven; so if the sins of all men and women (for every body takes the bull) are pardoned by it, and consequently go to heaven, why do they set up a purgatory? or vvhy are they afraid of hell? Let us say, that we may suspect, that this bull sends more people into hell, than it can save from it; for it is the greatest encouragement to sin in the world. A man says, I m.ay satisfy my lusts and passions, I may commit all wickedness, and yet I am sure to be pardoned of all, by the taking of this bull for two reals of plate. By the same rule, their consciences can- not be under any remorse nor trouble, for if a man commits a great sin, he goes to confess, he gets absolution, he has by him this bull, or permission to sin, and his conscience is at perfect ease, insomuch that after he gets absolution, he may go and commit new sins, and go again for absolution. If we press with these reflections and arguments the Ro- man catholic priests, especially those of good sense, they will answer that they do not believe any such thing; for if a man (say they) doth not repent truly of his sins, he is not pardon- ed W God, though he be absolved by the confessor. Well, if it be so, why does the pope, by his general apostolical conamis- sary, say. Whereas you have taken and paid for this btdl, you have already obtained pardon for your sins, Sfc. We must come then to say, that the cheat, fraud, and deceit is in the pope, and that Don Ramirez is the pope's instrument to im- pose so grossly upon the poor Spaniards. The cor/essor grants free and fall indulgence and pardon of all sins, and of ail the pains ?nd punishments which the penitent was obliged to en- dure for them in purgatory. By virtue of this absolution then, we may say, no soul goes to purgatory especially out of the dominions of the king of Spain, for as I said, in the beginning fif the explanation of the bull, every living soul, froiK seven K 110 MASTER-KEY TO POPERY. years of age and upwards, is obliged to talve the bull, and con sequently, if ever/ soul obtains the grant of being paidoned of all the pains which they were to endure and suffer in purgato- ry, all go to heaven. Why do the priests ask masses, and say them for the relief of the souls in purgatory. Let us from these proceed to the sum of the estations and indulgences granted to the city of Rome, which the pope gi-ants likewise to all those that take the bull, and fulfil -.he contents of it. Estations, in this place, signify the going from one church to another, in remembrance of Christ's being, or remaining so long on Mount Calvary, so long in the garden, so long on the cross, so long in the sepulchre. We call also estations, or to walk the estations, to go from the first cross to the mount Calvary, &c. This is a new thing to many of this kingdom, therefore, a plain account of that cus- tom among the Romans, will not be amiss in this place. There is in every city, town and village, a mount Calvary out of the gates, in remembrance of the Calvary where our Saviour was crucified. There are fourteen crosses placed at a distance one from another. The first cross is out of the gates, and from the first to the second, the Romans reckon so many steps or paces, more or less from the second to the third, and so on from one to another of the remaining, till they come to the twelfth cross, which is in the middle of two crosses, which represent two crosses which the two malefactors were crucified on each side of Christ. They walk these twelve estations in remembrance of all the steps and paces our Saviour walked from the gates of the city of Jerusalem to mount Calvary, where he was crucified. In the first estation, 5-ou will see the image of Jesus, with the cross on his shoulders, in the second, falling down, &lc. In the last cross, our last estation of the three crosses, Jesus is represented crucified between two mal- efactors. Every Friday in the year, the devout people walk the esta- tions, and kneel down before every cross, and say so many pater nosters, &c., and a prayer for the meditation of what did happen to our Jesus at that distance. When the weather hinders the people from going to the great Calvary, they have another in every church, and in the cloisters of the convents, and monasteries, and they walk the estations there, and espe- cially in lent, tnere is such a crowd of people every Friday in the afternoon, that there is scarcely room enough in the high way for all ,0 kneel down. MASTER-KEY TO POPEKY. Ill On good Friday in the evening, is the grest process icn, jiT^ which almost all the people assist with lanterns in their hands Tlie people, both men and women, old and young, go to church in the afternoon. The parish minister, dressed in a surplice, and a sacerdotal cloak on, and a square black cap on his head, and the rest of the clergy in their surplices, and the reverend father preacher in his habit. This last begins a short exhort- ation to the people, recommending to them devotion, humility, and meditation of our Saviour's sufferings ; after he has done, t.\e prior of the fraternity of the blood of Christ, ordereth the procession in this manner: First of all, at the head of it, a man in a surplice, carrieth the cross of the parish, and two boys on each side, with two high lanterns, immediately after begins the first estation of our Saviour, painted in a standard, which one of the fraternity carrieth, and the brethren of that estation follow him in two lines : and the twelve estations ordered in the same manner, follow one another. After the estations, there is a man representing Jesus Christ, dressed in a Tunica or a Nazarine's gown, with a crown of thorns on his head, that carrieth on his shoulders a long, heavy cross, and another man, representing Simon, of Cirene, behind helps the Nazarine to carry the Cross. After him the preacher, clergy, and parish minister, and after them all the people, without keeping any form or order. Thus the procession goes out of the church, singing a proper song of the passion of Jesus ; and when they come to the first cross of the estations of Calvary, the proces sion stops there, and the preacher makes an exhortation, and tells what our Saviour did suffer till that first step, and making the same exhortations in each of the eleven crosses ; when they come at the twelfth, the preacher, on the foot of the cross which is placed between the two crosses of the malefactors, begins the sermon of the passion and sufferings of Christ, and when he has done, the procession comes back again to the church, and there the preacher dismisses the people with an act of contrition, which the people repeat after him. These are the estations of the holy Calvary; but besides these the estations of the holy sepulchre ; that is, to visit seven churches, or seven times one church, on holy Thursday, when Jesus is in the monument; — but of these things 1 shall treat in another place. Now, by these foregoing indulgences, and full pardon of sins, the pope does not grant to all those that take the bull, and fulfil the contents of it (which are only to pay for it) any body may easily know a list of the days in which any one that visits 112 5IASTER-KEY TO POPERY. the churches mentioned in it enjoys at Rome all the aforesaid faculties, pardon of sins, and indulgences, and as you may ob- serve, at the end of the summario, that every day of the year^ there are, at Rome, many indulgences and pardons granted in some church or other to all those that go to visit them. So by the grant of the pope, in the bull of Crusade, the same indul- gences and pardons are given, and in the same day) that is every day of the year) t» all those that take the bull. From this any body may draw the same consequence as before, that a man cannot be afraid in the Romish church, to go to hell ; he i:i'iy commit every day all villanies in the world, and yet every day, having the bull, is sure of getting free and full pardon of his sins, and this without the trouble of going to con- fess : for if they will take the pains to read the contents of the bull, with a serious mind, they will find the truth of what I say, That without the trouble of confessing sins, any body obtains full pardon of all the crimes he has committed. For the general apostolical commissary, (who has the pope's power and authority) says, that he that takes the bull, payeth for it, and writes his nan^e in it, ipso facto, i. e. already ob- tains all the indulgences and pardon of sins, &c. mentioned in the bull; and he does not say. If he confess, or, if he be a hearty penitent; but already, wiihout any limitation or reservation, already he enjoys all, and may maJie use of all the graces, 6fc. So, by these expressions, it appears, that a man, taking the bull, paying for it, and writing his name in it, may commit murder and robbery, &c. and yet obtain every day free and full pardon of his sins, without the trouble of confessing them to a priest, who, if covetous, will ask money for absolution, or money for masses, for the relief of the souls in purgatory. This I must own of my country people, that they are kept in so great ignorance by the priests, that I might dare to say, that not one of a thousand that takes the bull, reads it, but blindly submits to what the minister of the parish tells him, without further inquiry. This is a surprising thing to all the protestants; and it is now to me, but I can give no other rea- sons for their ignorance in point of religion, as for the gen- erality, but their bigotry, and blind faith in what the preachers and priests tell them; and, next to this, that it is not allowed to them ta read the scripture, nor books of controversy about religion. I come now to the days in which every body takes a soul out f)f purgaiory. Observe those marked with a star, and besides them, there is in every convent and parish church, at least, MASTER-KEY TO POPERY. 113 one privileged altar, i. e. any body that says five times Pater Noste'^, &LC., and five times, Ave Maria, with Gloria Patria, &c., takes a soul out of purgatory, and this at any time and in any day of the year, and not only in Spain, by the virtue of the bull, but in France, Germany, Italy, and .n all the Roman Catholic countries where they have no bull of Crusade. From this, I say, that if there is a purgatory, it must be an em^pty place, or that it is impossible to find there any soul at all, and that the Roman Catholics take every year more souls out of it. than can go into it ; which I shall endeavor to prove by evi- dent arguments, grounded on their principles and belief. For, first of all, there is in the bull nine days in the year in which every living person takes a soul out of purgatory, and by this undeniable truth among themselves, it appears that every living person, man, woman, or child, from seven years of age and upwards, takes every year nine sbuls out of pur- gatory. Secondly. Every body knows the Roman Catholic's opinion, that nobody can be saved out of their communion ; and by this infallible (as they believe) principle, they do not allow any place in purgatory to the souls of protestants, and other people of other professions; and so only Roman Catholic souls are the proprietors of that place of torment. Thirdly. It is undeniable, by the Romans, that ever smce the place of purgatory was built up by the popes and councils, the Roman catholics have enjoyed the granting of a privileged altar in every church, that, by their prayers, the souls of their parents or friends may be relieved and delivered out of that place. Fourthly. That to this granting, the popes have been so generous, that they have granted, in such days, special priv- ileges to some churches, for ail those that should visit them, to take souls out of purgatory. Fifthly. That all the prayers said before such altars fcr such a soul in purgatory, if the soul is out of it when the person says the prayers, those prayers go to the treasure of the church ; and by this opinion, undeniable by them, the treasury of the church is well stocked with prayers, and when the pope has a mind to grant, at once, a million of prayers, he may take a million of souls out of purgatory. These five principles and observations are incontestable by any of the Roman catholics. Now let us compute the num- ber of Roman catholics that are alive, and the number of the dead every year. I say, compute, that is, suj)p:)se a certain k2 114 MASTER-KEY TO POPERY. number of." the living and of the dead every year. And I begin with the kingdom of Spain, and its dominions, as the only par takers of the privileges granted in the bull of Crusade. First. Let us suppose, that in the whole dominions of Spain, there are about six millions of living persons ; I speak of the Roman catholics : and that three millions of those catholics die every 5'ear- and that all their souls go to purgatory; for though the supposition is disadvantageous to my purpose, I will allow them more than they can expect. In the first place, by rea- sonable computation, half of the living persons do not die every year : but I suppose this, to make my argument so much the stronger. Secondly. In their opinion, very many of the souls of those that die, go to heaven, and some to hell, which is con- trary to the bull. By this computation, the three millions of people that remain alive, by the bull, take out of purgatory, «even and twenty millions of souls that very year. For there ire nine days, in the bull fixed, on which every living person takes one soul out of purgatory ; if then, only three millions of people die annually, how can the three remaining alive take out twenty-seven millions, it being impossible that there should be more than three millions of souls in purgatory that year. And besides this plain demonstration, and besides the nine days appointed in the bull, according to their belief, and every day in the year, and, toties quoiies, they pray at a privileged altar, they take out of purgatory that soul for which they pray, or if that soul is not in purgatory, any other which they have a mind for, or else the prayer goes to the treasure of the church : and so, by this addition, we may say, that if, out of three milhons of living persons, only half a million of people pray every day ; this half million take out of purgatorv^, year ly, one hundred and eighty-two millions and a half of souls. If they scruple this number, let them fix any other living per- sons, and then multiply nine times m.ore the number of souls delivered out of purgatory every year, by virtue of the nine days mentioned in the bull ; or by the privileged altars, mul- tiply one to three hundred sixty-five souls delivered out of the flames every year, by every living person, as I shall demon- strate more plainly hereafter. As for France, Germany, Italy, Portugal, and other Roman catholic countries, as I said before, they have their privileged altars to take a soul out of purgatory, toties quoties, a Roman sajs so many pate?' nosters, and ave marias before them. And so use the same multiplication to convince them, that there cannot be so many souls in purgatory as they deliver out of MASTER-KEY TO rOPERY. il5 vt every year, or that purgatory of course, must be an empty place; &,c. If they answer co this strong reason, that we must suppose for certain, that the souls of many millions of people, for many years past, are in purgatory, and that there is stock enough taken out of it every year, if there were ten times more living persons than there are now in the Roman Catholic countries; I say, that the supposition has no room at all, and that it is im- possible ; for let us begin at the time when purgatory was first found out by the pope, and let us suppose, gratis, that there is such a place, which we deny. The first year that that imaginary place was settled among the Romans, the very same year the privileged altars were in fashion. The people that were left alive that year took out all the souls of the persons dead the same year, and more too, for as the new privilege was granted themj every body was more charitable in taking the souls of his relations and friends out of sufferings at so cheap a rate as five pater nosters, &c The next year the same, and so on, year by year, till this present time, so that it is impossible to believe that there are a greater number of souls than of persons dead. I say again, that by these principles, sure among the Ro- mans, the catholics only of Spain, and all the dominions be- longing to it, are enough to deliver out of purgatory all the souls of all the catholics dead, from the begining of the world in Christendom. If what they believe were certain, it shoulid be certain too, that since the bull is granted to the catholic kinojs and their dominions, which is since the reion of kinoj Ferdinand, the catholic, only the Spaniards have delivered out of purgatory more souls than persons have died since the universal flood : for every living person, from that time till this present day, has taken out of purgatory, every year, 365 souls by the privileged altars, and nine more by virtue of the bull. Now I leave to the curious reader to make use of the rule of multiplication, and he will find clear demonstrations of my saying. I do not talk now of those innumerable souls that are freed from this place every day of the year by the masses, leaving this for another place. Indeea I have searched among the sophistries of the Roman catholics, to see whether I could find some reason or answer to this: and I protest, I could not fmd any; for as lam sure, they will endeavor to cloud this work with groundless subter- fuges and sophistries, I was willing to prevent all sorts of objections, which may be made by them Only one answer, 116 MASTER-KEY TO POPERY. which I may beheve they will give me, comes now into my head, and it is this, that as the Romans cannot answer any thing contrary to my demonstration, it is to be feared that they w:B. say, that I reason and argue as an ignorant, because I do not know that the souls in purgatory are fruitful beings, that one produces a great many little ones every year, I say, it is to be feared, that being pressed, they must come at last to such nonsensical, fantastical, dreaming reasons, to answer to this urgent argument. So we may safely conclude, and with a Christian confidence s-dj, that if there is such a place as pur- gatory, it must be an empty place, or that it is impossible to find there any souls, or that the Roman catholics take every year more souls out of it, than can go into it: all which, being against the evidence of natural reason, and computation made, it is a dream, fiction, or to say the truth, roguery, robbery, and a cheat of the pope and priests. As for the pope, (if the re- port in the public nev\^s be true,) I must beg leave to except for a while this present pope, who, in his behaviour, makes himself the exception of the rule. I say, for a while,^ for by several instances, (as I shall speak of in the third part,) ma- ny popes have had a good beginning, and a very bad end. God enlighten him with his holy spirit, that he may bring in all papist countries to our reformation. And I pray God Al- mighty, from the bottom of my heart, to give to all the Romans sucli a light as his infinite goodness has been pleased to grant me ; and that all my country people, and all those that call themselves Roman catholics, would make the same use of that light which I have endeavored to make use of myself, to know the corruptions of their church, and to renounce them with as firm and hearty resolution as I have done myself: And I pray God, who is to be my judge, to continue in me the same light, and his grace, that I may live and die in the religion I have embraced, and to give me the desired comfort of my heart, which is to see many of my beloved country people come and enjoy the quietness of mind and conscience which I enjoy, as to this point of religion, and way of salva- tion ; and I wish I could prevail with them to read the bull, which, they believe, is the sancto sanctorum, the passport to heaven ; and I am sure they would find the contrary, and see that it is only a dream, a dose of opium to lull them asleep, and keep them always ignorant. That Almighty God may grant them and me too all these things, is my constant prayer to Him. PART III. k f-^ractical account of txieir Masses, Vrivileged Altars, Transiibstanliation, and Purgatory. comprise £il£ the four heads in one chapter, because there is a near relation between ^lem al, though I shall speak of them separately, and as distinct articles, ARTICLE I. Of their Masses. The Mass for priests and friars is better, and has greater power and virtue than the loadstone, for this only draws iron, but that allures and gets to them silver, gold, precious stones, and all sorts of fruits of the earth; therefore it is proper to give a description of every thing the priests make use of to render the mass the most magnificent and respectful thing in the world, in the eyes of the people. The priest every morning, after he has examined his con- science, and confessed his sins, (which they call reconcilia- tion,) goes to the vestry and washes his hands; afterwards, he kneels down before an image of the crucifix, which is placed on the draws, where the ornaments are kept, and says several prayers and psalms, written in a book, called prepara- terium. When the priest has done, he gets up, and goes to dress himself, ail the ornaments being ready upon the draws, which are like the table of an altar; then he takes the Ambito, which is like an Holland handkerchief, and kissing the mid- dle of it, puts it round about his neck, and says a short prayer. After he takes the Alva, which is a long surplice with narrow sleeves, laced round about with fine lace, and says another prayer while he puts it on. The clerk is always behind to help him. Then he takes the Cingul^m, i e. the girdle, Rud says a prayer; after he takes the Stola, which is a long list of silk, with a cross in the middle, and two crosses at the ends of it, and says another prayer while he puts it on his neck, and crosses it before his breast, and ties it with the ends of the girdle. After he takes the Manipulum, i. e. a sjiort list of the same silk, with as many crosses in it, and ties it on 117 118 BIASTER-KEY TO POPERY. the left arm, saj^mg a short prayer. Then he takes the Casulla, i. e. a sort of a dress made of three yards of silk stuff, a yard wide behind, and something narrower before, with a hole in the middle, to put his head through it. After he is thus dressed, he goes to the corner of the table, and taking the chalice, cleans it with a little Holland towel, with which the chalice's mouth is covered; after he puts a large host on the patena, i. e. a small silver plate gilt, which serves to cover the chalice, and puts on the host a neat piece of fme hoi land laced all over. Then he covers all with a piece of silk, three quarters of a yard in square. After he examines the corporales, i. e. two pieces of fine, well-starched holland, with lace round about; the first is three quarters of a yard square, and the second half a yard; and folding them both, puts them in a flat cover, which he puts on the chalice, and taking a squared cap, if he is a secular priest, puts it on his head, and having the chalice in his hands, makes a great bow to the cru- cifix, says a prayer, and goes out of the vestry to the altar, where he designs to saj^ mass. This is, as to the private mass. Now before I proceed to the great mass, which is always sung, it is fit to talk of the riches of their ornaments. As in the Romish church are several festivals, viz. those of our Saviour Christ, Christmas, Circumcision, Epiphany, Eas- ter, Ascension, Pentecostes, and Transfiguration: Those of the Holy Cross ; those of the blessed Virgin Mary; those of the angels, apostles, martyrs, confessors, virgins, &c. So there are several sorts of ornaments, and of divers colors ; white for all the festivals of Jesus Christ, except pentecostes, in which the ornaments are red ; white also for the festivals of the Vir- gin Mary, confessors, and virgins; red for martyrs; violet color for advent and lent; and black for the masses of the dead. The same rule is observed in the front of the altar's table, or ara altaris, which are always adorned with hangings the color of the day's festivals. In every parish church and con- vent, there are many ornaments of each of the said colors, all of the richest silks, with silver, gold and embroidery. There are many long cloaks or palia of all sorts of colors, several dozens of alvas, or surplices of the finest holland, with the finest laces round about them, chalice of silver, the inside of the cup gilt, many of gold, and many of gold set with dia- monds and precious stones. There is one in the cathedral of St. Salvator, in the city of Saragossa, which weighs five pounds of gold, set all over wrth diamonds, and is valued MASTER-KEY TO POPERY. 119 at 15,000 crowns, and this is not accounted an extraor- dinary one. A possenet of silver, gilt all over, to keep the holy water and hysop, with a silver handle, to be used in holy days at church, is an indispensable thing almost in every church; aa also twc big candlesticks four feet high, for the two accolits or assistants to the great mass. In several churches there are two ciriales, i, e. big candlesticks five feet high all of silvei> which weigh two hundred pounds in some churches, and ano- ther bigger than these for the blessed candle on candlemas day. Six other middle silver candlesticks, v/hich serve on the ara or altar's table, silver, and (in many churches) gold bottles and plate to keep the water and wine that is used ir. the mass, a small silver bell for the same use, an incensary, and stand for the missal or mass-book, and another stand of silver two feet high, for the deacon and sub-deacon to read on it the epistle and gospel. There is also in the great altar, the custodia, i. e. a figure of the sun and beams made of gold, and many of them set with precious stones to keep in the centre of it the great con- secrated host, in the middle of two crystals: The foot of the custodia is made of the same metal; it is kept in a gilt taber- nacle, and shown to the people on several occasions, as I will mention in another place. Besides this rich custodia, there is a large silver or gold cup kept in the same, or another tabernacle on another altar, which is to keep the small consecrated wafers for the commu- nicants. Before those tabernacles a silver lamp is burning night and day. The altars are adorned on several festivals with the silver bodies of several saints, some as large as a man, some half bodies with crowns or mitres set with precious stones. I could name several churches and convents, where I saw many rarities and abundance of rich ornaments, but this being a thing generally known by the private accounts of many travellers, I shall only give a description of the rarities and riches of the church of the lady del Pilar, and that of St. Sal- vator, in the city of Saragossa ; because I never met with any book which did mention them, and the reason, as I believe, is, because foreigners do not travel much in Spain, for want :/f good conveniences on the roads, and for the dismal journey in which they cannot see a house, sometimes in twenty miles, and sometimes in thirty. In the Cathedral church of St. Salvator, there are forty-five 120 MASTER-KEY TO POPERY. Drebendaries, besides the dean, arch-deacon, chanter, and six- ty-six beneficiates, six priests and a master, and twelve boys for the music, and sixty clerks and under clerks, and sextons The church contains thirty chapels, large and small, and the great altar, thirty feet high and ten broad, all of marble stone, with many bodies of saints of the same, and in the middle of it the transfiguration of our Saviour in the mount Tabor, with the apostles all represented in marble figures. The front of the altar's table is made o^ solid silver, the frame gilt, and adorned with precious stones. I^^ the treasure of the church they keep sixteen bodies of saints of pure silver, among which, that of St. Peter Argues, (who was a prebendary in the same church, and was murdered by the SaraceAs,) is adorned with rich stones of a great value. Besides these they keep twelve half silver bodies of other saints, and many relics set with gold and diamonds. Forty-eight silver candlesticks for the altar's table, two large ones, and the third for the blessed candle, 300 pound weight each : thirty-six small silver candlesticks ; ana six made of solid gold for the great festivals. Four possenets of silver, two of solid gold, with the handles of hysops of the same. Two large crosses, one of silver, the other of gold, ten feet high, to carry before the processions. Ten thousand oun- ces of silver in plate, part of gilt, to adorn the two corners o^ the altar on great festivals, and when the archbishop officiates, and says the great mass. Thii ty-three silver lamps, of which the smallest is an hundred and fifty pounds weight, and the largest, which is before the great altar, gilt all over, is six hundred and thirty pounds weight. Abundance of rich orna- ments for priests, of mexpressible value. Eighty-four chali ces, twenty of pure gold, anu sixty-four of silver, gilt on the inside of the cup; and the lich chalice, which only the arch- bishop makes use of in his pontifical dress. All these tilings are but trifles in comparison with the great tustodia they make use of to carry the great host through the streets on the festival of Corpus Christi: This was a present made to the cathedral by the Archbishop of Sevil, who had been prebendary of that church before. The circumference of the sun and beams is as big as the wheel of a coach ; at the end of each beam there is a star. The centre of the sun, where the great host is placed between tv/o crystals, set with krge diamonds; the beams are all of solid gold set with seve- ral precious stones, a-'d in the middle of each star, a rich em- srald set in gold. Th** crystal with the great host is fixed in he mouth of the rich chalice, on a pedestal of silver, ail gilt 3IASTER-KEY TO POPERY. 121 over which is three feet high. The whole cuptodia is five hundred pounds weight, and this is placed on a gilt base, which is carried by twelve priests, as I shall tell y )u in another article. Several goldsmiths have endeavored to value this piece, but nobody could set a certain sum upon it. One said that a milli m. of pistoles was too little. And how the arch- bishop could gather together go many precious stones, every body was surprised at, till we heard that a brother of his grace died in Peru, and left him great sums of money, and a vast quantity of diamonds and precious stones. I come now to speak of the treasure and rarities of the La- dy del Pilar. In the church of this lady is the same number of prebendariae and beneficiates, musicians, clerks, and sex- tons, as in the catholic Church of St. Salvator, and as to the ornaments and silver plate, they are very much the same, ex- cept only that of the great custodia, Avhich is not so rich. But as to the chapel of the blessed Virgin, there is, without comparison, more in it than in the cathedral. I shall treat of the image in another chapter Now as to her riches, I will give you an account as far as I remember, for it is impossible for every thing to be kept in the memory of man. In the little chapel, where the imago is on a pillar, are four angels, as large and tali as a man, with .a big candlestick, each of which is made wholly of silver gilt. The front of two altars is solid silver, v/ith gilt frames, set with rich stones. Be- fore the image there is a lamp, (as they call it,) a spider of crystal, in which twelve wax candies burn night and day : The several parts of the spider are set v/ith gold and diamonds, which was a present made to the Virgin by Don John, of Aus- tria, who also left her in his last will, his ov/d heart, which ac- cordingly was brought to her, and is kept in a gold b6x set with large diamonds, and which hangs before the image. There is a thick grate round about the little clr pel, of solid silver: Next to this is another chapel to say mass in before the image; and the altar-piece of it is all made of silver, from the top to the altar's table, which is of jasper stone, and the front of silver, with the frame gilt, set with precious «tones. 'llie rich crown of the Virgin is twenty-five pounds weight, set all over with large diamonds. Besides this rich one, she V.as six pounds more of pure gold, set with rich diamonds and em- eralds, the smallest of which is worth half a million. The roses of diamonds and other precious stones she has to adorn her mantle, are innumerable ; for though she is dres- sed every day in the color of the church's festival, and never Li l22 5iasti:k-key to rorEKY. uses twice the same mantle, which is of the best stuff, em broidered with gold; she has new roses of precious stones, ev- ery day for three years together; she has three himdred and sixty-five necklaces cf pearls and diamonds, and six chains of gold set with diamonds, which are put on her mantle on the great festivals of Christ. In the room of her treasure are innumerable heads, arms, legs, eyes, and hands, made of gold and silver, presented to her by the people, which have been cured as they believe, by miracle, through the Virgin's divine power and intercessions. In this second chapel are one hundred and nmety-five silver lamps, in three lines, one over the other. The lamps of the lowest rank are bigger than those of the second, and these are bigger than those of the third. The five lamps facing the im- age are about five hundred pounds weight each, the sixty of the same line four hundred pounds weight, and those of the third line, one hundred pounds weight. Those of the second line are tvv^o hundred pounds v/eight. There is the image of the Virgin in the treasure, made in the shape of a woman five feet high, all of pure silver, set with precious stones, and a crov/n of gold set with diamonds, and this image is to be car- ried in a public procession the ds.ys appointed. 1 will speak of the miraculous image in the following chapter I remember that when the Rt. Hon. Lord Stanhope, then General of the English forces, was in Saragossa, after the bat- tle, he went to see the treasure of the lady of Pilar, which was shown to him, and I heard him say these words : If all the kings of Europe should gather together all their treasures and precious stones, they could not buy half of the riches of this treasury. And by this expression of so wise and experienced a man, every body may judge of the value. After this short account of the ornaments to be used at mass, and the incomparable treasures of the Romish church, I pro- ceed to a description of the great or high masses, their ceremo- nies, and of all the motions and gestures the priests make in the celebration of a mass. Besides the priest, there must be a deacon, subdeacon, two acolitiji.e. tv/o to carry the large candlesticks before the priest, and one to carry the incensary. The incenser 1 elps the priest when he dresses himself in the vestry, and the tv/o acoliti help the deacon and subdeacon. When all three are dressed, the mcenser and the two acoliti in their surplices, and large collars round about their necks, made of the same stuflf as that of the priest's casulla, and deacon and subdeacon's aJr 5IASTER-KEY TO POPEHY. 123 matices, i. e. a sort cf caruila, with open sleeves, I say, tho incenser puts fire in the incensary, and the acohti takes the candlesticks wi'^h the wax candles lighted, and the subdeacon takes the chalice and corporals, and so making a bow to the crucifix in the vestry, they go out into the church to the great altar. There are commonly three steps to go up to the altar, and the priest and five assistants kneel down at the first step, then leaving the incense and acoliti to stay ihere, the priest, deacon and subdeacon go up to the altar*'s table, and ail knee. down there again. Tlie subdeacon leaves ihe chalice on a Ut- ile table next to the altar's table at the right hand, and then fhey turn back again to the highest step, and kneeling down again, the priest, deacon, and subdeacon got up, leaving the incenser and acoliti on their knees, and begin the mass ])y a psalm, and after it the priest says the general ccnfcssicn cf sins, to which the deacon and subdeacon answ^er, MucreaUir tui, S^c. Then they say the general confession themselves, and after it the priest absolves them, and saying another psalm, they go up again to the altar's table, which the priest kisses, and he and the two assistants kneel down, and rise again. Then the incenser brings the incensary and incense, and the priest puts in three spoonsful] of it, and taking the incensary from the deacon's hands, he incenses three times the taberna- cle of the Eucharistia, and gees twice to each side of it, he kneels down then, and the deacon takes up the hem of the priest's casulla, and so goes from the middle of the altar to the right corner, incensing the table, and returning from the corner to the middle, then kneels down and gels up, and goes to the left corner, and from the left goes again to the right cor- ner, and giving the incensary to the deacon, he incenses three times the priest, and gives the incensary to the incenser, and this incenses twice the deacon. The assistants always follow the priest, making the motions that he does. The incenser has the 7rd3bal or mass-book ready on the altar's ■fable at the right cornei', and so the priest begins the psalm of the mass: all this while the musicians are singing the begin- ning of the mass till lyric eleijon^ and whenthe)- have fin- ished, the priest sings these three words,: Gloria in excehis dea And the musicians sing the rest. Vv'hile they are sing- ing, the priest, deacon, and subdeacon, making a bow to the tabernacle, go to sit on three rich chairs at the right hand of the ara or altar's table; and as soon as the music has ended tne gloria, they go to the middle of the tabic, kneel down, and get up, aid the priest kissing he table turns to the people, 124 MASTER-KEY TO POPEEY, opening his arms, and says, in Latin, The Lord he with you, to which, and all other expressions the music and the people answer; then turns again his face to the altar, kneels down gets up, and the assistants doing the same, the priest goes to the right corner, and says the collect for the day, and two, or sometimes five or six prayers in commemoration of the saints , and last of all, a prayer for the pope, king and bishop of the diocess, against heretics, infidels and enemies of their religion, or the holy catholic faith. Then the subdeacon, taking the book of the epistles and gospels, goes down to the lowest step, and sings the epistle, which ended, he goes up to the priest, kisses his hand, leaves the book of the gospels on the little table, takes the missal or mass-book, and carries it to the left corner. Then the priest goes to the middle, kneels down, kisses the altar, says a praj^er, and goes to say the gospel, while the music is singing a psalm, which they call Tractus gradualis. The gospel ended, the priest goes again to the middle, kneels down, rises and kisses the table, and turns half to the altar, and half to the people, and the deacon, giving him the incense-box, he puts in three spoonsfull of it, and blesses the incense : The incenser takes it from the deacon, who taking the book of the gospel, kneels down before the priest and asks his blessing. The priest gives the blessing, and the deacon kisses his hand, and then he goes to the left corner and sings the gospel, viz : the left corner, as to the people of the church, but as to the altar, it is the right. While the deacon sings the gospel, the priest goes to the oppo- site corner and there stands till the gospel is ended : Then the deacon carrieth to him the book open, and the priest kissing it^ goes to the middle of the table, and kneeling, rising, kissing the table, the assistants doing the same, he turns his face to the people, openeth his arms, and says again. The Lord he with you. Then he turns again before the altar, and says. Lei us pray. The music begins the offertory, when there is no creed to be sung, for there is no creed in all their festivals. While the musicians sing the offertory, the deacon prepares the chalice, that is, he puts the wine in it, and after him, the subdeacon pours in three drops of water, and cleaning nicely the mouth of the cup, the deacon gives it to the priest, v\ ho takes it in his hands, and offering it to the Eternal, sets it on the clean corporales, and covers it with a small piece ol fine holland : then he says a prayer, and putting incense in th'o incensary as before, kneels, and then rising, incenses the ta- ble, as is said, which done, the subdeacor pours water on thriest's fore-fingers, which he washes and wipes with a cleaii towel, and after returns to the middle of the table, and after some prayers, he begins to sing the preface, which ended, he gays some other prayers. Before the consecration, he joins his two hands, and puts them before his face, shuts his eyes, and examines his conscience for two or three minutes ; then opening his eyes and arms, says i prayer, and begins the consecradnn. At this time every body is silent, to hear the words, ana when the priest comes to pronounce them, he says with a loud voice, in Latin, Hoc est erdm corpus meum. Then he leaves the consecrated Host on the ara, kneels down, and getting up, takes again the host with his two thumbs and two foremost fingers, and lifts it up as high as he can, that every body may see it, and leaving it again on the same ara, kneels down, and then rising up, takes the chalice, and after he has consecrated the wine, leaves it on the ara, and making the same motions and bows, he lifts it up as he did the host, and placing it on the ara, covers it, and with the same gestures, he says a prayer in remembrance of all the saints, all parents, relations, friends, and of all the souls in purgatory, but espe- cially of that soul for whom the sacrifice of that mass is offered to God by Jesus Christ himself. - I say, by Jesus Christ him- self, for as Chrysostom and Amb.* say, the priest, not only representing Christ, but in the act of celebrating and conse- crating is the very same Christ himself Thus it is in the catechism published by decree of the council' of Trent.j Between this and the sumption, or the taking of the host, and drinking of the cup, the priest says some prayers, and sings Our Father, in Latin, kneeling down several times. — When he comes to the communion, he breaks the host by the middle, leaves one part on the table, and breaks off the other half, a little piece, and puts it into the cup; this done, he eats the two half hosts, and drinks the wine ; and for fear any small fragments should remain in the cup, the deacon puts in more wine, and the priest drinks it up, and going to the corner with the chalice, the subdeacon pours water upon the priest's two thumbs and foremost fingers, and being well washed, goes * Horn. 2. in 2d Timoth. and Horn, de prod, Juffae Arnb. lib, 4, de sa- cram, C. 4. t Sed unus etiam, atque idem Sacerdos est Christus Dominus : — Nam Min- fetii qui Sacrificium faciunt, non suam sed Christ! personam accipiunt, cuir ejus Corpus et Sanguiiiem conficiunt, id quod et ipsius Coiisecratioais Verbis ostenoitur, Sacerdos inquit : Hoc est Corpus meum, personam videJicet Cliris- ti Domini gerens, panis et vini Substantieun in veram fjus Cojp'jrJs et San- KLunis Substauliam convertit. l2 . 126 MASTER-KEY TO POPERY. to the middle of the table, and drinks up the water. Then the deacon takes the cup and wipes it, and putting on every thing, as when they came to the altar, gives it to the subdea- con, who leaves it on the little table near the altar. After this is done, the priest, kneeling and getting up, and turnmg to the people and opening his arms, says, Tlie Lord he witJi you, and tvv'o or more prayers; and last of all, the gospel of St. John, with which he ends the mass; so in the same order they went out of the vestry, they return into it again, saying a pray- er for the souls in purgatory. After the priest is undrest, the incensor and acoliti kneel dov\'n before him, and kiss his right hand: Then they undress themselves, and the priest goes to the humiliatory to give God thanks for all his benefits. The same ceremonies, motions and gestures the priest makes in a private mass, but not so many in a mass for the dead. They have proper masses for the holy Trinity, for Christ, the Virgin Mary, angels, apostles, martyrs, confessors, Virgins, and for the dead; the ornaments for this last are ai- Vv'ays black. This is a true description of the ceremonies of the mass : Now let us give an account of the means the priests make use of for the promoting of this sacrifice, and increasing their profit. The custom., or rule for public miasses, which are always sung, is this : the person that goes to the clerk and asks a mass to be sung, carries at least six wax candies, which burn upon the altar's table, while the mass lasts, and a good offering for ihe priest, and besides that, must give the charity, which is a crov.'n, and the same for a mass sung for the dead ; but if a person have a mind to have a mass sung, such or such a day forever, he must give, or settle upon the chapter or commu- nity, a pistole every year, and these are called settled masses, and there are of these masses in every parish, church and convent, more than the priests and friars can say in a year for ever since the comed)^ of the mass began to be acted on the stage of the church, the bigots of it successively havo gettled ir.asses every year; the priests and friars then cannot discharge their conscience, while they keep the people ignor- ant of the truth of the miatter. 'I'hus they blind the people : Suppose to be in a convent ore lumdred friars and priests, and that in that convent are tvo hundred private and public masses settled every day, the charity of one hundred is a manifest fraud and robbery, for they receive it, and cannot say the masses. And neverthe- ess, they accept every day new foundations and settlem.ents MASTER-KEY TO POPERY. 127 of masses; for if the people ask the dean, or prior, wbether there is a vacancy for a mass, they will never answer no; and this way they increase the yearly rents continually. This is to be understood of the chapter or community, and I must say, that the chapters, and parish churches, are not so hard upon the people as the convents of friars are, though they are not so rich as the communities : The reason is, be- cause a parish priest has, during his life, his tithes and book- money. But a prior of a convent commands that community only three years ; therefore, while the office lasts, they en- deavor to make money of every thing. I knew several priors very rich after their priorship ; and how did they get riches, but by blinding and cheating the people, exacting money for masses which never were said, nor sung, nor ever will be? As to the private priests and friars, and their cheating ways, there is so much to be said on them that I cannot, in so small a book as this is, give a foil account of all; so I shall only tell the most usual methods they have to heap up riches by gath- ering thousands of masses every year. Observe first of all, that if a priest is a parish minister, or vicar, he has every day of the year certain families, for whose souls, or the souls of their ancestors, he is to celebrate and offer the sacrifice of the mass. And if he is a friar, he has but one mass every week left to him., for six days he is obliged to say mass for the community : So by this certain rule, a pa- rish minister cannot in conscience receive any money for masses, when he knows he cannot say more masses than those settled for every day in the year; and by the same rule, a friar cannot in conscience receive more money than for fifty- two masses every year, and consequently those that receive more are deceivers of the poor ignorant people, robbers of their money, and commit sacrilege in so doing. And that they take more than they in justice can, shall ap- pear in several instances. First: I never saw either secular or regular priests refuse die charity for a mass, when a christian soul asked them to Jay it; and I knew hundreds of priests mighty officious in ask- mg masses from all sorts of people. Secondly: In all families whatsoever, if anv one is dan- gerously sick, there are continually frjars and priests waiting till the person dies, and troubling the chief of the family with petitions for masses for the soul of the deceased; and if no is rich, the custom is, to distribute among all the convents aiad parishe-? one thousand, or more masses to be said the day of 128 MASTEE-KEY TO POPERY. burial. When the Marquis of St. Martin died, his lady die tributed a hundred thousand masses, for which she paid the very same day five thousand pounds sterling, besides one thou- sand masses, v.hich she settled upon all the convents and pa- rish churches, to be said every year forever, which amounts to a thousand pistoles a year forever. Thirdly: The friars, most commonly, are rich, and have nothing of their own (as they say) ; some are assisted by their parents, but these are very few. They give two thirds of whatever they get to the community ; and in some strict orders the friars ought to give all to the convent; nevertheless, they are never without money in their pockets, for all sorts of diver- sions; and it is a general observation, that a friar at cards is a resolute man ; for as he does not work to get money, or is sure of getting more if he lose, he does not care to put all on one card; therefore gentlemen do not venture to play with them, so they are obliged to play with one another. I saw several friars who had nothing in the world but the allowance of their community, and the charity of 52 masses a year, venture on the card 50 pistoles ; another lose 200 pistoles in half an hour's time, and the next day have money enough to play. And this is a thing so v.ell known, that many of our officers that have been in Spain, can certify the truth of it, as eye-witnesses. Now, as to the m.e'.hod they have to pick up m^oney for so many masses, they do not tell it; but as I never was bound not to discover it, and the discovery of it, I hope, will be very use ful to the Roman Catholics, though disadvantageous to priests and friars, I think myself obliged, in conscience, to reveal this never-revealed secret, for it is for the public good, not only of protestants, who by this shall know thoroughly the cheats of the Romish priests, but of the Roman Catholics too, who bo- stow their money ior nothing to a people that make use of it to ruin their souls and bodies. The thing is this, that the friars are said to have a privilege from the pope (I never saw such a privilege myself, though I did all my endeavors to search and find it out) of a centenaria mhaa, i. e. a brief, where the pope grants them the privilege of saying one mass for a hundred ; which privilege is divulged among priests and friars, who keep it a secret among them- selves: so that, as they say, one mass is equivalent to a hun dred masses. I did not question when I was in the commu n ion, that the pope could do that and more, but I was suspi c^ou^ of the truth of such a grant. Now observe that by Uii» MASTEB-KEY TO POPERY. 129 brief, every friar, havii g for himself 52 masses free every year, and one mass being as good as a hundred, he may get the charity of 5200 masses, and the least charity for every mass being two reals of plate, i. e. fourteen pence of our money, he may get near 300 pounds a year. The secular priests, by this brief of centenaria missa, have more masses than the private friars ; for though they have 365 settled masses to say in a year, they have, and may get the charity of 99 masses every day, which comes to 3,006,135 masses every year. In the convents that have 120 friars, and some 400, the prior, having 6 masses every week from each of his friars, by the same rule, the prior may have millions of millions of masses. Hear now, how they do amuse the credulous people : If a gentleman, or gentlewoman, or any other person goes to church, and desires one mass to be said for such or such a soul, and to be present at it, there is always a friar ready, from six in the morning, till one, to say mass. He takes the charity for it, and he goes to say it, which he says for that soul, as I say now : For till such time, as he gets the charity of a hun- dred masses, which is above five pounds sterling, he will not say his own mass, or the mass for him. And so the rest of the friars do, and many priests too. The person that has given the charity, and has heard the mass, goes home fully satisfied that the mass has been said for him, or to his intention. As to the communities : If somebody dieth, and the execu tors of the testament go to a father prior, and beg of him to say a thousand masses, he gives them a receipt, whereby the masses are said already; for he makes them believe that he has more masses said already by his friars to his own inten- tion, and that out of the number he applies 1000 for the soul of the dead person ; so the executors upon his word take the receipt of the masses, which they want to show to the Vicar General, who is to visit the testament, and see every spiritual thing ordered in it, accomplished accordingly. This custom of asking money for masses is not only among the friars^ but among the beatas, nuns, and whores too, for a heata, with an affected air of sanctity goes up and down to visit the sick, and asks beforehand many masses from the heads of families, alleging that by her prayers and so many masses, the sick may be recovered and restored to his formei health ; but these, if they get money for masses, they give it to their spiritual confessors, who say them as the beata ordr>r- «*th. And according to their custom and belief, there is no 130 IttASTER-KEY TO POPERY. harm ^X all in so doing. The evil is in the nuns^ who get ev- ery where abundance of masses, on pretence they have priests and friars of their relations, who want the charity of masses. And what do they with the money? Every nun having a Devoto, or gallant to serve her, desireth him to say so many masses for her, and to give her a receipt; he promises to do it, but he never doth say the masses, though he give^h a re- ceipt: so the nun keeps the money, the friar is paid by her in an unlawful way, the people are cheated, and the souls in purgatory (if there was such a place) shall remain there for- ever, for want of relief. But the worst of all is, that a public, scandalous woman will gather together a number of masses, on pretence that she has a cousin in such a convent, w^ho wants masses, i. e-. the charity for them. And what use do they make of them? — This is an abomination to the Lord. They have many friars who visit them unlawfully, and pay for it in masses; so the woman keeps the money in payment of her own and their sins, gets a receipt from the fiiars, and these never say the masses; for how can we believe that such men can offer the holy sacri- fice (as they call the mass) for such a use? And if they do it, which is, in all human probability, impossible, who would not be surprised at these proceedings ? Every body indeed. There is another custom in the church of Rome, which brings a grea,t deal of profit to the priests and friars, viz. the great masses of brotherhoods, or fraternities. In every parish church, and especially in every convent of friars and nuns, there is a number of these fraternities, i. e. corporations of tradesmen ; and every corporation has a saint for their advo- cate or patron, viz. the corporation of shoe-makers has for an advocate St. Chrispin and Chrispinia: the Butchers St. Bar- tholomew, &c. and so of the rest. There is a prior of the corporation, w^ho celebrates the day of their advocate with a solemn mass, music, candles, and after all, an entertainment for the members of the fraternity, and all the friars of the community. To this the corporation gives eight dozen of Avhite wax candles to illuminate the altar of their patron, v/hen the solemn mass is sung, and whatever remains of the candles goes to the convent. The prior payeth to the commu- nity 20 crowns for the solemn mass, and 10 crov/ns to the musicians. The day following the corporation gives 3 dozen yellow candles, and celebrates an anniversary, and have many masses sung for the relief of their brethren's souls in purga .ory; for every mass th3y pay a crown And besides ali M,\STEll-KF.Y TO FOPEEY. 131 diese, the corporation has a mass settled every Friday, which is to be sung for the reUef of the brelhren'ssouls, for which and candles, the convent receiveih 6 crowns every Friday. There is not one church nor convent w^ithout two or three of these corporations every week: for there are sair Is enough in the church for it, and by these advocates of the friars, ra- ther than of the memjcrs of the corporation, ever;^ body may form a right judgment of the riches the priests and fnarsget by these means. One thing I ca-mot pass by, though it has no relation wdth the main subjec.of the mass; and this is, that after the sol- emn mass is finished, the prior of the corporation, with his brethren, and the prior of the convent, with his friars, go all together to the refectory or common hall, to dinner, there they make rare demonstrations of joy, in honor of the advocate of that corporation. The prior of the convent makes a short epeech before dinner, recommending to them to eat and drink heartily, for after they have paid all the honor and reverence to their advocate that is due, they ought to eat, and drink, and be merry; so they drink till they arc happy, though not drunk. I heard a pleasant story, reported in town, from a faithful person, who assured me he saw, himself, a friar come out of the refectory, at 8 at night, and as he came out of the con- vent's gate, the moon shining that night, and the shadow of the house being in the middle of the street, the merry friar think ingthat the light of the m.oon, in the other half part of the street, was water, he took off his shoes and stockings, and so walked till he reached the shadow; and being asked by my friend the meaning of such extravagant felly, the friar cried out, a miracle, a miracle! The gentleman thought that the fri- ar was mad: but he cried the more, a miracle! a miracle! — Where is the 7niracle? (the people that came to the windows asked him;) I came this minute through this river, (said he) and I did not wet the soles of my feet ; and then he desired the neighbors to come and be witnesses of the miracle. In such a condition the honor of the advocate of that day did put the reverend friars; and this and the like effects such festivals Occasion, both in the members of the convents and corporation. Now I come to ihe means and persuasions the friars make jse of for the extolling and praising this inestimable sacrifice of the mass, and the great ignorance of the people in believing them. First of all, as the people kno^v the debaucheries ana lewd hves of many friars and priests, sometimes they are loth 132 MASTER-KEY TO POPEETT. to desire a sinful friar to say mass f >r their , thinking that his mass cannot be so acceptable to God Almighty as that which is said by a priest of good morals : So far the people are illumi- nated by nature ; but to this, priests and friars make them be- lieve, that though a priest be the greatest sinner in the world, the sacrifice is of the same efficacy with God, since it is the sacrifice made by Christ on the Cross for all sinners ; and thai it was so declared by the pope, and the council of Trent. Put it together with what the same council declares, that the priest doth not only represent Christ when he ofFereth the sac- rifice, but that he is the very person of Christ at that time, and that therefore David calls them Christs by these words : Nolite tangere Christos meos. O execrable thing I If the priest is the very Christ in the celebration of the mass, how can he at the same time be a sinner ? It being certain that Christ knew no sin : and if that Christ Priest, offering the sacrifice, is in any actual moral sin, how can the sacrifice of the mass, which is (as to them) the same sacrifice Christ did ofier to his eter ■ nal Father on the cross, be efficacious to the expiation of the sins of all people ? For, in the first place, that sacrifice offer- ed by a Priest-Christ, in an actual mortal sin, cannot be an ex- piation of the sin by which the priest is spiritually dead. Sec- ondly, if the Christ-Priest is spiritually dead by that mortal sin, how can such a priest offer a lively spiritual sacrifice? — We must conclude then, that the priests, by such blasphemous expressions, not only deceive the people, but rob them of their money, and commit a high crime, but that the sacrifice he offers is really of no effect or efficacy, to the relief of the souls m the pretended purgatory. From what has been said, it appears that the priests and friars make use of whatever means they can to cheat the peo- ple, to gratify their passions, and increase their treasure. For what cheat, fraud, and roguery, can be greater than this of the centenaria missa with which they suck up the money of poor and rich, without performing what they promise? If the pope's privilege for that hundred mass was really true, natural reason shews, it was against the public good, and there- fore ought not to be made use of: for by it, friars and priests will never quench their thirst of money and ambition, till they draw to them the riches of Christendom, and by these means, they will wrong the supposed souls in purgatory, and ruin their own too. Decency in the sacerdotal ornaments is agreeable to God our Lord, but vanity and profaneness is an abomina- tion before him. Of what use can all the riches of their churchea MASTER-KEY TO POPERY 133 and ornaments be ? To make the sacrifice of the mass more efficacious, it cannot be for; the efficacy of it proceeds from Christ himself, who made use of different ornaments than those the priests make use of. Nor is it to satisfy their own ambi- tion, for they could get more by saying them; it is only to make Mistress Mass the more adm.ired, and gain the whole people to be her followers and courtiers. O that the Roman laity would consider the weight of these Christian observations, and if they will not believe them be- cause they are mine, I heartily beg of them all, to make pious and serious reflections upon themselves, to examine the de-signs of the priests and friars, to mind their lives and conversations; t© observe their works ; to cast up accounts every year, and see how much of their substance goes to the clergy and church for masses. Sure I am, they will find out the ill and ambitious designs of their spiritual guides. They will experience their lives not at all (most commonly,) answerable to their charac- ters, and sacerdotal functions; and more, their own substances and estates diminished every year. Many of their families corrupted by the wantonness, their understandings blinded l)y the craft, their souls in the way to hell, by the wicked doc- trines, and their bodies under suffering by the needless impo- sitions of priests and friars. The}' will find also, that the pomp and brightness of a solemn mass, is only vanity to amuse the eyes, and a cheat to rob the purse. That the centenaria missa never known to them be- fore, ir a trick and invention of priests and friars, to delude and deceive them, and by that means impoverish and weaken them, and make themselves masters of all. They will come at last to consider and believe, that the Ro man Catholic Congregations, ruled and governed by priests and friars, do sin against the Lord, i. e. the spiritual heads do com- mit abomination before the Lord, and that they cannot prosper here, nor hereafter, if they do not leave off their wicked ways. Pray read the fifth chapter, the seventeenth verse, and the following, of Juditli, and you shall find the case and the truth of my last proposition. While (.ays he) these people sinned not before their God, they prospered, because the God that ha- teth iniquity iDas with them. But when they departed from the way that he appointed them^ they were destroyed. This Avas spoken of the Jews, but we may urderstand it of all nations, and especially of the Romans, who arc very much of a riece with the Jews of old, or no better. We see the priests t.c par- ted from the way tliat he appointed them. What can they M 134 MASTER-KEY TO POPEKF. expect but destruction, if they do not leave ©ff their vicke'hich he did in these three heads : First, that the souls suffer in purga- tory three sorts of torments, of which the first was fire, and that greater than the fire of hell. Secondly, to be deprived of the face of God : And Thirdly, which was the greatest of all torments, to see their relations and friends here on earth di- verting themselves, and taking so little care to relieve them out of those terrible pains. The preacher spoke very little of the tw o first points, but he insisted upon the third a long hour, taxing the people of ingratitude and inhumanity; and that if it was possible for any of the living to experience, only for a moment, that devouring fiame of purgatory, certainly he would come again, and sell whatever he had in the world, and give it for masses: And what pity it is (said he) to know that there are the souls of many of my hearers' relations there, and none of them endeavor to relieve them out of that place. He went on and said : I have a catalogue of the souls, which, by revelation and apparition, we are sure are in purgatory; for in the first place, the soul of such a one (naming the soul of a rich merchant's father) appeared the other night to a godly person, in the figure of a pig, and tL :; devout person, knowing that the door of his chamber was locked up, began to sprinkle the pig v/ith holy v/ater, and conjuring him, bade him speak, and tell him what he wanted? And the pig said, I am the soul of such an one, and I have been in purgatory these ten years for want of help. "V^^ien I left the world, I forgot to tell my confessor where I left 1000 pistoles, which I had reserved for masses. My son found them cut, and he is such an unnatu- ral child, that he doth not remember my pitiful condition; and now by the permission of heaven, I come to you, and com- mand you to discover this case to the first preacher you meet, that he may publish it, and tell my son, that if he doth not give that money for masses for my relief, I shall be for ever jn purgatory, and his soul shall certainly go to hell. The credulous merchant, terrified with this story, believmg every tittle of it, got up before all the people, and went into the vestry, and when the friar had finished, he begged of him to go along with him to his house, where he should receive MASTER-KEY TO POPERY. 161 the money , which he did accordingly, for fear of a second thought; an(i the merchant gave freely the 1000 pistoles, for fear that his father's soul should be kept in purgatory, and he himself go to heLo And besides these cheats and tricks, they make use of them- selves to exact money, they have their solicitors and agents that go from one house to another, telling stories of apparitions and revelations, and these are they which we call heatas and devotas; for as their modesty in paparel, their hypocritical air, and daily exercises of confessing and receiving is well known in the world, the common people have so good an opin- ion of them, that they believe, a? in article of faith, whatever stories they tell, without further mquiry into the matter : So those cunning, disguised devils (or worse) instructed by the friar their confessor, go and spread abroad many of these ap- paritions, by which they get a great deal of money for masses, which they give to the father confessor. Nay, of late, the old nuns, those that, to their grief, the world despises, have undertaken the trade of publishing reve- lations and apparitions of souls in purgatory, and give out that such a soul is, and shall be in it, until the father, mother, or sister, go to such a friar, and give him so many masses, which he is to say himself, and no other. And the case is, that by agreement between the old skeleton, and the covetous father, he is to give her one third of ail the masses that he receives by her means and application. So you see the nature of this place of purgatory, the apartments in. it, the degrees of the fire of it, the means the priests and the friars make use of to keep in. repair that profitable palace; and above all,"the stu- pidity, sottishness and blindness of the people, to believe such dreams as matters of fact. What now can the Roman Cath- olics say for themselves? I am aware that they will say that I am a deceiver and impostor. T' e Jews said of our Saviour, (John vii,, v. 12.) some, that he was a good man;, others said, nay but he deceiveth the people, v/hen he was telling the truth. So I shall not be surprised at any calumny or injury dispersed by them; for I am sure in my conscience, before God and the v/orid, tha^I write the truth. And let nobody mind the method in this account, for now I look upon the prac- tices and cheats of the priests and friars in this point of pur- gatory, as the most ridiculous, nonsensical, and roguish of al] their tricks ; so how can a man that has been am£?ng them^ and is now in the right way, write moderately, w;athout ridi culing tham? o2 l^ MASTER-KEY TO TOPERY. I must dismiss this article with my address to the papisl priests of England and Ireland. Some of them (immediately after mv book was published and read by them) did command their parishioners in their respective mass houses (as I was told by a faithful friend) not to read my book, subpena exconi' municationis. Others made frivolous remarks on some of my observations and matters of fact; nay, a zealous protestant having lent one of my books to a Roman catholic lady, she gave it to her priest, and desired his opinion about it. The priest read it over, and corrected only five passages with his hand in the same book, of which I shall speak in my second part. Above all, this article of purgatory is the hardest thing to them ; but they ought to consider, that 1 speak only of my country people, and if they complain I must crave leave to say that by that, they make us believe that the Spanish contagion .las reached to them, and want of the same remedy with the Spaniards, namely, a narrow searching into the matter, &c PART IV. Of the Inquisitors and their Practices. In the time of King Ferdinand the fifth, and Queen Isabel- la, the mixture of Jews, Moors, and Christians was so great, the relapses of the new converts so frequent, and the corrup- tions in matters of religion so bare-faced in all sorts and con- ditions of people, that the cardinal of Spain thought the intro- ducing the inquisition could be the only way of stopping the course of wickedness and vice ; so as the sole remedy to cure the irreligious practices of those times, the inquisition was es- tablished in the year 1471, in the court, and many other do- minions of Spain. The cardinal's design in giving birth to this tribunal, was only to suppress heresies, and chastise many horrible crimes committed against religion, viz; Blasphemy, sodomy, polyga- my, sorcery, sacrilege, and many others, which are also pun- ished in these kingdoms by the prerogative court, but not by making use of so barbarous means as the inquisition doth. The design of the cardinal was not blamable, being in itself good, and approved by all the serious and devout people of that time, but the performance of it was not so, as will appear by and by. I can only speak of the inquisition of Saragossa, for as I am treating of matters of fact, I may tell with confidence what I knew of it, as an eye-witness of several things done there. This tribunal is composed of three inquisitors, who are abso- lute judges; for, from their judgment there is no appeal, not even to the pope himself, nor to a general council; as doth appear from what happened in the time of king Philip the second, when the inquisitors having censured the cardinal of Toleda, the pope sent for the process and sentence, but the inquisitors did not obey him, and though the council of Trent discharged the cardinal, notwithstanding, they insisted on the performance and execution of their sentence. The first inquisitor is a divine, the second, a casuist, and the third, a civilian; the first and second are always priesta 163 164 2VIASTER-KEY TO POPERY. and promoted from prebends to the high dignity of being hoi;f inquisitors. The third sometimes is not a priest, though he is dressed in a clerical habit. The three inquisitors of my time v/ere, first, Don Pedro Guerrero; second, Don Francisco Torrejon; third, Don Antonio Aliaga. This tribunal hath a high sheriff, and God knows how many, constables and undei oificers, besides the officers that belong to the house, and that live in it; they have likev/ise an executioner; or we may say, there are as many executioners, as officers and judges, &.C.; besides these, there are many qualificators and familiares, of which I will give an account by themselves. ~ The inquisitors have a despotic power to command every living soul ; and no excuse is to be given, nor contradiction to be made, to their orders; nay, the people have not liberty to speak nor complain in their misfortunes, and therefore there is a proverb which says, Con la inquisition chiton. Do not meddle with the inquisition ; or, as to the inquisition say nothing. This will be better understood by the following account of the method they make use of for the taking up and arresting the people : which is thus : When the inquisitors receive an information against any Dody, which is always in private, and with such secrecy that none can know who the informer is (for all the informations are given in at night) they send their officers to the house of the 0.ccused, most commonly at midnight, and in a coach, — they knock at the door, (and then all the family are in bed) and when some body asks from the windows v/ho is there; the officers say, the holy inquisition. At this v»' ord, he that answered, without any delay, or noise, or even the liberty of giving timely notice to the master of the house, comes down to open the door. I say, without the liberty of giving timely notice, for when the inquisitors send the officers, they are sure, by the spies, that the person is within, and if they do not find the accused, they take up the whole family, and carry them to the inquisition: so the ansv/erer is with good reason afraid of making any delay in opening the street door. Then they go up stairs and arrest the accused without telling a word, or hearing a word from any of the family, and with great silence putting him into the coach, they drive to the holy prison. If the neighbors by chance hear the noise of the coach, they dare not go to the window, for it is well known ihat no other coach but that of the inquisition is abroad at .hat time of the night; nay, they are so much afraid, that diey dare not even to ask the next morning their neighbors any MASTER-KEY TO POPERY. 165 thing about it, for those that talk of any thing that the inqui- sition does, are liable to undergo the same punishment, and this, may be, the night following. So if the accused be the daughter, son, or father, &c., and some friends or relations go in the morning to see the family, and ask the occasion of cheir tears and grief, they answer that their daughter was stolen away the night before, or the son, or father or mother, (whoever the prisoner be) did not come home the night be- fore, and that they suspect he was murdered, &c. This an- svrer they give, because they cannot tell the truth without ex- posing themselves to the same misfortune ; and not only this, but they cannot go to the inquisition to inquire for the pris- oner, for they would be confined for that alone. So all the comfor the family can have in such a case, is to imagine that the prisoner is in China, or in the remotest part of the world, or in hell, where in nullus ordo sed sempiternus horror inhdbitat. This is the reason why nobody knows the per- sons that are in the inquisition till the sentence is published and executed, except those priests and friars summoned to hear the trial. The qualificators and familiares which are in the city and country, upon necessity, have full power to secure any per- son suspected with the same secrecy, and commit him to the nearest commissary of the holy office of the inquisition, and he is to take care to send them safely to prison; which is all done by night, and without any fear that the people should deliver the prisoner, nay, or even talk of it. Qualijicato7's, Are those, who, by order from the inquisitors, examine the crimes committed by the prisoners against the cathohc faith, and give their opinions or censures about it : they are obliged to secrecy as well as other people; but as the number of them is great, the inquisitors must commonly make use of ten or twelve of the most learned that are in the city, in difficult cases ; but this is only a formality, for their opinions and cen- sures are not regarded, the inquisitors themselves being the absolute decisive judges. The distinguishing mark of a qual- ificator is the cross of the holy office, which is a medal of pure gold as big as a thirteen, with a crtss in the middle, half white and half black, which they wear before their breast; but in public functions or processions, the oriests and friar? wear another bigger cross of embroidery on their cloak c; liabits. To be qualificator is a great honor to his whole fami 106 MASTER-KEY TO POPERY. ly and relations, for this is a public testimony of the old Chris- tianity and pure blood (as they call it) of the family. No nobleman covets the honor of being qualificatory for they are all ambitious of the cross of St. James, of Alcantara, of Calatravia, of Malta, and the golden fleece, which are the five orders of the nobility ; so the honor of a qualificator is for those people, who, though their families being not well known, are desirous to boast of their antiquity and christianism, though to obtain such honor, they pay a great sum of money : for, in the first place, he that desireth to be a qualificator, is to appear before the holy tribunal, to make a public profession of the catholic faith, and to acknowledge the holy tribunal for the supreme of all others, and the inquisitors for his own judges. This is the first step. After, he is to lay down on the table the certificate of his baptism, and the names of his parents 'for four generations; the towns and places of their former habitations ; and two hundred pistoles for the expenses in taking informations. This done, he goes home till the inquisitors send for him, and if they do not send for him in six months time he loseth the money and all hopes of getting the cross of qualificator; and this happens very often for the reasons I shall give by and by. The inquisitors send their commissaries into all the places of the new proponent's ancestors, where they may get some account of their lives and conversations, and of the purity oi their blood, and that they never were mixed with Jewish fam ilies, nor heretics, and that they were old Christians. These examinations are performed in the most rigorous and severe manner that can be; for if some of the informers and witnesses are in a falsity, they are put into the inquisition; so every body gives the report concerning the family in question, with great caution, to the best of his knowledge and memory. When the commissaries have taken the necessary informations with witnesses of a good name, they examine the parish book, and take a copy of the ancestors' names, the year and day of their marriages, and the year, day, and place of their burials. The commissaries then return to the inquisitors with all the exam- inations, witnesses, proofs, and convictions of the purity and ancient Christianity of the proponent's families, for four gener- ations; and being again examined by the three inquisitors^ if they find them real and faithful, then they send the same commissaries to inquire into the character, life, and conversa tion of the postulant, or demanding person, but in this point MASTER-KEY TO P©PERT. 167 the commissaries pass by many personal failings, so when the report is given to the holy inquisitors, they send for the postulant and examine him concerning matters of faith, the holy scriptures, the knowledge of the ancient fathers of the church, moral cases, all which is but mere formality, for the generality of the holy fathers themselves do not take much pains in the study of those things, and therefore the postulant is not afraid of thoir nice questions, nor very solicitous how to resolve them. When the examination is over, they order the secretary to draw the patent of the grant of the holy cross to such an one in regard to his families' old purity of blood and Christi- anity, and to his personal parts and religious conversation, certifying in the patent, that for four generations past, none of his father's or mother's relations were at all suspected in points concerning the holy Roman catholic faith, or mixed with Jewish or heretical blood. The day following, the postidant appears before the assem- bly of qualificators in the hall of the inquisition, and the first inquisitor celebrates the mass, assisted by the two qualifica- tors, as deacon and subdeacon. One of the oldest brethren preacheth a sermon on that occasion, and when the mass is over, they make a sort of procession in the same hall, and after it, the inquisitor gives the book of the gospel to the pos tulant, and makes him swear the usual oaths ; which done, the postulant, on his knees, receiveth the cross or medal, from the hands of the inquisitor, who, with a black ribbon, puts it on the postulant's neck, and begins to sing te deum, and tb(*. collect of thanks, v/hich is the end of the ceremonies. Then all the assistant qualificators congratulate the new brother, and all go up to the inquisitor's apartment to drink chocolate, and after that, every one to his own dwelling place. The new qualificator dineth with the inquisitors that day, and after dinner the secretary brings in a bill of all the fees and expenses of the informations; which he must clear he- fore he leaves the inquisition. Most commonly the whole comes to four hundred pistoles, including the two hundred he gave in the beginning; but sometimes it tomes to a thousand pistoles, to those whose ancestors families were out of the kingdom, for then the commissaries expend a great deal more : and if it happen they find the least spot Oi' Jewdaism, or Here* sy, in some relation of the family, the commissaries do not proceed any further in the examinations, but come back again to the inquisition immediately, and then the postulant is never 168 MASTER-KEY TO POPERY. sent for by the inquisitors, who keep the two hundred pistoles for pious uses. Familiares, Are always laymen, but of good sense and education. These wear the same cross, and for the granting of it, the inquisitors make the same informations and proofs as they make for qual- ificators. The honor and privileges are the same ; for they are not subject but to the tribunal of the inquisition. Their businesses are not the same ; for they are only employed in gathering together, and inquiring after all books against the catholic faith, and to watch the actions of suspected people. They take a turn sometimes into the country, but then they do not wear their cross openly till occasion requires it. They insinuate themselves into all companies, and they will even speak against the inquisition, and against religion, to try whe- ther the people are of that sentiment.^ in short they are spies of the inquisitors. They do not pay so much as the qualifica- tors, for the honor of the cross, but they are obliged to take a turn now and then in the country at their own expense. They are not so many in number as the qualificators, for in a trial of the inquisition, where all ought to be present, I once reck- oned 160, and twice as many qualificators. I saw the list of tnem both, i. e. of the whole kingdom of Aragon, wherein ar^ qualificators, of the secular priests, 243 ; and of the regular 406; familiares, 208. The royal castle, formerly the palace of the king of Ara gon, called Aljafeira, was given to the inquisitors to hold thei tribunal there, and prison too. It is a musket shot distant from the city, on the river side. But after the battle of Almanza. when the duke of Orleans came as generalissimo of the Span- ish and French army, he thought that place necessary to put a strong garrison in; so he made the marquis de Torseygovernoi of" the fort of Aljafeira, and turned out the inquisitors; who being" obliged, by force, to quit their apartments, took a large nouse near the Carmelites' convent : but two months after, finding that the place was not safe enough to keep the prison- ers in, they removed to the palace of the earl of Tuents, in the great street called Coso, out of which they were turned by Monsieur de Legal, as I shall tell by and by. A form of their public trial. If the trial is to be made publicly, in the hall of the holy office, the inquisitors summon two priests out of every parish MASTER-KEY TO POPERY. 169 church, and two regular priests out of every convent , all the qualificators and familiares that are in the city; the sheriff, and all the under officers ; the secretary, and thvee inquisitors. All the aforesaid meet at the common hall on the day appoint- ed for the trial at ten in the morning. The hall is hung in black, without any windows, or light, but what comes in through the door. At the front there is an image of our Saviour on the crossj under a black velvet canopy, and six candlesticks with six thick yellow wax candles on the altar's table : On one side there is a pulpit, with another candle, where the secretary reads the crimes; three chairs for the three inquisitors, and round about the hall, seats and chairs for the summoned priests, friars, familiares, and other officers. When the inquisitors are come in, an under officer crieth out, Silence, silence, silence, the holy fathers are coming ; — and from that very time, till all is over, nobody speaks nor spits; and the thought of the place puts every body under respect, fear, and attention. The holy fathers, with their hats on their heads, and serious countenances, go, and kneeling down before the altar, the first inquisitor begins to give out, Veni Creator Spiritus, Mentos tuorum visita, &c. And the congregation sing the rest, and the collect being said by him also, every body sits down. The secretary then goes up to the pulpit, and the holy fathey rings a small silver bell, which Is the signal for bringing in the criminal. What is done after- rr^rds will be known by the follov. ing trial and mstances, at which I was present, being one of the youngest priests of the cathedral, and therefore obliged to go to those dismal tragedies; in which, the first thing, af^er the criminal comes in, and kneels down before the inquisitors, who receives a severe, bitter correction from the inquisitor, who measures it accord- ing to the nature of the crinies committed by the criminal ; of all which, to the best of my memor}^, I will give an account in the first trial. Trial I Of the reverend fathei Joseph Silvestre, Franciscan friar; and the mother Mary of Jesus, abbess of the monastery of Epila, of Franciscan nuns. Father Joseph was a tall, lusty man, 40 years of age, and had been 12 years professor of phi- losophy and divinity in the great convent cf St. Francis. *Sor *Sor is a title given to the nuns, which ansv.cre to Sister, as coming from toe Latin Sorror. 170 MASTER-KEY TO I'OPERY. Mary was 32 years old, mighty witty, and of an agreeable countenance. These two criminals were drest in brown gowns, painted all over with flames of fire, representing hell, a thick rope tied about their necks, and yellow wax candles in their hands. Both, in this dull appearance, came and prostrated themselves at the inquisitor's feet, and the first holy father began to correct them in the following words : Unworthy creatures, hov/ can our catholic Reman faith be preserved pure, if those who, by their ofxice and ministry, ought to recommend its observance in the most earnest man- ner, are not only the first, but the greatest transgressors of it? Thou that teachest another not to steal, not to commit fornication, 'dost thou steal and commit sacrilege, which is worse than fornication? In these things we could show you pity and compassion ; but as to the transgressions of the ex- press commandments of our church, and the respect due to us the judges of the holy tribunal, we cannot; therefore you. sentence is pronounced by these holy fathers of pit)'' and compassion, lord inquisitors, as you sha-ll hear nov/, and after- v/ards undergo. Sor Mary was in a flood of tears ; but father Joseph, who was a learned man, with great boldness and assurance, said, What, do you call yourselves holy fathers of pity and compassion ? I say unto you, that you are three devils on earth, fathers of all manner of mischief, barbarity and lewdness. No inquisitors were ever treatea ai sucn a rate before, and we were thinking that friar Joseph was to suffer fire, for this high affront to them. But Don Pedro Guerrero, first judge, though a severe, haughty, passionate man, ordered only a gag, or bit of a bridle to be put into his mouth; but friar Joseph flying into a fury, said, I despise all your torments, for my crimes are not against you, but against God, who is the only judge of my conscience, and you do yet worse things, &c. The inquisitors ordered to carry him to prison, while the crimes and sentence were reading. So he was carried in, and the nun with great humility heard the accusation and sentence. The secretary, by order, began to read, 1st. That friar Joseph was made father confessor, and sor Mary mother ab- bess. That in the beginning they showed a great example of humility and virtue to the nuns ; but afterwards all this zeal of theirs appeared to be mere hypocrisy, and a cover for tbeir wicked actions : for as she had a ^irate in the wall of BLISTER-KEY TO POPERY. 17 1 friar Joseph's room, they both did eat in orivate, and fast in pubHc : That the said friar Joseph was found in bed with sor Mary by such a nun ; and that she was found with child, and tooJr a remedy to prevent the public proof of it; That both friar Joseph and SDr T^Iary had robbed the trea&ure of the con- vent; and that one day they were contriving how to go away into another country, and that they had spoken in an irreve- rent manner of the pope and inquisitors. This was the whule accusation against them, which friar Joseph and sor Mar)^ had denied before, saying, it was only 'latred and malice of the informers against them, and desired the witnesses to be produced before them; and this being against tlie custom of the holy office, the holy fathers^ had pronounced the sentence, viz: That friar Joseph should be deprived of all the honors of his order, and of active and passive voice, and be removed to a country convent, and be whipped three times a week for the space of six v/eeks. That sor Mary should be deprived of her abbacy, and removed into another monastery: this punishment being only for tlieir au dacious and unrespec;:ful manner of talking agamst the pope and inquisitors. Indeed, by this sentence v/e did believe, that the crimes they were charged with were only an invention of the malicious nuns; but poor friar Joseph suffered for his indiscretion; for though the next "day the inquisitors gave out that he escaped out of prison, we really believe he had been strangled in the inquisition. This was ihe first trial I was present at, and the second was that of Mary Guerrero and friar Michael Navarro, of which I have given an account in the chapter of auricular confessions. After these two trials the inquisitors v/ere turn- ed out by monsieur de Legal, and for eight months we had no inquisition. How this thing happened, is worthy of obser- vation; therefore I shall give a particular account of it, that I may not deprive the public of so pleasant a stor}-. In 1708, after the battle of Almanza, the Spanish army be- \ng divided into two bodies, one through the kingdom of Va- lencia, to the frontiers of Catalonia, commanded by the duke of Berwick; the other composed of the French auxiliary troops, 14,000 in number, went to the conquest of Arragon, whose illRabitants had declared themselves for king Charles III. The body of French troops was commanded by his high- ness the duke of Orleans, who was the generalissimo cf the whole armv. Before he came near the c ity, the magistrates 172 MASTER-KEY TO POPERY. went to meet him, and offered the keys of the city, but he re fused them, saying, he was to enter it through a breach; and so he did, treating the people as rebels to their lawful king. And when he had ordered all the civil and military affairs of the city, he went down to the frontiers of Catalonia, leaving his lieutenant-general, monsieur de Jofreville, governor of the town. But this governor being a mild tempered man, was loth to follow the orders left him as to the contribution money: So he was called to the army, and the lieutenant-general, mori- sieur de Legal, came in his place. The city was to pay 1,000 crowns a month, for the duke's table, and every house a pis- tole, which by computation made the sum of 18,000 pistoles a month, which were paid eight months together; besides this, the convents were to pay a donative, or gift, proportionable to their rents. The college of Jesuits were charged 2,000 pis- toles, the Dominicans 1,000, Augustins 1,000, Carmelites 1,000, &c. Monsieur de Legal sent first to the Jesuits, who refused to pay, saying, it was against the ecclesiastical immu- nity: But Legal, not acquainted with these sort of excuses, sent four companies of grenadiers to quarter in their college at discretion : The father sent immediately an express to the king's father confessor, who was a Jesuit, with complaints about the case : But the grenadiers did make more expedition in their plundering and mischiefs, than the courier did in his journey. So the fathers, seeing the damage all their goods had already received, and fearing some violence upon their treasure, went to pay monsieur Legal the 2,000 pistoles as a donative. Next to this he sent to the Dominicans. The friars of this order are all familiares of the holy office, and depending upon it, they did excuse themselves in a civil manner, saying, they had no money, and if monsieur de Legal had a mind to insist upon the demand of the 1000 pistoles, they could not pay them, without sending to him the silver bodies of the saints. The friars thought by this to frighten monsieur de Legal, and if he was so resolute as to accept the offer, to send the saints in a procession, and raise the people, crying out Heresy, Her- esy. De Legal answered to the friars, that he was obliged to obey the duke's orders, and so he would receive the silver saints: So the friars all in a solemn procession, and with lighted candles in their hands, carried the saints to me gover- nor Legal: And as soon as he heard of this public devotion of the friars, he ordered immediately four companies of grena- diers to line the streets on both sides, before Jiis house, and to IWASTER-KEY TO POPERY. 173 keep their fuzees in one hand, and a lighted candle in the oth- er, to r3ce^ve the saints with the same devotion and venera- tion. And though the friars endeavored to raise the people, nobody was so bold as to expose themselves to the army, there beini^ left eight regiments to keep the mob under fear and sub- jection. Legal received the saints, and sent them to the mint, proni'sing to the father prior to give him what remained above the l,00u pistoles. The friars being disappointed m the pro- ject of raising the people, went to the inquisitors to desire them to release immediately their saints out of the mint, by excommunicating monsieur de Legal, which the inquisitors did upon the spot; and the excommunication being drawn and signed, they gave strict orders to their secretary to go and read it before moDsieur de Legal, which he did accordingly : And monsieur the governor, far from flying into a passion, with a mild countenance took the paper from the secretary, and said. Pray, tell your masters, the inquisitors, that I will answer them to-morrow morning. The secretary went away fully satisfied with LegaPs civil behaviour. The same min- ute, as if he was inspired by the holy spirit, without reflecting upon any consequence, he called his own secretary, he bid him draw a copy of the excommunication, putting out the name of Legal, and inserting in its place the holy Inquisitors. The next morning he gave orders for four regiments to be ready, and sent them along with his secretary to the inquisi- tion, with command to read the excommunication to the inquis- itors themselves, and if they made the least noise, to turn them out, open all the prisons, and quarter two regiments there. He was not afraid of the people, for the duke took away all the arms from every individual person, and on pain of death com- manded that nobody should keep but a short sword ; and be- sides, four regiments were under arms, to prevent all sorts of tumult and disturbance : So his secretary went and performed the governor's orders. The inquisitors were never more sur- prised than to see themselves excommunicated by a man that had no authority for it, and resenting it, they began to cry out, War against the heretic de Legal; this is a public insult a^^ainst our catholic faith. To which the secretary answered. Holy Inquisitors^ the king wants this house to quarter his troops in, so walk out immediately; And as they continued 'r their exclamations, he took the inquisitor?, with a strong guard, and carried them to a private house destined for them; but when ;hey saw the laws of military discipline, they begged leave o take their goods along with them, which n-as immedi- p 2 174 MASTEK-KEY TO POPERY. ately granted ; and the next day they set out for Madrid, to complain to the king, M-ho gave them this slight answer I am very sorry for it, but I cannot help it; my crovrn is in danger, and my grandfather defends it, and this is done by his troops, if it had been done by my troops, I should apply a speedy rem- edy : But you must have patience till things take another turn. So the inquisitors were obliged to have patience for eight months. The secretary of m.onsieur de Legal, according to his or ders, opened the doors of all the prisons, and then the wicked- nesses of the inquisitors were detected, for four hundred pris- oners got libea'ty that day, and among them sixty young women were found very well drest, who were, in all human appear- ance, the number of the three inquisitors' Seraglio, as some of them did own afterwards. But this discovery, so danger- ous to the holy tribunal, was in some measure prevented by the archbishop, who went to desire monsieur de Legal to send those women to his palace, and that his grace would take care of them; and that in the mean time, he ordered an ecclesias- tical censure to be published against those that should defame, by groundless reports, the holy office of the inquisition. The governor answered to his grace, he would give him all the as- sistance for it he could ; but as to the young women, it was not in his power, the officers having hurried them away : And in- deed it was not; for it is not to be supposed that the inquisi- tors, having the absolute power to* confine in their Seraglio whomsoever they had a fancy for, would choose ordinary girls, but the best and handsomest of the city: So the French offi- cers were all so glad of getting such fine mistresses, that they immediately took them away, knov\-ing very well they would follow them to the end of the world for fear of being confined jigain. In my travels in France afterwards, I met with one of those women at Rotchfort, in the same inn I went to lodge in that night, who had been brought there by the son of the master of the inn, form.erly lieutenant in the French service in Spain, who had married her for her extraordinary beauty and good parts. She was the daughter of counsellor Eallabri- ga, and I knew her before she v.as taken up by the inquisi- tors' orders: but we thought she was stolen by some ofiicer; for this was given out by her father, who died of grief and vexation, without the comfort of opening his trouble, nay, fjven to his confessors, so great is tlie fear of the inquisitors there. I was very glad to meet one of my country-women in my MASTER-KEY TO TOPER Y. 1'75 travels; and as she did not remember me, and especially in my then disguise, I was taken for nothing but an officer. I resolved to stay there the next day, to have the satisfaction of conversing with her, and have a plain account of what we could not know in Saragossa, for fear of incurring the eccle- siastical censure, published by the archbishop. Now my con- versation with her being a pi'opos, and necessary to discover the roguery of the inquisitors, it seems proper to divert the rea- der with it. Mr. Faulcaut, my country-woman's husband, was then at Paris, upon some pretensions ; and though her father and mother-in-law were continually at home, they did not mistrust me, 1 being a countryman of their daughter-in-lav/, who freely came to my room at any time ; and as 1 was desiring her not to expose herself to any uneasiness on my account, she an- swered me, Captain, we are now in France, not in Saragossa, and we enjoy here all manner of freedom, without going be- yond the limits of sobriety ; so you may be easy in that point, for my father and mother-in-law have ordered me to be obli- ging to you, nay, and to beg the favor of you to take your re- pose here this week, if your business permit it, and tO be pleased to accept this their small entertainment on free-cost, as a token of their esteem to me, and my country-gentleman. If it had not been for my continual fear of being discovered, 1 would have accepted the proposition ; so I thanked her, and begged her to return my hearty acknov/ledgment to the gen tleman and lady of the house, and that I was very sorr}^, thai my pressing business, at Paris, would prevent and hinder me to enjoy so agreeable company: but if my business v/as soon despatched at Paris, then, at my return, I would make a halt there, may-be for a fortnight. Mrs. Faulcaut was very much concerned at my haste to go away : J>ut she did make m.e prom- ise to come back again that way. So amidst these com.pli- mentsfrom one to another, supper came in, and we went to it, the old man and woman, their daughter and I: none but Mrs. Faulcaut could speak Spanish, so she was my interpreter, for I could not speak French. After supper, the landlord and landlady left us alone, and I began to beg of her the favor to tell me the accident of her prison, cf her sufferings in the in- quisition, and of every thing relating to the holy ofrice; and fear not, (said I,) for we are in France, and not in Saragossa; here is no inquisition, so you may safely open your heart to a countryman of ^ours. I will, with all my heart, (said she,) 176 MA5TER-KEY TO POPEHY and to satisfy your curiosity, I shall begin with the occasicvi of my imprisonment, which was as follows. I went one day with my mother to visit the countess of At- tarass, and I met there Don Francisco Torrejon, her confessor, and second inquisitor of the holy office. After we had drunk chocolate, he asked my age, and my confessor's name, and so many intricate questions about religion, that I could not an- swer him. His serious countenance did frighten me, and as he perceived my fear, he desii'ed the countess to tell me, that he v/as not so severe as I took him to be : after which he ca- ressed me in the most obliging manner in the world; he gave me his hand, which I kissed with great respect and modesty; and v.'hen he went away, he told me. My dear child, I shall re- member you till the next time. I did not mind the sense of the words; for I was unexperienced in matters of gallantry, being only fifteen years old at that time. Indeed he did re- member me, for the very night following, while in bed, hear- ing a hard knocking at the door, the maid went to the window, and asldng, Who is there ? I heard say. The holy inquisition. I could not forbear crying out. Father, father, I am ruined for ever. My dear father got up, and inquiring what the matter was, I ansv\'ered him, with tears, The inquisition ; and he, for fear that the maid should not open the door as quick as such a case required, went himself, as another Abraham, to open the door, and to oifsr his dear daughter to the fire of the inquisi- tors, and as I did not cease to cry out, as if I was a mad girl, my dear father, all in tears, did put in my mouth a bit of a bridle, to show his obedience to the holy office, and his zeal for the catholic faith, for he thought I had committed some crime against religion; so the officers gave me but time to put on my clothes, took me down into the coach, and without giv- ing me the satisfaction of embracing my dear father and mother, they carried me into the inquisition. I did expect to die that very night; but when they carried me into a noble room, well furnished, and an excellent bed in it, I v/as quite surprised. The officers left me there, and im^mediately a maid came in vv ith a salver of sweetmeats and cinnamon water, de- siring me to take some refreshment before I went to bed : I told her that I could not ; but that I should be obliged to her, if she could tell me v>hether I v/as to die that night or not? Die, (said she,) you do not come here to die, but to live like a princess, and you shall want nothing in the world but tlie lib- erty of going out; and now pray mind nothing, but to go to bed, and sleep easy, for to-morrow you shall see wonders in MASTER-KEY TO POPERY. 177 this house, and as I am chosen to be your waiting maid, I hope }*ou will be very kind to me. I was going to ask her some questions, but she told me, Madam, I have not leave to tell you any thing else till to-morrow, only that nobody shall come to distrjrb you; and now I am going about some business, and I will come back presently, for my bed is in the closet near your bed : So she left me there for a quarter of an hour. The great amazement I was in, took away all my senses, or the free exercise of them, for I had not liberty to think of my parents, nor of grief, nor of the danger that was so near me : So in this suspension cf thought, the waiting-maid came and locked the chamber door after her, and told me, Madam, let us go to bed, and only tell me at what time in the morning you 'will have the chocolate ready ? I asked her name, and she told me it was Mary. Mary, for God's sake, (said I, ) tell me whether I come to die or not? I have told you, madam, that you came (she said) to live as one of the happiest creatures in the world. And as I observed her reservedness, I did not ask her any more questions : So recommending myself to God Almighty, and to our lady of Pilar, and preparing myself to die, I went to bed, but could not sleep one minute. I was up with the day, but Mary slept till six of the clock : Then she got up, and w^on- dering to see me up, she said to me. Pray, madam, will you drink chocolate now ? Do what you please (said I) : then she left me half an hour alone, and she came back with a silver plate with two cups of chocolate, and some biscuit on it. I drank one cup, and desired her to drink the other, which she did. Well, Mary, (said I,) can you give me any account of the reason of my being here ? Not yet, madam, (said she,) but only have patience for a little while. With this answer she left me; and an hour after came again with two baskets, with a fine holland shift, a holland under petticoat, with fine lace round it; two siik petticoats and a little Spanish waistcoat, with a gold fringe all over it; with combs and ribbons, and every thing suitable to a lady of higher quality than I: But my greatest surprise was to see a gold snuff-box, with a pic- ture of Don Francisco Torrejon in it. Then I soon under- stood the meaning of my confinement. So I considered with myself, that to refiise the present would be the occasn^n of my immediate death; and to accept of it, was to give to him, even on the first day, too great encouragement against my honor. But I found, as I thought then, a medium in the case ; sol said, Mary, pray give my service to Don Francisco Torrejon, and tell him, that as I could not bring my clothes with rae last 178 MASTER-Klir TO POPERY. night, honesty permits me to accept of these clothes, which are necessary to keep me decent; but since I take no snufF, 1 beg his lordship to exc-use me, if 1 do not accept this bc>x. Mary went to him Avith this answer, and came again with a picture nicely set in gold, with four diamonds at the four cor- ners of it, and told me, that his lordship vv^as mistaken, and that he desired me to accept that picture, which would be a great favor to him : and while I was thinking with myself what to do, Mary said to me, Pra^v^, m.adam, take my poor ad- vice, accept the picture, and every thing that he sends to you ; for consider, that if you do not consent and comply with every thing he has a mind for, you will soon be put to death, and no body will defend you; but if you are obliging and kind to him, he is a very complaisant and agreeable gentleman, and will be a charming lover, and you will be here like a queen, and he will give you another apartment, Vv^ith a fine garden, and many young ladies shall conie to visit you : So I advise you to send a civil ansv/er to him, and desire a visit from him, or else you will soon begin to repent yourself. O dear God, (said I,) must I abandon my honor without any remedy! If I oppose his desire, he by force will obtain it. So, full of con- fusion, I bid Mary to give him what ansv/er she thought fit She was very glad of my humble submission, and went to give Don Francisco my answer. She came back a few min- utes after, all overjoyed, to tell me, that his lordship v/ould honor me with his company at supper, and that he could not come sooner on account of some business, that called him abroad ; but in the mean time desired me to mmd nothing, but how to divert myself, and to give to Mary my measure for a suit of clothes, and order her to bring me every thing I could wish for. Mary added to this. Madam, I may call you now my mistress, and must tell you, that I have been in the holy office these fourteen years, and I know the customs of it very well ; but because silence is imposed upon me upder pain of death, I cannot tell 3^ou any thing but what concerns your person: So, in the first place, do not oppose the holy fathers v\"ill and pleasure : Secx)ndly, if you see some young ladies here, never ask them the occasion of then oeinghere, nor any thing of their business, neither will they ask you any thing of this nature, and take care not to tell them any thing of your being here you may come and divert yourself with them at such hours :.s are appointed; you shall have music, and all scrts of recreations; three days hence you shall dine with tiiem; they are all ladies of quality, young and merry, and nASTEU-KF.Y TO POPERY. 179 this is the best of lives; you will not long for going abroao, you will be so well diverted at home ; and when your time is expired, then the holy fathers will send you out of this coun- try, and marry you to some nobleman. Never mention tlie name of Don Fraiicisco, nor your name to any. If you see here some young ladies of your acquaintance in the city, rhcy will never take notice of your formerly knowing each other, though they will talk with you of indifferent matters; so tako care not to speak any thing of your family. All these things together made me astonished, or rather stupiiied, and the whole seemed to me a piece of enchant- ment; so that I could not imagine what to thmk of it. With this lesson she left me, and told me she was going to order my dinner; and every time she went out, she locked the door after her. There were but two high vvindows in my chamber, and I could see nothing through them; but examining the room all over, I found a closet with all sorts of historical and pro- fane books, and every thing necessary for writing. So I spent my time till the dinner came in, reading some diverting amorous stories, which v/as a great satisfaction to me. When Mary came with the things for the table, I told her that I was inclined to sleep, and that I would rather sleep than go to dinner; so she asked me vrhether she should awaken me or not, and at what time ? Two hours hince (said I,) so I lay down and fell asleep, which was a great refreshment tc me. At the time fixed she w?>.kened me, and I v/ent to din- ner, at which was every thing that could satisfy the most nice appetite. After dinner she left me alone, and told me, if I wanted any thing, I might ring the bell and call : So I went to the closet again, and spent three hours in reading. I think really I was under some enchantment, for I v/as in a perfect suspension of thought, so as to remember neither father nor mother, for this run least in my mind, and what v>-as at that time most in it, I do not know. Mary came and told me, that Don Francisco v/as come home, and that she thought he would come to see me very soon, and begged of me to prepare myself to receive him withaf manner of kindness. At seven in the evening Don Francisco came, in his night-gov/n and night-cap, noi with the gravity of an inquisitor, but with the gaiety of an officer. He saluted me with great respect and civility, and told me that he had designed to keep my compa.ny at supper, but could not that night, having some business of consequence to finish in his closet; and that his coming to see me was only ait of the respect he had for my faniily, and to 180 TttASTER-KEY TO POPERY. tell me at the same time, that some of my lovers had procured my ruin forever, accusing me in matters of religion ; that the informations were taken, and the sentence pronounced against me, to be burnt alive, in a dry pan, with a gradual fire, but that he, out of pity and love to my family, had stopped the ex ecution of it. Each of these words was a mortal stroke on my hearty and knowing not what I was doing, I threw myself at his feet, and said, Seignor, have you stopped the execution f<)r ever? That only belongs to you to stop it, or not (said he); and with this he wished me a good night. As soon as he went away, I fell a crying; but Mary came and asked me what obliged me to cry so bitterly ? Ah 1 good Mary, (said I,) pray tell me what is the meaning of the dry pan and gradual fire ? For I am in expectation of nothing but death, and that by it. O, pray never fear, you will see another day the pan and grad- ual fire ; but they are made for those that oppose the holy fa- thers' will, not for you, who are so ready to obey them. But, pray, was Don Francisco very civil and obliging? I do not know, (said I,) for his discourse has put me out of my wits ; that I know that he saluted me with respect and civility, but he has left me abruptly. Well, (said Mary,) you do not know him; he is the most obliging man in the world, if people are civil with him, and if not, he is as unmerciful as Nero; and so for your own preservation, take care to oblige him in all res- pects; now, pray go to supper, and be easy. I was so much troubled in mind with the thoughts of the dry pan and gradual lire, that I could neither eat nor sleep that night. Early in the morning Mary got up, and told me, that nobody was yet up in the house, and that she v/ould show me the dry pan and gradual fire, on condition, that I should keep it a secret for her sake, and my own too; which I having promised her, she took me along with her and showed me a dark room with a thick iron door, and within it an oven, and a large brass pan upon it, with a cover of the same, and a lock to it; the oven was burning at that time, and I asked Mary for what use the pan was there ? And she, without giving me any answer, took me by the hand, out of that place, and carried me into a large room, where she showed me a tliick wheel, covered on both sides with thick boards, and opening a little window, in the centre of it, desired me to look with a candle on the inside of it, and I saw all the circumference of the v/heel set with sharp razors. After that she showed me a pit fiill of serpents and toads. Then she said to me, Now, my good mistress, I'll tell you the use of these three thngs. The dry pan and gradusJ fire are for her- MASTER-KEY TO POPERY. 181 eticSj.and those th it oppose the holy father's will and pleasure for they are put all naked and alive into the pan, and the cover of -t being locked up, the executioner begins to put in the oven a small fire, and by degrees he augmenteth it till the body is burnt to ashes. The second is designed for those that speak against the pope, and the holy fathers; and they are put with- in the wheel, and the door being locked, the executioner turns the v/heel till the person is dead. And the third is for those that contemn the images, and refuse to give the due respeci and venera,tion to ecclesiastical persons, for they are thrown into the pit, and there they become the food of serpents ana toads. Then Mary said to me, thut another day she would shew me torments for public sinners, and transgressors of the five commandments of our holy mother the church ; so I, in a deep amazement, desired Mary to shew me no more places, for the very thoughts of those three, which I had seen, were enough to terrify me to the heart. So we went to my room, and she charged me again to be very obedient to all the commands Don Francisco should give me, or to be assured, if I did not, I was to undergo the torment of the dry pan. Indeed I conceived such an horror for the gradual fire, that I was not mistress of my senses, nay, nor of my thoughts : so I told Mary that I would follow her advice. If you are in that disposition (said she) leave off all fears and apprehensions, and expect nothing but pleasure and satisfiction, and all manner of recreation, and you shall begin to experience some of these things this very day. Now let me dress you, for you must go to wish a good morrow to Don Francisco, and to breakfast with him. I thought really this was a great honor to me, and some comfort to my troubled mind ; so I made all the haste I could, and Ma- ry conveyed me through a gallery into Don Francisco's apart- ment. He was still in bed, and desired me to sit down by him, and ordered Mary to bring the chocolate two hours after, and with this she left me alone with Don Francisco. Mary came with the chocolate, and kneeling down, paid me homage as if I was a queen ; and served me first with a cup of choco- late, still on her knees and bade me give another cup to Den Francisco myself, which he received mighty graciously, and having drunk up the chocolate, she v/entout. So at ten of the clock, Mary came again, and dressing me, she desired me to go along with her, and leaving Den Francisco in bed, she cr,:- ried me into another chamber very delightful, and better r..f nished than the first; for the windows of it wc^e lo-.ver, andl Q 182 MASTER-KEY TO POPERY. had the pleasure of seeing the river and the garderjs on the other side out of it. Then Mary told me, Madam, the young ladies of this house will come before dinner to welcome you, and malie themse^'es happy in the honor of your company, and I will take you to dine with them. Pray remeniber the ad- vices I have given you R.iready, and do not make yourself un- happy by asking useless questions. She had not finished these words, when I saw entering my apartment, (which consisted of a large anti-chamber and a bed-chamber with two large closets) a troop of young beautifiil ladies, finely dressed, who ail, one after another, came to embrace m^e, and to wish me joy. My senses v/ere in a perfect suspension, and I could not speak a word, nor answer theii* kind compliments. But one of them seeing me so silent, said to me, Madam, the solitude of this place v/ill affect you in the beginning, but when you begin to be in our company, and feel the pleasure of our amusements and recreations, you will quit your pensive thoughts. Now we beg of you the honor to come and dine with us to-day, and henceforth three days in a week. I thanked them, and we went to dinner. That day we had all sorts of exquisite meats, and were served with delicate fruits and sweet-meats. The room was very long, v/i:h tv.^o tables on each side, another at the front of it, and I reckoned in it that day, 52 young ladies, the oldest of them not exceeding 24 years of age; six maids served the whole number of us, but my Mary waited on me alone at dinner. After dinney we went up stairs into a long gallery, all round about with lattice windows ; where, somf . of us playing on instruments of music, Dthers playing at cards, and others walking about, we spent ^Jiree hours together. At last, Mary came up, ringing a small bell, which was the signal to retire into our rooms, as they told me ; but P>iary said to the whole company, Ladies, to-day is a day of recreation, so you may go into what room you please, until eight o'clock, and then you are to go into your own chambers : so they all desired leave to go with me to my apartment, to spend the time there, and 1 v/as very glad that they preferred my chamber to another; so all going down to- gether, we found in my anti-chamber a table, with all sorts of sweet-meais upon it, iced cinnam.on water, pmd almonds milk, and the lik-^, every one ate and drank, but nobody spoke a word, touching the sumptuousnecs of the taole, nor mentioned an}! thing concerning the inquisition of the holy fathers. So r^e spent ovu- time in merry, indifferent conversation, till eight c clock Then evcrv one retij:ed into tht ir own roorr/, and MASTER-KEY TO POPERY. 188 Mary told me that Don Francisco did wait for me, so we went to his apartment, and supper beii!g ready, we both alone sat at table, attended by my maid only. After supper Mary went away, and next morning she served us with chocolate, which we drank, and then slept till ten o'clock. Then we got up, and my waiting maid carried me into my chamber, where I found ready, two suits of clothes, of a rich brocade, and every tiling else, suitable to a lady of the first rank. I put on one, and when I was quite dressed, the young ladies came to wish me a good morrow, all dressed in different clothes, and better than the day before, and we spent the second and third days in the same recreation. But the third morning after drinking chocolate, as the custom was, Mary told me, that a lady was waiting for me in the other room, and desired me to get up, with a haughty look. I thought that it was to give m.e some new comfort and diversion ; but I was very much mistaken, for Mary conveyed me into a young lady's room, not eight feet long, which was a perfect prison, and there, before the lady, told me. Madam, this is your room, and this young lady your bedfellow and comrade, and left me there with this unliind command. O heavens 1 thought I, what is this that has hap- pened to me? I fancied myself out of grief, and I perceived now the beginning of my vexation. What is this, dear lady, (said I) is this an enchanced palace, or a hell upon earth? I have lost father and mother, and what is worse, I have lost my honor and m^y soul forever. My- new companion, seeing me like a mad woman, took me by the hands, and said to me. Dear sister, (for this is the name I will give you henceforth) leave off your crying, leave off your grief and vexation for you can do nothing by such extravagant complaint?, but heap coals of fire on your head, or rather under your body. Your misfortunes and ours are exactly of a piece : you sutler noth- ing that we have not suffered before you; but we are not al- lowed to show our grief, for fear of greater evils. Pray, take good courage, and hope in God; for he v/ili find some way or othei to deliver us out of this hellish place; but above ail things, take care not to shew any uneasiness before Mary, who is tiie only instrument of our torments, or comJbrt, and have patience All we go to bed, and then without any fear, I will tell you more of the matter. We do not dine with the other ladies to- day, and may be, we shall have an opportunity of ta'kin?; be- fore night, which I hope will be of some comifort to you. I was in a most desperate condition, but my new sister Leontira (tins was her name) prevailed so much upon me, that I over» )84 >LtSTER-KEY TO POPERY. came my vexation before jMary came again, to bring our din ner, vvhica was very diffcreift from that I had three days be- fore. After dinner, another maid came to take away the plat- ter and knife, for we had but one for us both, so locked the door. Now, my sister, said she, we need not fear being disturbed all this night: so I may safely instruct you, if you will prom- ise me, upon the hopes of salvation, not to reveal the secret, while you are in this place, of the things I shall tell you. I threw myself down at her feet, and promised secrecy. Ther she begun to say : My dear sister, you think it a hard case that has happened to you, I assure you all the ladies in this house have already gone through the same, and in time you shall know all their stories, as they hope to know yours. I suppose that Mary has been the chief instrument of your fright, as -she has been of ours, and I wiarrant you she has shown to you some horrible places, though not all, and that at the only thought of them, 3^ou were so much troubled in your mind, that you have chosen the same v/ay we did to get some ease in our heart. By what has happened to us, we know that D}n Francisco has been your Nero; for the three colors of our clothes are the distinguishing tokens of the three holy fathers: The red silk belongs to Francisco, the blue to Guer- rero, and the green to Aliaga. For they used to give, the three first days, these colors to those ladies that they bring for their use. We are strictly commanded to make all demonstra- tions of joy, and to be very merry three days, when a young lady comes here, as we did with you, and you must do with othe s. But after it we live like prisoners, without seeing any living sou] but the six maids, and Mary, who is the house-keep- er. We dine all of us, in the hall, three days a week, and three days in our rooms. Wiien any of the holy fathers have a mind for one of his slaves, Mary comes for her at nine of the clock, and conveyeth her to his apartment: but as they have so many, the turn comes, may-be once in a month, ex- cept for those who have the honor to give them more satisfac- tion than ordinary, those are sent for often. Some nights Ma- ry leaves the door of our rooms open, and that is a sign that some of the fathers have a mind to come that night, but he comes in so silent that we do not know whether he is our own patron or not. If one of us happen to be with child, she is re- moved to a better chamber, and she sees no person but the maid till she is delivered. The child is sent away, and we do not know where it is gone. Mary does not suffer quarrels MASTER-KEY TO POPERY. 185 between us, for if one happens to be troublesome she is bit- terly chastised for it : So we are always under a continual fear. I have been in this house these six years, and I was not fourteen 5'ears of age, when the officers took me from my father's house, and I have been brought to bed but once. We are at present fifty-two young ladies, and we loose every year six or eight, but we do not know, where they are sent; but at the same time we get new ones, and sometimes I have seen here seventj^-three ladies. All our continual torment is to think, and with great reason, that when the holy fathers are tired of one, they put her to death ; for they will never run the hazard of being discovered in these misdemeanors: So, though we cannot oppose their commands, and therefore v/e commit these enormities, yet we still fervently pray God and blessed mother, to forgive us them, since it is against our wills we do them, and to preserve us from death in this house. So my dear sister, arm yourself with patience, and put your trust in God, who will be our only defender and deliverer. This discourse of Leonora did ease me in some measure, and I found every thing as she had told me. And so we lived to- gether eighteen months, in which time we lost eleven ladies, and we got nineteen new ones. I knew all their stories, which I cannot tell you to night, but if you will be so kind as to stay here this w^eek, you w^ill not think your time lost when you come to know them all. I did promise her to stay that week, with a great deal of pleasure and satisfaction ; but though it was very late, and the people of the house were retired, I beg- ged her to make an end of the story concerning herself, which she did in the following manner: After the eighteen months, one night, Mary came and or- dered us to follow her, and gomg down stairs, she bade us go into a coach, and this we thought the last day of our lives We w^ent out of the house, but wdiere, we did not knov/, and were put into another house, which v/as worse than the first where we were confined several months, without seeing any of the Inquisitors, or Mary, or any of our companions : And in the same manner w^e ^vere removed from that house to another, where v/e continued till we were miraculously delivered by the French officers. Mr. Faulcaut, happily for me, did open the door of my room, and as soon as he saw me, he began to show me much civility, and took me and Leonora along will him to his lodgings, and after he heard my whole story, and fearing that things would turn to our disadvantage, he ordered the next daj to send us to his father. We were drest in men's (i2 186 MLASTER-KEY TO POPERY. clothes, to go the more safely, and so we came to tliis house, where I was kept for two years as the daughter of the old man, till Mr. Faulcaut's regiment being broke, he came home, and two months after, married me. Leonora was married to an- other officer, and they live in Orleans, which being in your way to Paris, I do not question but you will pay her a visit. Now my husband is at court, soliciting a new commission, and he will be very glad of your acquaintance, if he has not left Pa- ris before you go to it. Thus ended cur first entertainment the first night. I stayed there afterwards twelve days, in which she told me the stories of all the young ladies, which Leonora did repeat to me without any alteration, as to the substantial points of them. But these diverting accounts, containing more particular cir- cumstances touching the horrible procedure of the tribunal, but more especiallj , being full of amorous intrigues, I think fit not to insert them here, but to give them in a separate book, to the public if desired; for as I have m.any other things to say touching the corruptions of the R,omish priests, these accounts^ may be inserted there, to shew the ill practices and corrup- tions of the inquisitors. So I proceed to speak of the new quar- ters of the French troops in the inquisition, and of the restora- tion of the holy fathers into it, and afterwards I will go on with the instances of the public trials. When the Marquis de Taurcey was chosen Governor of the fort of Aljaferia, v/liere formerly the holy office was kept, he put a strong garrison into it; the holy fathers were obliged to remove, and take away their prisoners ; but they did wall all the doors of their secret prisons, v.here they used to keep the hellish engines, so we could not then knew any thing of their barbarity in the punishment of innocents, and I think, that as they did consider themselves as unsettled, and being in hopes to recover again the former place, they did not remove their inhuman instruments of torment, so there were none found in the last house when they were turned out : nay, among so great a number of prisoners delivered out of it, we could con- verse with none of them, for as soon as they got out, for fear of a new^ order from the king or pope, they made their escape out of the country, and they were much in the right of it, for the inquisition is a place to be very much feared, and not to be tried a second time, if one can help it. - At last, after eight months reprieve, the same inquisitors came again with mere power than before, for Don Pedro Guer- rero, first Inquisitor, was chosen by the Pope, at King Philip*^3 ML4STER-KEY TO POPERY. 187 request, ecclesiastical judge, for priests, friars, and nuns, to examine and punish crimes of disaffection to his majesty: So, for a while, ue was Pope, King, and Tyrant. The first thing he did was to give the public an account of the crimes for which all the prisoners that had been delivered, were confined in the inquisition, to vindicate this way the honor of the three Inquisitors, commanding at the same time, all sorts of persons to discover and secure any of the said prisoners, under pain of death. This proclamation was a, thing never before heard of and we may say, that satisf actio non petita^ generat suspicion- em: for really, by this, they did declare themselves guilty of what was charged on them, in relation to the Seraglio, in the opinion of serious, sensible people. But every body was ter- rified by the said proclamation, and none dared to say any thing about it. The unmerciful Guerrero, like a roaring lion, began to de- vour all sorts of people, shov/ing, by this, his great affection to the king, and fervent zeal for the pope j for, under pretence of their being disaffected to his majesty, he confined, and that publicly, near three hundred Triars, and one hundred and fifty priests, and a great number of the laity. Next to this, he made himself master of their estates, which v/ere sold publicly, being bought by the good loyal subjects. He did suspend, ah ojficio ct heneficio, many secular priests, and banished them out of the dominions of Spain; whipt others publicly, banished and whipt friars, and took the liberty insolently to go into the monastery of the nuns of St. Lucia, and whipt six of them for being affected to Charles the Illd, and he imprisoned Don- na Catherina Cavero, only for being the head of the imperial faction. B;it observe, that this whipping of the nuns is only giving them a discipline, i. e. so many strokes v/ith a rod on the shoulders ; but Guerrero was so impudent and barefaced a Nero, that commanding the poor nuns to turn their habits backwards, and discover their shoulders, he himself was the executioner of this unparalleled punishment. As to the laity that were put into the inquisition, and whose estates were seized, we did not hear any thing of them, but I am sure they did end their miserable lives in that horrid place. Many of them left a great family behind them, who all were reduced to beggary; for when the heads of them were confi- ned, all the families must suffer with them: And this is the reason, why more than two thousand families left the city, and every thing they had, rather than undergo the miseries of that lime, and the cruel persecution of Guerrero. So we may 188 MASTER-KEY TO POPERY. believe, that having so great authority as he had, he soon could recruit his Seraglio. Though Guerrero Vv'as so busy in the affairs of the king, he did not forge L ihe other business concerning the catholic faith; so, to make the people sensible of his indefatigable zeal, he began again to summons priests and friars to new trials, of which I am going to sjieak. The trial of a Friar of St. Jc?'cme, organist of the convent in Saragassa. All the summoned persons being together in the hall, the prisoner and a young boy were brought out; and after the first inquisitor had finished his bitter correction, the secretary read the examinations and sentence, as follows : Whereas, informations were made, and by evidences prov ed, that Fr. Joseph Peralta has conmiitted the crime of Sodomy, with the present John Romeo, his disciple, which the said Romeo himself, owned upon interrogatories of the holy in- quisitors : they having an unfeigned regard for the order of St. Jerome, do declare and condemn the said Fr. Joseph Peralta, to a year's confinement in his own convent, but that he may assist at the divine service, and celebrate mass. Item, for an example to other like sinners, the holy fathers declare that the said John is to be whipped through the pub- lic streets of the town, and receive at every corner, as it is a custom, five lashes; and that he shall wear a coroza, i. e. a sort of a mitre on his head, feathered all over, as a mark of his crime. Which sentence is to be executed on Friday next, without any appeal. After the secretary had done, Don Pedro Guerrero did ask Fr. Joseph, whether he had any thing to say against the sen- tence or not? And he answering, no, the prisoners were car- ried hack to their prisons, and the company were dismissed. Observe the equity of the inquisitors in this case : the boy was but fourteen years of age, under the power of Fr. Joseph, and he was charged with the penalty and punishment Fr. Joseph did deserve. The poor boy was whipped according to the sentence, and died the next day. The Trial of Father Pucyo, Confessor of the Nuns at St. Munica. This criminal had been but six days in the inquisition, be- fore he was brought to hear his sentence, and every thing be- ing {/erformed as before, the secretary read . MASTER-KEY TC POPERY 189 Whereas father Pueyo has committed fornication Avith five spiritual daughters, (so the nuns which confess to the same confessor continually, are called) which is, besides fornication* sacrilege and transgression of our commands, and he himself having owned the fact, we therefore declare that he shall keep, his cell for three weeks, and lose his employment, &c. The inquisitor asked him whether he had any thing to say against it: and father Pueyo said, holy father, I remember that when I was chosen father confessor of the nuns of our mother St. Monica, you had a great value for five young ladies of the monastery, and you sent for me, and begged of me to take care of them: so I have done, as a faithful servant, and may say unto you, Domine quinque talenta tradidisti me, ecce alia quinque super lucratus sum. The inquisitors could not forbear laughing at this application of the scripture ; and Don Pedro Guerrero was so well pleased with this answer, that he told him, you said well: Therefore, Peccata tua remittun- tur tibi, nunc vade in pace, et noli amplius peccare. This was a pleasant trial, and Pueyo was excused from the performance of his penance by this impious jest. The trial and sentence of the Licentiate Lizondo. The secretary read the examinations, evidence and convi« tions, and the said Lizondo (who was a licentiate, or Master o Arts) himself did own the fact, which was as follows : The said Lizondo, though an ingenious man, and fit for the sacerdotal function, would not be ordained, giving out that he thought himself unworthy of so high dignity, as to have every day the Saviour of the world in his hands, after the consecra- tion. And by this feigned humility he began to insinuate hirnsolf into the people's opinion, and pass for a religious, god- ly man, among them. He studied physic, and practised it only with the poor, in the beginning; but being called afterwards by the rich and especially by the Nuns, at last he was found out in his wickedness; for he used to give something to make the young ladies sleep, and this way he obtained his lascivious desires. But one of the evidences swore that he had done these things by the help of magic, and that he had used only an incantation, with which he made every body fall asleep : — But this he absolutely denied, as an imposition and falsity. — We did expect a severe sentence, but it was only that the li- centiate was to discover to the inquisitors, on a day appointed by them, the receipt for making the people sleep; and that the punishment to be inflicted on him, was to be referred to the 190 MASTEH-KEY TO POPERY. discretion of the holy fathers. We saw him afterwards every day, walking in the streets ; and this was all his punishment We must surely believe that such crimes are reckoned but a trifle among them, for very seldom they shovv^ any great dis- pleasure or severity to those that are found guilty of them. Of ihe Order of ike Inquisitors to arrest an Horse, and to bring him to the Holy Office. The case well deserves my trouble in giving a full account of itj so I will explain it from the beginning to the end. The rector of the university of Saragossa has his own ofRcers to ar rest the scholars, and punish them if they commit any crime. Among their'officers there was one called Guadalaxara, who was mighty officious and troublesome to the collegians or stu dents; for upon the least thing in the world he arrested them The scholars did not love him at all, and contrived how they should punish him, or to play some comical tricks upon him. At last, some of the strongest agreed to be at the bottom of the steeple of the university in the evening, and six of them in the belfry, who were to let down a lusty young scholar, tied with a strong rope, at the hearing of the word war. So the schol- ars that v.ere in the yard, and at the bottom of the steeple,^ picked a quarrel purposely to bring Guadalaxara there, and v.'hen he was already among them, arresting one, they cried out war. At which sign the six in the steeple let down the tied scholar, who taking in his arms Guadalaxara, and being pulled up by the six, he carried him almost 20 feet high, an-i let him fail down. The poor man v/as crying out, O Jesus i the Devil has taken me up. The students that v/ere at the bottom had instruments of music, and put off their cloaks to receive him in, and as he cried out, the Demi, the Devil, the musicians answered him with the instruments, repeating the same v/ords he pronounced himself, and with this, gathering together great numbers of scholars, they took him in the mid- dle, continuing always the music and songs, to prevent, by thisj the people's taking notice of it, and every body believed that it was only a mere scholastic diversion : So, with this melody and Rejoicings, they carried the troublesome Guadalaxara out of the gates of the city into the field, called the Burnt Place^ because formerly the heretics v/ere burnt in that field. There was a dead horse, and opening his belly, they tied the poor ofncer by the hands and legs, and placed him v/ithin the horse's belly, which they sev/ed, leaving the head of Guadalaxara ou^, under the tail of the horse, and so they went back into MASTER-KEY TO POPERY. 191 thc^city. How dismal that night was to the poor man, any body may imagine ; but yet it was very sweet to him, in com- parison to what he suffered in the morning; for the dogs going to eat of the dead horse's flesh, he, for fear they should eat off his head, continually cried out, ho! ho! perros, i. e. dogs, and that day he found that not only the scholars, but even the very dogs v/ere afraid of him, for dogs did not dare approach the dead horse. The laborers of the city, Avho were a most igno- rant sort of people, bat very pleasant in their rustic expres- sions, going out to the field, by break of the day, saw the dogs near the horse, and heard the voice, ho! ho! _/?erro^. They looked up and down, and seeing nobody, drew near the horse, and hearing the same voice, frightened out of their senses, went into the city again, and gave out that a dead horse was speaking in the burnt field; and as they affirmed and swore the thing to be true, crowds of people went to see and hear the wonder, or, as many others said, the miracle of a dead horse speaking. A public iiotary was among tlie mob, but no one dared to go near the horse. The notary went to the in- quisitors to make affidavit of this case, and added that no one having courage enough to approach the horse, it was proper to send some of the friars, with holy water and stola, to exorcise the horse, and find out the cause of his speaking. But the inquisitors w^ho think to command beasts, as well as reasonable creatures, sent six of their officers, with strict orders, to carry the horse to the holy office. The officers having an o})inior that the devil must submit to them, went, and approachhig the horse, they saw the head under the tail, and the poor man cry- ing out, help, take me out of this putrified grave ; for God's sake, good people, make haste, for I am not the devil, nor ghost, nor apparition, but the real body and soul of Guadalaxara, the constable of the universit}- ; and I do renounce, in this place, the office of arresting scholars forever; and I do forgive them this wrong done to me, and thanks bato God, and to tlie Vir- gin of Pilar, who has preserved my body from being convert- ed inio a dead horse, that I am alive still. These plain demonstrations of the nature of the thing did not convmce, in the least, the officers of the inquisition, who are always very strict in the performance of the orders given them, so they took the dead horse and carried it to the inqui sition Never were more people seen in the streets and win Jows than on that day, besides the great crowd that followed the corpse, which I saw myself; the inquisitors having notice beforehand, went to the hall to receive the informations from 192 JVIASTER-KEY TO POPERY. the horse; and after they had asked him many questions, {^a poor man pushed up the tail with his nose to speak, to see, and to be seen, still answering them; the wise holy fathers trust- ing not to his information, gave orders to the officers to carry the speaking horse to the torture, which being done according- ly, as they began to turn the ropes through the horse's belly, at the third turning of them the skin of the belly broke, and the real body of Guadalaxara appeared in all his dimensions, and by the horse's torture, he saved his life. The poor man died three weeks after, and he forgave the scholars who con- trived this mischief, and an elegy was made on his death. Thesis defended hy F. James Garcia, in the hall of the Inquisition. The case of the Rev. father F. Jam.es Garcia, made a great noise in Spain, which was thus : This same James Garcia is the learned man of whom I have spoken several times in my book. His father, though a shoe- maker by trade, was very honest and well beloved, and as God had bestowed on him riches enough, and having but one child, he gave him the best education he could, in the college of Jesuits, where, in the study of grammar, he signalized him- self for his vivacity and uncommon wit. After going to the university, he went through philosophy and divinity, to the admiration of his masters; he entered St. Augustin's order, and after his noviciate was ended, desired to obtain the degree of master of arts; he defended public thesis of philosophy, and after, other thesis of divinity, w^ithout any moderator to answer for him in case of necessity. The thesis and scm.e propositions were quite new to the learned people ; for among other propositions, one was Innocentium esse verum 'pontifcem, non est dcfide, i. e. it is not an article of faith that Innocent is the true pope. And next to this proposition, this other: Non cre- dere quod non video, non est contra fdem. It is not against the Catholic faith not to believe what I do not see. Upon account of these two propositions, he was summoned by the inquisitors, and ordered to defend the said propositions separately, in the hall of the inquisition, and answ^er for six days together, to all the arguments of the learned Quali- ficatOTs, which he did, and kept his ground, that instead of being punished for it, he w^as honored with the cross of the Qualificator, after the examinations were made of the purity of his blood. JIASTER-KEY TO rOPERY. 193 Sentence given against Lawrence Castro, g old&mith of Sar- agossa. Lawrence Castro was the most famous and wealthy gold- Bmith in the city, and as he went one day to carry a piece of plate to Don Pedro Guerrero, before he paid him, he bade him go and see the house along with one of his domestic servants, which he did, and seeing nothing but doors of iron, and hear- ing nothing but lamentations of the people within; having re- turned to the inquisitor's apartment, Don Pedro asked him, Lawrence, how do you like this place ? To which Lawrence said, I do not like it at all, for it seems to me the very hell up- on earth. This innocent, but true answer, was the only occa- sion of his misfortune; for he was immediately sent into one of the hellish prisons, and at the same time many officers went to his house to seize upon every thing, and that day he appear- ed at the bar, and his sentence was read: he was condemned to be whipped through the public streets, to be marked on his shoulders with a burning iron, and to be sent forever to the gallies : but the good, honest, unfortunate man died that very day ; all his crime being only to eay, that the holy office did seem to him hell on earth. At the same time, a lady of good fortune was whipped, be- cause she said in company, I do not knov/ whether the pope is a man or a woman, and I hear wonderful things of him every day, and I imagine he must be an animal very rare. For these words she lost honor, fortune and life, for she died six days after the execution of her sentence : and thus the holy fathers punish triffing things, and leave unpunished horrible crimes. The following instance will be a demonstration of this truth, and show how the inquisitors favor the ecclesiastics more than the laity, and the reason why they are more severe upon one than the other. In the diocess of Murcia was a, parish priest in a village in the mountains. The people of it were almost all of them shepherds, and were obliged to be always abroad with their flocks : so the priest being the commander of the shepherdess- es, began to preach every Friday in the afternoon, all the con- gregation being composed of the women of the town. His constant subject was, the indispensable duty of paying the tithes to him, and this not only of the fruits of the earth, but of the seventh of their sacraments too, which is matrimony, and he had such great eloquence to persuade them to secrecy, R 194 IHASTER-KEY TO POPERY. as to their husl/aiids, and a ready submission to hirn, thai he bep;an to rea p the fruit of his doctrine in a few days, and by tins wicked example, he brought into the hst of the tithes all the married women of the town, and he received from them the tenth for six years together; but his infernal doctrine and practice was discovered by a young w^oman who was to be married, of whom the priest asked the tithe before hand; but she telling it to her sweet-heart, he went to discover the case to the next commissary of the inquisition, who having examin- ed the matter, and found it true, he took the priest and sent him to the inquisition; he was found guilty of so abominabhe a sin, and he himself confessed it ; and what was the punishment inflicted on him? Only to confine him m a friar's cell for six months. The priest being confined, made a virtue of neces- sity, and so composed a small book, entitled. The True Peni- tent, whi( h was universally approved by all sorts of people, for solid doctrine and morality. He dedicated the work to the ho- ly inquisitors, w ho, for a reward of his pains , ga.ve him anoth- er parish a great deal better than the first. But hardened wretch I There he fell again to the same trade of receiving the tithes; upon which the people of the parish complained to the governor, who acquainted the king with the case, and his majesty ordered the inquisitors to apply a speedy remedy to it; so the holy fathers sent him to the pope's gallies for five years time. I must own, it is quite against my inclination to give ihis and the like accounts, for it will fceem very much out of the way of a clergyman; but if the reader will make reflections on them, and consider that my design is only to shew how unjust- ly the inquisitors act in this and other cases, he will certainly excuse m^e ; for they really deserve to be ridiculed more thar argued against, reasoning being of no force with them, but a discovery of their infamous actions and laws, may-be will pro duce, if not in them, in some people at least, a good efffect. The Roman Catholics believe there is a purgatory, and that the souls suffer more pains in it than in hell. But I think the inquisition is the only purgatory on earth, and the holy fathers are the judges and executioners in it. The reader may form a dreadful idea of the barbarity of that tribunal, by what I have already said, but I am sure It will never come up to what it is in reality, for it passeth all understanding, not as the peace of God, but as the vrar of the devil. So that we may easily know by this, and the aforesaid ac- count, that they leave oli' all observance of the first precepts MASTER-KEY TO POPERY. 195 of the holy office, and chastise only those that speak either against the pope, clergy, or the holy inquisition. The only reason of settling that tribunal in Spain, was to examine and chastise sinners, or those that publicly contem ned the faith. But now a man may blaspheme and commit the most heinous crimes, if ho says nothing against the three men- tioned articles, is free from the hellish tribunal. Let us except from this rule the rich Jews, for the poor are in no fear of being confined there ; they are the rich alone that suffer in that place, not for the crime of Jewdaism, (though this is the color and pretence,) but the crime of hav- ing riches. Francisco Alfaro, a Jew, and a very rich one, was kept in the inquisition of Seville four years, and after he had lost all he had in the world, was discharged but of it with a small correction : this was to encourage him to trade again and get more riches, which he did in four years time. Then he was put again in the holy office, with the loss of his goods and money. And after three years imprisonment he was dis- charged, and ordered to wear for six months, the mark of SanBenito, i. e. a picture of a man in the middle of the fire of hell, which he was to wear before his Ireast publicly. — But Alfaro a few days after, left the city of Seville, and seeing a pig without the gate, he hung the San-Beniio on the pig's neck, and made his escape. I saw tliis Jew in Lisbon, and he told me the story himself, adding, Now I am a poor Jev/ I tell everybody so, and though the inquisition is more severe here than in Spain, nobody takes notice of me. I am sure they would confine me forever, if I had as much riches as I had in Seville. Really, the holy office is more cruel and in human in Portugal than in Spain, for I never saw any publicly burnt in my own country, and I saw in Lisbon seven at once, four young women and three men; two young women were burnt alive and an old man, and the others were strangled first. But being obliged to dismiss this chapter, and leavt out ma- ny curious histories, I promise to relate them in the second part of this work. Now let me entreat all true protestants to join with me in hearty prayer to God almighty. O eternal God, who dost rule the hearts of kings, and or- derest every thing to the glory of the true religion, ->our thy holy spirit upon the heart of Louis the first, that ho f aay sea the barbarous, unchristian practices of the inquisitors, and with a firm resolution abolish all laws contrary to those given US by thy only son, our Saviour, Jesus Christ our Lord. Amen, PART IV. Of their Prayers, Adoration of Images, and RtUcs ARTICLE I. Of their Prayers, The prayers sung or said, in the church, are seven cancin- ical hours, or the seven services, viz; Tertia, Sexta, NonUj Vespera, Matutina, and CompletcB. — Primais composed of the general confession, three psalms, and many other prayers, with the Martyrologio Sanctorum, i. e. with a commemoration of all the saints of that day. Tertia is a prayer or service of three psalms, anthem, and the collect of the day, &lc. Sexta and Nona are the same. YesyercR, or evening songs contain five anthems, five psalms, an hymn. Magnificat, or mj soul doth magnify, &c., with an anthem, collect of the day and commemorations of some saints. Matutina, or matin? is the longest f irvice of the seven, for it contains, 1st. The psalm. O come let us sing: 2d. An hymn: 3d. Three anthems three psalms, and three lessons of the Old Testament: 4th Three anthems, three psalms, and three lessons of the day, i. e. of the life of the saint of that day, or the mystery of it 5th. Three anthem.s, three psalms, three lessons, of which th(* first beginneth with the gospel of the day, and two or thre^ lines of it, and the rest is an homily, or exposition of the gos- pel: 6th. Te Deum: 7th. Five anthems, five psalms, an hymn, anthem of the day, the psalm. Blessed he the Lords of Israel, &c., the collect of the day, and some commemorations. — CompletcB, or complices, is the last service, which contains the general confession, an anthem, three or four psalms, and Lord now lettest thou, &c., and some other adherent prayers for the Virgin, the holy cross, saints, &.c. All these seven services are said, or sung, in Latin, every day in the cathedraJ churches, but not in all the parish churches. In the cathedral churches on the festivals of the first class, or the greatest festivals, as those of Christ and the Virgia 196 MASTER-KEY TO POPERY. 197 Maiy, all the seven canonical hours are sung, Prima at six in the morning, and a mass after it. Tertia at ten, the great mass after, and after the mass, Sexta and Nona. At two, or -hree in tne afternoon, the evening song; at seven, complices] and half an hour after midnight, the matins. In the festivals of the second class, as those of the apostles, and some saints placed in that class by the popes, Tertia, evening songs and matins are all that are sung, and likewise every day, though not with organ, nor music. In the parish churches the priests sing only Tertia, and eve- ning songs on Sundays and festivals of the first class ; except where there are some foundations, or settlements for singing evening songs on other private days. But the great mass is always sung in every parish church, besides the masses for the dead, which are settled to be sung. In the convents of the friars, they observe the method of the cathedral, except some days of the week granted to them' by the prior, as recreation days, and then they say the service, and go to divert themselves all the day after. As to the nuns, I have given an account in the fii'st chapter of their lives and conversation. The priests and friars that do not say, or sing the service with the community, are obliged in conscience to say those seven canonical hours every day, and if they do not, they com mit a mortal sin, and ought to confess it among the sins of omis- sion. Besides these seven services, they have, not by pre- cept, but by devotion, the service, or small office of the Vir- gin Mary, the seven penitential psalms, and other prayers of saints, which are by long custom become services of precept, for they never will dare to omit them, either for devotion's sake, or for fear that the laity would tax them with coldness and negligence in matters of exemplary devotion. As to the public prayers of the laity, they all are contained in the beads or rosary of the Virgin Mary, and to give them some small comfort, there is a fixed time in the evening in every church for the rosary. The sexton rings the bell, and when the parishioners, both men and women, are gathered together, the minister of the parish, or any other pri(ist, comes out of the vestry, in his surplice, and goes to the altar of the Virgin Mary, and lighting two or more candles on the altar'« table, he kneels down before the altar, makes the sign of the cross, and begins the rosary with a prayer to the Virgin : ana after he has said half of the Ave Maria, &c., the people say the other half, which he repeats ten times, the people domg r2 198 MASTER KEY TO POPERY. the same. Then he says Gloria Patri, &c. ; and ihe people answer, .45 it ivas in the beginning, &c. Then, in the same manner, the priest says half of Our Father, and ten times half Ave Maria, and so he and the people do, till they have said them fifty times. This done, the priest says another prayer to the Virgin, and begins her litany, and after every one of her titles, or encomiums, the people answer Ora pro nobis, pray for us. The litany ended, the priest and people visit five altars, saying before each of them one Pater Noster, and one Ave Maria, with Gloria Patri; and lastly, the priest, kneeling down before the great altar, says an act of contrition, and endeth with Lighten our darkness, we beseech thee, 6lg. All the prayers of the rosary are in the vulgar tongue, except, Gloria Patri and Ora pro nobis, i, e. Glory be to thee, &c., and Pray for us. After the rosary, in some churches, there is Oratio Menta" lis, i. e. a prayer of meditation, and for this purpose the priest of the rosary, or some other of devout life and conversation, readeth a chapter in some devout book, as Thomas a Kempis, or Francis de Sales, or Father Eusebio, of the difference be- tween temporal and eternal things ; and when he has ended the chapter, every one on their knees,begin to meditate on the contents of the chapter, with great devotion and silence. They continue in that pra^^er half an hour or more, and after it, the priests say a prayer of thanksgiving to God Almighty, for the benefits received from him by all there present, &c. I said public prayers of the laity; for when they assist at the divine service, or hear mass, they only hear what the priest says in Latin, and answer Amen. Generally speaking, they do not understand Latin, especially in towns of 300 hou- ses, and villages, there can scarcely be found one Latinist, except the curate, and even he very often doth not understand perfectly well what he reads in Latin. By this universal ig- norance we may say, that they do not know what they pray for; nay, if a priest was so wicked in heart, as to curse the people in church, and damn them all in Latin, the poor idiots must answer Amen, knowing not what the priest says. I ca not blame the comm.on people in this point, but I blame the pope an 1 priests that forbid them to read the scripture, and by this prohibition they cannot know what St. Paul says about praying in the vulgar tongue: So the pope and priests, and those that plead ignorance, must answer for the people before the dreadful tribunal of God. MASTER-KEY TO POPERY. 199 Bv>sides this public prayer of the rosary, they have private prayers at home, as the crea, the Lord?s •prayer, a prayer to the Virgin, the act of contrition, and other prayers to saints, angels, and for souls in purgatory. But this prayer (jf the rosary is not only said in church, but is sung in the streets, and the custom was introduced by the Dominican friars, who, in some parts of Spain, are called The Fathers of the holy rosary. Sundays and holy days, after evening songs, the prior of the Dominicans, with all his friars and corporation, or fraternity of the holy rosary, begins the Virgin's evening songs, all the while ringing the bells, which is to call for the procession, and when the evening songs are over, the clerk of the convent, drest in his Alva or surplice, taking the stan- dard where the picture of the Virgin Mary is drawn with a frame of roses, and two novices in surplices, with candlesticks, walking on each side of the standard, the procession beginneth. First, all the brethren of the corporation go out of the church, each with a wax candle in his hand; the standard followeth after, and all the friars, in two lines, follow the standard. In this order the procession goes through the streets, all singing Ave Maria, and the laity answering as before. They stop in some public street, Avhere a friar, upon a table, preacheth a sermon of the excellency and pov/er of the rosary, and gath- ering the people, they go back again into the church, where the rosary being over, another friar preacheth upon the same subject another sermon, exhorting the people to practise this devotion of the rosary; and they have carried so far this extravagant folly, that if a man is found dead, and has not the beads or rosary of the Virgin in his pocket, that man is not reckoned a christian, and he is not to be buried in consecrated ground till somebody knoweth him, and certifieth that such a man was a christian, and passeth his word for him. So every body takes care to have always the beads or rosary in his pocket, as the characteristic of a christian. But this devotion of the rosary is made so common among bigots, that they are always with the beads in their hands, and at night round about their necks. There is nothing more usual in Spain and Por- tugal, than to see people in the markets, and in the shops, pray- ing with their beads, and selling and buying at the same time; nay, the procurers in the great Piazza are praying with their beads, and at the same time contriving and agreeing with a man for wicked intrigues. So all sorts of persons having it as a law to say the rosary every day : some say it walking, others in company, (keeping silent for a while) but the rest talkuig 200 MASTER-KEY TO POPEEY. or laughing: so great is their attention and devotion in this indispensable prayer of the holy rosary. But this is not the worst of their practices ; for if a man of priest neglects one day to say the rosary, he doth not commii a mortal sin, though this is a great fault among them; but the divine service, or seven canonical hours, every priest, friar, and nun, is obliged to say every day, or else they commit a mortal sin, by the statutes of the church and popes. This ser- vice, which is to be said in private, and with christian devotion, is as much profaned among ecclesiastics and nuns, as the ro- sary among the laity; for I have seen many ecclesiastics (and I have done it myself several times) play at cards, and have the breviary on the table, to say the divine service at the same time. Others walking in company, and others doing still worse things than these, have tlie breviary in their hands, and reading the service, when they at the same time are in occasion e proxuna peccati; and, notwithstanding they believe they have performed exactly that part of the ecclesiastical duty. I know that modesty obligeth me to be more cautious in this account, and. if it was not for this reason, I could detect the most horrible things of friars and nuns that ever were seen or heard in the world; but leaving this unpleasant subject, I come to say something of the profit the priests and friars get by their irreligious prayers, and by what means the}^ recom- mend them to the laitv*. The profits priest and friars get by their prayers, are not so great as that they get by absolution and masses; for it is by an accident, if sometimes they are desired to pray for money. — There is a custom, that if one in a family is sick, the head ot the family sends immediately to some devout, religious friar or nun, to pray for the sick, so by this custom, not all priests and friars are employed, but only those that are known to live a regular life. But because the people are very much mista ken in this, I crave leave to explain the nature of those whom the people believe religious friars, or in Spanish, Gazmonnos. In ever}- convent there are eight or ten of tliose Gazmonnos, or devout men, who, at the examination for confessors and preach- ers, were found quite incapable of the performance of the great duties, and so were not approved by the examiners of the convent. And though they scarcely understand Latin, thev are permitted to say mass, that by that means the convent might not be at any expense with them. These poor idiots, being not able to get any thing by selling absolutions, nor \y MASrER-KE7 TO POPERY. 20^ preaching, undertake the life of a Gazmonnos. nnd live a migh- ty retired life, keeping themselves in their cells, or chambers, and not conversing with the rest of the ccL.munity: so their brethren Gazmonnos visit them, and among themselves, there is nothing spared for their diversion, and the carrying on their private designs. When they go out of the convent it must be w^ith one of the same farandula, or trade. Their faces look pale; their eyes are fixed on the ground, their discourse all of heavenly things, their visits in public, and their meat and drink but very little before the world, though in great abundance between them- selves, or, as they say. Inter privatos parietes. By this mor- tifying appearance, the people believe them to be godly men, and in such a case as sickness, they rather send to one of these to pray for the sick, than to other friars of less public fame. — But those hypocrites, after the apprenticeship of this trade is over, are very expert in it, for if any body sends for one of them, either without money, or some substantial present, they say they cannot go, for they have so many sick persons to visit and pray for, that it is impossible for them to spare any time. But if money or a present is sent to him, he is ready to go and pray every where. So these ignorant, hypocritical friars, are always followed by the ignorant people, who furnish them with money and presents, for the sake of their prayers, and they live more comfortable than many rich people, and have one hundred pis- toles in their pockets oftener than many of the laity who have good estates. Some people will be apt to blame me for giving so bad a character of those devout men in appearance, when 1 cannot be a judge of their hearts. But I answer, that I do not judge thus of all of them, but only of those that I knew to be great hypocrites and sinners,- for I saw seven of them taken up by the inquisitors, and I was at their public trial, as I have given an account in the former chapter. So, by these seven we may give a near guess of the others, and say, that their outward mortifying appearance is only a cloak of their private designs. There are some nuns likewise, who follow the same trade as I have given one instance in the chapter of the inquisition, and though the ignorant people see every day some of these Gazmonnos taken up by the inquisitors, they are so blinded, that they always look for one of them to pray. These hypo- crites do persuade the heads of families, that they are obligf.'rath, which I am pleased with, they shall see the rainbow for a signal, that 1 receive them again into my favor. But, l^ not, they may be sure that the Prince of Darkness shall come to rule and reign over them.; and further, I do declare, that they shall have no appeal, from this my sentence, to the tribunal of the Father, for this is my will and pleasure. « After this revelation was published, all the inhabitants of the city were under such a concern, that the magistrates, by the Archbishop's order, published an ordinance for aTl sorts of people to fast thj-ee days every week, and not to let the cattle go out those days, and to make the cattle fast as well as the reasonable creatures; and as for the infants, not to suckle them but once a day. All sorts of work were forbidden for fifteen days time, in which the people went to confess and make public penances, and offer whatever money and rich jewels they had, to the Virgin. Ol^serve now, that the publishing of the revelation was in the month of May, and it is a customary thing for that country to see almost every day the rainbow at that time : so there wa3 by all probability, certain hopes that the rainbow would not fail to shew its many colored faces to the inhabitants of Sar- agossa, as did happen the eleventh day ; but it was too late for them, for they had bestowed ail their treasures on the image of the Virgin. Then the rejoicings began, and the people v.'ere almost mad for joy, reckoning themselves the most hap- py, blessed people in the universe. By tJiese and the like revelations, given out every day by MASTER-KEY TO POPERY. 21 1 the Virgin's chaplain, the people are so much infatuated, that they certainly believe there is no salvation for any soul with- out the consent of the Virgin of Pilar; so they never fail to visit her image every day, and to pay her due homage, for fear that if she is angry again, Lucifer should come to reign over them. And this is done by the Virgin's crafty chaplain, to increase her treasure and his own too. As to him, I may aver, that the late chaplain, Don Pedro Valenzula was but five years in the Virgin's service; yearly rent is 1000 pistoles, and when he died, he left in his testament, 20,000 pistoles to the Virgin, and 10,000 to his relations; now how he got 30,000 pistoles clear in six years, every body may imagine. As to the mJracles wrought by this image, I couid begin to give an account, but never make an end; and this subject re- quiring a whole book to itself, I will not trouble the reader with it, hoping in God that if he is pleased to spare my life some years, I shall print a book of their miracles and revela- tions, that the world may, by it, know the inconsistent grounds and reasons of the Romish communion. A'ow, coming again to the adoration of images, I cannot pass by one or two instances more of the image of Jesus Christ, idored by the Roman Catholics. The first is that of the crucifix in the monument, both on Thursday and JViday of the holy week. The Roman Catho- lics have a custom on holy Thursday, to put the consecrated /lost in the monument till Friday morning at eleven of the clock, as I have already said, treating of the estation of the holy Calvary. Now I will confine myself wholly to the adoration paid to the crucifix, and all the material instruments of our Saviour's pas- sion, by priests, friars, and magistrates. In every parish church and convent of friars and nuns, the priests form a mon- ument, which is of the breadth of the great altar's front, con- sisting of ten or twelve steps, that go gradually up to the Ara, or altar's table, on which lies a box, gilt, and adorned with jew- els, wherein they keep for twenty- four hours, the great host, which the priest that officiates, has consecrated on Thursday, between eleven and twelve. In this monument, you may see ac! many wax candles as parishioners belonging to that church, ui}d which burn twenty-four hours continually. At the bottom of the monument there is a crucifix la"^ down on a black vel- vet pillow, and two silver dishes on eaci. side. At three of the clock, in the afternoon, there is a sermon preached by the Lent preachers, whose constant text is, Mandatum novum do 212 JIASTER-KEY TO POPERY. vohis, ut diligatis invicem, sicut dilexi vos. Expressing in i:^ the excessive love of our Saviour towards us. After it the pre ■ late washes the feet of twelve poor people, and all this while the people that go from one church to another, to visit the monuments, kneel down before the crucifix, kiss its feet, and put a piece of money into one of the dishes. The next day, in the morning, there is another sermon of the passion of our Saviour, wherein the preacher recommends the adoration of the cross according to the solemn ceremony of the church. That day, i. e. Good Friday, there is no Mass in the Romish church, for the host which was consecrated the day before, is received jy the minister, or prelate, that officiates, and when the pas- sion is sung, then they begin the adoration of the crucifix, which is at the bottom of the monument, which is performed in the following m.anner : First of all, the priest that officiates, or the bishop, when he is present, pulling off his shoes, goes and kneels down three times before the crucifix, kisses its feet, and in the same manner comes back again to his own place. All the priests do the same, but without putting any thing into the dish, this being only a tribute to be paid by the magistrates and laity. This being done by all the magistrates, the priest bids them to come at four in the afternoon, to the descent of Jesus Christ, from the cross, and this is another idolatrous cer- emony and adoration. The same crucifix that was at the bottom of the monument, is put on the great altar's table, veiled or covered with two cur- tains, and when the people are gathered together in the church, the chapter or community comes out of the vestry, and kneeling down before the altar, begins in a doleful manner to sing the psalm. Miserere, and when they come to the verse, Tlhi soli peccavi, S^c, they draw the curtains, and shew the image of Christ crucified to the people. Then the preacher goes up to the pulpit, to preach of the pains and afflictions of the Virgin Mary, (whose image shedding tears is placed be- fore the image of her son.) I once preached upon this occe- gion in the convent of St. Augustine, in the city of Huesca, and my text was, Animam meam pertransivit gladius. After the preacher has exaggerated the unparalleled pains of the Virgin Mary, seeing her son suffer death in so ignominious a manner, he orders Satellites (so they call those that stand with the nails, hammer and other instruments used in their crucifixion) to go up to the cross, and take the crown of thorns off the crucifix's head, and then he preaches on that action, representing to the people his sufferings as movingly as possi- MASTER-KEY TO POPERY. 213 ble. After the Satellites have taken the nails out of the hands and feet, they bring down the body of Jesus, and lay him in the coffin, and when the sermon is uver, the procession ' begins, all in black, which is called the burying of Christ. Li that procession, which is always in the dark of the evening, there are vast numbers of disciplinants that go along with it, whip- pmg themselves, and shedding their blood, till the body of Je- sus is put into the sepulchre. Then every body goes to adore the sepulchre, and after the adoration of it, begins the proces- sion of the estations of the holy Calvary, of which I have spo- ken already in the second chapter of this book. I will not deprive the public of another superstitious cere- mony of the Romish Priests, which is very diverting, and by which their ignorance will be more exposed to the world ; and this is practised on the Sunday before Easter, which is called Dominica Palmarum, in which the church commemorates the triumphant entry of Jesus Christ in Jerusalem, sitting on an 9ss, the people spreading their clothes and branches of olive trees on the ground : so, in imitation of this triumph, they do the same in some churches and convents. The circumstance of one being representative of Jesus, on an ass, I never saw practised in Saragossa, and I was quite unacquainted with it till I v/ent to Alvalate, a town that be- longs to the archbishop in temporalibus and spiritualibus, whither I was obliged to retire with his Grace, in his precipi- tate flight from King Charles's army, for fear of being taken prisoner of state. We were there at the Franciscan convent on that Sunday, and the archbishop being invited to the cere- mony of the religious triumph, I went with him to see it, which was j>erformed in the following manner. All the friars being in the body of the church, the guardian placing his Grace at the right hand, the procession began, ev- ery friar having a branch of olive trees in his hand, which was blessed by the Rev. Father Guardian; so the cross going before, the procession went out of the church to a large yard before it: But, what did we see at the door of the church, but a fat friar, dressed like a Nazareen, on a clever ass, two friars lolding the stirrups, and another pulling the ass by the bridle. The representative of Jesus Christ took place before the Archbishop The ass was an he one, though not so fat as the kriar, but the ceremony of throwing branches and clothes be- fore him, being quite strange to him, he began to start and ca- per, and at last threw down the heavy load of the friar. — The ass ran away, leaving the reverend on the groimd, with one 214 MASTER-KEY TO POPERY. arm broken. This unusual ceremony was so pleasing to us all, that his Grace, notwithstanding his deep melancholy^ iiughed heartily at it. The ass was brought back, and an- other friar, making the representative, put an end to this ass- ike ceremony. But the ignorance and superstition begins now ; when the ceremony was over, a novice took the ass by the bridle, and began to walk in the cloister, and every friar m^de a rever- ence, passing by, and the people kneeling down before him, said, O happy ass! But his Grace displeased at so great a superstition, spoke to the guardian, and desired him not to suf fer his friars to give such an example to the ignorant people, as to adore the ass. The guardian was a pleasant man, and seeing the archbishop so melancholy, only to make him laugh, told his Grace that it was impossible for him to obey his Grace, without removing all his friars to another convent, and bring a new community. Why so? said his Grace. Be- cause (replied the guardian) all my friars are he asses. And you the guardian of them (answered his Grace.) Thus priests and friars excite the people, to adore images. But because this article of images, and that of relics, con- tribute very much to the discovery of the idolatries, and of the bigotries and superstitions of all those of that communion, 1 shall not leave this subject, without giving an account of some remarkable images which are worshipped and adored by them all. They have innumerable images of Christ, the Virgin Mary, the angels and saints in the streets, in small chapels built within the thickness of the walls, and most commonly in the corners of the streets, which the people adore, kneel down before, and make pra3'-ers and supplications to. Thej^ say, that many of those images have spoken to som.e devout per- sons, as that of St. Philip Nery did to a certain ambitious priest, who, walking through the street v/here the image was, was talking within himself, and saying. Now I am a priest, next year I hope to be a dean, after bishop, then cardinal, and after all, summus pontifex. To which soliloquy the image of St. Philip answered. And after all these honors comes death, and after death, heii and dam.nation forever. The priest, be- ing surprised at this answer, so much apropos, and looking up and down, he saw the mouth of tlie image open, by which he concluded that the image had given him the answer; and scv iaking a firm resolution to lea,ve all the thoughts of this deceit 'lil world, with his own moxiey he purchased the house where MASTER-KEY TO POPERY. 215 the image was, and built a decent chapel in h mor of St. Philip, which now, by the gifts of pious people, is so much enlarged, that we reckon St. Philip's church and parish to be the third in the city for riches, the number of beneficiate priests being 46, besides the rector. In St. Philip's church there is a miraculous crucifix, called El santo Christo de las peridas; The holy Christ of child-bed women; which is much frequented ])y all people, but chiefly by the- ladies, who go there to be churched, and leave the pu- rification offering mentioned in the ceremonial law of Mosgs. And as there is this image which is an advocate of women delivered of child, there are also two images, who are adva cates of barren women, one of the Virgin in the convent of Recolet friars of St. Augustine, and another of St. Antonio del Paula : The first is called the barren women, the second. the intercessor of the barren ladies. This second image is in the convent of Victorian friars, and is kept in a gilt box in a chapel Vv^thin the cloister, and the door is always locked up, and the key k^pt by the father corrector, i. e. the superior of the convent. Another practice, of paying worship and adoration to the Virgin Mother, and her ciiild Jesus in a manger, is observed on Christmas, and eight days after: But especially the nuns do signalize themselves on this festival, and that on which Je- sus was lost and found again in the temple; for they hide the child in some secret place under the altar's table, and after evening songs they run up and down through the garden., cloisters and church, to see whether they can find the inno cent child, and the nun that finds him out, is excused, for that year, from all the painful offices of the convent ; but she is to give, for three days together, a good dinner to ail the ..una and father confessor; and that year she may goto the grate at any time, without any leave or fear, for she doth not assist at the public service of prayers : in short, she has liberty of con- science that year, for finding the lost child, and she is often lost too at the end of the year, bv following a licentious sort of a life. The^e are, in some measure, voluntary devotions Cviid ado- rations, but there are many others by precept of the church, and ordinances of several popes, who have granted prope» services to several images, with v/hich priests and friars do serve and adore them, or else they commit a mortal sin, aa well as if they neglected the divine and ecclesiastical service and the due observance of the ten commandments of th 3 law 216 MASTER-KEY TO POPERY. of God. I will give a few instances of these adorations by precept, and wiih them I shall conclude. There are in the church of Rome, proper services granted by the popes for the invention or finding out of the cross, and for the exaltation of it, and every priest, friar, and nun, is obliged in conscience, to say these services in honor of the cross ; and after the great mass they adore the cross, and this is properly adoration, for they say in the hymn. Let us come and adore the holy cross, &-c., and the people do the same af- ter them. They carry the cross on the 3d of May, and on the great Litany-days, in a solemn procession, to some high place out of the town, and after the officiating priest has lifted up the cross towards the south, north, west, and east, blessing the four parts of the world, and singing the Litany, the pro- cession comes back to the church. These festivals are cele- brated with more devotion and veneration, as to the outward appearance, than pomp and magnificence, except in the churches dedicated to the holy cross, where this being the tit- ular festival, is constantly performed with all manner of cere monies, as the days of the first class. There are proper services granted to the Virgin Mary, un- der the following names : The Virgin of the rose of St. Dom- inick, of the girdle of St. Augustine, or the rope of St. Fran- cis, and of the scapulary of Mount carmel. All these distin- guishing signs of the Virgin Mary, are celebrated by the church and fraternities of devout people, and adored by all christians, being all images and relics to be worshiped by the command of the pope. Now, by what has been said, where can we find expressions fit to explain the wickedness of the Romish priests, the ignorance of the people, committed to their charge, and the idolatrous, nonsensical, ridiculous ceremonies with which they serve, not God, but saints, giving them more tribute of adoration than to the Almighty ? I must own, that the poor people who are easily persuaded of every thing, are not so much to be blamed, but the covetous, barbarous clergy; for these (though many of them are very blind) are not to be supposed ignorant of what sins they do commit, and advise the people to commit: so, acting against the dictates of their own consciences, they, I believe, must answer for their ill- guided flock, before the tribunal of the living God. THE INaUISITION OF GOA [fkom dr Buchanan's researches in asia.] ^'Goa, Convent of the Augustinians, Jan. 23, 1808. "On my arrival at Goa, I was received into the house of Captain Schuyler, the British Resident. The British force here is commanded by Col. A.dams, of his Majesty's 7Sth re- giment, with whom I was formerly well acquainted in Bengal.* Next day 1 was introduced by these gentlemen to the Viceroy of Goa, the Count de Cabral. I intimated to his excellency my wish to sail up the river to Old Goa,t (where the Inquisi- tion is,) to which he. politely acceded. Major Pareira, of the Portuguese establishment, who v>'as present, and to whom 1 had letters of introduction from Bengal, offered to accompany me to the city, and to introduce me to the archbishop of Goa, the Primate of the Orient. "I had communicated to Col. Adanis, and to the British Res- ident, my purpose of inquiring into the state of the Inquisition. These gentlemen informed me, that I should not be able to ac- complish my design without difficulty ; since every thing rela- ting to the Inquisition was conducted in a very secret manner, the most respectable of the lay Portuguese themselves being ignorant of its proceedings; and that, if the priests were to dis cover my object, their excessive jealo\isy and alarm would prevent their communicating with me, or satisfying my inqui- ries on any subject. * The forts in the harbor of Goa were then occupied by British troops, (two King's reghnents, and two regiments of native infantry,) lo prevent its falling into the hands of the French. t There is Old and New Goa. Thp Id city is about eight miles up the river. The Viceroy and the chief Portuguese inhabitants reside p New Goa, wlrich is at the mouth of the river, within the forts of the harbv/r. The old city, where the Inquisition and the Churches are, is now alriost entire y de- serted by the secular Portuguese, and is inhabited by the priests al nie. The onheaJthiness of the place, and the ascendency of the pi.'csis, arc the causeg v-ssigned for abandoning the ancient city. T 217 2,. 8 INQU-ISITION OF GOA. "C/n recei\mg this intelligence, I perceived that it v/oald ob necessary to proceed with caution. I was, in fact, about t'. visit a republic of priests; whose dominion had existed for nearly three centuries; whose province it was to prosecute heretics, and particularly the teachers of heresy; and from whose authority and sentence there was no appeal in India. "It happened that Lieutenant Kempthorne, Commander ol His Majesty's brig Diana, a distant connexion of my own, was at this time in the harbor. On his learning that I meant tc visit Old Gca, he offered to accompany me, as did Captain Stirling, of His Majesty's 84th regiment, which is now sta tioned at the forts. "We proceeded up the river in the British Resident's barge, accompanied by Major Pareira, who was well qualified by a thirty years' residence, to give information concerning local circumstances. From him I learned that there were upwards of two hundred Churches and Chapels in the province of Goa and upwards of two thousand priests. "On our arrival at the city, it was past twelve o'clock ; all the churches were shut, and we were told that they would not be opened again till two o'clock. I mentioned to Major Parei- ra, that I intended to stay at Old Goa some days ; and that I should be obliged to him to find me a place to sleep in. He seemed surprised at this intim^ation, and observed that it would be difficult for me to obtain a reception in any of the Churches or Convents, and that there were no private houses into which I could be admitted. I said I could sleep any where ; I had two servants with me, and a travelling bed. When he per- ceived that I was serious in my purpose, he gave directions t« a civil officer in that place, to clear out a room in a building which had long been uninhabited, and which was then used as a warehouse for goods. Matters at this time presented a very gloomy appearance : and I had thoughts of returning with my companions from this inhospitable place. In the mean time we sat down in the room I have just mentioned, to take some refreshment, while Major Pareira went to call on some of his frienas. During this interval, I communicated to I/ieut. Kemp- thorne the object of my visit. I had in my pocket 'Dellon's Account of the Inquisition at Goa;' * and I mentioned some * Monsieur Dellon, a physician, was imprisoned in a dungeon of the Inqui- sil.ion at Goa for two years, and witnessed an Auto da Fe, when some here- tics were burned ; at which time he walked barefoot. After his release hfl wrote tlie history of his confinement. His descriptions are in general veiy accurate. INaUISITION OF GOA . 219 particulars. While we were conversing on the* subject the great bell of the Cathedral began to toll ; the same which Del- Ion observes, always tolls before day-light, on the morning of the Auto da Fe. I did not myself ask any quesiions of the people concerning tie Inquisition; but Mr. Kempthorne made inquiries for me and he soon found out that the Santa Casa, or Holy Office was close to the house where we were then sitting. The gentlemen went to the window to view the hor- rid mansion; and I could see the indignation of free and en- lightened men arise in the countenances of the two British t)ffi- cers, while they contemplated a place where formerly their own countrymen were condemned to the flames, and into which they themselves might now suddenly be thrown, with- out the possibility of rescue. "At two o'clock we went out to view the churches, which were now open for the afternoon service ; for there are regular daily masses; and the bells began to assail the ear in every quarter. "The magnificence of the churches of Goa, far exceeded any idea I had formed from the previous description. Goa is properly a city of Churches ; and the wealth of provinces seems to have been expended in their erection. The ancient specimens of architecture at this place, far excel any thing that has been attempted in modern times, in any other part of the East, both in grandeur and in taste. The chapel of the palace is built after the plan of St. Peter's at Rome, and is «eaid to be an accurate model of that paragon of architecture. The church of St. Dominic, the founder of the Inquisition, is decorated with paintings of Italian masters. St. Francis Ya- ver lies enshrined in a monument of exquisite art, and his coffin is enchased with silver and precious stones. The cathe- dral of Goa is worthy of one of the principal cities of Europe ; and the church and convent of the Augusdnians (in which I now reside) is a noble pile of building, situated on an emi- nence, and has a magnificent appearance from afar. "But what a contrast to all this grandeur of the churches is the worship offered in them! I have been present at the chap- els every day since I arrived; and I seldom see a single wor- i^hipper, but the ecclesiastics. Two rows of native priests, kneeling in order before the altar, clothed in coarse black garments, of sickly appearance and vacant countenances, perform here, from day to day, their laborious masses, seemingly unconscious of any other duty or oblit^ ition of life. « S20 ixauisiTioiv OF goa. "The day was now far spent, and my companio'is were about to leave me. While I was considering whether I should return with them, Major Pareira said he would first introduce me to a priest, high in office, and one of the most learned men in the place. We accordingly walked to the convent of the Augustinians, where I was presented to Josephus a Doloribus, a man well advanced in hfe, of pale visage, and penetrating eye, rather of a reverend appearance, and possessing great fluency of speech and urbanity of manners. At first sight he presented the aspect of one of those acute and prudent men of the world, the learned and respectable Italian Jesuits, some of whom are yet found, since the demolition of their order, repo- sing in tranquil obscurity, in different parts of the East. After half an hour's conversation in the Latin language, during which he adverted rapidly to a variety of subjects, and inquired concerning some learned m.en of his ovvn church, whom I had visited in my tour, he politely invited me to take up my resi- dence with him during my stay at Old Goa. I was highly gratified by this unexpected invitation ; but Lieutenant Kemp- thorne did not approve of leaving me in the hands of the In quisitor: For judge our surprise, when we discovered that my learned host vv as one of the Inquisitors of the holy office, the second member of that august tribunal in rank, but the first and most active agent in the business of the department. Apartments v/ere assigned to me in the college adjoining the convent, next to the rooms of the Inquisitor him&elf; and here I have been four days at the very fountain-head of informa- tion, in regard to those subjects which I wished to investigate. I breakfast and dine with the Inquisitor almost every day, and he general^ passes his evenings in my apartment. As he considers my inquiries to be chiefly of a literary nature, he is perfectly candid and communicative on all subjects. "Next day after my arrival, I was introduced by my learned conductor to the Archbishop of Goa. We found him re iding the Latin Letters of St. Francis Xavier. On my advert- ing to the long duration of the city of Goa, while other cities of Europeans in India had suffered from war or revolu- tion, the Archbishop observed that the preservation of Goa was ^owing to the prayers of St. Francis Xavier.' The In- quisitor looked at me to see what I thought of this sentiment. I acknowledged that Xavier was considered by the learned among the English to have been a great man. What he wrote himsoJf bespeaks him a man of learning, of original gen us, and great fortitude of mind; but what others have written ^r INQUISITION OF GOA. 221 him and of him, has tarnished his fame, by making him the inventor of ixbles. The Archbishop signified his assent. He afterwards ( ondacted me into his private chapel, which is de- corated witn images of silver, and then into the Archiepis- copal Library, wh^ch possesses a valuable collection of books. As I passed through our convent, in returning from the Arch bishop's:. I observed am^ong the paintings in the cloisters a portrait of the famous Alexis de Menezes, Archbishop of Goa, who b,-ild the Synod of Diamper near Cochin in 1599, and burnv'J the books of the Syrian Christians. From the in- scription underneath, I learned that he was the founder of the magnificent church and convent in which I am novv residing." " On the same day I received an invitation to dine with the chief Inquisitor, at his house in the country. The second Inquisitor accompanied me, and we found a respectable com- pany of priests, and a sumptuous entertainment. In the libra- ry of the chief Inquisitor, I saw a register containing the present establishment of the Inquisition at Goa, and the names of all the officers. On my asking the chief Inquisitor whether the establishment was as extensive as formerly, he said it was nearly the sam.e. I had hitherto said little to any person concerning the Inquisition, but I had indirectly gleaned much information concerning it, not only from the Inquisitors themselves, but from certain priests, whom I visited at their respective convents; particularly from a Father in the Fran- ciscan Convent, who had himself repeatedly \vitnessed an Auto da Fe." " Goa, Augustinian Convent, 26tJi Jan. 1808. " On Sunday, after Divine Service, which I attended, we looked over together the prayers and portions of Scripture for the day, which led to a discussion concerning some of the doctrines of Christianity. We then read the third chapter of St. John's Gospel, in the Latin Vulgate. I asked the Inquisi- tor whether he believed in the influence of the Spirit there spoken of. He distinctly admitted it; conjointly however he thought in some obscure sense with water. I observed that water was merely an emblem of the purifying effects of tlie Spirit, and could be but an emblem. . We next adverted to the expression of St. John in his first epistle, ' This is he that came by water and blood: even Jesus Christ; not by water only, but by water and blood :' — blood to atone for sin, and Witer to purify the heart; justification and sunctifjratioti, T 2 222 INaUISITION OF GOA. both of which were expressed at the same moment on the cross. The inquisitor was pleased v,ith the subject. I refer- red to the evangelical doctrines of Augustin (we were now in the Augustinian i onvent) plainly asserted by that father in a tnousand places, and he acknowledged their truth. I then asked him in what important doctrine he differed from the protestant church? He confessed that he never had had a theo- logical discussion with a protestant before. By an easy tran sition we passed to the importance of the Bible itself, to illuminate the priests and people. I noticed to him, that after looking through the colleges and schools, there appeared to me to be a total eclipse of Scriptural light. He acknowl- edged that religion and learning were truly in a degraded state. I had visited the theological schools, and at every place I expressed my surprise to the tutors, in presence of the pupils, at the absence of the Bible and almost total want of reference to it. They pleaded the custom of the place, and the scarcity of copies of the book itself Some of the younger priests came to me afterwards, desiring to know by what means they might procure copies. This inquiry for Bibles was like a ray of hope beaming on the walls of the Inquisition. " I pass an hour sometimes in the spacious library of the Augustinian convent. There are many rare volumes, but they are chiefly theological, and almost all of the sixteenth century. There are few classics; and I have not yet seen one copy of the original Scriptures in Hebrew or Greek." Goa^ Augustinian Convent, 21th, Jan. 1808. "On the second morning after my arrival, I was surprised by my host, the Inquisitor, coming into my apartment clothed in black robes from head to foot; for the usual dress of his order is white. He said he was going to sit on the tribunal of the Holy Office. ' I presume, Father, your august office does not occupy much of your time.' 'Yes,' answered hC; 'much. I sit on the tribunal three or four days every week.' " I had thought, for some days, of putting Dellon's book mto the Inquisitor's hands; for if I could get him to advert to the facts stated in that book, I should be able to learn, by comparison, the exact state of the Inquisition at the present time. In the evening he came in, as usual, to pass an hour in my apartment. After some conversation, I took the pen in my hand o wrhe a few notes in my journal; and, as if to amuse him, while I was writing, I took up Dellon's book, INQUISITION OF GOA. 223 wliich was lyirg with some others on the table^ and handing it across to him, asked him whether he had ever seen it. It was i*^ the French language, which he understood well. — 'Relation de Plnquisition de Goa,' pronounced he, with a slow articulate voice. He had never seen it before, and began to read with eagerness. He had not proceeded far, before he betrayed evident symptoms of uneasiness. He turned hastily to tHi) middle of the book, and then to the end, and then ran over the table of contents at the beginning, as if to ascertain the full extent of the evil. He then composed himself to read, Wiiile I continued to write. He turned over the pages with ra- pidity, and when he came to a certain place, he exclaimed in the broad Italian accent ' Mendacium, Mendacium.' I re- quested he would mark those passages which were untrue, and we should discuss them afterwards, for that I had other books on the subject. 'Other books,' said he, and he looked with an enquiring eye on those on the table. He continued reading till it was time to retire to rest, and then begged to take the book with him. It was on this night that a circumstance happened which caused my first alarm at Goa. My servants slept every night at my chamber door, in the long gallery which is common to all the apartments, and not far distant from the servants of the convent. About midnight I was awaked by loud shrieks and expressions of terror, from some person in the gallery. In the first moment of surprise, I concJuded it must be the Alguazils of the holy office, seizing my servants to carry thera to the Inquisition. But, on going out, I saw my own servants standing at the door, and the person who had caused the alarm (a boy of about fourteen) at a little distance, surround- ed by some of the priests, who had come out of their cells on hearing the noise. The boy said he had seen a spectre, and it was a considerable time before the agitation of his body and voice subsided. Next morning at breakfast the In- quisitor apologized for the disturbance, and said tne boy's alarm proceeded from a phantasma animi,' a phantasm of the imagination. "After breakfast we resumed the subject of the Inquisition. The Inquisitor admitted that Dellon's descriptions of the dun- geons, of the torture, of the mode of trial, and of the Auto da Fe, were, in general, just; but he said the writer judged untruly of the motives of the Inquisitors, 'ind very uncharita bly of the character of the Holy Church and I admitted that^ under the pressure o' his peculiar SLifTering, this might possi- JSKi4 INQUISITION OF »^0A. bly be the case. The Inquisitor was now anxious to know to what extent Dellon's book had been circulated in Europe. I told him that Picart had published to the world extracts from it, in his celebrated work called 'Religious Ceremonies;' to- gether with plates of the system of iorture and burnings at the Auto da Fe. I added that it was now generally believed in Europe, tJiat these enormities no longer existed, and that tjie Inquisition itself had been totally suppressed; but that I was concerned to find that this was not the case. He now began a grave narration to show that the inquisition had un- dergone a change in some respects, and that its terrors were mitigated.*'* *The following were the passages in Mr. Dellon's narrative, to which I wished particularly to draw the attention of the Inquisitor. Mr. D had been thrown into the Inquisition at Goa, and confined in a dungeon, ten feet squcire, where he remained upwards of two years, without seeing any person, but the gaoler who brought him his Aictuals, except when he was brought to his trial, expecting daily to be brought to the stake. His alleged crime was, chargii:ig the Inquisition with crueltj*, in a conversation he had with a Priest at Daman^ another part of India. '' During the months of November and December, I heard every morning, the shrieks of the unfortunate victims, who were undergoing the Question. . I remembered to have heard, before I was cast into prison, that the Auto da Fe was generally celebrated on the first Sunday in Advent, because on that day is read in the Churches that part of the Gospel in which mention is made of the LAST judgment; and the Inquisitors pretend by this ceremony to exhibit a living emblem of that awful event. I was likewise convinced that there were a gi-eat number of prisoners, besides myself; the profound silence, which reigned within the walls of the building, having enabled me to count the num- oer of doors which were opened at the hours of meals. However, the first and second Sundays of Advent passed by without my hearing of any thing, and 1 prepared to undergo another je^r of melancholy captivity, when I was aroused from my despair on the 11th of January, by the noise of the guards removing the bars from the doors of my prison. The Akaide presented rae with a habit, which he ordered me to put on, and make myself ready to at- tend him when he should come again. Thus saying, he left a lighted lamp in my dungeon. The guards returned, about two o'clock in the morning, and led me out mto a long galleiy, v/here I found a number of the companions of my fate, drawn up in a rank against a wall : I placed myself among the rest, and several more soon joined the melancholy band. The profound silence and stillness caused them to resemble statues more than the animated bodies of human creatures. The women, who were clothed in a similar manner, were placed in a neighboring gallei^^, where we could not see them ; but I remarked that a number of persons stood hj themselves at some distance, attended by others who wore long black dresses, and who walked backwards and forwards occasionally. I did not then know i\-ho these were : but I was aftcwards ii>- formed that the former were the victims who were condemned to be burni and the others were their confessors. '' After we were all ranged against the wall of this gallery, we received €ac , large w»x taper. They then bronght us a number of dresses made of ye« INQUISITION OF GOA. 2S5 "I had already discovered, from writ'tn or printed docu- ments, that the Inquisition at Goa was suppressed by R,oyal Edict in the year 1775, and established again in 1779. The Franciscan Father before mentioned, witnessed the annual Auto da Fe, from 1770 to 1775. *It was the humanity and tender mercy of a good King,** said the old Father, *\vhich abolished the Inquisition.' But immediately on his death, the power of the priests acquired the ascendant, under the Queen Jowager, and the tribunal was re-established, after a bloodless nterval of five years. It has continued in operation ever since. It was restored in 1779, subject to certain restrictions, the chiel of which are the two following: 'That a greater number of low clotli, with the cross of St. Andrew pamt^d before and behind. This is caJled the San Benito. The relapsed heretics wear another species of robe, called the Samarra., the ground of which is gxej. The portrait of the sufter- 5r is painted upon it, placed upon burning torches with flames and demons lUl round. Caps were then produced, called Carrochas ; made of pasteboard, pointed hke sugar-loaves, all covered over with devils and flames of fire. " The great bell of tlie Cathedral began to ring a little before sunrise, which served as a ^ignal to warn the people of God to come and behold the august ceremony of the Auto da Fe ; and then they made us proceed from the gal- lery one by one. I remarked as vse passed into the great hall, that the In- quisitor was sitting at the door with his secretaiy by him, and that he deliver ed every prisoner into the hands of a particular person, who is to be his guard to th.e place of burning. These persons are called Parrains, or Godfathers My Godfather was the commander of a ship. I went forthwith him, and as soon as we were in the street, T saw that the ])rocession was commenced by the Dominican Friars, who have this honor, because St. Dominic founded tire Inquisition. These are followed by the prisoners, who walk one after the oth- er, each having his Godfather by his side, and a lighted taper ii. his hand. The least guilty go foremost; and as I did not pass for one of them, there were many who took precedence of me. The women Vvcre mixed promiscu* ously with the men. We all walked barefoot, and the sharp stones of ihe sheets of Goa wounded my tender feet, and caused the blood to stream; for tliey made us march through the chief streets of the city ; and we were regar- ded eveiy where by an innumerable crowd of people, who had assembled from all parts of India to behold this spectacle ; for the Inquisition takes pains to announce it long before, in the most remote parishes. At length we arrived at the church of St. Francis, which was, for diis time, destined for the cele- bration of the Act of Faith. On one side of the Altar, was the Grand In- quisitor and his Counsellors, and on the other the Viceroy of Goa and Ir^ Court. ' All the prisoners are seated to hear a sermon. I observed that those prisoners who wore the horrible Carrothas came in last in the procession. One of tlie Augustan Monks asceiided the pulpit, and preached for a quarter of an hour. The sermon being concluded, two readers went up to the pulpit, one after the other, and read the sentences of the prisoners. M)' joy was ex- treme, when I heard that mv sentence was noi to be burnt, but to be a galley ilave for five years. After the sentences were read, they summoned f; rtli tnose miserable v'ctims who were destined to be imir jla'.ed by the Hol^ In- (iuisiticiQ The i&aages of the heretics w!io had died i\ ; i/ ison were brought 226 OiDISITION ^F GOA. witnesses should be required to convict a crimina. than weie before necessary;' and, 'That the Auto da Fe should not be held publicly as before; but that the sentences of the Tribunal should be executed privately, within ."he walls of the Inqui- sition.' "In this particular, the constitution :f the new Inquisition is more reprehensible than that of the old one ; for. as the old Father expressed it, 'Nunc sigillum non reve^at Inquisitio.' Formerly the friends of those unfortunate persons who were thrown into its prison, had the melancholy satisfaction of see- ing them once a year walking in the procession of the Auto da Fe ; or, if they were condemned to die, they witnessed their death, and mourned for the dead. But now they have no means of learning for years whether they be dead or alive. The policy of this new code of concealment appears to be this, to preserve the power of the Inquisition, and at the same time to lessen the public odium of its proceedings, in the presence of British dominion and civilization. I asked the Father his opinion concerning the nature and frequency of the pun- ishment within the walls. He said he possessed no certain means of giving a satisfactory answer; that every thing tran- sacted there was declared to be ' sacrum et secretum.' But this he knew to be true, that there were constantly captives in the dungeons ; that some of them are liberated after long con- finement, but that they never speak afterwards of what pass- ed within the place. He added that, of all the persons he had known, who had been liberated, he never knew one who did not carry about with him what might be called, 'the mark of the Inquisition ;' that is to say, who did not show, in the solem- nity of his countenance, or in his peculiar demeanor, or his .terror of the priests, that he had been in that dreadful place. up at the same time, their bones being contained in small chests, covered wth flames and demons. An officer of the secular tribunal now came forward, and seized these unhappy people, after they had eacn received a slight blow upon the breast, from the Alcaide, to intimate that they were abandoned. They were then led away to the bank of the river, where the Viceroy and his Court were assembled, and where the faggots had been prepared the preceding day. As soon as they ai-ri-^^e at tiis place, the condemned persons are asked in what religion they choose to die ; and the moment they have replied to this question, the executioner seizes them, and 1" iids tliem to a stake in tlie midst of the faggots. The day after thj execution, the portraits of the dead are cai'ried to the Church of Dominican? The heads only are represented (which are gen- rally very accurately drawn; for the Inquisition keeps 'excellent limners for the purpose,) surrounded by flames and demons; and undemea'h is the name and crime of the person who had been burned." — Relation ct I'' Inqmntion de. Goa^ chap. xxiv. ixauiii t:on 01' GOA. 227 "The chief argument of ta© Inquisitor, to prove the melio- f.ation of the Inquisition, was the superior humanity of the In- quisitors. I remarked that I did not doubt the humanity of the existing officers ; but what availed humanity in an Inquis- itor? he must pronounce sentence according to the laws of the Tribunal, which are notorious enough; and a relapsed Heretic must be burned in the flames, or confined for life in a dungeon, whethei the Inquisitor be humane or not. But if, said I, you would satisfy my mind completel}; on this subject, ^show me the Inquisition.' He said it was not permitted to any person to see the Inquisition. I observed that mine might be consid- ered a peculiar case ; that the character of the Inquisition, and the expediency of its long continuance, had been called in question; that I myself had written on the civilization of India, and might possibly publish something more on the subject, and that it could not be expected that I should pass over the Inquisition without notice, knowing what I did of its proceed- ings; at the same time I should not wish to state a single fact without his authority, or at least his admission of its truth. I added, that he himself had been pleased to communicate with me very fully on the subject, and that in all our discussions we had both been actuated, I hoped, by a good purpose. The countenance of the Inquisitor evidently altered on receiving this intimation, nor did it ever after wholly regain its wonted frankness and placidity. After some hesitation, however, he said, he would take me with him to the Inquisition the nex- day. I was a good deal surprised at this acquiescence of th3 Inquisitor, but I did not know what was in his mind. "Next morning, after breakfast, my host went to dress for the Holy Office, and soon returned in his inquisitorial robes. He said he would go half an hour before the usual time, for he purpose of showing me the Inquisition. The buildings are about a quarter of a mile distant from the convent, and we proceeded thither in our Manjeels* On our arrival at the place, the inquisitor said to me, as we were ascending the steps of the outer stair, that he hoped I should be satisfied with a transient view of the inquisition, and that I would re tire whenever he should desire it. I took this as a good omen, and followed my conductor with tolerable confidence. * The Manjeel is a kind of Palankeen common at Goa. It is merely a sea cot suspended from a bamboo, which is borne on tl le heads of four men. Sometimes a footman runs before, having a steff in his hand, to which are at- tached little bells or rings, which he jingles as ie runs, keeping tYtne with thd motion of the beare «, 228 INQUISITION OF GOA. " He led me first to the great hall of the Ir luisition. We were met at the door by a number of r/ell-dressed persons, 'vho, I afterwards understood, were the amiliars, and attend- ai**s of the Holy Office: They bowe^d very low to the inquisi- tor, and looked with surprise at me. The great hall is the place in which the prisoners are marshalled for the procession of the Auto da Fe. At the procession described by Dellon, in which he himself walked barefoot, clothed with the pamted ^•^rment, there were upv/ards of one hundred and fifty prison ers. 1 traversed this hall for sometime, with a slow step, re fleeting on its former scenes; the inquisitor v/alked by my Bide, in silence. I thought of the fate of the multitude of my fellovz-creatures who had passed through this place, condemned by a tribunal of their fellow-sinners, their bodies devoted to the flames, and their souls to perdition. And I could not helj) saying to him, ^ Would rjot the holy church wish, in her mei - cy, to have those souls back again, that she might allow them a little further probation?' The inquisitor ansvrered nothing, but beckoned me to go with him to a door at one end of the hall. By this door he conducted me to some small rooms, and thence to the spacious apartments of the chief inquisitor. Hav- ing surveyed these, he brought me back again to the great hallj and I thought he seemed now desirous that I should de- part. '• Now, Father,' said I, ' lead me to the dungeons below, I want to see the captives.' ' No,' said he, \ that cannot be.' I now began to suspect that it had been in the mind of the in- quisitor, from the beginning, to show me only a certain part of the inquisition, in the hope of satisfying my inquiries in a general way. I urged him with earnestness, but he steadily resisted, and seemed to be offended, or rather agitated, by my importunity. I intimated to him plainly, that the only way to • do justice to his own assertions and arguments, regarding the present state of the Inquisition, was to shew me the prisons and captives. I should then describe only what I sa,w; but now the subject was left in awfid obscurity. ^Lead me down,' said I, Ho the inner building, and let me pass through the two hundred dungeons, ten feet square, described by your former captives. Let me rount the number of your present captives and converse with tnem. I wmt to see if there are any sub- jects of tie British government, to whom w^e owe protection. I want to ask how long they have been here, how long it is since they beheld the light of the sun, and whether they eveir expect to see it again. Show me the chamber of Torture j and declare what modes of exf cution or of pui ishment, are now IX(iUISITI03 OF GOA. 229 prad'sed within the walls of the Inquisition in lieu of the publie Auto da Fe. If, after all that has pas&ed, Father, you resist this reasonable request, I shall be ji^stilied in believing that you are afraid of exposing the real state of the Inquisi- tion in India.' To these observations the inquisitor made no reply; but seemed impatient that I should withdraw. 'My good Father,' said I, 'I am about to take my leave of you, and thank you for your hospitable attentions, (it had been before understood that I should take my final leave at the door of the Inquisition, after having seen the interior,) and I wish always oo preserve on my mind a favorable sentiment of your kind- less and candor. You cannot, you say, show me the captives find the dungeons; be pleased then merely to ansv/er this question, for I shall believe your word : How many prisoners are there now below, in the cells of the Inquisition?-'' The inquisitor replied, 'That is a question which I cannot answer.' On his pronouncing these words, I retired hastily towards the door, and wished him farewell.' We shook hands with as much cordiality as we could at the moment assume; and .both of us, I believe, were sorry that our parting took place with a clouded countenance. "From the Inquisition I went to the place of burning in the Campo Santo Lazaro, on the river side, where the victim^s were brought to the stake at the Auto da Fe. It is close to the palace, that tke Viceroy and his court may witness the execu- tion; for it has ever been the policy of the inquisition to make these spiritual executions appear to be the executions of the state. An old priest accompanied me, v/ho pointed out the place, and described the scene. As I passed over this melan- choly plain, I thought of the difference betv/een the pure and benign doctrine, which was first preached to India in the Apos- tolic age, and that bloody code, which after a long night of darkness, was announced to it under the same name ! And I pondered on the mysterious dispensation, which permitted the ministers of the inquisition, with their racks and flames, to visit these lands, before the heralds of the Gospel of Peace. But the most painful reflection was, that this tribunal should yet exist, unawed by the vicinity of British humanity and do- minion. I was not satisfied, with what I had seen or said at the Inquisition, and I determined to go back again. The in- quisitors v/ere nov/ sitting on the tribunal, and I had some ex- cuse for returning; for I v/as to receive from the chief incp isi- Kor a letter v'lich he said he v/ould give me, befrro I left he U 230 'NQUISITION OF GOA. place, for the Briti^.i Resident in Travancore, being an answer to a letter from that oflicer. "When I arrived at the Inquisition, and had ascended the outer stairs, the door-keepers surveyed me doubtingly, but suffered me to pass, supposing that I had returned by permis- sion and appointment of the inquisitor. I entered the great hall, and went up directly towards the tribunal of the Inquisi- tion;; described by Dellon, in which is the lofty crucifix. I sat down on a form and wrote some notes ; and then desired one of the attendants to carr}^ in my name to the inquisitor. As I walked up the hall, I saw a poor woman sitting by herself, on a bench by the wall, apparently in a disconsokite state of mind. She clasped her hands as I passed, and gave me a look expressive of her distress. This sight chilled my spirits. The familiars told me she was waiting there to be called up before the tribunal of the Inquisition. While I was asking questions concerning her crime, the second inquisitor came out in evi- dent trepidation, and was about to complain of the intrusionj when I informed him that I had come back for the letter froii the chief inquisitor. He said it should be sent after me lo Goa; and he conducted me with a quick step towards the door. As we passed the poor woman, I pointed to her, and said, with some emphasis, 'Behold, Father, another victim of the holy Inquisition !' He answered nothing When we arrived at the head of the great stair, he bowed, and I took my last leave of Josephus a Doloribus, without uttt ring a word. Note. — The Inquisition of Goa was ubclished in the montli rf October, 1S12. THE INQUISITION AT MACERATA, IN ITALY Narrative of Mr. Bower, who gives an account of this Court of Inquisition, and of secrets hitherto unJcnou n, rtiative to their proceedings against heretics. [Meth. Mag 3d Vol.] " I never (fjays Mr. Bower,) pretended that it was for the sake of religion alone, that I left Italy ; but on the contrary, have often declared, as ail my friends can attest, that, had I never belonged to the Inquisition, I should have gone on, as most Roman Catholics do, without ever questioning the truth of the religion I was brought up in, or thinking of any other. But the unheard of cruelties oii that hellish tribunal shocked me beyond all expression, and rendered me, as I was obliged, by my office of Counsellor, to be accessary to them, one oi the most unhappy men upon earth. I therefore began to think of resigning my office; but as I had on several occasions, be- trayed some weakness, as they termed it, that is, some com- passion and humanity, and had upon that account been repri- manded by the Inquisitor, I was well apprized, that my resig- nation would be ascribed by him to my disapproving the pro- ceedings of the holy tribunal. And indeed, to nothing else could he have ascribed it, as a place at that board was a sure way to preferment, and attended with great privileges, and a considerable salary. Being, therefore, sensible how danger- ous a thing it would be to give the least ground to any suspi- cion of that nature, and no longer able to bear the sight of the many barbarities practised almost daily within those walls, nor the reproaches of my conscience in being accessary to them, I determined, after many restless nights, and much de liberation with myself, to withdraw at the same time from the [nquisitor, and from Italy. In this mind, and in the most un- happy and tormenting situation that can possibly be imagined, [ continued near a twelvemontl , not able to prevai ujKin my self to exec ate the resolution 1 had taken on ace .^unl of the 231 S32 many dangers which I foresaw would inevitably attend it, and the dreadful consequences of my failing m the attempt. But, being in the mean time, ordered by the Inquisitor to ap prehend a person, with wliom 1 lived in the greatest intimacy and friendship, the part I was obliged to act on that occasion, left, so deep an impression in my mind as soon prevailed ovor all my fears, and made me determine tc put into execution, ^'- all events, and wiihout further delay, the design I had formed. Of that remarkable transaction, therefore, t shall give here a parricular account, the rather as it will shew m a very strong iightj the nature of the proceedings in that horrid court. The person whom the inquisitor appointed me to apprehend, was Count Vicenzo della Torre, descended from an illustrious family in Germany, and possessed of a very considerable es- tate in the territory of Macerata. He was one of my very particular friends, and had lately m^arried the daughter of Sig- nior Constantini, of Fermo, a lady no less famous for her good sense than her beauty. With her family too, I had con- tracted an iniimate acquaintance, while Professor of Rhetoric in Fermo, and had often attended the Count during his court- ship, fi'om Macerata to Fermo, but fifteen miles distant. I therefore lived with both in the greatest friendship and inti- macy; and the count v/as the only per^n that lived with m.e, after I was made Counsellor of the Inquisition, upon the same free footing as he had done till that time : my other friends being grown shy of me, and giving me plainly to understand, that they no longer cared for my company. As this unhappy young gentleman was one day walking with another, he met two Capuchin friars ; and turning to his companion, -when they were passed, ' \Vliat fools,' said he, * are these, to think they shall gain heaven by wearing sack- cloth and going bare-foot! Fools indeed, if they think so, or that there is any merit in tormenting one's self: they might as well live as we do, and they would get to heaven quite as soon.' Who informed against him, whether the friars, his companion, or somebody else, I knew not; for the Inquisitors never tell the names of the informers to the Counsellors, nor the names of the witnesses, lest they should except agamst them. It is to be observed, that all who hear any proposition, that appears to them repugnant fo, or inconsistent with the doctrine of the holy mother church, is bound to reveal it to the Inquisitor, and likewise to discover the person by Vvhomit waa uttered; and, in this affair, no rega' d is to be had to any ties, rjowever sacred, the brother being bound toaccu -e the brotU. INQUISITIOIS AT MACERATA. 233 er, the father to accuse the son, the son the father, the wife her husband, and the husband his wife ; and all bound on pain of eternal damnation, and of being deemed and treated as ac- complices, if they do not denounce in a certain time; and no confessor can absolve a person who has heard any thing said, in jest or in earnest, against the belief or practice of the church, till that person has informed the Inquisitor of it, and given him all the intelligence he can concerning the person by whom it was said. Whoever it was that informed against my unhappy friend, whether the friars, his connpani&M, or somebody else who might have overheard him, the Inquisitor acquainted the board 3ne night (for to be less observed, they commonly meet, out of Rome, in the night) that the abovementioned propositions had been advanced, and advanced gravely, at the sight of two poor Capuchins : that the evidence was unexceptionable ; and that they were therefore met to determine the quality of the propo- sition, and proceed against the delinquent agreeably to that determination. There are in each Inquisition.twelve counsel- lors, viz. four Divines, four Canonists, and four Civilians. It is chiefly the province of the divines to determine the quality of the proposition, viz. Whether it is heretical, or only savors of heresy; whether it is blasphemous and injurious to God and his saints, or only erroneous, rasL_, t'chismatical, or offen- sive to pious ears. That part of the proposition, ' Fools, i^ tixey think that there is any merit in tormenting one's self,' was judged and declared heretical, as openly contradicting the doctrine and practice of holy mother church, recommending austeritioe £S highly mer- itorious. The Inquisitor observed, on this occasion, that by the proposition, ' Fools, indeed,' &c. were taxing with folly not only the holy fathers, who had all to a man j-ractl^ed great austerities, but St. Paul himself, who ' chastised his boilv,' thatt is, whipped himself, as the Inquisitor understood it, adding^ that the practice of whipping one's self, so much recorr.mendefH by all the founders of religious orders, was brrrowed of thti great apostle of the gentiles. The proposition being declared heretical, it was unanimous ly agreed by the board, that the person who had uttered i' should be apprehended and proceeded against agreea,b]y to the laws of the Inquisition. And now the person was named; for^ till it is determined whether the accused person should or should not be apprehended, his name is kept concealed from the counsellors, lest they should be biased, says the Directory u2 284 B(nVER's NARRATIVE OF THE in his favoi or against him. For, in many instances, they keep up to a.i appearance of justice and equity, at the same time that, in truth, they act in direct opposition to all the known laws of justice and equity. No words can express the concern and astonishment it gave me to hear, on such an occasion, the name of a friend for whom I had the greatest esteem and re- gard. The Inquisitor was apprized of it; and, to give me an opportunity of practising what he had so often recommended to me, viz. of conquering nature with the assistance of grace, he appointed me to apprehend the -criminal, as he styled him, and to lodge him safe, before day-light, in the prison of the ho ly Inquisition. I offered to excuse myself, but with the great est submission, from being any ways concerned in the execu- tion of that order; an order, I said, which I entirely approved of, and only wished it might be put in execution by some other person; for your lordship knows, I said, the connexion. But the Inquisitor shocked at the word, ' What V said he, with a stern look and angry tone of voice, ' talk of connexions where the faith is concerned? there is your guard, (pointing to the Sbirri or baliffs. in waiting,) let the criminal be secured in St. Luke's cell (one of the worst) before three in the morning.' — He then withdrew with the rest of the counsellors, and as he passed me, ^ Thus,' he said, 'nature is conquered.' I had be- trayed some weakness, or sense of humanity, not long before, in fainting away while I attended the torture of one who was racked with the utmost barbarit)-; and I had, on that occasion, been reprimanded by the Inquisitor for suffering nature to get the better of grace ; it being an inexcusable weakness, as he observed, to be any way affected with the suffering of the body, however great, when afflicted, as they ever are in the Holy Inquisition, for the good of the soul. And it was, I presume, to make trial of the effect this reprimand had upon me, that the execution of this cruel order was committed to me. As I couM by no possible means decline it, I summoned all my res-' olution, after passing an hour by myself, I may say in the ag- onies of death, and set out a little after two in the morning, for my unhappy friend's house, attended by a notary of the Inqui- sition, and six armed Sbirri. We arrived at the house by different ways, and knocking at the door, a maid-servant looked out of the window, and inqui ring who knocked, was answered the Holy Inquisition, and al the sane time, ordered to awake nobody, but to come down directly arid open the door, on pain of excommunication. At 'hese words, the servant hastenei down, half naked as she INQUISITION AT MAC ER AT A. * 235 was, and having with much ado, in her great fright, at last opened the door, she conducted us, as she was ordered, pale and trembling, to her master's bed-chamber. She often looked very earnestly at me, as she knew me, and shewed a great desire of speaking to me ; but of her I durst take no kind of notice. I entered the bed-chamber with the notary, followed by the Sbirri, when the lady awakening at the noise, and Piec- ing the bed surrounded by armed men, screamed out aloud, and continued screaming, as out of her senses, till one of the Sbirri, provoked at the noise, gave her a blow on the forehead, that made the blood run down her face, and she swooned away. I rebuked the fellow very severely, and ordered him to be whipped as soon as I returned to the Inquisition. In the meantime the husband awakening, and seeing mt, with my attendants, cried out in the utmost surprise, 'Mr. Bower!' He said then no more; nor could I for some time, utter a single word; and it was with much ado that, in the end, I mastered my grief so far as to be able to let my unfortunate friend know that he was a prisoner of the Holy Inquisition. 'Of the Ploly Inquisition!' he replied, 'alas! what have I done? My dear friend, be my friend now.' He said many affecting things; but as I knew it was not in my power to befriend him, I had not the courage to look him in the face, but turning my back to him, wirhdrew, while he dressed, to a corner of the room, to give vent to my grief there. The notary stood by him while he dressed, and as I observed, quite unaffected. In- deed, to be void of all humanity, to be able to behold one's fel- low-creatures groaning and ready to expire in the most exquis- ite torments cruelty can invent, without being in the least af- fected with their sufferings, is one of the chief qualifications of an inquisitor, and what all who belong to the Inquisition must strive to attain to. It often happens, at that infernal trib unal, that while an unhappy, and probably an innocent person is crying out in their presence on the rack, and begging by all that is sacred for one moment's relief, in a manner one would think no human heart could withstand; it often happens, I say, that the Inquisitor and the rest of that inhuman crew, quite unaffected with his complaints, and deaf to his groans, to his tears and entreaties, are entertaining one another AvitL the news of the town ; nay, sometimes they even msult. with un- heard of barbarity, the unhappy wretches in the. height of their torment. To return to my unhappy prisoner; he wa& no sooner dress- ed, than I ordered the Bargello, or head of the Sbiiri, to tie his 236 ' BOWER'S NARRATIVE OF THE hands with a cord behind his back, as is practised on such oc casions, without distinction of persons ; no more regard being snewn by the Inquisition to men of the first rank, when char- ged v.ith heresy, than to the meanest artificers. Heresy dis- solves all friendship; so that I durst no longer look upon the man with whom I had lived in the greatest friendship and in- timacy as my friend, or shew him, on that account, the leas^ regard or indulgence. As we left the chamber, the countess, who had been con- veyed out of the room, met us, and screaming out in a most pitiful manner, upon seeing her husband with his hands tied behind his back, like a thief or robber, Hew to embrace him, and hanging on his neck, begged, with a flood of tears, we vrould be so merciful as to put an end to her life, that she might have the satisfaction, the only satisfaction she wished for in this world, of dying in the bosom of the man whom she had vowed never to part with. The count, overwhelmed with grief, did not utter a single word. I could not find in my heart, nor was I in a condition to interpose ; and indeed, a scene of greater distress was never beheld by human eyes. However, I gave signal to the notary to part them, which he did accord- ingly, quite unconcerned ; but the countess fell into a swoon, and the count was, in the meantime, carried down stairs, and out of the house, amidst the loud lamentations and sighs of his servants, on all sides; for he was a man remarkable for the sweetness of his temper, and his kindness to all about him. Being arrived at the Inquisition, I consigned my prisoner into the hands of the goaler, a lay brother of St. Dominic, who shut him up in the dungeon mentioned above, and deHvered the key to me. I lay that night in the palace of the Inquisi- tion, where every counsellor has a room, and returned next morning the key to the inquisitor, telling him that his order had been punctually complied with. The inquisitor had been already informed of my whole conduct by the notary; and therefjre, upon my delivering the key to him, 'You have acted (said he,) like one who is desirous at least to overcome with the assistance of grace, the inclinations of nature;' that is, like one vrho is desirous, with the assistance of grace, to meta- morphose himself from a, human creature, into a brute or a devil. In the Inquisition, every prisoner is kept the first week of hiai .'mprisonment, in a dark narrow dungeon, so low that he can- not stand upright in it, without seeing any body but the gaoler, Arreet of Count della Torre by Inquigitors. EVaUISITION AT MACERATA. 237 whc )rings him, every other clay, his portion of bread and wa ter, .he only food that is allowed him. This is done, they say, to tame him, and render him, thus weakened, more sensible of the torture, and less able to bear it. At the end of the week, he is brought in the night before the board to be exam- ined; and on that occasion, my poor friend appeared so altered, in a week's time that, had it not been for his dress, I should not have knoY/n him; and indeed no wonder, a change of condi- tion so sudden and unexpected; the unworthy and barbarous treatment he had already met with ; the apprehension of what he might, and probably should suffer; and perhaps, more than any thing else, the distressed and forlorn condition of his once happy wife, whom he tenderly loved, vv'hose company he had enjoyed only six months, could be attended with no other effect Being asked, according to custom, whether he had any ene- mies, and desired to name them; he answered, that he bore enmity to no man, and hoped that no man bore enmity to him. For as, in the Inquisition, the person accused is not told of the charge brought against him, nor of the person by whom it is brought; the Inquisitor asks him vv^hether he has any enemies, and desires him to name them. If he names the informer, all further proceedings are stopped till the informer is examined anew; and if the information is found to proceed from ill-will, and no collateral proof can be produced, the prisoner is dis- charged. Of this piece of justice they frequently boast, at the same time that they admit, both as informers and witness- es, persons of the most infamous characters, and such as are excluded by all other courts. In the next place, the prisoner is ordered to swear that he will declare the truth, and conceal nothing from the holy tribunal, concerning himself or others, that he knows, and the holy tribunal is desirous to know. He is then interrogated for what crime he has been apprehended and imprisoned by the Holy Court of the Inquisition, of all courts the most equitable, the most cautious, the most merci- ful. To that interrogatory the count answered, with a faint and trembling voice, that he was not conscious to himself of any crime, cognizable by that Holy Court, nor indeed by any other; that he believed, and ever had believed whatever holy mother church believed, or required him to believe. He had, it seems, quite forgot what he had unthinkingly said at the sight of the two friars. The Inquisitor, therefore, finding he did not remember, or would not own his crime, after many de- ceitful interrogatories, and promises which he never intended to fulfil, ordered him back to his dungeon, and allowing him « 238 bower's narrative of the anotb ir week, as is customary in such cases, to recol. ect him self, told him, that if he could not in that time prevail upon himself to declare the truth, agreeable to his oath, means would be found of forcing it from himj and he must expect no mercy. At the end of the week he was brought again before the in fernal tribunal, and being asked the same questions, returned the same answers, adding, that if he had done or said any thing amiss, unwittingly or ignorantly, he was ready to own it, provided the least hint of it were given him by any there present, which he entreated them most earnestly to do. He often looked at me, and seemed to expect, which gave me such concern as no words can express, that I should say something in his favor. But I was not allowed to speak on this occasion, nor was any of the counsellors; and had I been allowed to speak, I durst not have said any thing in his favor; the advo- cate appointed by the Inquisition, and commonly styled, 'The Devil's Advocate,' being the only person that is suffered to speak for the prisoner. This advocate belongs to the Inquisi- tion, receives a salary of the Inquisition, and is bound by an oath to abandon the defence of the prisoner if he undertakes it, or not to undertake it, if he finds it cannot be defended agreeably to the laws of the Holy Inquisition ; so that the whole is mere sham and imposition. I have heard this advocate, on other occasions, allege something in favor of the person accu- sed ; but on this occasion he declared that he had nothing to offer in defence of the criminal. In the Inquisition, the person accused is always supposed guilty, unless he has named the accuser among his enemies and he is put to the torture if he does not plead guilty, and own the crime that is laid to his charge, without being so much as told what it is ; whereas, in all other courts, where tortures are used, the charge is declared to the party accused before he is tortured; nor are they ever inflicted without a credible evi- dence brought of his guilt. But in the Inquisition, a man is frequently tortured upon the deposition of a person whose ev- idence would be admitted in no other court, and in all cases ■\vithoii; hearing his charge. As my unfortunate friend contin- ued to maintain his innocence, not recollecting what he had said, he was, agreeably to the laws of the Inquisition, put to the torture. He had scarce borne it twenty minutes, crying out the '\\ hole time, ' Jesus Maria,' when his voice failed him at once, and he fainted away. He was then supported, as he nung by his arms, by two of the Sbirri, whose province it is to INOTISITION AT MACERATA. 239 nanage the torture, till he returned to himself. He stii con- tinued to declare that he could not recollect his having said or done any thing contrary to the Catholic faith, and earnestly begged they v/ould let him know with what he was charged, being read}' to own it, if it was true. The Inquisitor was then so gracious as to put him in mind of what he had said on see- ing the two Capuchins. The reason why they so long con- ceal from the party accused, the crime he is charged with, is, that if he should be conscious to himself of his having ever said or done an) *hing contrary to the faith, which he is not charged with, he may discover that too, imagining it to be the very crime he is accused of. After a short pause, the poor gentleman owned that he had said som.ething to that purpose; but, as he had said it v/ith no evil intention, he had never mere thought of it from that time to the present. He added, but with so faint a voice as scarce could be heard, that for his rashness, he was willing to undergo what punishment soever the holy tribunal should think fit to impose on him; and he again fainted away. Being eased for a while of his torment, and returned to himself, he was interrogated by the promoter fiscal (wnose business it is to accuse and to prosecute, as nei- ther the informer nor the witnesses are ever to appear) ccn- cerning his intention. For, in the Inquisition, it is not enough for the party accused to confess the fact, he must likewise de- clare whether his intention was heretical or not; and m.any, to redeem themselves from the torments they can no longer endure, own their intention was heretical, though it really was not. My poor friend often told us he was ready to say what- ever he pleased ; but, as he never directly acknowledged his intention to have been heretical, as is required by the rules of that court, he was kept on the torture till, quite overcome witii the violence of the anguish, he was ready to expire ; and being then taken down, he was carried quite senseless, back to his dungeon; and there, on the third day, death put an end to his sufferings. The inquisitor wrote a note to his widow, to de- sire her to pray for the soul of her late husband, and warn her not to complain of the holy Inquisition, as capable of any in- justice or cruelty. The estate was confiscated to the Inquisi- tion, and a small jointure allowed out of it to the widow. As they had only been married six months, and some part of the fortune was not yet paid, the Inquisitor sent an order to the Constantini family, at Fermo, to pay to the holy office, and witnout delay, what they owed to the late count della Torre. For the effects of heretics are all ipso facto confiscated to the 210 bower's ^■AREATIVi: OF THE Inqnisition, and confiscated fi'oni the very day, not of their cou viction, but of their crime; so '.hat all donations made after tha*. time are void; and whatever they have given, is claimed by the Inquisition, into whatsoever hands it may have passed; even the fortunes they have given to their daughters in mar- riage, have been declared to belong to, and are claimed by the Inquisition; nor can it be doubted, that the desire of those confiscations is one great cause of the injustice and cruelty- of that court. The death of the unhappy count della Torre was soon pub licly known ; but no man cared to speak of it. not even his nearest relations, nor so much as to mention his name, lest any thing should inadvertently escape them that might be con- strued into a disapprobation of the proceedings of the most ho- ly tribunal; so great is the awe all men live in of that jealoua and merciless court. The other instance of the cruelty of the Inquisition, related in the spurious account of my escape published by Mr. Baron, happened some years before I belonged to the Inquisition; and I do not relate it as happening in my time, but only as happen- ing in the Inquisition of Macerata. It is related at length in the annals of that Inquisition, and the substance of the rela- tion is as follows : An order was sent from the high tribunal at Rome, to all the inquisitors throughout Italy, enjoining them to apprehend a clerg}-man minutely described in that order. One answering the description in many particulars being dis- covered in the diocese of Osimo, at a small distance from Macerata, and subject to that inquisition, he was there decoy- ed into the Inquisition, and by an order from Rome, so racked as to lose the use of his senses. In the mean time the true person being apprehended, the unhappy wretch was dismissed by a second order from Rome ; but he never recovered the use of his senses, nor was any care taken of him by the Inquisi- tion. Father Piazza, who was then Vicar at Osimo to Father Montecuccoli, Inquisitor at Macerata, and died some years ago a good Protestant, at Cambridge, published an account of this affair, that entirely agrees -^-ith the account I read of it in the records of the Inquisition. The deep impression that the death of my unhappy friend, the most barbarous and inhuman treatment he had met with, and the part I had been obliged to act in so affecting a tragedy, made on my mind, got at once the better of my fears; so that forgetting in a manner the dangers I had till then so much ap- ;>rehendod, I resolved, without further delay, to put in exccu INQUISI'^TOI^ AT MACERATA. 241 Hon the tlesign I had formed of quitting the Inquisition, and bidding forever adieu to Italy. To execute that design with gome safety, I proposed to beg leave of the Inquisitor to visit the Virgin of Loretto, but thirteea miles distant, and to pass a week there ; but in the mean time, to make the best of my way to the country of the Grisons, the nearest country to Macerata, out of the reach o' the Inquisition. Having therefore, after many conflicts with myself, asked leavr. to visit the neighbor- ing sanctuary, and obtained it, I set out on horseback the very next morning, leaving, as I proposed to keep the horse, his full value with the owner. I took the road to Loretto, but turned out of it at a small distance from Recanati, after a most vio- lent struggle with myself, the attempt appearing to me, at that juncture, quite desperate and impracticable; and the dreadful doom reserved for me, should I miscarry, presented itself to my mind in the strongest light. But the reflection that I had it in my power to avoid being taken alive, and a persuasion that a man in my situation might lawfully avoid it, when eve- ry other means failed him, at the expense of his life, revived my staggered resolution ; and all my fears ceasing at once, I steered my course, leaving Loretto behind me, to Rocca Con- trada, to Fossonbrone, to Caivi in the dukedom of Urbino, and from thence through the Romagna into the Bolognese, keeping the by-roads, and at a good distance from the cities of Fano, Pesaro, Rimini, Forli, Faenza, and Imola, through which the high road passed. Thus I advanced very slowly, travelling, generally speaking, in very bad roads, and often in places where there was no road at all, to avoid, not only the cities and towns, but even the villages. In the mean time, I seldom had any other support but some coarse provisions, and a very small quantity even of them, that the poor shepherds, the countrymen, or wood cleavers, I met in thoi^e unfrequented by- places, could spare me. My horse fared not much better than myself; but, in choosing my sleeping place, I const Ued his convenience as much as my own, passing the night where I found most shelter for myself, and most grass for him. In ] taly there are a very few solitary farm houses or cottages, the country people there ail live together in villages ; and I thought it far safer to lie where I could be any way sheltered, than to venture into any of them. Thus I spent seventeen da3^s before I got out of the ecclesiastical state; and I very narrowly escaped being taken or murdered, on the very bor- ders of txhat state ; it happened thus : I had passed two whole days without any kind of subsii- X 242 tence what: f er, meeting with nobody in the by-roads that would supply me with any, and fearing to come near any house, as I was not far from the borders of the dominions of the Pope. I thought I should te able to hold it till I got into the Modanese, v.here I believed I should be in less danger than v/hile I remained in the papal dominions ; but finding my- self, about noon of the third day, extremely weak and ready to faint awa}-, I came into the high road that leads from Bo- logna to Florence, a It^w m.iies distant from the former city, and alighted at a post house, that stood quite by itself Hav- ing asked the Avoman of the house whether she had any victuals ready, and being told that she had, I went to open the door of the only room in the house, (that being a place v/here gentle- men only stop to change horses,) and saw to my great sur- prise, a placard pasted on it, with a most minute description of my whole person, and the promise of a reward of SCO crowns (about £200 English money) for delivering me up alive to the Inquisition, being a fugitive frcmthe holy tribunal, and of 600 crowns for my head. By the same placard, all persons were forbidden, on the pain of the greater excomm^uni cation, to receive, harbor, or entertain me, to conceal, or screen me, or to be any way aiding and assisting to me in making my escape. This greatly alarmed me, as the reader may well imagine ; but I was still more affrighted, when entering the room, I saw two fellov/s drinking there, who, fixing their eyes upon me as soon as I came in, continued looking at me very steadfastly. I strove, by wiping my face, by blowing my nose, by looking out of the windov*', to prevent their hav- ing a full view of me. But, one of them saying, ' The gen- tleman seems afraid to be seen,' ' I put up my handkerchief, and turning to the fellow, said boldly, ' What do you mean, you rascal? Look at me — am I afraid to be seen? He said nothing, but looking again steadfastly at me, and nodding > is head, went out, and his companion immediately followed him I watched them, and seeing them, with tv.o or three m.ore, in close conference, and no doubt consulting v.hether they should apprehend me or not, I walked that moment into the stable, mounted my horse unobserved by tliem, and while they were deliberating in an orchard, behind the house, rode off full speed, and in a few hours got into the Modanese, where I re- freshed both with food and with rest, as I was there in no im- mediate danger, my horse and myself. I was indeed surprised to find that those fellows did not pursue me : nor can I any other way account for it, but by supposing, what is not inv INQtJISII ION AT 3IACERATA. 243 probable, that, as they were strangers, as well as myself, and had all the appearance of banditti or ruffians flying out of the dominions of the Pope, the woman of the house did not care to trust them wi-h her horses. From the Modanese I con* tinued my journey, more leisurely through the Parmesan, the IVliianeso, and part of the Venetian territory, to Chiavenna, subject, with its district, to the Grisons, who abhor the very name of the Inquisition, and are ever ready to receive and protect all who, flying from it, take refuge, as many Italians do, in their dominions. However, as I proposed getting as soon as I could to the city of Bern, the metropolis of that great Protestant canton, and was informed that my best way was through the cantons of Ury and Underwald, and part of the canton of Lucern, all three popish cantons, I carefully conceal- ed who I was, and from whence I came. For, though no In- quisition prevails among the Swiss, yet the Pope's nuncio, who resides at Lucern, might have persuaded the magistrates of those popish cantons to stop me, as an apostate and deserter from the order. Having rested a few days at Chiavenna, I resumed my journey quite refreshed, continuing it through the country of the Grisons, and the two small cantons of Ury and Under wald, to the canton of Lucern. There I missed my v/ay, as I was quite unacquainted with the country, and discovering a city at a distance, was advancing to it, but very slowly, as I knew not where I was ; when a countryman, whom I met, informed me that the city before me was Lucern. Upon that intelligence, I turned out of the road as soon as the country- man was out of sight; and that night I passed with a good- natured shepherd in his cottage, who supplied me with sheep's milk, and my horse with plenty of grass. I set out very early next morning, m.aking the best of my way westward, as I knew that Bern lay west of Lucern. But, after a few miles, the country proved very mountainous, and, having travelled the whole day over mountains, I was overtaken among them by night. As I vv'as looking out for a place where I might shel- ter myself during the night, against the snow and the rain, ^for it both snowed and rained,) I perceived a light at a distance, and making towards it, got into a kind of a foot-path, but so narrow and rugged that I was obliged to lead my horse, and feel my way with one foot, (havijig no light to direct me,) be- fore I durst move the other. Thus, with much difficulty, x reached the place where the light was, a poor little cottage, and knocking at the door, was asked by a man within, who I 244 bowek's narrative of thk was, and what I wanted ? I answered that I was a strangcf and had lost my way. 'Lost your wa}?' replied the man; 'there is no way here to lose.' I then asked him in what can- ton I was, and upon his answering, that I was in the cu.nton of Bern, ' I thank God,' I cried oat, transported with joy, ' that I am,' The good man answered, 'And so do I.' I then told him who I was, and that I was going to Bern, but had quite lost myself, by keeping out of ail the high roads, to avoid fall- ing into the hands of those who sought my destruction. He thereupon opened the door; receiv^ed and entertained me with all the hospitality his poverty vv^ould admit of; regaled me with sour crout and some new laid eggs, the only provisions he had, and clean straw with a kind of rug for my bed, he hav- ing no other for himself and his wife. The good woman ex- pressed as much satisfaction and good nature in her counte- nance, as her husband, and said many kind things in the Swiss language, which her husband interpreted to me in the Italian; for that language he well understood, and spoke so as to be understood, having learned it, as he told me, in his youth, while servant in a public house on the borders of Italy, where both languages are spoken. I never passed a more comfortable night; and no sooner did I begin to stir in the morning, than the good man and his wife came both to know how I had rested; and, wishing they had been able to accom- modate me better, obliged me to breakfast on tv>^o eggs, which providence, they said, had supplied them with for that purpose. I then took leave of the wife, who, with her eyes lifted up to heaven, seemed most sincerely to wish me a good journey. As for the husband, he would by all means attend me to the high road leading to Bern ; which road, he said, was but two miles distant from that place. But he insisted on my first go- ing back with him, to see the way I had come the night before; the only way, he said, I could have possibly come from the neighboring canton of Lucern. I saw it, and shuddered at tne danger I had escaped; for I found that I had walked and led my horse a good way along a very narrow path on the brink of a \erj dangerous precipice. The man made so many pious and pertinent remarks on the occasion, as both charmed and surprised me. I no less admired his disinterestedness than his piety; for, upon our parting, after he had attended me till I was out of all danger of losing my way, I could by no means prevail upon hnn to accept of any reward for his trouble. He aad the satisfaction, he said, of having relieved me in the INatJISITION AT 3IACERATA. 245 greatest distress, which was in itself a sufficient rew ard, and he ( Ared for no other. I reached Bern that night, and proposed staying some time there ; but being informed by the principal minister of the place, to whom I discovered myself, that boats were frequently down the Hhine, at that time of the year, with goods and pas- sengers from Basil to Holland, and advised by him to avail myself of that opportunity, 1 set out accordingly the next day, and crossing the popish canton of Soleurre in the night, but very carefully avoiding the town of that name, I got early the next morning to Basil. There I met with a most friendly re- ception from one of the ministers of the place, having been warmly recommended to him by a letter I brought with me from his brother at Bern. As a boat was to sail in two days, he entertained me very elegantly during that time at his house, and I embarked the third day, leaving my horse to my host, in return for his kindness. The company in the boat consisted of a few traders, of a great many vagabonds, the very refuse of the neighboring na- tions, and some criminals flying from justice. But I was not long with them ; for the boat striking against a rock not far from Strasburgh, I resolved not to wait till it was refitted, (as it was not my design to go to Holland) but to pursue my jour- ney partly in the common diligence or stage-coach, and partly on post horses, through France into Flanders. Having got safe into French Flanders, I there repaired to the college of the Scotch Jesuits at Douay, and discovering myself to the rector, I acquainted him with the cause of my sudden departure from Italy, and begged him to give immedi ate notice of my arrival, as well as of the motives of my flight to Michael Angelo Tambuvini, general of the order, and my very particular friend. The rector wrote, as I had desired him, to the general, and the general, taking no notice of my flight, in his answer, (for he could not disapprove it, and did not think it safe to approve it,) ordered me to continue where I was till further orders. I arrived at Douay early in May; and continued there till the latter end of June, or the beginning of July when the rector received a second letter from the general, acquainting him, that he had been commanded by the congregation cf the Inqui- sition, to order me, wherever I v/as, back to Italy; to promise me, in their name, full pardon and forgiveness, if I cbeyea • but if I did not obey, to treat me as an apostate. He added, tliat the same order had been transmitted, soon after my x2 246 bo\ver''s narrative of tru fliglit, to the nuncios at the clnTerent Roman Cadwlie ^i'-iris^ and he, therefore, advised me to consult my own safety with out farther delay. Upon the receipt of the general's kind letter, the rector was oi opinion that I should repair by all means, and without Iosa of time, to England, not only as the safest asylum I could fly to, in my present situation, but as a place where I should soop reco\ er my native language, and be usefully employed, a? soon as I recovered it, either there or in Scotland. I readily closed with the rector's opinion, being very uneasy in my mind, as my old doubts, in point of religion, daily gained ground, and new ones arose upon my reading (which was my only employment) the books of controversy I found in the library of the college. The place being thus agreed on, and its being at the same time settled between the rector and me, that I should set out on the very next morning, I solemnly promised, at his request and desire, to take no kind of notice, after my arrival in England, of his having been any ways privy to my flight, or of the general's letter to him. This promise I have faithfully and honorably observed ; and should have thought my- self guilty of the blackest ingratitude if I had not observed it, be- ing sensible that, had it been known at Rome, that either the rec- tor or general had been accessary to my flight, the Inquisition would have resented it severely in both. For, although a Je- suit in France, in Flanders, or in Germany, is out of the reach of the Inquisition, the general is not; and the high tribunal not only have it in their power to punish the general himself, who resides constantly at Rome, but may oblige him to in- flict what punishment they please on any of the order noxious to them. The rector went that very night out of town ; and in his ab- sence, but not without his privity, I took one of the horses of the college, early next morning, as if I were going for change of air, being somewhat indisposed, to pass a few days at Lisle ; but steering a different course, I reached Aire that night, and Calais the next day. I was there in no danger of being stop- ped and seized at the prosecution of the Inquisition, a tribunal no less abhorred in France than in England. But, being in- formed by the general, that the nuncios at the different courts had been ordered, soon after my flight, to cause me to be appre- hended in Roman Catholic countries, through which I might pass, as an apostate or deserter from the order, I wasi nder no snrnl. apprehension of being discovered and apprehended as such, even at Ca ais. No sooner, therefore, did I alight ai INaUISITION AT MACERATA. 247 the inn, than I went down to the quay ; and there, as I was very little acquainted with the sea, and thought the passage much shorter than it is, I endeavored to engage some fishermen to carry me that very night, in one of their small vessels, over to England. This alarmed the guards of the harbor; and I should have been certainly apprehended, as a person guilty, or suspected of some great crime, fleeing from justice, had not Lord Baltimore, whom I had the good luck to meet in the inn, informed me of my danger, and pitying my condition, attended me that moment, v/ith all his company, to the port, and con- veyed me immediately on board of his yacht. There I lay that night, leaving every thing I had, but the clothes on my l>ack, m the inn; and the next day his lordship set me ashore at DoveTf from whence I cam^e in the common stage to London. A SUMMARY OF THE ROMAN CATHOLIC FAITH When Romanists are charged with worshipping images, saints, the Virgin Mary^ &c. and believing that their priests can forgive sins; opposing the reading of the scriptures; and with other errors, it is not uncommon for them to deny the truth of the accusation, and treat it as an unfounded slander. We have thought, therefore, that a short but comprehensive view of their faith, as epitomized by themselves, and support- ed by extracts from their standard writings, while it comported with the objects of this volume, v/ould prove highly instructive and interesting to its readers. The following summary, it will be perceived, is in the form of an oath. It was set forth by Pope Pius IV, and comprises the substance of the decrees of the council of Trent. Our leaders will here discover, that one grand difference between Protestants and Catholics is, that while the former receive the Bible as the only divine rule of faith, the latter acknowledge the acts of Councils, the traditions of the Church, &c. as of inspired authority. And as those acts and traditions are not unfrequently opposed to the word of God, — yea, are most mon- strously erroneous and wicked — some may account for the fact, that the Romish priesthood, where they have the power to prevent it, will never suffer the people to possess or read the Bible. It requires nothing under the divine blessing, but a universal knowledge of the Holy Scriptures, to overthrow every fabric of superstition, idolatry, and tyranny. Summary, &c After reciting the Nicene creed, the oath proceeds — *'I most firmly admit and embrace the apostolical and eccle- siastical TRADITIONS, and all other observances and constitu- tions of the same church, (i. e. the Romish church .) Also, I 248 A SUSOIARY, ETC. 249 ad .nit sacred scripture, according to the sense which has been held and is held by holy mother church, to whom it belongs to judge of the true sense and interpretation of the sacred scriptures: nor will I ever receive or interpret it (scripture) except according to the unanimous consent of the Fathers. I also profess that there are truly and properly, seven sac- raments of the new law, instituted by ©ur Lord Jesus Christ, and necessary, though not for each singly, yet for the whole human race, viz. Baptism, Confirmation, the Eucharist, Pen- ance, Extreme Unction, Orders and Matrimony ; and that they confer grace ; and that, of these, baptism, confirmation and or- ders cannot be reiterated without sacrilege. I also receive and admit the received and approved rites of the Catholic Church, in the solemn administration of ail the above men- tioned sacraments. I embrace and receive all and each of those things, which, in the Holy Council of Trent, have been defined and declared concerning original sin and justification. I, in like manner, profess, that in the Mass is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; and that, in the most holy sacrament of the Eucharist, there is truly, really and substantially, the body axd blood, TOGETHER WITH THE SOUL AIN'D DIVINITY OF OUR LoRD JeSUS Christ ; and that there is made the change of the whole sub- stance of the bread into the body, and the whole substance of the wine into the blood, which change the Catholic Church calls Transubstantiation : I confess, also, that under each kind 9.1one, the whole and entire Christ and the triie sacram^ent is taken. I firmly hold that there is a Purgator}-, and that the souls there detained, are helped by the suffi-ages of the faithful : — Likewise, the Saints reigning together with Christ, are to be venerated and invoked, and that they offer prayers to God for us; and that their reliques are to be veneiated. I most firm- ly assert that the oiages of Christ, and of the Mother of God, ever virgin; and also of the other saints, are to be held and re- tained, and a due honor and veneration is to be granted them. I affirm also, that the power of indulgences vras left by Christ in his church, and that the use of tnem is in the highest degree salutary to christian people. I acknowledge the holy catholic and apostolical Romish church, to be mother and mistress of all churches ; and I promise and swear true obedience to the Roman Pontiff, sue- 250 A SUJOIARY or THE cessor of the blessed Peter, Prince of the Apostles, and Vicai of Jesus Christ. Also, ail other things, handed down, defined, and declared by the sacred canons and general councils, and chiefly by the most holy of Trent, I undoubtingly receive and profess: and, at the same time, all things contrarj", and all heresies whatev- er condemned, rejected, and anathematized, I, in like manner, condemn, reject, and anathematize. And this true caihoiic faith, OUT OF WHICH NO ONE CAN HAVE SALVATION, which at present I voluntarily profess and truly hold, I, the said A. B. promise, vow, and swear, that I v/ill hold and confess the same entire and inviolate, to the last breath of my life, most con- stantly, God being my helper : and that I v/ill take care as far as lies in me, that the sa.me shall be held, taught, and preached by my subjects, or by those, the care of whom pertains to me by my ofiice. So God help me and these holy gospels of God." We would now call the attention of our readers to some re- marks on the more important and distinguishing articles of the preceding summary of Roman Catholic Faith, and to some il- lustrations of these articles, drawn from standard writings of that denomination. The Bible and Traditions. Traditions, it will be seen, are placed before the Bible in ;his epitome of faith. Indeed, the Word of God, as a rule of Delief and conduct is, in effect, done away; and the interpreta- tions of the church are put in its place. So that in every case, the inquiry of the faithful Homanist must be — not what saith the scripture — but, what saith ^''Mother Church?'''* Not to fol- low the church, however opposed she m.ay be to the Bible, v/ould be a violation of his oath. The celebrated Council of Trent, which was called by a Bull of Pope Paul III. in the year 1542, decreed that the Ro- man Catholic church received and venerated with equal affec- tion of piety and reverence, the Bible and traditions. "Om- nes libros tam veteris quam novi Testamenti, — nee non Tra- ditiones — pari pietatis a^'ectuRC revererdia suscipit, ci venera- tur?'' When, however, tradition was not in accordance with the Word of God, it would be manifestly impossible to conform to this decree, unless a man could conscientiously receive and reverence a truth and its opposite error at the same time. And therefore, to relieve the conscience of the Romanist, it was accessary that the right of interpre' *ng the Bible should be E03LA.N CATHOLIC FAITH. 251 ^ven exclusively to Mother Church, who is also the keeper of Tradition. Hence the Papist has, in fact and strictly speak- ing, only one standard of faith, and that is neither the Bible nor Tradition, but the Church. Jle professes, indeed, to ac- knowledge both the scriptures and tradition ; but he is really bound to receive and obey whatever Mother Church declares to be the truth as contained in the Bible and Tradition. She mu.^t decide for him in every case, and frcra her judgment there can be no appeal. What her judgment is concerning the reading of the scriptures by the people, let us now see. It is to be found in the fourth of the ''Ten Rules concerning pro- kil'iied Books,'''' established by the Fathers of the Council of Trent, and Pope Pius Fourth. "Since, by experiment, it is manifest that if the holy bible in Ihe common tongue be universally and indiscriminately per- mitted, more harm than utility will thence arise, on account of the temerity of men — in this particular let it be determined by the judgment of the Bishop or Inquisitor, — so that, with his counsel, the parish ministers or confessors, can grant the read- ing of the bible in the common tongue, translated by Cj^tholic authors, to those who they shall have understood, can, from reading of this kind, receive not loss, but increase of faith and piety, — which license let them have in writing. But he who shall presume, without such license, to read or have the bible, unless it first he given up to the ordinary, cannot receive ab- solution of sins. Moreover, let Booksellers, who shall sell, or in any other v/ay grant the bible written in the common dia- lect, to a person not having the aforesaid license, lose the price of the book, to be converted by the Bishop to pious uses, and let them be subjected to other punishments, according to the quality of their offence, at the v/ill of the same Bishop. Furthermore, Regulars, (that is, those v/ho are bound by the rules of some religious order, as Dominicans, Franciscans, &c.) excej)t by license had from their prelates, cannot read or buy the bible." It will be perceived that this law places the rea,ding of the Ecripturer' among Romanists, entirely under the control of Bishops and Inquisitors. Without their consent and approba- tion, the bible cannot be sold, bought, read or possessed. Is it wonderful, therefore, that Pope Pius VII, in the nineteenth century, (June 29, 1816,) should ha\ie used the following lan- guage concerning Bible Societies? — ''We have been truly shocked at this most crafty device, (Bible Societies^ by which the very foundatioj^.s of religion*" (Roman Catholicism) "ai« S53 A SUMMARY OF THE undermined. We have deliberated upon the m^ isurcs prope? to be adopted by our pontifical authority, in order to remedy and abolish this pestilence, as far as possible, — This defilement of the faith so imminently dangerous to souls. It becomes episcopal duty, (i. e. the duty of the Roman Catholic Bishops,) that you first of all, expose the wickedness of this nefarious scheme. It is evident from experience, that the holy scrip- tures, when circulated in the vulgar tongue, have, through the temerity of men, produced more harm than benefit. Warn the people entrusted to your care, that they fall not into the snares prepared for their everlasting ruin''^ (that is, as you value your souls, have nothing to do with Bible Societies, or the bi- bles they circulate.) "The deep sorrow we feel on account of this new species of tares, which an Adversary has so abun- dantly sown." * It requires only the power in the hands of the Roman Cath- olic church to make the Word of God a prohibited hook in every land. Opus Operatum, or the Efficacy of the Sacraments. "Romanists hold that the Sacraments " confer grace," ex op- tr3 operato, i. e. by the work wrought, or " by virtue of the work and word done and said in the sacraments." According- ly, to instance one ordinance, they hold that every person bap- tized is thereby justified; and that none are ever justified with- out baptism: — "instrumentalis (causa) justificationis Sacramen- tum Baptismi; quod est Sacramentum fidei, sine qua nulli umquam contigit Justificatio. — (Concillii Trid. Sess. VI. Cap. VII.) " Faith in the receiver giveth no efficacy to the sacra- ment, but only taketh away the lets and impediments which might hinder the efficacy of the sacraments; as the dryness of the wood maketh it to burn the better, yet it is no efficient cao.se of the burning, which is the fire only, but only a help." — (Willet. Synop. Papismi. Bellarm. Lib. 2, De Sac. Cap. 1.) Protestants deny that the ordinances have any power to confer ^ace " ex opere operate :" they regard these simply as the means under the influence of the Holy Spirit of strengthening faith and other graces, wrought in the heart by the >am.e spirit. If there is no faith exercised, it is unscriptural and unreason- able to suppose there can be any blessing in the participation of an ordinance. On the contrary, such participation is to * The above Denunciatory Epistle, s Bull, was addressed to C e Primaw ©f Poland R03IAN CATHOLIC FA^H. 253 profane God's institution, and brings c own condemnation on the head of t? e guilty. From the saperstitious notion that the sacraments "confer grace," ex op ere operate, have arisen manifold and most enor- mous abuses, Such a principle carried out into practice; must necessarily destroy the spiritual character of Christ's church. All, according to this system, who come to the sac- raments are Christians, and all ought to come, because grace is conferred ex opere operato. A church may in this way be built up entirely of worldly and unconverted men, who merely <;onforro to the outward institutions of religion. How far such a state of things has been realized, facts but too plainly show. That the reader may have more fully before him the views which the papal church maintains concerning the power of the sacraments, we subjoin a few passages ft'om the proceed- ings of the Council of Trent. " Si quis dixerit, per ipsa novse legis Sacramenta ex opere operato non conferri gratiam, sed solum fidem divinse promissionis ad gratiam consequendam sufficere: anathema sit." If any one shall say, that grace is not conferred by the sacraments of the new^ law (gospel) ex opere operato (by the work wrought;) but that only faith in the divine promise suffices to obtain grace : let him be accue sed! (Sess. vii.. Can. viii.) " Si quis dixerit, in tribus Sacra- mentis, Baptismo scilicet, Confirmatione, et Ordine, non im- piimi characterem in anima, hoc est, signum quoddam spiritale et indelebile, undo ea iterari non possunt: anatheivia sit." If any one shall say, that in the three sacraments, viz : Bap- tism, Confirmation, and Orders, there is not impressed on the soul a character, that is, a certain spiritual and indelible sign, on account of which these (sacraments) are not to be repeated: let him be accursed! (Sess. vii.. Can. ix.) If any deny that by the grace of our Lord Jesus Christ, which is conferred in Baptism, the guilt of original sin is taken away, — or even assert that all that is not taken away (in bap- tism) which has the true and proper nature of sin, but that it is only erased (?) or not imputed: let him be accursed. For in those born again (that is baptized) God hates nothing. — (Sess. V. Decret. de pec. orig.) But as it was perfectly manifest that baptized children, ag well as others, when they grew up, exhibited evil inclinations and dispositions,; so in order to get over this difficulty, tho council bo.dly denies that such inclinaticns and dispositions, are truly and properly sin, and pronounces those accur- 254 A Sr:.DIAKY OF THE sed who think otherwise. If this procedure vras not making void the law of God by man's tradition, it is hard to say what constitutes -^uch impiety. "Hanc concupiscentiam, qiiam aliqnando Apostohis peccatum appellat, sancta synodus decla- rat Ecclesiam Cathohcam numquam intellexisse peccatum ap- pellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est, et ad peccatum inchnat. Si quis autem con- trarium senserit, a?sathe3Ia sit." This concupiscence, (or lusiiug to evil,) which the apostle sometimes calls sin, the holy Synod (of Trent) declares that the Catholic church has never understood it to be called sin in such a sense, that there is truly and properly sin in those born again (baptized) ; but (it is called sin) because it proceeded from sin, and inclines to sin. If any man shall think otherwise, let hdi be acctje- SED ! (Sess. V. ut antea.) Original Six and Justification. The Council of Trent does not maintain the Joctrine of total depravity in consequence of Adam's transgression; but simply that he was changed thereby for the worse in body and soul, — "secundum corpus et animam in deterius commutatum fiiisse." (Sess. v. Decret. de Pec. Orig.) Accordingly Car- dinal Bellarmine thus defines original sin: '-Privatio sen ca- rentia doni justitias originalis, vel habitualis aversio a Deo." A privation or want of the gift of original righteousness, or an habitual turning away from God. He denies that this sin is any evil disposition or quality inherent in us, but it arises only '• ex carentia justitiss originalis, non ex iiisita aliqua qualitate. " Of course he denies also, with the council of Trent, that the concupiscence, or lusting to evil Vvhich exists in baptized persons is truly and properly sin. The Council of Trent declares also, as we have before seen, that original sin is altogether taken away in baptism — "lOtum lolli;" that without this ordinance none can be justified — and consequently that baptism is necessary to the salvation even of infants. " Si quis — negat ipsum Christi Jesu meritum per bap- tismi Sacramentum in torma Ecclesi^ rite collatum tam adul- tjs quam parvuUs applicari, anathema sit. Quod (originale peccatum) regenerationis lavacro neccssc sit expiari ad vitam ceternam consequendam. And though Bellarmine afiirm.s also that infants dying without baptism are eternally punished, yet he maintains that it is only a punishm-ent of loss (of hea- ven?), not of pa"n, or senr ible fire" — damni, non sensus, size Ignis scnsibilis,'^ R03IA]S CATHOLIC FAITH. ' 255 ^ On the subject of jus tification, Roman Catholi <^s hold a doctrine entirely opposed to that of Protestants, and as this point is fundamentel in Christianit}^, so the cne or the other has here altogether departed from the faith of the Gospel. The latter assert that the otedience of the Saviour unto death, or in one word, the merits or righteousness of all dene or suffer- ed by the incarnateR,edeemer, is the sole ground of a sinner's acceptance in tiic sight of heaven ; that he stands on that ground simply by faith ; and that Christian holiness or a good .life is the necessary fruits and evidences of justification.— Good works, so far from being in any way the ground or cause of justificarion, are never performed until we have heenjusii- Hed through faith in the Lord Jesus Christ. This schem.e, it will be perceived, takes away from the sinner all room for boasting, lays him in the dust, and gives the whole glory oi his salvation from beginning to end to ' God our Saviour." Protestants are very careful to distinguish between justifica- tion and sanctification, — the latter being in each penitent believer simply the consequence and proof of the former : So that no man, according to their viev»^s, can entertain a good hope that he has been justified, or pardoned, and regarded as righteous before God, who doth not bring forth the fruits ci sanctification — who is not holy in heart and life. What the views of Romanists are on this most importani subject, may be seen in the subjoined extracts from the decis- ions of the Council of Trent: The alone formal cause (of justification) is the righteous- ness of God — that righteousness with which he makes us right- eous — with which forsooth we are endowed by him : we re- ceiving this righteousness v/ithin ourselves, every one acccid- ing to his measure, which the Holy Spirit divides to each as he wills, and according to each person's own disposition and co- operation. (Sess. vi.. Cap. vii.) Here we see that the " formal,"* that is, essential cause oi justification, is the man's own holiness, or in other words, that righteousness with which the spirit of God endues him. Sanc- tification is the ground of justification. How large a space is here given for glorj'-mg in the merit of works! And as according to the faith of Romanists a man is justified by his own holiness, so they assert, that justification admits o] * "Formal, having tlie power of making a tb.ing what it is — coriSl'tuer.l, essential." IVebsier. — When, e. g, the Saviour is said to be in the Jortn oi God — tlie meaning ir, he is essentially God. 256 A. SUMMARY OF THE increase. " Sic ergo j jstiiicati, et amici Dei, ac Domestici fao ti euntes de virtute in viriutem. renovantiir, iit apostolus in quit, de die in diem : hoc est, mortiiicando membra carnis suae, et exhibendo ea arma justitiae in sanctificationem, per observa- tion em mandatorum Dei, et Ecclesice, in ipsa justitia per Ciiristi gratiam accepta, cooperante fide bonis operibus, cres- cunt, atque magis jusiificantur." Thus, then, justified men. made the friends and servants of God, going on from ^■irtue to virtue, are renewed, as the apostle says, from day to day; that is, in mortifying the members of their flesh, and in using* these as instruments of righteousness unto holiness by obser- vance of the laws of God and of the Chuech, they increase in that righteousness received by the grace of Christ, faith co- operating with good works, and are mose justified." — (Sess. vi. Chap. X.) '•'Si quis dLxerit homines — per eam ipsam," (i. e. justitiam Christi,) "formauter justos esse; anathema sit." Sess. vi. Canon x.) If any one shall say that men are formally (^es- sentially) justified by the very righteousness of Christ, let him be accursed. " Si quis dixerit, homines, justificari — sola imputatione jus- titiae Christi, — anathema sit." If any one shall sa}^ that men are justified solely by the imputation of Chris fs righteousness ; let him be accursed. — (Can. xi.) "Si quis dixerit, fidem justificantem nihil aliud esse quam fiduciam divinae misericordise, peccata remittentis propter ChriGtum; vel eam fiduciam solam esse qua justificamur; anathema sit." If any one shall say that justifying faith is no other than a reliance on dimne mercy ee^iitti^g six for CiiEisT'S sake; or that it is this reliance (trust, or faith) alone, by vrhich we are justified; let him be accursed. — (Can. xii.) How could the great scripture doctrine of justification through faith alone on the sole ground of the merits or right- eousness of the Lord Jesus Christ, be more plainly expressed than it is in the three preceding extracts from the Canons of he Council of Trent? And yet this precious, fundamental truth of the gospel, and the only foundation of hope to the re- ally awakened, penitent, believing soul, is here condemned; and all who hold it are cursed by the Church of Rome I And now long such cuesed heretics would escape the flames of the Inquisition, had '"holy Mother Church" the power of erecting one in this land, deserves the serious consideration of all wh<9 value their religious and civil liberty. . EO?,IAN CATHOLIC FAITH. , 257 L^et the reader weigh well the following canoii- " Si quis riixerit,justitiamacceptamnon conservari, atque etiam augeri coram Deo per bona opera : sed opera ipsa fructus solum mo- do et signa esse justincationis adeptse, non autem ipsius au- gendoe causam; anathema sit." If any one shall say that jus- tification received is not preserved, and also increased before God through good works; but that such works are only the ruits and signs of justification obtained, and not a cause of its increase; let him be accursed." — (Can. xxiv.) How does the following canon agree with these scriptures? *''There is not a just man upon earth that doeth good, and sin- neth not. — ^If we say that we have no sin, we deceive our- selves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins. Cursed is every one that continueth not in all things which are written in the book of the law to do them. The law of the liOrd is perfect. The law is holy; and the commandment holy, just, and good." If any shall say that a justified man sins venially, at least, in any good work, or, what is still more intolerable, that he sins mortally, and therefore deserves eternal punishm.en-s; and on account cf that (the sin of his good work) he is not condemned only because God does not impute these works for condemna- tion; let him be accursed." — (Can. xxv.) We subjoin but two more canons on the subject of justifica tion; — these, the serious reader of the Bible will allow, need no comment. "If any one shall say that after the grace of justification is received, the sin of the penitent sinner so remitted, and his desert (guilt) of eternal punishment so blotted out, there re- mains no desert of temporal punishment to be paid in this world, or hereafter in Purgatory, before an access to the king- dom of heaven can be open to him; — let him be accursed." — (Can. XXX.) "If any one shall say, thai the good works of a justified man are so the gifts of God, thsl they are not the good merits of the justified man himself; o^ hat the justified man hy the good works which are done b}- nim through *he grace of God and the merit of Christ, does not truly deserve the incr-'^ase of grace, eternal life, and, provided he die in a state of grace, the attainment of eternal life itself, and the increase of gi(jry; lei Uim be accursed. — (Caa. xxxii.) y2 258 A SUM3HARY OF THE Trais'substaxtiation. Roman Catholics believe that alter the consecration of the bread and wine by the priest in the Lord's Supper, t\est, are changed into God, and as such ought therefore to be woi* shipped. Those, however, who have always had the scripture light and other religious advantages w^hich are possessed in protes- tant communities, can scarcely suppose it possible that so monstrously superstitious and idolatrous a dogma as that of Transubstantiation, could be received by any body of p-rofess ing christians. But such doubts v/ill ail be immediately re- moved by a reference to any of the doctrinal standards of the Church of Rome. "In the first place, the Holy Synod teaches, and openly and simply professes, that in the holy sacrament of the Eucharist, after the consecration of the bread and v/ine, our Lord Jesus Christ, true God and m.an, is truly, really, and substantially contained under the form of these sensible things." That is, what appears still the bread and v/ine, is really no more so, but they are now "our Lord Jesus Christ, true God and man. '"'^ Such is the explanation given in the fourth chapter of the same session. This holy Synod declares that by the conse- cration of the bread and wine, a change is made of the whole substance of the bread into the substance of the body of our Lord Christ, and of the whole substance of the wine into the substance of his blood. Which change is suitably and properly called by the holy Catholic Church, Transub stantiation. And as the bread and wine have thus become God, in the estimation of Romanists, so the next chapter directs that the Sacrament be worshipped as the true God. "NuUus itaque dubitandi locus relinquitur, quin omnes Christi fideles pro mo- re in Catholica Ecclesia semper recepto latrise cultum, qui vero Deo debetur, huic sanctissimo Sacramento in venerationa exhibeant." There is therefore no room for doubt but that all Christ's faithful people, according to the custom always re- ceived in the Catholic Church, should, in veneration, offer tc this most holy sacrament, the worship (latrise cultum) which is due to the true God. The council then goes on in the first and sixth canons to curse those who deny the doctrine of Transubstantiation, and hold the viev/s of the protestants en the subject of the Lord's Supper, and those also v/ho say thai «ae worshippers of the Eucharist are idolaters. HOIHAN CATHOLIC FAITH. 259 As the church of Rome teaches that the elements of the I/)rd's Supper are really and substantially changed into the •Divine Saviour, so she also teaches that this Sacrament is a sacrifice, — "sacrosanctum missis sacriiicium," — the most ho- ly SACRIFICE OF THE Mass, — and that it is "propitiatorum pro vivis et defunctis," — a propitiation for the living and the dead ; an.d that it is the same victim that was offered on the cross, so those vi^ho, with due. preparation coma to it, (mass,) will obtain c^race and the pardon of then sins: — "non solum pro fideliunii vivorum peccatis, poenis, satisfactionibus, et aliis necessitatibus, sed et pro defunctis in Christo nondum ad ple- num purgatis, rite, juxta apostolorum traditionem, offertur," — that not only far the sins, punishments, satisfactions, and other necessities of the faithful who are living, but also for those who, having died in Christ, are not ye!: fully purified, (in pur- gatory,) it (sacrifice of mass) is rightly, and according to the Apostles' tradition, offered. (Sess. xxiii. cap. 1, 2.) The doctrine of the mass is, therefore, that the elements, changed by consecration, are a real victim, the incarnate Sa- viour; that the officiating Priest offers the divine sacrifice; and that on the ground of this sacrifice or atonement, the par don of sin and other benefits are obtained by the living and by the dead. That such a doctrine robs the Saviour of his glory and overturns the whole gospel system of salvation is most manifest. "Without shedding of blood" declares the Apostle, "is no remission" of sin. "By one offering he (the Lord Jesus Christ) hath perfected forever them that are sanc- tified." "The blood of Jesus Christ cleanseth us from all sinP Every reader of tne word of God is aware that it abounds with eimilar testimonies. PUEGATORY. Purgatory, according to the Romish creed, is a certain place to which are sent the souls of those who die in venial sin, or whose sins have been remitted, but the punishment of them not satisfied. These souls are purified by the fire of Purgatory, and thus made meet for heaven, to which at last they all safe- ly arrive. "Purgatorium esse ;" declares the Council of Trent, (Sess - KxvT) "animasque ibi detentas, fidelium ^uffragiis, potissimum vero acceptabiii altaris sacrificio juvari." There is a purga- tory; and the souls there detained are helped by the suffrageis (favors) of the faithful, but most of all by the acceptable sacri- fice of the altar (mass.) What these suffroges are we aro 260 A SU30IARY OF THE taught in the latter part of the decree— "Missarnm sacrificiaj orationes, eleemosyn^, aliaque pietatis opera, quae a fidehbus pro aliis fidelibus defunctis fieri consueverimt." ' Sacrifices of masses, prayers, alms, and other works of piety which are wont to be performed by the faithful, for other faithful deceased. The doctrine of Purgatory is most adroitly calculated to secure an irresistible influence over an ignorant and supersti- tious people. Only let it be believed that the soul is exqui- sitely tormented in a fire, from which the celebration of masses can deliver it, and the priest has at once a strong rein upon the necks of surviving relatives and friends, and a sure key to their pockets. Accordingly, masses foj souls in Purgatory have always been a most gainful trade to the Church of Rome. It is not surprising, therefore, that the council commands that the existence of Purgatory be believed, held, taught, and eve- ry where preached, and curses those who deny the efficacy of mass in relieving souls there detained. Worship or the Virgi:^: Mary, Saixts, Reliques, blAGES, &CC. E-omanists are taught by their Church that the Virgin Ma- ry and other saints in heaven pray for the faithful on earth, "and that these ought to pray to Mary and other deceased saints to intercede Vvdth God for them. "Sanctos, una cum Christo rcgnantes, orationes suas pro hominibus Deo offerre, bonum atque utile esse suppliciter eos invocare, et ob beneficia impe- tranda a Deo per filium ejus, Jesum Christum — ad eorum orationes, opem auxiliumque confugere." The holy Synod commands the Bishops and other instructors in the Church, — to teach the people "that the saints reigning together with Christ offer their prayers for men to God ; that it is good and useful suppliantly to pray to them; and for obtaining benefits from God through his son J esus Christ, to fly to their prayers, help, and assistance." — (Sess. xxv.) Having stated the doctrine of saint-worship, we w^ll now subjoin two or thi-ee specimens of its fruits, — prayers addressed to saints. "Holy Mother of God, who h^^t worthily merited io con- ceive him whom the world could not comprehend; by thy pious intervention wash awa^^ our sins, that so, being redeemed by thee, we may be able to ascend to the seat of everlasting glory, &c." "O Martyr Christopher, — Confer comf jrt, and remove heav- KOMAN CATHOLIC FAITH. 261 iness of mind: and cause, that the examination of the Judge may be mild toward all." ''O William, thou good Shepherd, — Cleanse us in our ago- ny; grant us aid; remove the Jilthiness of our life: and gram the joys of a celestial crown." "O ye eleven thousand glorious Maids, lilies of virginity, roses of martyrdom, defend me in life by affording to me your assistance: and show yourselves to me in death by bringing the last consolation."- -(Collect, in Hor. ad usum sacrum, as quoted in Faber's Difficulties of Romanism, p. 191, 2.) On the subject of relique-worsliip, the council decrees as follows: "Sanctorum quoque Martyrum, et aliorum cum Christo viventium sancta corpora, quae viva membra fuerunt Christi, et templumSpiritus Sancti, ab ipso ad ssternam vitam suscitanda et glorificanda a fidelibus veneranda esse : per quce multa beneficia a Deohominibus prsestantur: &c. — (Sess.xxv.) The holy bodies of saints, also of martyrs, and of others living with Christ, which (bodies) have been living members of Christ, and the temple of the Holy Ghost, and which by him (Christ) are to be raised to eternal life and glorified; — (these bodies) are to be venerated. What this religious veneration is, which the council here decrees to relics, we may learn from a late work on the doc- trines of the Catholic church, by the Bishop of Aire. "From God, as its source," says the Bishop, "the worship, wilh which we honor relics, originates; and to God, as its end, it ultimate- ly and terminatively reverts." — (Discuss. Amic. Lett. XV. Faber's Diff. of E,om. p. 194.) But the worship which origi- nates from God, and reverts to him, must, if any species of re- ligious service is entitled to the distinction, be the most exalted worship — ^it is true and proper worship, that which, according to the scriptures, is due to God alone. The Worship of Images is enjoined in the following terms, ^Imagines porro Christi, Deiparse Virginis, et aliorum sancto- rum, in templis prsesertim habendas et retinendas, eisque de- bitum honorem et venerationem impertiendam," &lc. (Sess. XXV.) Moreover, the Images of Christ, the God-bearing Vir- gin, and of other saints, are, in churches especially, to be had and retained, and due honor and veneration are to be given to them. That by this veneration, religious worship is i^ally in- tended, is plain from what follows, — "honos, qui eisexhibetur refertur ad prototypa, quie illts reprsesentant," &c. The honoi which is shown to them (the images) is referred to the origin- als which these represent. In the case, then, of the image of 262 A SmOIARY OF THE Christ, the ic'entical honor which is given to him, is shewn to the image ; but this is true and proper worship. The council apparently apprehensive, as well they might be, that they would be thought idolaters, thus endeavor, in anticipation, to escape the imputation, "non quod credatur inesse aliqua in iis divinitas vel virtus, propter quam sint colendse," &c. Not that it is believed there is any divinity in the images, or virtue, on account of which they are to be v/orshipped, &lc.; but the same reply was uniformly made by the ancient Pagan Ro- mans, and wber. charged with idolatry, for worshipping before the images of Jupiter, &c. and yet the apostle does not hesi- tate to speak of them as heathens. IlNDULGEIvrCES. Bellarmine, the celebrated defender of the Romish Church, tells us that indulgence is "remissionem pcenarum, quse rem^a- nent luendse post remissionem culparum :" — (Bellar. De In- dulg. Lib. 1, ch. 1.) The remission of the punishments which remain to be satis- fxed for, after the remission of faults. He who purchases an indulgence, procures thereby a remission of those purgatorial fires which otherwise he must suffer on account of his sins.- — The sale of indulgences is a very extensive and gainful trade in Roman Catholic communities, and the effects of such a trade on the minds and manners of the people, cannot but be most deplorable. "That religion," says Dr. Johnson, a la ' traveller in Italy, "cannot offer very formidable checks to ii: morality, or even crime, which hangs up ^Plenary Indulgenct on every chapel-door. He vrho can easily clear the board of his conscience on Sunday, has surely a strong temptation to begin chalking up a fresh score on Monday or Tuesday." It was the shocking consequences of an extraordinary sale of in- dulgences, that opened the eyes of Luther to the abominations of Romanism, and thus led to the Reformation. The very bonds of society seemed to be loosening and dissoivingj. and crimes of the most frightful character obtained license by the flood of indulgences that was pouring in upon the country. ^Such indulgences were first invented in the elevenin ceii'U ry, by Urban II. as a recompense for those who went in pni son .ipon the glorious enterprise of conquering the Holy Land. They were afterwards granted to those who hired a soldier for that purpose ; and in process of time were bestowed on such as gave money for accomplishing any pious work enjoin- ed by the pope. The power of granting indulgences has been EOltAN CATHOLIC FAirn. ggg greatly abused in the Church Of RoiPe Pnno t . v • ony, and the neighb°ri„" n!',, ,' ^V "^^^^S^mes of Sax- countries to the highe "°b>ddc s'- lo r l"' t""'" ''^°*<='- I'argatn, procured The ablest n.;,' ? ""'''^ ^'^'^ '^'^'^t °f 'ts the war^!^ The form of the.f fnd nf' '° "^ "? '='^ ^'^'''^ °f "May our Lord Jes"s Ch is h '" n^""'"' ''"' "^ Mo^.s:- f olve thee by the merits orhi4stTol7 "^™ *'"' ^"'^ ^'^- iiis authcriiv, that of hi, hLf li , ^ P»^-''on- And I, by of the most'L y pop "'an :. 5^^''"'' ^''? """ P^''' ^^^^ parts, do absolve tUe?#rstflol all e?r'"'!^ "^""^ '" ''^^^^ whatever manner the^ have bTen 1 T'u'^' '^'"^•^"'■<^'^. '» sins, transgressions, and elcett Z"^' "'"° ^''"^ ^" % may be : even from such astre^;! i""?""?""" ^"°^^'«'- «hey the holy see, and as & aTt^l ev ont5°h .tc^^r"^^ ^^ I rem, to you all punishment wl'ch vo d« " '''' "'''*'="<'• on thetr account: and I re,»cre vo, ^l .1 f ,"" '" P"'-g«ory the church, to the unity of ihefaivf,', ''^.'f 'y^^acraments of and purity which you posse If 5b '.;? '" */" ^""ocence .ms to be levied for .Te-n^rLoff ."'' "'^'V"'^ "^■'^ «-^-''Ct some ofthe fees to be th?, '"''' Particular sin, we find 2^'^:'''i^^f'lJi^^<'^^ ff cents. Si„o„y, 3 ,„,^^^ 3 dollars. Bur', ik" ^^.l^l'^^"^.'' dollars. ''Robberv -n Lent, 2 dollars 75 cent ' f W a' l"'" ^,^''"= ■•"-' cents. Sirikini a Prie=t 2 dolN "= '^ '^^"man, 1 dollar 75 t^on, 1 dollar 50^cent Ijeadt ' et''"''' .^-c^ring abor- Priest to keep a concubine 2 ^1".?$?™™™"=^'**^' ^ dollars. Ravishing or deflowerin: a virifol^.r"-''-,/ * * * er, mother, sister, brother or '^?^ ^''°'^^r^- ^"-der of fath- er frequent fonjication, in or out of,t ""*"• ^'"° Marrymg o„ a day forbidden, 10 dot IT'''' '''"''''■ (dultery and fornication commit'ed hv ^ P ■ "9"^^' ''^Pes, ■ion., nuns, married women vtl^sJnd l?.""'' ^'f" ^'' ""''''' = "^ jnd Ins concubines, witli 264 A SU3IMARY OF THE the joint pardon of all his whores, at the same time, 10 dollars. Absolution of all crimes together, 12 dollars." "The terras in which the retailers of indulgences described their benefits, and the necessity of purchasing them, were sa extravagant that they appear almost incredible. If any man^ said they, purchase letters of indulgence, his soul maj^ rest secure with respect to its salvation. The souls confined in purgatory, for whose redemption indulgences are purchased, as soon as the money tinkles in the chest, instantly escape from that place of torment, and ascend into heaven. Thru the efficacy of indulgences was so great, that the most heinous sins, even if one should violate (which was impossible) the Mother of God, would be remitted and expiated by them, and the person be freed both from punishment and guilt. That this was the unspeakable gift of God, in order to reconcile man to himself. That the cross erected by the preachers of indul- gences was equally eflicacious with the cross of Christ itself." "Lo," said they, "the heavens are open : if you enter not now, when will you enter? For twelve pence you may redeem the soul of your father out of purgatory ; and are you so ungrateful that you will not rescue the soul of your parent from torment? If you had but one coat, you ought to strip yourself instantly, and sell it, in order to purchase such benefit," &c. Since that time the popes have been more sparing in the exercise of this power; although it is said, they still carry on a great trade with them to the Indies, where they are purchased at two rials a piece, and sometimes more. We are told also that a gentleman not long since being at Naples, in order that he might be fully ascertained respecting indulgences, went to the office, and for two sequins purchased a plenary remission of all sins for himself and any two other persons of his friends or relations, whose names he was empowered to insert. — [Haweis^s Church Hist. vol. iii. p. 147; Smith'^s Errors of the Church of Rome; Watson'^s Theol. Tracts, vol. v. p. 274- Mo sheim^s Eccl. Hist. vol. i. p. 594, quarto.] INFALLIBILITY. The church of Rome claims to be infallible. In conse- quence of this attribute, she decides what is, and what is not scripture, and what the scriptures teach ; she asserts the right also, to prescribe for faith and practice as necessary for salva- tion, other things than those contained in the scriptures; and all men are bound implicitly, to submit to her decision. Ro- manists, however, differ very much among themselves abou ROMAN CATHOLIC FAITH. 266 the seat of this tremendous power; some assert that it is in the Pope, others, that it is in a general Council, and others again, in the Pope and Council combined. This very doubt concerning the place of its existence, shews that the preten- sion itself is unfounded and ridiculous. For what is the use of infallibility, if none can with certainty, discover where it is, and by whom it is exercised? But this is not all, the claim of infallibility is most blasphe- mous presumption. God alone is infallible, — his word alone cannot err, — ^in that are all things necessary to salvation, and to him alone ought we implicitly to submit. The man, or church, who claim to themselves infallibility, usurp the place of God, and exhibit the very character of Antichrist, "who op- posethand exalteth himself" says the apostle, "above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, shewing himself that he is God.'''' It were easy to swell out this article, so as to fill large volumes, with the account of the gross errors, oppressions, and enormi- ties which have proceeded from infallible Popes, and an infal- lible church. It was by an almost universal acknowledgment of this impious claim to infallibility, that the spiritual despot- ism of the dark ages was maintained. Individuals and nations were stript of almost every civil and religious right, and tram pled in the dust, beneath the feet of the Romish Hierarchy. The evils at last became intolerable, men almost every where endeavored to burst the yoke : the glorious reformation follow- ed, and multitudes obtained the blessings of freedom. This liberty, purchased by the labors, and tears, and blood of thou- sands, it is ours to maintain against the claims of infallible "Mother Church." As the church of Rome asserts her infallibdity, she can never change; what she has once declared to be truth, must ever remain so— else what becomes of her infallibility? Such a claim then, it is manifest, makes all attempts to reform the Romish system of religion utterly hopeless. Being infallibly right in all its essential principles, it never can be altered. — There is no such thing, therefore, as getting rid of the evils of such a system, but by altogether abandoning it. They who would escape her plagues, must, in the language of God's word, come out of her. "We will present to our readers but one specnnen of the fruits of infallibility — ^but one, because that will be sufficient to shew the character of the tree. By the third Council of Lateran, the obligation to destroy heretics was imoosed upon Z 266 A SUIQIART OF THE the faithful; and by the same council, it was declared that all oaths, which are against ecclesiastical utilit}', become, ipso facto, null and void. "Non enim dicenda sunt juramer la, sea potius perjuria, quae contra utilitatem ecclesiasticam et sancto- rum patrum veniunt instituta." Consequently, John Huss was burnt, though he had received a safe-conduct from the Empe- ror Sigismund. The church authorities decided that the oath ofthe Emperor was "contra ecclesiasticam utilitatem," and therefore, he was bound to break it, and burn to death the man whom he had sworn to protect. — (Faber's Diff. of Romanisnu page 49k) Here then, the point is settled, — Roman Catholics, notwith. standing all oaths to the contrary, are bound to destroy all her- etics, whenever their church requires it, and they have it in their power. To deny the obligation to do this, would be a denial of the infallibility of the Church. Dr. James Jonnson, a late traveller in Italy, gives a mos« melancholy and disgusting view of its religion and morality. After a short quotation upon these subjects, Vvc will close the present head with an extract from his book, giving an account of one of the most imposing ceremonies, in hftnor of " Infallir bility personified.'^^ " The fundamental objects of every religion, I imagine to be ihese — first, to foster the good and check the evil propensities of man's nature in this world ; and, secondlj^, to procure him immortality and happiness in the next. How far the Catho- lic system of faith and worship, as professed and practised on the Classic soil of Italy, is calculated to secure the salvation of the soul, I will not venture to judge, for the reason above men- tioned. But I deem it not out of my province to form some estimate of its influence over virtue and vice, and of its tend- dency to good or evil actions in the common aflfairs of life. "I humbly conceive, that there are two radical defects in the Catholic religion, as practised in Italy : first, the facility of ab- solution, before alluded to; secondly, the perpetual interven tion of saints and angels between the human heart, whether in a state of contrition or adoration, and the throne of our Crea^ tor. I need not repeat that I have already said, as to the bale- ful effects of cheap and easy remission of sins, through the me- dium of heartless ceremonies, if not virtual bribery. It is new pretty well ascertained, that in proportion as the duty on con- traband articles is diminished, the consumption will in- crezLSe, so as that the revenue loses nothirzg by relaxation of its demands. I believe the same maxim will hold good as BOMArr CATHOLIC FAITH. 267 10 moral articles of contraband, especially where no worldly dishonor attaches to breach of law. It is impossible to view the facilities with which sins are washed away in Italy, (not to speak of the permission to commit them,) without cominr^ to the conclusion that one of the most effectual checks to vice, which relio-ion affords, is thus rendered not only inefficient, but abso- lutely conducive to the evil w'hich it is intended to remedy. Forsyth, while speaking of certain scenes which took place at Naples, during a memorable epoch still fresh in the recol- lections of the present race, has the following passage : " They reeled ferociously from party to party, from saint tG saint, and were steady to nothing but mischief and the church " Those Cannibals, feasting at their fires on human carnage would kneel down and beat their breasts in the fervor of devo- tion, whenever the sacring bell went past to the sick; and some of Ruffe's cut-throats would never mount their horses withoul crossing themselves and muttering a prayer." The perpetual intercession of saints and angels, not to speak of priests and relics of the dead, in pardoning sins and saving souls, must inevitably diminish, if not destroy that awful solem« nity which ought to attend a direct appeal from man to his. Maker. In respect to the pompous formalities, the georgeous image- ry, the superstitious rites, the solemn mockeries, and the sick- ening delusions of Italian worship, whatever influence they may have on people immersed in ignorance, and trammeled by priestcraft — they can have but one of two effects upon Englishmen — that of turning the Romish religion into ridicule, in strong minds; or that of overpowering and converting minds that are weak 1 ********* The Chapel of the Quirinal on Sunday mornings, is at last filled to suffocation. The tribunes on either side are occupied by the elegantes of London and Paris, Petersburg and Vienna, Cracow or New York. In the central nave the throng is com- posed of abbots, priors, and dignitaries in grand costume, — the Mamelukes of the church! Roman generals, ill armed for the military service of the altar, the only service they have ever eeen — monks, guards, friars, Swiss soldiers, and officers of state ! Outside a cordon drawn round the choir, are placed the foreign gentlemen. The choir, the s jne of action, all brilliant and beautiful, is still a void. When the signal is given, the crowd divides I and the procession begins ! —Mutes and others form the avantgarde of the pvigeant, and lead the way. Thee 268 A SUM5IARY LW THE comes, personi^ed Infallibility! feeble as womanhood! help- less as infancy ! withered by infirmity ; but borne aloft, like some idol of pagan worship, on the necks of men, above all hu- man contact. The conclave follows, each of its princes robed like an Eastern Sultan ! Habits of silk and brocade, glittering with gold and silver, succeeded by robes of velvet, and vest- ments of point lace, the envy of reigning empresses. The toi- lette of these Church exquisites is perfect : not a hair displa- ced, not a point neglected, from the powdered toupee to the diamond shoe-buckle. The Pope is at last deposited on his golden throne : his ecclesiastical attendants fold round him his ample caftain, white and brilliant as the nuptial dress of bridal queens 1 they arrange his dazzling mitre ; they blow his nose, they wipe his mouth, and exhibit the representation of Divinity in all the disgusting helplessness of drivelling caducity. His Holiness being thus cradled on a throne, to which Emperors once knelt, the Conservators of Rome, the caryatides of the Church, place themselves meekly at his steps, and the manikin, who represents the Roman senate, precisely in his look and dress resembling Brid'oison, in the " Marriage de Figaro,'*' takes his humble station near the Imperial seat, more gorgeous than any the Caesars ever mounted. Meantime, the demigods of the conclave repose their eminences in their stalls, on velvet cushions, and their caudatorj (or tail-bearers) place themselves at their feet. In the centre, stand or sit, on the steps of the high altar, the bishops with their superb vestments. . Then the choir raises the high hosannas ; the Pope pontificates ; and the Temple of Jupiter never witnessed rites so imposing, or so splendid. Golden censors fling their odors on the air! har- mony the most perfect, and movements the most gracious, de- light the ear and eye ! At the elevation of the host, a silence more oppressive than even this solemn 'concord of sweet sounds' succeeds; all fall prostrate to the earth; and the mil- itary falling still lower than all, lay their arms of destruction at the feet of that mystery operated in memory of the salva- tion of mankind. ' The ceremony is at last concluded. The procession re- turns as it entered. The congregation rush after : and the next moment, the anti-room of this religious temple resembles the saloon of the opera. The abbots and priors mingle among the lay crowd, and the cardinals chat with pretty women, sport their red stockings, and ask their opinions of the Pope's Pon- Ufication, as a Mervillieux of the Opera at Pai'is, takes snufF, ■nd demands of his Chere Belle, * Comment tromaz vous ca ROMAN CATHOLIC FAITH. 269 Comtesse?'' Bows, and courtesies, and recognitions — 'nods, and becks, and wreathed smiles' — fill up the waiting time for carriages ; and then all depart from the Quirinal, to re-congre- gate at St. Peter's to hear vespers, give rendezvous, and make parties for the opera." Power op the Priest to Forgive Sins. The doctrine of the Church of Rome on this point, is fully and clearly expressed by the council of Trent, in its fourteenth session, chap. 6. The Holy Synod "teaches also, that even priests, who are held in mortal sin, do exercise, by virtue of the Holy Ghost, conferred in ordination, as Christ's ministers, the function of remitting sins; and that they think ill who con- tend there is not this power in wicked Priests. And though the Priest's Absolution is the dispensation of another's benefit; nevertheless, it is not a naked ministry alone, eitjier of an- nouncing the gospel, or of declaring that sins are forgiven; but after the likeness of a judicial act, in which by himself, as by a judge, sentence is pronounced^ In the ninth and tenth canons of this Session, those persons are, as usual, cursed, who deny the above doctrine of priestly absolution, and that even wicked priests have the power of re- mitting sins. Impossibility of Salvation out of the Romish CnrRCH. This point is a necessary consequence of infallibility, and of those anathemas with which its decrees are guarded. If the Church of Rome is infallible, and has decided that her doc- trine and sacraments are necessary to salvation — it follows that they who do not receive them must perish. Accordingly, in the " Summary, &c." above given, the candidate swears that he will hold to the last breath of his life " this true Catho- lic faith," (i. e. the faith declared by the council of Trent) — ■ " out of which no one can have salvation?^ Our readers cannot but have perceived, in examining the foregoing extracts from Roman Catholic authorities, that the Church, among professors of this faith, is the all in all ; — it is the Church that is to be believed, and to be implicitly submit- ted to: whatever she has declared is infallibly and immutably true. We must receive the scriptures on her authority, and hold them on all points as she is pleased to interpret them.— Now what is this but to put the church in the place of God? and to bow down in idolatrous homage to human authority? A mul- titude of important reflections here crowd upon the mind, only z2 270 A SUMMARY OF THE, &C one, however, will our limits permit us to suggest. It is the utter hopelessness of all attempts to reform the church of Rome in any essential manner. As well, in the view of a conscien- tious Romanist, might we endeavor to change the eternal truth of God. That which is infallibly right it would be impi- ous to alter, or even to indulge the wish that it were ether- wise. " The principles of the Catholic Church," says the Bishop of Aire, " are irrevocable. She herself is immutably chained by bonds, which, at no future period, can she ever rend asunder."* To reform such a church, it is manifest, would be to destroy it. To those in this church, therefore, who have determined to make the Word of God, the holy scriptures, the supreme rule of their faith and life, a good conscience must compel to " come out of her." * Faber's Diflf. of Romanism, p. 283. LETTERS FROM ROME The following Letters, dated at Rome, and written by a Physician, travelling in Italy for his health, to a brother in this country, contain many remarkable facts in reference tc Romish doctrine and pmctice. '^Rome, , 16—. ''Dear Charles, — I am at length in Rome, and of all the pla- ces that I have yet seen, this is the most delightful. Where we have indulged in high anticipations, you know it is not often we find them more than realized, but mine were in this case " Every thing which had particularly excited my admira ■ tion in my travels in the various cities through which I passed, awaited me at Rome in still greater perfection I had always ardently desired to view the very place and scene of those im- portant events with which history had furnished me entertain- ment and instruction from my youngest years. I had promis- ed myself great pleasure in beholding the genuine remains of Pagan Rome — in visiting the sepulchres of her sages and heroes, and in searching out the place where each had lived, and walked, and held his disputations — in viewing the relics of her noble, ancient architecture — her temples — her sculp ture — her genius and taste ; and though I expected to discover little comparatively, of old Rome, yet the bare view of the place where old Rome stood and her few noble remains I fan- cied would be sufficient to assist my imagination in portraying the rest. As for her religion. Popery, though I knew some of its superstitions, I knew comparatively little, and intended to lose no time in noticing its ridiculous ceremonies, but to devote myself to searching out her antiquities. But my first impres- sions were such, that I soon found myself regarding the Ro- mish worship with particular scrutiny. " I find Popery, as it is exercised in Italy so nearly resem- bling the Paganism of old Rome, that, while witnessing her religious ceremonies, I am continually reminded of some pas- sage in a classic author where a similar ceremony was per- formed in the same form and manner, and in the same place. J can scarcely refrain from fancying myself a spectator of 271 272 LETTEES FROM ROME. some solemn act of ancient idolatry, rather than witnessing ac act of religious worship under the title of Christianity. The first time I entered a church here, the smoke and smell of in- cense streaming from its numerous altars, transported me ac once to the description of Paphian Venus, in the first iEneid— " Her hundred altars there with garlands crown'd, And richest incense smoMng, breathed around; Sweet odors" Sec. And when I saw the little boy in surplice in the church of Rome, waiting upon the Priest at the altar with the vessel of incense and other sacred utensils, how could I but be reminded of a heathen sacrifice ? " Nobody ever goes in or out of a church here without being sprinkled with holy water, by the priest who attends for that purpose, or else he serves himself with it, from a vessel plac- ed inside the door resembling our baptismal fonts. Now this custom is strictly derived from a heathen practice." " I was present at one solemnity which was entirely novel to me. I never saw any notice of any thing similar to it in heathen worship, and conclude it to be an extravagance re- served for Popery alone. It is a yearly festival, celebrated in January, to which I allude, called the 'benediction of horses .' " " It was commemorated with great solemnity. All the in- habitants of the city and neighborhood sent up their horses, asses, and other catde to the convent of St. Anthony, where a priest in surplice sprinkles all the animals separately, with his brush as they were presented to him; saying in Latin — * Through the intercession of the Blessed Anthony Abate, these animals are freed from all evils, in the name of the Fa- ther, of the Son, and of the Holy Ghost — Amen.' He receiv- ed in return, a fee proportioned to the abilitv of the owner." " I was amazed at such a display of lamps and wax-candles as I find constantly burning before the shrines and images of their saints. Many of these lamps are of massy silver; some, even of gold, the gifts of princes and other distinguished per- sonages. The number of offerings, too, presented m conse- quence of vows made in time of danger, and in gratitude for deliverance, and cures, hanging up in the churches, is so great as really to be quite offensive, and obstruct the sight of some- thing more valuable and ornamental. These ofierings consist in a great measure of arms and legs, and little figures of wood or wax, and sometimes fine pictures describing the manner of the delivera ice, obtained by the miraculous interposition LETTERS PROM ROME. 273 of the saint invoked, ^c. As I was examining these various offerings, I could not but recollect an anecdote told by Cicero, of one, who, having found an atheistical friend in a temple, said, ' YoUj who think the gods take no notice of human affairs, do you not see here by this number of pictures, how many people for the sake of their vows have been saved in storms at sea, and gM safe into harbor?' ^ Yes,' says the atheist, * I see how it is ; for those are never painted, who happen to he drowned? " They pretend to show here at Rome, two original impres- sions of ov^Y Saviour's face on two different pocket handker- chiefs'—one, it is said, was presented by himself to Agbarus, Prince of Edessa, and the other to a holy woman, named Ver- onica, at the time of his execution, (the handkerchief she lent him to wipe his face on that occasion.) One of these is pre- served in St. Sylvester's church ; the second in St. Peter's. "I could tell you many more of the absurdities and supersti- tions of the Romish church, but time prevents now. I shall write you again soon; will then mention more facts, which I know to be true, and give you a faithful description of what I have seen with my own eyes in this Babylon, this city of abom- inations. "You will be surprised at receiving so minute a statement of things relative to religious matters, and so few on other subjects, but I know Rome's state, in a moral view, will possess more interest for you, than aught else of her I could name. "I must close — "Yours, my brother in Christian love and affection, "IIenry Sturtevant." " Rome, ^^My dear brother, — I received your welcome letter last evening, and most cheerfully devote these, my first leisure moments since, to grtify the wish you expressed to be more particularly informed of some of the religious ceremonies of the Romish church. My curiosity has led me oftentimes to be a witness of various solemnities, and I will strive to detail the observations I made, and the information I have gained, with as much particularity as my time will allow. "Soon after I despatched my last letter to you, I spent two or three days in visiting the several churches and noticing 'particularly every thing connected with Romish worship 274 LETTERS FROM ROME. which caught my e /e. Some of the numerous pamtings which adorn the altars 1 examined — they were very beautiful ; indeed I never saw any, that could compare with them for beauty of execution. I became less surprised, as I gazed at them with admiration myself, at the reverence, solemnity and enthusias- tic admiration with which they inspired those who had receiv- ed from nature an eye to observe, and a heart to feel keenly the beauties of this art — especially when I considered the ig- norance and superstition of Papal worship which had shrouded them from infancy, and led them to mistake these natural sensibilities of a discriminating taste for true devotion and holy love to the being whom they represented. "The pomp and glory of the worship of this church is won- derfully calculated to awe and amuse the minds of a supersti tious people. The costly paintings — the images of saints, en- riched with gold and pearl — the costly habits of the officiating priests — the choice vocal and instrumental music — the public processions and parades — in short, eveiy thing combines, by its magnificence, to win the attention and confidence of an un- thinking people. "But I am more and more astonished at the gross frauds, practised in connection with supposed relics, and the credulity of people in regard to them. Among other relics which they pretend to show here, are the heads of St. Peter and St. Paul, encased in silver busts, set with jewels — a lock of the Virgin Mary''s hair — a phial of her tears — a piece of her green pet- ticoat — a robe of Jesus Christ, sprinkled with his blood — some drops of his blood in a bottle— and some of ihe water which foiced out of the wound in his side — the nails used in the cru- cifixion — and a piece of the very same porphyry pillar on which the cock perched when he crowed after Peter'^s denial of Christ — the rods of Moses and Aaron — and two pieces of the wood of the real ark of the covenant. Many of the churches are most abundantly supplied with relics of a similar charac ter— there is one in Spain, I understand, which possesses eleven tho^isand, among which are several of our Saviour; a sacred hair of his most holy head is preserved in a vase — several pieces of his cross — thirteen thorns of his croivn — and apiece of the manger in which he was born. There are many relics also of the Virgin Mary — three or four pieces of one of her garments — and a relic of the handkerchief with which she wiped her eyes at the foot of the cross, Sfc. But enough of this. "It would be a vain attempt, were I to undertake to tell you the number of saints and angels who share in the devt)tions LETTERS FROM ROME. 275 of this superstitious people; indeed they are countless. And as every Pope takes the liberty of introducing one or several into the calendar (^f saints during his Pontificate, v/e need not wonder at the maiv who said on visiting one of these Papal cities, 'it was easier to find a god, than a man in it.' "But I am perfectly amazed at the extravagant honors and blasphemous adoration paid the Virgin Mary. They have in fact highly exalted her, and given her a name above every name — ^I doubt whether their worship (even nominal) of the blessed Saviour exceeds that of the Virgin. "Churches and chapels are consecrated to her service — five solemn festivals are annually paid to her honor, besides one ifij in every week set apart as especially for her worship as Saturday is for the Son. There are also seven hours in each day, called the seven canonical hours, which her most indus- trious worshippers devote to her service. "From childhood, the Roman Catholic is taught to cherish for her the most profound reverence and the strongest affec- tion. He addresses his prayers to her as being the 'queen of heaven' and 'the mother of God' — as 'being all-powerful to ob- tain from God by her intercessions all she shall ask of him.' A Catholic school-book inculcates this sentiment: 'Being mo- ther of God, he cannot refuse her request; being our mother, she cannot deny our intercession when we have recourse to her — our necessities urge her —the prayers we offer her for «ur salvation bring us all that we desire — never any person invoked the mother of mercies in his necessities, who has not been sensible of the eftects of her assistance. Among the reasons given why we should apply to the Virgin for salvation rather than to Christ, I have heard these two named — that 'she being a woman is more tender-liearted'' — and 'being 3,7'eal mother' is therefore indulgent.'' Such petitions as these follow- ing are addressed to her in the devotions of her worshippers: *Succor the miserable,' 'help the faint-hearted,' 'comfort the afflicted,' 'loosen the sinner's bands,' 'bring light unto the blind,' 'our lusts and passions quell,' 'preserve our lives un- stained,' 'guard us,' 'deliver us from all dangers,' 'lead us to life everlasting,' and innumerable others of similar import. "Now, to whom, mv dear brother, but a Power possessing all the attributes claimed by Divinity itself, should we tiiink moital man would address such service 1 and yet after all this, and in the midst of all this, they affirm that they worship 'the one only and true God,' and that 'Him alone they serve.' "I find in the conclusion of the Biblia Marisj the Bible of 276 LETTEKS FROM ROME. the Virgin Mary, (for you must know she has one composed and provided for her especial service,) a prayer of this sort: — *0h Queen of mercy, grace and glory ! Empress of all the creatures, blot out all my transgressions, and lead me to life everJastmgl' "I have been told, that, in a procession made here a few years ago, the following inscription was placed over the gate 3f one of the principal churches : " ^The Gate of celestial benefit. The Gate of salvation. Look up to the Virgin herself. Whosoever shall find me will find life, and draw salvation from the Lord. For there is no one who can be delivered from evils but through thee — there is no one from whom we can obtain mercy but through thee.' "I will just add a part of the litany of 'Lady of Loretto,' to show you the extent of tkeir extravagant and blasphemous adoration : "'Holy Mary. Holy Mother of God. Holy Virgin of Virgins. Mother of Christ. Mother of divine grace. Mother most pure. Mother most chaste. Mother undefiled. Mother untouched. Mother most amiable. Mother most admirable. Mother of our Creator. Mother of our Redeemer. Virgin most prudent. Virgin most venerable. Virgin most renowned. Virgin most powerful. Virgin most merciful. Virgin most faithful. Mirror of justice. Seat of Wisdom. Cause of our joy. Spiritual vessel. Vessel of honor. Vessel of singular devotion Mystical rose. Tower of David. Tower of Ivory. House of Gold. Ark of the covenant. Gate of Heaven. Morning Star. Health of the weak. Refuge of sinners. Comfort of the afflicted. Help of Christians. Queen of angels. Queen of Patriarchs, Queen of prophets. Queen of apostles. Queen of martyrs. Queen of confessors. Queen of virgins. ^ Queen of all saints.' ''She wears a golden crown, set with precious stones of in estimable value — her fingers glisten with rings, and her neck is tastefully adorned with several chains of gold, to which medals and hearts of gold are appended, presents from devout Catholic princes. She has changes ^f clothee for all work-days, LETTERS FKOM ROME. 277 holidays and Sundays, of all colors, and even a suit of mount' ing fov. passion-week ! ! "I have not time to say more of the idolatrous worship paid the Virgm Mary— yet I have given you scarce an idea of its extent; were I to tell you half the extravagancies I have seen and heard, you would believe I had made shipwreck of the credit for truth which I used to have, and would be incredulous of all I have yet to say on other points — but this much I mist affirm: the half hcis not been told. "I must describe to you, my dear brother, some of the fa- mous miracles performed by the saints, images, relics, &c. They are really wonderful. No saint, it seems, can be admit- ted into the calendar, whatever may have been the sanctity of his life, unless it can be testified that he has wrought miracles. "The tales of visions, apparitions, and miracles which are kept in circulation, and which are, in fact, necessary to uphold such a system of spiritual tyranny as the Popish religion is, among a superstitious and ignorant people are so absurd and monstrous, it would seem scarcely possible they should gain any credence at all. "In several parts of Italy are shown the marks of hands and feet on rocks and stones, miraculously effected by the appari- tions of some of their saints. Several images have been point- ed out to me since I have been in Rome, which on certain oc- casions have spoken — wept — sweat and hied. One of the ima- ges of our Saviour, it was seriously averred, wept so profusely before the sacking of Rome, as to employ all the good fathers in the monastery in wiping its face. "What is most wonderful of this picture is, that the Virgin Mary herself, attended by Mary Magdalen and St. Catherine, condescended to come down from heaven three or four centu- ries ago, to bring and introduce it to the special notice of pa- pists. We must infer, as the picture itself came down from heaven, that it is imposed on the people as the workmanship either of the Virgin Mary, some of the angels or saints, or of God himself!! How shocking — outrageous! "Of Thomas a Becket, perhaps as many miracles are re- corded as of any saint. It is said, 'he outdid Christ himself in this particular.' Two volumes of them were preserved in Canterbury, where his shrine flourished, and a book has betin published in France, containing an account of two hundred and ^ seventy. It is remarkable that he works no miracles in Eng- land where his boi^es are deposited, but works abundantly in other countries. A2 278 LETTERS FROM ROME. "St. Francis Xavier turned a sufficient quantity of salt water into fresh to save the hves of five hundred travellers, who were dying of thirst, enough being left to allow a large expor- tation to diffejent parts of the world, v/here it performed aston- ishing cures. St. Raymond de Pennafort laid his cloak on tha sea, and sailed thereon from Majorca to Barcelona, a distance of a hundred and sixty miles, in six hours. "At Mantua, I am told, there may be seen a bottle cf the real blood of Christ. It was dug up a number of years since in a box containing a paper with an account of the circum- stances of its deposit. It seems one Longinus, a Roman cen- turion, who was present at the crucifixion of Christ, became converted and afterwards left Judea for Mantua, carrying with him this phial of blood ; he buried the sacred relic, and was so thoughtful as to enclose it in an envelope, stating all these facts. It is very remarkable that the writing, the box, the bot- tle, the blood and all should be perfectly fresh as it was when found, after lying in the ground sixteen centuries ! 1 ! "A certain friar had preached a sermon during lent, upon the state of the man mentioned in Scripture possessed with seven devils, with so much eloquence and unction, that a sim- ple countryman who heard him, went home, and became con- vinced that these seven devils had got possession of him. The idea haunted his mind, and subjected him to the most dreadful terrors, till, unable to bear his suffering, he unbosomed him- self to his ghostly father and asked his counsel. The father, who had some smattering of science, bethought himself at last of a way to rid the honest man of his devils. He told him it would be necessary to combat with the devils singly; and on che day appointed, when the poor man came with a sum of money to serve as a bait for the devil — without which, the good father had forewarned him no devil could be dislodged — he bound a chain, connected with an electrical machine in an adjoining chamber, round his body, lest, as he said, the devil should fly away with him — and having warned him that the shock would be terrible when the devil went out of him, he left him praying devoutly before an im^ ge of the Madonna^ and after some time gave him a pretty smart shock, at which the poor wretch fell insensible on the floor from terror. As soon, however, as he recovered, he protested that he had seen tlie devil fly away out of his mouth, breathing blue flames and sulphur, and that he felt himself greatly relieved. Seven elec- trcal shocks, at due intervals, having extracted seven sums LETTERS FROM ROME. 279 cf money from him, together with the seven ddvih, the man was cured, and a great miracle performed 1" Rome, Monday ene, . . "You will see from the above date, my dear brother, that this letter has lain untouched several days. I have been so completely engaged in the continued round of ceremonies, which engross the hearts and time of this people during the *holy week' as to leave me no leisure to finish the accounts J had already begun. Rome is filled with pilgrims, and all the churches with worshippers — devout ones — save here and there a heretic, whose curiosity, like mine, has led him to mingle with the crowd, and follow the footsteps of the multitude through the endless absurdities, which tread hard on the heels of each other. "Processions of penitents are seen silently wending their way along the streets, clothed in long dark robes, preceded by a black cross, and bearing in their hands skulls, and bones, and contribution-boxes for souls in purgatory. "A most superb procession took place on the morning of the festa of the annunciation, which I, with thousands of others, ran to see. "The Pope, riding on a white mule, (I suppose to imitate our Saviour's entry at Jerusalem,) came attended by his horse- guards who rode before to clear the way, mounted on prancing black horses and accompanied by auch a flourish of trumpets and kettle-drums as to wear far more of the appearance of a martial parade than of a religious proceeding. All were dressed in splendid full uniform, and in every cap waved a myrtle sprig, the sign of rejoicing. The cardinals follov/ed; and the rear was brought up by a bare-headed priest on a mule, with the host in a golden cup, the sight of which operated like a talisman on every soul around me, (for every knee bent,) save here and there one, who like myself stood heretically amid the kneeling mass, looking about panic-struck at this ma- gic-like movement. "The Pope himself was clothed in robes of white and silvei, and as he passed along the crowds of gazing people that lined the streets and filled the windows, he forgot not incessantly to repeat his benediction — a twirl of three fingers, typical of the Father, Son, 'And Holy Ghost,— the little finger representing the latter. 280 LETTESS FROM ROME. "Many rtresome ceremonies followed his entry into the church. He was seated on his throne ; all the cardinals suc- cessively approached — kissed his hand — retired a step or twc — gave tnree low nods — one to him in front, as personifying God, the Father, one to the right, intended for the Son ; and one to the left for the Holy Ghost. "I am sure, my dear brother, as this ceremony passed, the blood cui died in my veins — I was transfixed to the spot. I saw not Avhat passed without me, but this text of holy writ stood like letters of fire, glaring upon me from within : — " *VVho, as God, sitteth in the temple of God, sliomng him- self that he is God.'' "When the first shock of this blasphemy had passed away, the inferior priests were bov/ing, each in their turn, and in adoring attitude hissing the toe, as it is called, which is in fact, the embroidered cross on the shoe of this lord of lords. High mass then began ; during the elevation of the host, the Pope knelt before the high altar and in silence prayed — then follow- ed an infinitude of gettings up and sittings down — of sayings and dead pauses, which I am sure those around me did not half comprehend; and of which I could — nothing. "A lighted taper was then brought, (though it was broad daylight,) and held for the Pope, while he read something, I know not what, from a great volume before him, and after sev- eral other ceremonies, as comprehensible and edifying as those i have named, he rose and retired, twirling his benediction all the way out, as he twirled it all the way in. After this I had little running to do, till palm Sunday came. You know I am far-famed as a punctual man — and a full hour I had been seated in the gaze of expectation, waiting the Pope's appear- ance in the chapel, when he came. He was clothed this timo in scarlet and gold, and a most sumptuous figure he made. The Cardinals were dressed in their mourning robes, of a vio- let color, richly trimmed with antique lace, with mantles of ermine and scarlet trains — bwt these were soon changed for garments of gold. The same round of ceremonies toward the Pope was performed as I related on the festa of the annuncia- tion. Two palm branches received the Pope's benediction, after having passed through a cloud of incense. Smaller ones, artificial, composed of plaited straw or dried reed leaves, to which crosses were appended, were presented to each cardi- nal, archbishop, and to all the inferior orders of the clergy, to deacons, canons, choristers, cardinals' trainbearers, &c. as fhey individually descended the steps of the throne af.er per- -» LETTERS FROM ROME. 281 'brming tht ceremonious routine I have mentioned before. The procession then began to move off, two and two, begin- ning with the lowest clerical rank, and at last the Pope himself in his chair of state, under a crimson canopy and borne OR the shoulders of four men. Great pomp and splendor mark- ed this narade. The crowns and mitres of the bishops and patriarchs, white and crimson, glittering with jewels, and set with precious stones — their long, rich dresses — the slow and uniform march of the procession, and the gay crowds surround- ing, presented quite an imposing appearance. The procession issued forth into the hall in the rear of the chapel, and march- ing round it, entered again and seated themselves as before. A multitude of tedious services then followed — with frequent kneelings — the tinkling of bells, dressings, undressings, &c.; then the cardinals all embraced each other, gave the kiss of peace, and the scene closed. " The next service I attended was three days after on Wed- nesday, in the same chapel at half past four, P. M. The house was filled to overflowing. I had a conspicuous place, and could distinctly see all that passed, and amused myself through a long and tedious chant with my own reflections on the vari- ed scenes before me. My attention was then arrested by a row o^ mourning candles, fifteen in number, all lighted, though still broad day; the central one overtopped the others, they retreating in size each way. I learned the tall mourning candle was the Virgin Mary; the nearest each side, like maids of honor, were the two Marys, and all the rest apostles. As the services proceeded, the candles, one by one, were extin- guished, a typical representation of the falling off of the apos- tles in the hour of trial. The Virgin was at last left alone in the midst, and she at length was set under the altar. As it grew dark, only light enough was allowed to make the dark- ness visible — to give a sombre, chilling melancholy to the whole aspect of things. Strains of music then commenced of such unearthly pathos as never before fell on my ear. I will not attempt to describe it; for a time I seemed to forget where or what I was, so deeply was every faculty of my soul absorbed in the plaintive, heart-stirring swellings that rose, and then melted away among the suppressed breathings of awe-stricken listeners. The lady who sat next me heard till nature fainted —and many on my right and left listened till too deeply agita* ted to suppress the keenness of their emotion. ^'Holy Thursday, the succeeding day, was the interment of Christ; nearly the same ceremonies were performed eu^ I have 2a2 282 LETTERS FROM ROME. already related, with the addition of the deposit of the host by the Pope in the sepulchre beneath the altar at the close of the procession . "Then came the washing of feet, in imitation of our Saviour'? washing the disciples' feet. This was performed by the Pope himself, officiating in a long white linen robe, and wearing a bishop's mitre. "A silver bucket of water was presented to him by an at tending Cardinal. The Pope knelt before the first of the pil grim-priests, immersed one foot in water, then touched it with a fi'inged towel — kissed the leg, and gave the cloth and a sort of white flower or feather to the man — then went on to the next. The whole ceremony occupied but a few moments; the Pope then returned to the throne, changed his dress for the robes of white and silver, and proceeded to the next service. The twelve priests seated themselves at a table, loaded with various dishes and flowers; and the Pope, after pronouncing a blessing, handed to each from a side-table, bread, plates, and cups of wine, which each rose to receive from his highness' hand; a few forms having passed, he gave a parting benedic- tion and withdrew." "The next day was Good Friday ; went early in the morning to the chapel to witness the ' adoration of the cross ' — a long, tedious service of mass, chantings, kneelings, and prayings to the cross, from which the mourning-cloth had been removed. Then came the service of the 'three hours' agony' of Christ upon the cross, which I viewed with feelings so indescribably horror-struck, that I shall attempt no minute description of the ceremonies. I still shudder, as a confused remembrance of the representation of Mount Calvary, with its trees, rocks, and thickets, passes before me in review — the dying, agonized contortions of the muscles in the face of Him, who redeemed us, so strikingly and horribly depicted, that the cold chills came over me — the nails, with the spear and the crosses — ^the two dying thieves — the centurions, the horses, and the glitter- ing swords — but my head swims at the recollection of the un- hallowed sight of scenes, too sacred ever to attempt portray- ing. The whole scene, which is a complete drama, is divid- ed into seven acts, composed each one of the seven sayings* * The seven sayings are tliese — • . ''Father, forgive them, for they know not what they do." 2. "To-day thou shalt be with me in Paradise." 3. "Woman, behold thy Son. Soi?, behold thy mother." 4. "My God, my God, why hast tl" lu abandoned me," LETTERS FROM ROME. 283 *^f Christ on the cross,* a tirade of the priest, consisting of apostrophes, ejaculations, and exhortations, calculated to excite the natural feelings of the auditors, by the help of surround- ing scenes even to nature's highest pitch; and when the scene was perfect — when the whole multitude sank, exhausted with feeling and drowned with tears — when the whole church seemed to breathe in one loud burst of agonj^, as the melting sounds of infinite love faintly uttered, ^Itisjinished,'^— s. hand of friars, clothed in black, came noiselessly issuing from be- hind; they toiled up the steep, winding, and bushy ascent of the mountain, emerging now from the thicket, and then from the shade of a rock, to remove the body of Him, whose last life-drop was spilt for us. The nails were loosened, and the body removed and laid on a bier, amid the shrieks and agoniz- ing groans of the people, who hastened, one by one, to pay it the last tribute of a kiss, before it was borne away. I staid till I could stay no longer, and retired amid the prayers, and sighs, and tears that found vent from almost every soul but mine, with a grieved and melted heart, and a conscience deeply reproaching me for witnessing a mock-scene like this. ^•But I have spun this letter to quite an immoderate length I must close, but you shall hear from me again in a few days. *'Your affectionate brother, "Henry S ." "Borne, . "iW^/ Dear Brother,^-! am still busied in attendance on R> man Catholic ceremonies. Curiosity led me, a short time since, to witness the holy rite of Baptism, performed on a young lady in the family of Mr. R. with whom I am on terms of considerable intimacy. The ordinance of baptism, as ad- ministered in a Romish Church, is so encumbered with cere- monies, that it can be scarcely recognized as the simple seal of the gospel-covenant. There are the forms observed before coming to the font — those at the font — and those which follow the administration of the ordinance. A long series of cate- chetical instruction precedes the rite itself, succeeded by ex- 5. "I thirst." 6. "It is finished." 7. Father, inta thy hands I commend my spirit" 284 LETTERS FROM ROME. orcism — which is using * words of sacred and religious import, and of prayers, to expel the devil, and to weaken and crush his power." Salt is put into the mouth — the sign of the cross is made with the holy oil upon the forehead, eyes, ears, breast and shoulders — the nostrils and ears are touched with spittle — the crown of the head is anointed with chrism, after the performance of the baptismal ceremony — a white garment is given, and a wax taper, burning, is put into the hand. All these various rites are typical of the several effects which the sacred ordinance is said to confer; viz: 'To remit original sin and actual guilt, however enormous — to remit all the punishment due to sin— to bestow invaluable privileges, such as justification and adoption — to produce abundance of virtues — to unite the soul to Christ -—and to open the portals of heaven.' "Such are the unwarranted, efficacious virtues which the Romish church have ventured to ascribe to this simple ordi- nance, which the Bible recognizes only as the visible sign of an inward union, and which of itself and in itself confers no grace. "Now, see the young lady, of whom I have been speaking, pass through the ceremony of taking the veil 1 ! Miss Celia R. is a beautiful girl of 17 — only daughter of the brother of Mr. R., who deceased about a year since, consigning this, his dear- est earthly treasure, to his brother's care. Mr. R. is a native Italian, and stanch in his Roman belief — though his lady, I suspect, submits with great repugnance to an observance of the indispensable mummeries of her husband's faith. Miss R. came to Italy, overwhelmed with the sense of melancholy and loneliness, which her father's death and her present state of orphanage, (though independent in point of fortune,) has occa- sioned; her sadness was not at all lessened by the change of customs, of scenes and companions, which her removal from the land of her nativity and the associations of early youth has produced. She has yielded a listening ear to the counsels and persuasions of the friends she has acquired since her arri- val, and with a firm faith in the represented advantages and pleasures of the life of a nun, she has this morning taken upon herself all the solemn, unwarranted, and irrevocable vows of monastic life ! ** Poor girl ! in the depth of her present sorrow, the world seems dark and cheerless : she knows not that youth, in its «»lasticity, bends only beneath the weight of sorrow, to rise again when the fury of the storm is past, and look out upon the charms of social life, with* all its wonted freshness and delight. Her vi- ^..xx-.. Pope washing the feet of Pilgrim Priests. LETTERS FROM R05IE 285 ilons of futurity are now clothed in the sombre shadows which her spirit wears; she dreams not that the bright sun of youth and hope, though enveloped now, will soon emerge cloudless^, and free, and brilliant as it was before. She thinks her sad- ness is religion ; her voluntary renunciation of all earth offers, an offering acceptable in the eyes of Him, who disdains every sacrifice but that of a broken and contrite heart for sin; and she seeks the comfort which is found only in repentance and faith in the merits of her Saviour, in the cold, dull, monotonous round of duties she herself imposes, and the costly sacrifice of what her heavenly father never required her to forego. "But enough of this — though I am in quite a moralizing mood, and heartily sick of cold externals, warmed by no life- throt> — of a religion all body and no soul. "It was a most delightful morning — one of Italy's brightest days — and one who has never roamed abroad amid all the beauties of Italic scenery, and the soothing mildness and fra- grance of her atmosphere, can scarcely conceive how delight- ful her bright days are ; and I thought, as I bent my steps at an early hour to the chapel in the convent of St. Sylvestro, that when the young lady came to look for the last time upon the beauties and pleasures she was about to renounce, for the cold, cheerless imprisonment of this living tomb, her heart must misgive her, and her soul recoil from the rash, fatal vow and I hoped it would be so ; for I knew she had volun- tarily, unadvised by her uncle or aunt, and strongly opposed by the latter, formed this inconsiderate resolution, and chosen this living death. But she came at last, and two footmen, in splen- did liveries, made way for her entrance. She was in full dress, sparkling in brilliants, her dark hair blazing in dia- monds, her cheeks unblanched — rather deepened by the ex- citement of the moment, and I think I never saw her more beautiful. She pressed forward amid the gazing crowd with a fii*m, though gentle step, while the fLxed purpose of her soul beamed full in her eye ; the path-way and altar were strewed with flowers — the public applauding — strangers admiring — cardinals blessing — priests flattering — friends weepmg — nuns chanting — and /, inwardly execrating a practice unauthorized by the Bible, uncommanded by Jehovah, yet encouraged and insisted upon by those, who unworthily call themselves the messengers of the will of the Highest. "The ceremonies commenced. You can scarcely imagine the indignation that by this time boiled within me, as I listen- ed to the discourse pronounced from the pulpit by an old, fat 286 LETTERS FROM ROME. Dominican monk, who poured forth such a volume of rhapsody —with not a particle of sober reason or religion in it; or any thmg, except what was calculated to inflame an inexperif need imagination ; calling her ' the affianced spouse of Chi ist,' a ■ saint on earth,' ' one who had renounced the vanities of the world for a foretaste of the joys of heaven,' &c. — such as you, my brother, with all your fir e, would not have staid to hear. " The sermon closed, and at the altar the beautiful victim knelt — and on it laid her youth and beauty, wealth — the plea- sures and refinements of life, the delights of friendship, the charms of nature and of freedom — every thing — all that na- ture has to give, she gave ; she sacrificed them all on the shrine before her, and pronounced those vows which severed her from them forever. "As the chant of her fatal vow died away in melting recita- tive, every eye was moistened, as far as my vision reached, save hers for whom they wept. "Her diamonds were then removed; and her long dark tresses, in all their native polish and beauty, fell clustering about her shoulders — one lock of it was monopolized by the cardinal — then the grate opened, the choral voices of the black sisterhood chanted a strain of welcome, as she retired from the benediction of the cardinal and the embraces of her friends, within her future tomb. She renounced her name and adopt- ed a new one — ^her beautiful garments were removed, and the plain, coarse dress of the Franciscan order was assumed ; her ornaments were laid away forever, and nature's beautiful cov- ering, that richly polished hair, was severed by the sisters' fatal shears. " The white veil was thrown on, (which is a very differ- ent thing from what I had supposed, being simply 'a piece of white linen, fixed on the top or back part of the head, and falling down behind or on each side, as on a veiled statue.') Attbed in the sober dress of a noviciate nun, the beautiful Celia R. appeared to view again behind the open grate — not otherwise, for she and the world, (save seen through the bars of her life-prison) were now parted forever. We all agreed the simple dress of the new nun had not at all abated from her beauty, for her bright eyes, and the lovely expression of her fair countenance had not departed with her brilliant attire. 1 thought her, indeed, even prettier than before. "She appeared calm and firm until the last, when nature would have its gush, and while receiving the praises, congrat- ulations and sympathy of friends and acquintance, in spite LETTERS FROM ROJIE. 287 of Iier, her tears fell fast and free. We left her — the heroine of an hour. — But oh I how often in the long, dark flight of tho tedious hour? to which she has doomed herself, wiU she sigh over that fatal moment with bitter repentance, but it will come too late I" "In my next letter, I intend to tell you about the immense stock of 'merits,' which have been, and are still accumulating — an inexhaustible fund from which tlrey presume on their in- dulgences, but have rot time now; indeed I must postpone what I had intended to say on other points, for urgent duties demand my attention. " But believe me, my dear brother, as ever, your affectionate, " Henry ." Rome " My dear brother, — This is my last letter from Rome ; my health has wonderfully improved, and I intend soon to set my face homeward. " Before this reaches you, I shall probably be on my way. I shall have bid adieu to all the beauty and splendor of this classic city, once mistress of the world, and be quite beyond the charms of her scenery, the balmy breath of her delight- ful hills, and all her romantic associations ; and indeed the latter have long since floated from my memory, so absorbed have I become in the interests of her future spiritual welfare — but I shall carry with me many new thoughts and new feel- ings, which, by the blessing of God, will prompt to many new efforts and to many new plans. " Henceforth, my brother, I will be the Lord'^s ' I will live for Him, act for Him, think for Him, and direct every effort of my soul to co-operate in bringing back this darkened, delu- ded world of immortals, to the standard of the holy and peaceful allegiance of Jesus ; to hasten that latter-day glory, which my soul never longed with such intensity to see, as since I have contrasted its brightness and purity with the depressing gloom and abominations of the superstitious ages behind us, yet lin- gering in their retreat My heart has almost melted within me, as I have watched the thick, dark clouds, which have set- tled over this people, and the horrible blackness of darkness which has shrouded, and still envelopes so many millions of perishing immortals, as they make their final plunge into the fathomless gulf of eternity, blindly unprepared, deceived hy 288 LETTERS FROM EOME. blind guides, and eternally lost. Oh ! the wo reserved in the dregs of the cup of antichristj the indescribable torments that await hun at the decisions of the last great day! *' Every delusion I find in the ' cup of abominafions,' pre- pared for the nations by the ' mother of harlots,' and greedily drank by easily-deceived souls, thirsting for a blessed immor- tality, awakens new and deeper pangs of indignation and grief, till my heart, at times, is ready to burst in the depths of its distress for souls. " I thought when I last wrote to you, that I had some fain- glimpse of tlie deceits and delusions practised on the follow- ers of Popery. I could see depths, frightful and immense, of treasures of gold and silver, which Papal imposition had ex- torted from the ignorant and superstitious, to pamper and up- hold the dominion of the prince of darkness ; but I had not fathomed, with my imperfect vision, the greatest reservoir of all, with its endless channels and its untold bounds — I mean that of ' indulgences.' I was not, to be sure, ignorant of the existence of such a fraud to obtain the mam.mom of unright- eousness, for I had found scarcely a church in Rome, where * plenary indulgence' did not blaze in tempting letters — but of the extent to which this fraud was carried, and the immense source of revenue it has become, I was uninformed. I had been rather startled, I confess, at the full pardon of sin which a few prayers before certain shrines, and a few pence, slipped into the hand of a priest, would procure ; but my hair stood almost upright, when I learned, that by the performance of a few trifling, heartless ceremonies, and the payment of certain sums of money, 30 or 40,000 and even 500,000 years of in dulgence might be purchased. I find indulgences are of dif ferent degrees — ^ full,' 'more than full,' ' fullest.' A full in- dulgence will 'clear you of all that can be laid to your charge, and bring you to a baptismal innocency till the time and date of the indulgence ; but in case you live longer, though but a fortnight, your total indulgence is spent, and therefore to help you out here, you may have a fuller indulgence, which will carry you to the end of your journey.' "You may buy as many masses as will free your souls from purgatory for 29,000 years, at the church of St. John's Lateran, on the festa of that saint. " Those that have interest with the Pope, may obtain an ab- solution in full, from his Holiness, for all the sins they ever have committed, or may choose to commit. " Certain prices, it seems, are affixed to certain sins, and LETTEKS FR03I ROME. 289 entire absolution may be obtained for any sin 3 ou can name, by paying the stipuiated sum. " For sins which in the Holy Scriptures we find called down the terrific judgments of heaven, a man may obtain absolution from the Pope for two shillings, two and sixpence, and per- haps less. It is almost incredible what a source of revenue the sale ol ouils of indulgences has been to the Romish church — what uncounted treasures have been amassed in the Pope's coffers by this means." " No measures are untried, that crafty policy suggests, to extort masses foi the dead — to solicit contributions for the re- lief of suffering souls in purgatory. Strange tales of frightful visions and apparitions are circulated,* of souls standing in burn- ing brimestone, some up to their knees, and some to the chin — of others swimming in cauldrons of melted lead, and devils pouring metal down their throats,' with many such stories, greedily swallowed by superstition and ignorance. Solicitors, or agents, bearing lanterns with a painted glass, representing naked persons enveloped in flames, parade the streets and en- ter houses with tales that alarm, and appeals that excite the compassion for these ' holy souls.^ " So great is the dread of the horrors of purgatory, that be- sides the satisfactions they make in their life time, many de- luded souls leave large legacies to the church to procure mas- ses daily, weekly, monthly and yearly, as far as their money will go. Thus also are multitudes of the living induced, through compassion for the supposed sufferings of their de- ceased relatives, to spend large and frequent sums; sometimes even to forego many comforts and necessaries, to redeem by masses the souls of those they love from the horrors of the middle state. Many would rather starve their surviving fam- ilies, than neglect the souls of the departed. This doctrine is a mine, as profitable to the church, as the Indies to Spain." " You cannot conceive, my dear brother, of the depravation of morals here. If nothing enters heaven ' that defileth,' it must be a comfortable thought to the p7'iests as well as the people, that a place is mercifully provided to cleanse them from the impurities of the debauchery they indulge on earth. The celibacy of the priests is but a cloak for the most shame- less wickedness, so frequent and impudent as scarce to seek concealment — the day of judgment will reveal such enormi- ties as will make every ear to tingle." **I wonder not, my brother, at the indignation which boiled ^n the breast of the bold and fearless Luther, at the shametui 2B 290 LETTERS FROM ROME. and infamous rafBc of indulgences. * Behold how great a matter a little fire kindleth!' Little did he imagine the flame that burned within his own breast was the torch to kindle Christendom — 3. light to turn the eyes of ages towards the rising of that better day, so dear to the hearts of all Christ's followers. How great should be our gratitude, that we were not nurtured in the long reign of darkness, which shrouded this and other countries before the deep, loud blast of Luther's trumpet sounded the alarm among sleeping Christians. He began a noble work; may all our energies be enlisted in its advancement, till He, whose right it is, shall rule and reign from sea to sea — from the river to the ends of the earth. Great is the work, even of a private Christian, I believe, it he stands in his lot, doing with his might what his hands find to do. " May you and I, my dear brother, be watchful and ddigent in our Master's work, that when hecometh,he may say, " Well done, good and faithful servants, enter thou into the joy of thy Lord." "Yours, in the bonds of the strongest affection, Henry S w" APPEIVBIX, CONTAINING THE PRESERVATIVE AGAINST POPERY; BY THE REV. JOSEF H BLANCO WHITE. (formerly 0'>aplain to the King of Spain, in the Royal Chapel of Seville, — now a Clergyman of the Church of England. DIALOGUE I. Containing an account of the Author ; how the Errors of the Roman Catho- lic Church made him an Infidel ; and how, to avoid her Tyranny, he ( ami* to England, where the knowledge of the Protestant Religion, made iiiiie again embrace Cluistianity. Reader. Well, Sir, since you are pleased to wish for a con- versation with me, may I make bold to ask who you are ? Author. By all means, my good friend. The truth is, that unless you know who I am, and by what strange and unfore- seen events I happen to be here, our conversation would be to little purpose. You must, then, know, in the first place, that I am a Spaniard, and have been regularly bred and or- dained a Catholic priest. R. Indeed, Sir! Perhaps you are one of those poor crea- tures who, I hear, have been driven out of Spam for having tried to give it a better government. A. No, my friend: I have been now (1825) more uian fif- teen years in England, and came hither of my own accord, though I left behind every thing that was most dear to me oe- sides very good preferment in the church, and the prospect o\ rising to higher places of honor and emolument. R. Why, Sir! that appear? strange. 291 292 PRESERVATIVE A. So H must to those who are not acquainted with the evil from which I resolved to escape, at the expense of every thinr I possessed in the world. You, my dear friend, have had youi lot cast in a country which is perfectly free from religious ty- ranny. Were it possible for you to have been born in Spa-in, and yet to possess the free spirit of a Briton, you would not wonder at the determination which made me quit parents, kin- dred, friends, wealth and country, and cast myself upon the world at large, at the age of five and thirty, trusting to ray own exertions for a maintenance. All this I did merely to escape from religious tyranny. R. You quite surprise me, Sir ! But I wish you would tell me what i* is you mean by that religious tyranny, which 5^ou seem to have feared and hated so strongly. A. Ycu will easily understand it as I proceed with the story of my own life. I was born of gentle parents, and brought up with great care and tenderness. My father's family were Irish, and the English language being spoken by him and ma- ny of his dependants, I learned it when a boy; and thanks to that circumstance, which I consider as a means employed by Providence for my future good, I can now thus freely converse with you. Both my father and mother were Roman Catholics, extremely pious from their youth, and devoted to works of char- ity E nd piety during the whole course of their lives. It was natural that such good parents should educate their children in the most religious manner; and they spared themselves no pains to make me a good Roman Catholic. My disposition was not wayward ; and I grew up strongly attached to the sort of religion which was instilled into my mind. I had scarcely ar- rived at my fourteenth year, when, believing that the life in which I could most please God was that of a clergyman, I ask- ed my parents to prepare me for the church ; v/hich they agreed to with great joy. I passed many years at the university, took my degrees, and at the age of five and twenty, was made a Priest. It is the custom in Spain, when certain places become vacant in cathedrals, and other great churches, to invite as ma- ny clergyman as will allow themselves to be examined, before the public, to stand candidates for the vacancy. After the tri- al of their learning, the judges appointed by law, give the place to him whom they believe to be the most competent. — I should be ashamed to boast, but so it happened, that soon after iny becoming a Priest, I was made one of the Chaplains of the King of Spain, in the way I have just told you AH had been, aitherto, we I enough with me; and I thank God that the ease AGAINST POPERY. 293 and good foou ever seen such things, Sirf A. I well remember the last that was burnt for being a here- tic, in my own town, which is called Seville. It was a poor blind woman. I was then about eight years old, and sa vv th© 2b2 ?94 PRESERVATIVE pilo of wood, upon barrels of pitch and tar, where she was reduced to ashes. R. B'lt are there many who venture their lives for the sake of what they believe to be the true Gospel? A. A. as! there was a time when many hundreds of men and won. en sacrificed themselves for the love of the Protestant religion which is professed in England. But the horrible cruelties which were practised upon them, disheartened ail ihose who were disposed to throw off the yoke of the Pope and now people disguise their religious opinions, in order to avoid the most horrible persecution. R. And you, Sir, of course, were obliged to disguise youi own persuasion, in order not to lose your liberty and your life. A. Just so. I lived ten years in the most wretched and distressed state of mind. Nothing was wanting to my being happy but the liberty of declaring my opinions ; but that is impossible for a Roman Catholic, who lives under the laws which the Popes have induced most of the Roman Catholic princes to establish in their kingdoms. I could not say, as a Roman Catholic may, under the government of Great Brit- ain and Ireland, " I will no longer be a spiritual subject of the Pope : I will worship God as my conscience tells me I should, and according to what I find in the Bible." No: had I said so, or even much less; had any words escaped me, in conversation, from which it might be suspected that I did not believe exactly what the Pope commands, I should have been taken out of my bed in the middle of the night, and carried to one of the prisons of the Inquisition. Often, indeed, very often have I passed a restless night under the apprehension that, in consequence of some unguarded words,- my house would be assailed by the ministers of the Inquisition, and I should be hurried away in the black carriage, which they used for conveying dissenters to their dungeons. Happy in- deed are the people of these kingdoms, where every man's house is his castle ; and where, provided he has not committed some real crime, he may sleep under the protection of a mere latch to his door, as if he dwelt in a walled and moated for- tress! No such feeling of safety can be enjoyed where the tyranny of Popery prevails. A Roman Catholic, who is not 'prot ^cted hy Protestant laws, is all over the world a slave, who cannot utter a word against the opinions of his church, but at his peril. " The very walls have ears," is a common saying in my country. A man is indeed beset with spies; for the Church of Rome has contrived to employ every one as such, AGAINST POPERr. 295 against his nearest and dearest relations. Every year tl ^ere is publicly read at church, a proclamation, or (as they call it) a hull from the Pope, commanding parents to accuse their chil iren, children their parents, husbands their wives, and wives their husbands, of any words or actions against the Ro- man Catholic Religion. They are told, that whoever diso- bev«! this command, not only incurs damnation for his own soui, but is the cause of the same to those whom he wishes to spare. So that many have had for their accusers their fathers and mothers, without knowing to whom they owed their suffer- ings under the Inquisitors; for the name of the informer is k ept a most profound secret, and the accused is tried without ever seeing the witnesses against him. R. I am perfectly astonished at the things you say, Sir; and did I not perceive by your manners that you are a gentleman, I should certainly suspect that you were trying to trepan us poor unlearned people. A. 1 neither wonder, nor am offended at your suspicion'. All that I can say to remove it is, that I am well known in London ; that for the truth of every thing you have already heard, and will hear from me, I am ready to be examined upon oath; and that there are many hundreds of Spaniards at this moment in England, who will attest every word of mine about the Inquisition of the Pope in Spain. I say the Inquisition of the Pope, because that horrible court of justice was establish- ed, kept up, and managed by and under the Pope's autnority. And now I must add one word as to the effects of the Pope's contrivance to make spies of the nearest relations, against those who might not believe every tittle of the Roman Catho- lic Religion. I have told you that my parents were good and kind. My mother was a lady whom all the poor of the neigh- borhood loved for her goodness and charity ; and indeed I often saw her denying herself even the common comforts of life, that she might have the more to give awa}''. I was her favorite child, being the eldest; and it is impossible for a mother to love with more ardent affection than she showed towards me. Well, as I could not entirely conceal my own mind in regard to Popery, she began to suspect that I was not a true Roman Catholic in my heart. Now, she knew that the Pope had made it her duty to turn mformer even against her own child, in such cases ; and dreading that the day might come, when some words should drop from me against tho Roman Catholic religion, which it would be her duty to carry to the judges, she used to avoid my company, ana shut herself 296 PRESKRVATIVE up, to weep for me. I could not, at first, make out vvhy my dear mother shunned my company; and was cut to the heart by her apparent unkindness. I might to this day have believ- ed that I had lost her aftection, but that an intimate friend of hers put me in possession of the state of her mind. R. Upon my word. Sir, you give nie such horror of Roman Catholics, that I shall in future look w ith suspicion on some neighbors of mine of that persuasion. A, God forbid that such should be the consequence of ray comm.unication with you. The Roman Catholic religion m itself, and such as the Pope would make it all over the wxrld, if there were no protestant laws to resist it, is the most horri- ble system of tyranny that ever opposed the welfare of m.an. But most of the Roman Catholics in these kingdoms are not aware of the evils which their religion is likely to produce. They have grown up under the influence of a constitution, which owes its full freedom to Protestantism; and many of them are Protestants in feelings, whom their priests, I am sure, must lead with a very light rein-hand, for fear of their running away. There is, indeed, no reason for either fear or suspicions, with regard to the Roman Catholics of these king doms, so long as both the Government and Parliament remain purely Protestant ; but I would not answer for the conse- quences if the Pcpe, through his priests, could obtain an un- derhand influence in either. R. But, Sir, I want to know the rest of your own story, and how, the ugh obliged to appear outwardly a Roman Catholic, you settlid within yourself what you were to believe. A. I will not delay to satisfy your curiosity, though that part of my story is the most painful to me. At all events, you will be sure, when you hear it, that I am telling the truth, the whole truth, and nothing but the truth, since I do not spare myself — You must know, then, that from the moment I be- lieved that the Roman Catholic religion was false, I had no religion at all, and lived without God in the world. R. I am sorry to hear that. Sir. But surely you might have tried some other church before you became an Infidel. A. Ah, jny honest and worthy friend, your expressions de- serve my praise, though I feel humbled and rebuked by their truth. Yet you forget that I was in a country where the Roman Catholic religion played its accustomed game of Christ with the Pope, or no Christ. The first thing that a true Roman Catholic teaches those who grow^ under his care IS, that either all that the Church of Rome believes is true, or AGAINST POPERY. 291 all that IS contained n the Scriptures is false. To believe that the Church of Rome can be, or is wrong in one single article of her creed, is, according to that Church, the same as to dis- believe the whole Gospel. That is the reason v/hy in coun- tries where the Homan Catholic religion is strictly observed, every one who rejects Popery ii his heart, looks immediately upon Christianity as a fable. R. Pardon me, Sir, I do not mean to offend you; but I should wish to know if you still continue of the same opinion, and believe with Hone and Carlile, and all that kind of peo- ple, whose books are sometimes secretly sold among country- folks, that there is no truth in the Bible. A. I am so far from being of that mind, that I do humbly and earnestly pray to God he will rather deprive me of every temporal comfort, and make my sufferings in this world equal to those of the most unhappy wretch that ever breathed, than withdraw^ from me his grace, whereby I believe in his Son, Jesus Christ, and hope, through his merits, for eterna. salvation. R. I have not the heart to say Amen to the first part of your prayer, though I cordially join in the last. But v* ill you have the goodness to inform me how it was that j^ou came to believe again in the Bible, in spite of your former opinions? For I have often heard a neighbor of mine, who frequently boasts that he is an infidel, say, that the man whose eyes are once (as he calls it) open about the Bible, can never be made again to believe in it. A. I wish I could relate my own history to that neighbor of yours. Perhaps, by God's mercy, he might himself use some of the m^ans which Providence has employed in my own conversion. Of one thing I feel quite assured on this point, that if by God's grace, which always assists the honest inquirer after religious truth, your infidel neighbor would abstain from open sin, and pray daily to his Maker, (for I hopo he has not gone so far as to deny the being of a God,) to lead him into the truth, he would soon become a sincere Christian. Bat I will proceed with the account of myself. Vv^hen I had in- my own mind thrown off all allegiance to the Christian re- liiiion, though I tried to enjoy myself, and indulge my desires, I ?c».ild find neither happiness nor comfcrt. My mind was naturally averse to deceit, and I could not brook the ne<:cssity of acting publicly as the minister of a religion which I believed \:> be false. Eat what could I do^* As for wealth a jd honors, fceaven know s they did not veigl a straw against my love of 298 PRESERVATIVE manl}^ openness and liberty. I once, indeed, went so far as to write to a friend who lived at Cadiz, and whom, after many years' absence, I have lately seen in London to procure me a passage to North America, whither I wished to escape; trust- ing to my own labor for subsistence. But when I looked round and saw my dear father and mother on the decline of life; when I considered that my flight would bring their grey hairs v/ith sorrow to the grave, tears would gush into my eyes, and the courage which 1 ov/ed to anger, melted at unce into love for the authors of may being. Ten years of my life did I pass in this hot and cold fever, this ague of the heart, without a hope, without a drop of that cordial which cheers the very soul of those v/ho sacrifice their desires to their duly, under the blessed influence of religion. At last it pleased God to afford me a means of escaping from the tyranny of the Pope, and make me willingly and joyfully submit to the easy yoke of his blessed Son, Jesus Christ. The ways of Provi- dence for my change appear so wonderful to me, that I feel al- most overcome when I earnestly think upon them. In the first place, it was certain that I could not leave Spain for a Protestant country, without giving a death-blow to my parents. Could any human being have foreseen, in the year 1807, that in 1810, my own father and mother would urge me to leave my country for England? And yet, so it came to pass. You have heard how Bonaparte entered Spain with the design of placing his brother Joseph upon the throne of that country; how for a time he seemed to have obtained his wishes when his armies advanced till they came within view of Cadiz, and thre-ctened to extinguish the last hope of the Spaniards. I was at that time at Seville, my native town. As the French troops approached it, all those who would not submit to their government, and had the means of removing to another place, tried to be beforehand with them, by taking their flight to Cadiz. My parents could not abandon their home ; but as they abhorred the French troops, and hated the injustice of their invasion, they were anxious that I should quit the town. Here I saw the m.ost favorable opening for executing my long delayed plan for escaping the religious tyranny under v/hich I groaned ; and pretending that I did not feel secure at Cadiz, prepared in four days to leave my country for England I knew it was forever, and my heart bleeds at the recollec tion of the last view I took of my father and mother. A fev weeks after 1 found myself on these shores. R, ijidecdj Sir^ I think jou did right. Poor f\s I am, had i A.GA1NST POPERY. 299 known your case when j^ou arrived, I wo\ild have shook you by the hand, and wels^med you to my cottage. A. If I should tell }'ou all the gratitude I feel for this coun- try, and my sense of the kindness and friendship with which I have met fiora the moment I landed, you might suspect me of flattery. — But how different appeared England to me from '/r>iat I had imagined it to be I R. What, sir, did you fear that we should behave rudely to t foreigner, who came for shelter among us ? A. No, indeed; that w^as not my mistake. I found England as hospitable and generous as it had always been described to me. But one thing I found in it which I nevei expected; that was, true and sincere religion. I have told you that in Popish countries people are made to believe that whoever is not a Roman Catholic is only a Christian in name. I therefore supposed that in this Protestant country, though men appeared externally to have a religion, few or none would care any thing about it. Now observe the merciful dispensations of Providence with regard to me. Had I upon my fii'st arrival fallen in with some of your infidels, I should have been con- firmed in all my errors. But it pleased God so to direct events as to make me very soon acquainted with one of the most excellent and religious families in London. I had in my former blindness and ignorance, believed that since in Spain, which is the most thoroughly Roman Catholic country in the world, the ffiorals in general are very loose; a nation of Chris- tians only in name, (for such was my mistaken opinion of you) would be infinitely more addicted to vicious courses. But, when I began to look about me, and observed the modesty of the ladies, the quiet and orderly lives of the greatest part of the gentry, and compared their decent conversation with the profane talk which is tolerated in my country, I perceived, at once, that my head was full of absurd notions, and prepared myself to root out from it whatever I should find to be wrong. In this sta 3 of mind I went one Sunday to Church, out of mere tjuriosity; for my thoughts were at that time very far from God and his worship. The unmeaning ceremonies of the Roman Catholics had made me sick of churches and church- service. But when in the course of "ne prayers, I perceived the beautiful simplicity and the waim-heartedness, if I may say so, of your prayer-book, my heart, which, for ten years, had appeared quite dead to all religious feelings, could not but show a disposition to revive, like the leafless trees when breathed upon by the first soft )reezes of sprmg. God had 200 PRESERVATIVS prevented its beccming a dead trunk: it gave indeed tJO signs of life ; but the sap was stirring up from the root. This was easily perceived in the effect which the singing of a hymn had upon me that morning. It begins — When ail thy mercies, O my God, My rising soul surveys, Transported with the view, I'm lost In wonder, love, and praise. The sentiments expressed in this beautiful hymn penetrate my soul like the first rain that falls upon a thirsty land. M5 long, impious disregard of God, the father and supporter of my life and being, made me blush, and feel ashamed of myself; and a strong sense of the irrational ungratefulness in yhich I had so long lived, forced a profusion of tears from my ©yes. I left the church a very different man from what I was when [ entered it; but still very far from being a true believer in Christ. Yet, from that day I began to put up a very short prayer every morning, asking for light and protection from my Creator, and thanking him for his goodness. It happened about that time that some books concerning the truth of re- ligion — a kind of works in which this country excels all others — fell in my way. I thought it fair to examine the mat- ter again, though I imagined that no man could ever an?wer the arguments against it, which had become quite familiar to my mind. As I grew less and less prejudiced against the truth of Divine Revelation, I prayed more earnestly for assis- tance in the important examination in which I was engaged. I then began a careful perusal of the Scriptures, and it pleased God, at the end of two years, to remove my blindness, so far as to enable me with humble sincerity to receive the sacra- ment according to the manner of the Church of England; which appeared to me, in the course of my inquiries, to be of all human establishments, the most suited, in her discipline, to promote the ends of the Gospel, and in her doctrines as pure and orthodox as those which w^ere founded by the Apostles themselves. It is to me a matter of great comfort that I have nov/ lived a much longer period in the acknowledgment oi* the trnth of Christianity, than I spent in my former urbelief. R. You have indeed great reason to thank God. But have you never had any doubts about our church, since ycxi became a member of it. A. Never, my friend, as compared with the Romai Catho- lic. I am so fully persuaded that the doctrines properly called Popish, an i vhich make the real difference between Protes AGAINST POPERY. 301 L 4718 and Romanists, are false, that they would shake my faith i^ the Gospel, if one could prove to me that they are part of iu That I am sure can never be done; and since I learnt to separate the chaff of Rome from the true grain of Christ, I have never turned my back on my Master and Redeemer. I will, however, confess to you, that several years after I em- braced the Protestant religion, I was strongly tempted in my faith ; not, however, as I said before, from any leaning to pope- ry, but from a doubt whether the doctrine of the people called Unitarians — I mean those who say that Christ v/as nothing- hut a man, the son of Joseph and Mary — might not be true. This was a very severe trial to me; for as I had so long re- nosmced the Christian faith, my mind required an uncommon assistance of Divine grace, to prevent it from relapsing, like a person recovered out of a long illness, into my old habits of unbelief In this state of doubt, but without any rash positive- ness on either side (for, thank God, my past errors had made me well acquainted with my weakness,) I carefully examined the Scriptures, never omitting to pray to the Almighty that he would make me acquainted with the truth. Clouds of doubt hovered, a long time, over my soul, and darkness increased .70W and then in such a degree that I feared my Christian faith had been extinguished. Had I, in consequence of this dispo- sition to unbelief, returned, as is often the case, to a course of immorality, nothing could have saved me from a relapse into mndelity. Bat the grace of God was secretly at work in me, and whatever doubts I had about the doctrines of the Gospel, I never deemed myself at liberty, openly and wilfully to offend against its commandments. I sincerely v/ished to find the truth; and though in my distress I felt often inclined to doubt again the truth of Revelation, my knowledge of the vanity and flimsiness of infidelity, made me turn to Christ, and say (I can assure you I often uttered the words aloud in tears,) "To whom shall I go? thou hast the words of eternvil life."* Partly from these doubts, and partly from a long and lingering illness which the change of climate had brought upon me, I passed the greatest part of a year without receiving the sacrament. Had I, as far as it wa=; my own fault, abstained much longer from that appointed mf;ans of grace, I fear I should have fallen a second time from the faith; but, by God's mercy, I examined myself upon that poir t, and finding that my conscience did not dwrge me with any true impediment to the reception of the * John vi. 68. 2C 302 PRESERVATIVE Holy Sacrament and that, as to the doubts ok my mi\ U .hey were involuntary, and accompanied with a sincere desire of lindingthe truth. I presented myself at the sacramental table, vvith feelings, similar to those which I conceived I should have, y, as it was then probable, death had sent me with my doubts, before the judgment seat of Christ. I threw* myself, in fact, wholly upon his mercy. My trust was not in vain: for calm was soon rescored to my soul,- and I found myself stronger than ever in the faith and profession which I made vrhen I became a member of the Church of England. You see, my friend, that I disguise not my weakness from the world. You may suppose, that for a man v^ho has spent his whole life in the pursuit of learning, it must be very mortifying to publish so many errors, so many doubts, in a word, to shew the utter feebleness of his mind and soul, when unsupported by Divine grace. But I conceive this to be a duty which I owe to the truth of the Gos- pel, and to the spiritual welfare of my fellow-creatures. Ho^v happy should I be if the humblest individual, when tempted, should take courage from the knowledge of my case, and clino to prayer M'hilst he examined, like the noble Bereans, "whelhei these things were so.*'* R. Sir, I pity what you have suffered; but I must say it com forts me to find that doubts and errors upon religious subj«:)ct9 are not confined to the unlearned. A. They are not, indeed ; on the contrary, the pride of hu- man knowledge is often the rock on which the faith of the high- er classes of society is wrecked. It is the true character of the Gospel to be '-'hid from the wise and prudent, and to be revealed unto babes ;"t not that true learning or knowledge is in opposition to spiritual truth, but because the best dispositions for faith are humility and singleness of heart. The appointed ministers of the Church of Christ are indeed commanded to "be able by sound doctrine both to exhorl; and to convince the gainsayers,":^ but, though this direction of the Apostle Paul does not exclude the laity from religious learning, and every man, according to his ability, should make himself acquainted v/iih the unanswerable reasons on which the truth of the Gos- pel is foimded, the saving faith of Christianity requires eo book-learning to have its full effect on the heart. Happy in- deed are those millions of humble Christians, who, from tho. publir:ation of the Gospel to our own times, have received the doctr'nes of the Bible by the simple means of their Catec'iism. *Acts xvii. 11. tL'Aex. 21. :]: Tit. i. 9. AGAINST P0PE7JY. 303 and the instructions imparted by their Christian Pastors, and so ordered their lives as not to wish those doctrines to be false ! How i:.ifinitely more happy is the lot of these humble Chris- tians, than mine'. Afler spending my whole life in reading; after trying, by ten years' incessant study, to obtain a com- plete assurance that Christianity was a fable, and finding out, a • last, by great attention and labor, that such books as enga- g .d to prove it, had deceived me ; I have to thank God that by his grace, I find myself, as to Christian failh, upon a level with the humblest and most illiterate disciple of Christ, who trusts in his redeeming blood for salvation. — ^Yet the ways of God are wonderful ; and it is not presumptuous to hope that the bitter struggles of my mind may be made the means of confirming the faith of many. jR. I feel assured they will. Without flattering yo«, sir, or supposing that your talents or knowledge are above the com- mon run of gentlemen of your class, it stands to reason, • hat the religion, which, after being so many years an unbeliever, you have embraced so earnestly, must have a very strong evi- dence in support of its truth. A. So strong, my friend, that whoever takes proper pains to examine it, if he really acknowledge that there is a living God, a Being who concerns himself in the moral conduct of mankind, will never be at rest, till he has either believed in Christ, or succeeded in making himself completely blind and careless on spiritual subjects, allowing himself to be drifted by the rapid stream of life, without ever giving a thought to the unknown shores on which he is sure soon, very soon, to be cast. The greatest part of those who pretend to believe in a God, and yet reject the Gospel where it is publicly taught without the errors of Popery, do not mean by the name of the Deity, any thing like the Supreme Being, the living God, the intelligent Creator of mankind revealed in the Scriptures; but some unknown cause of what we call Nature, to which the good or bad conduct of men is equally .ndifferent. If it were not so, they could never suppose that a religion like the Chris tian, supported by proofs so superior to those of all the other religions of the world, so infinitely above them all in the puri- ty of its laws, and so effectual in allaying the storms of er'A passions, and bestowing peace and happiness on the breast that fairly gives it room to act; it is impossible, I say, that a man who really believes in an all-seeing, and aii-wise God, could at the same time believe that religion equally a cheat with all the other superstitions of the world; and that it is indifferent to 304 PRESERVATIVE Him, whether men, who can make the comparison, receive or reject it. This consideration was, my dear friend, my sheet- anchor, in the fierce tempest of my doubt, which, for a time, threatened to sink my faith after my conversion to Protestant Christianity. When nearly overcome by a multitude of little infidel arguments (for they are all like a swarm of puny in- sects, and can never form a well-connected band, as the proofs 'of Christianity do,) I turned, in the anguish of my soijl, to seek for a resting place, out of the "Rock of ages," Christ the Sa- viour. The view around me was dismal indeed- a dark gulpli, with small spots, every one of which I had tried, and found un- able to support me, and from which the fall, I well knew, would inevitably plunge me into the bottomless abyss of Athe- ism. It was in this distress of mind that I exclaimed with the Apostle Peter, To whom shall I go ? and clung to the cross of Christ. ll. Your reasons appear to me very strong, and such, that no man who feels a real concern for his soul, can shut his eyes to them. I clearly understand that a living God — a God to whom the man who m.urders, and he who feeds the hungry; the man who oppresses, and he that protects the orphan and the widow; the man who promotes virtue in his house and neighborhood, and he who spreads vice and misery for the gratifioation of his brutal passions, are not equally acceptable or indifferent; cannot be supposed to have allowed a religious cheat, to appear so beautiful and desirable as true Christianity shev\^s itself to every honest and upright heart. But what have you, sir, to say to the existence of so many false religions- as there are in the v/orld? Would God permit them to exist, to the spiritual ruin of millions of men, if these matters were of real consequence in his eyes ? A. Suppose yourself obliged to penetrate through a dark forest, full of wild beasts and precipices, and crossed by innu- merable paths. On the side by which your entrance lies, there stands the son of the king of the country, who with the greatest kindness offers to a great multitude of the new comers a little map, with a clear view of the paths, which he tells them, must lead to certain ruin; v/hile others are distinctly marked, which if they carefully follow, he promises tj meet ^ them at the other side of the perilous wood, and make ihem rich and happy in his kingdom. You inform yourself, by e /ery possible means, of the character of this man, and find no reason to doubt that he is able and willing to fulfil his engagements. Yet, upon olse^'ving great crowds of men and women, who are AGAINST POrEKY. 305 £l!ow9J to enter with little or no advice respecting their way, you rather pertly begin to question the prince about them. He will not, however, condescend to answer these questions, but urges you to avail yourself of his advice, and to consider how unjust and unfeeling it is, when he takes such pains for your safety, to question his justice and bepevolence in his conduct tov.ards his apparently less favored subjects. Sup- pose, lastly, that your pride and conceit get the better of your reason, and that you address the prince in such words as these • ^' Sir, ihough I have no reason to suspect your veracity, yet your conduct towards those people whom I see wandering without maps, about the forest, is not at all to my fancy. You must, therefore, either explain to me every plan and reason of your government, or I will throw this map in your face, and trust my own endeavors to find my way through the forest.'' — Would you deserve compassion, if this your proud rashness carried you to inevitable perdition? jR. Certainly not : God forbid I should ever act in such an ungrateful manner. A. Yet this is exactly what men do, who object to their reception of the Gospel, that God has not made it equally kncwn to all nations of the world. They, in fact, cast away the ' pearl of great price,' because they have been chosen amongst millions to possess it. They see the real and substan- tial value of the gift; they cannot but believe that he w^ho puts it into their hands, must be infinitely kind and merciful; but still their pride will prevail, and they had rather be left to their own ignorance and weakness, than give glory to God for what they themselves receive, and trust that his goodness will, in some way, provide for his other creatures, and finally judge the world in righteousness. R. I only put the question because I have heard it from others. But, as to myself, I feel satisfied that every m.an's duty is to receive God's gifts with thankfulness, and without questioning the wisdom and justice of his government. I will, however, before we part, take the hberty to ask yuu why, when you became convinced of the truth of the Gospel, yen did not return to your parents and friends In Spain? Surely there cannot be such difference between Romanism and Pro- testantism, as to force a man to become a stranger and an oui- cast to his own flesh and blood, and (as I believe 3^ou have done) turn his back upon all the hopes and prospects of life, and trust to chance fjr his subsistence. But perhaps, Sir, you have availed yourself of the libeity to marrv, v>'hich 2c2 oUb PRESEI? NATIVE Priests ha\e in this country, and cannot leave your wife and cliildren. A. Yon are mistaken, my friend, in your conjecture. I lost my health soon after my arrival in this country, and have not had the means of supporting a wife, in such comfort as might make her amends for devoting her life to the care of a sickly husband. But I do not like to speak upon these sub- jects, more than is absolutely ne^^essary to remove all suspicion as to the motives of my change My voluntary exile has been attended to me with every thir^g that can make me thankful, yet without any circumstance that could bribe my will against my sincerity. — As to the principal part of your question, I can assure you that the difference which I find beVvveen the Roman Catholic and the Protestant religion, is so great and important, that had there been no Protestantism in the world, I cannot conceive how I should be a Christian at this moment. R. Do you believe then, Sir, that the Roman Catholics are not Christians? A I have known most sincere followers of Christ amongst them; but am perfectly convinced that Catholicism, by laying another foundation than that which is laid, that is Jesus Christ;'* by making the Pope, with his church, if not the author, cer- tainly i\\e finisher of their faith; exposes the members of that communion to the most imminent danger from the arguments of infidelity. What happened to me in my youth is the lot of a great part of the clergy, and the higher classes of Spain. The lower classes, and those who among the higher read little, and for that little confine themselves to the books approved by their church, are fierce bigots, who would, if they had it in their power, spread desolation and havoc among the nations who do not bend the knee before the saints and relics of Rome. But, amongst such as read and think for themselves, I seldom found a sincere christian. By the intolerance which Catho- licism exercises, wherever it is the religion of the country, those men are forced to be hypocrites; but they are generally so uneasy and restless under the restraint imposed on them by the threats of the law; that a very slight acquaintance with another unbeliever will be sufficient to open their hearts to each other, and make them attack, in private, with great vio lence or levity, the most sacred mysteries of religion. There are few practical observations of my own, which I look upon with more confidence than the direct tendency of the Roman Catholic religion to produce infidelity. I suppose you either *i Cor. m; 11. AGAINST POPERY. SOI recollect, or have heard, the almost universal contempt in which the christian religion was held in France during the Revolution. Now, had the French people been sincere chris- tians, as they appeared just before their revolution broke out, they could not possibly have been changed in a few months into such horrible infidels, as that there should have been a doubt in their sort of parliament, whether they ^^ere or not to pass a law against the belief in a God. Here, therefore, you may observe the common effects of Catholicism, where it has the upper hand. It first disfigures and distorts the gospel, so as to make it appear absurd and ridiculous in the eyes of men that are bold enough to use their judgments. Then it stops their mouths, and makes their thoughts rankle in their hearts, lill when, at last, some great commotion releases them from the fears of religious tyranny, they abhor the very name of religion, under which they have been forced to bow to the most barefaced impostures and vexations; and shake off, in iesporate impiety, their allegiance to God; taking it to be one md the same thing with the yoke so long and heavily laid on Iheir nscks by the Pope and his emissaries. R. Ygu think, then. Sir, that a Protestant is safer from the attacks of iandelity than a Roman Catholic. A. Incomparably safer. I do not, in matters of religion, much like iJlustrjitions or comparisons taken from subjects which may leo.d the mind to levity. But I cannot help com- paring the question between a Romanist and an Infidel to one of the bets which you call neck ornothing. As a Roman Cath- olic is bound to believe that the Scriptures would be useless without the infallibility of the Pope and his church, he must be ready to cast off the whole Bible, as soon as he shall be obliged to confess that thv^/re is the least error in their creed. The Rom.anist grounds his belief of the Bible on his belief in the Church of Rome; the Protestant, on the contrary, grounds his respect for the church to which he belongs, on his belief of the Bible. Tlie whole building of religion has been placed upside down by the Romanist, and the original foundations been made to stand upon the spires and pinnacles of the superstruc- ture. Knock one of these down, and the whole tumbles to the ground, it is not so with the Protestant. He also has a churc\i, l)ut it is a church that leaves him free to try her authority by her conformity with the Scriptures. She does not, like Rome, teach her children that nothing can be true Christianity T3ut what is professed under her control; and that Christ will not acknowledge as h;s disciples such as learn his doctrines thro' 308 PRESERVATIVE any other channel. A true Protestant Church, rather thaiL endanger the saving faith of her members, by riveting upon their minds the notion of no alternative between the absolute rejection of Christ, and perfect submission to her own declara- tions; will sacrifice every view of advantage to herself, and even affjrd matter of exultation to her implacable enemies, the Romanists, by leaving her members in perfect freedom to de- sert her. and choose their own christian guides. But God has rewarded this generous forbearance, by appropriating it to Protestant churches, and especially to our own, and making them wear it, as the badge by which men can know the true flock of Christ. " By this," says our Saviour, " shall ail men know that ye are my disciples, if ye have love one towards an- other." — " Thanks be to God 1 (exclaims a pious and amiable Bishop* of our church, in one of the most eloquent passages to be read in any language,) thanks be to God, this mark of our Saviour is in us, which you (the Roman Catholics,) with our schismatics and other enemies want. As Solomon found the true mother by her natural affection, that chose rather to yield to her adversary's plea, claiming her child,! than endure that it should be cut in pieces; so may it soon be found, at this day, v/hether is the true mother, our's, that saith, give her the liv- ing child, and kill him not; or your's, that if she may not have it, is content it may be killed, rather than v/ant of her will. — ' Alas ! (saith our's, even of those that leave her) these be my children \ I have borne them to Christ in Baptism ; I have nourished them as I could with my own breasts, his Testa- ments. I would have brought them up to man's estate, as their free birth and parentage deserves. Whether it be their *Bishop Bedell. He was promoted in 1624, to the see of Kilmore, in Ireland. The spirit of retaliation, which the previous persecutions of Rome still kepi dlive, found the greatest opponent in Bishop Bedell. His meekness and universal charity had so gained him the hearts of the Irish Roman Catho- lics, that in the rebellion of 1641, the Bishop's palace was the only dwelling in the county of Cavan, which the fury of the rebels respected. As that palace was, however, the shelter of several Protestants whom the Papists had doomed to die, the Bishop, who firmly resisted the demands for their surrender, was seize J and carix-jd away with his whole family. The horrors which surround- ed him broke his heart, and he soon died. The very rebels, in a large body, acc'>mpan!2d his remains to the grave, over which they fired, in honor to his me,ijory. — The passage above quoted is from a letter to a person who had turned Papist. I have copied it from The FriEx\d, a work of Mr. S. T. Coleridge, which is much less known than its eloquence, pJety, and leaxn- jiig deserve. JRead the third chapter of the first book of Kings. AlJAINST POPERY. 309 lightness, or discontent, or her enticing words, and gay shows,* they leave me ; they have found a better mother. Let them live yet, though in bondage. I shall have patience ; I permit the care of them to their Father. I beseech him to keep them, that they do no evil. If they make their peace with him I am satisfied : they have not hurt me at all.' Nay, but saith your's {the Church of Rome) ' I sit alone as Queen and Mistress of Christ's family; he that hath not me for his mother, cr.nnot have God for his father. Mine therefore are these, either born or adopted; and if they will not be mine, they shall be none.' So, witiiout expecting Christ's sentence, she cuts with the tem- poral sword, hangs, burns, draws those that she perceives in- clined to leave her, or have left her already. So she kills with the spiritual sword those that submit not to her; yea thou- sand* of souls, that not onl)^ have no means so to do, but many which never so much as have heard whether there be a Pope of Rome, or not. Let our Solomon be judge between them, — yea, judge you — more seriously and maturely, not by guesses, but by the very mark of Christ, which, wanting yourselves, you have unawares discovered in us: judge, I say, without passion and partiality, according to Christ's word, which is his flock, which is his church.' — Oh, my friend, if the deluded Protestants, who allow themselves to be entrapped by the cun- ning arts of Popery, knew, as I do, by a long and sad experi- ence, the proud, fierce, and tyrannous spirit of the Church to which they submit, by their recognition of the Pope and his laws ; they would weep with more bitter tears than Esau, the loss of that Christian liberty, which is the birth-right of every one who is born a Protestant. A true Roman Catholic is the slave of the slaves of the Pope, the priesthood, all over the world. If you hear them talk loud and boldly in these king- doms; if they appear to you as free and independent as other men, they owe it to the Protestant laws, which protect them against the church tyranny to which their religion binds them. They owe it also to the cunning system pursued by the Pope himself, who, by allowing to them, in silence, this apparent freedom, acts like the huntsmen in India, who let their tame elephants roam at large in the forests, that they may entice the yet untamed and free into the pitfalls. No; trust them not! Had I a voice that could be heard,. from rx)rth to south, and from east to west, in these islands, I would u«se it to warn *The arts employed by the Church of Rome to gi^ confesses and receives absolution. The evident object of doctrines so in consistent with the letter and spirit of the Scriptures, is nc doubt, that of making the priesthood absolute masters of the people's consciences. They must some time or other (every Roman Catholic is, indeed, bound to confess at least once a 3'ear, under pain of excommunication) entrust a Priest with tb*? inmost secrets of their hearts ; and this, under the impression that if any one sin is suppressed from a sense of shame, abso- lution makes them guilty of sacrilege. The effects of this bondage, the reluctance which young people, especially, have to overcome, and the frequency of their making up their minds to garble confession, in spite of their belief that they in- crease the number and guilt of their sins by silence, are evils which none but a Roman Catholic Priest can be perfectly ac- quainted with. R. I thought. Sir, that confession acted as a check upon men's consciences, and that it often caused restitution of ill gotten money. A. I never hear that paltry plea, so frequently used by Roman Catholic writers in this country, without indignation. It seems as if they wished to bribe men's love of money to the support of their doctrines. In a case where the main interests of religion and morality are so deeply concerned, it is a sort of insult to hold up the chance of recovering money through the hands of a Priest, as if to draw the attention from the mon- strous evils which are inseparable from the Romanist confes- sion. The truth is, that restitution is not a whit more probable among Roman Catholics, than among any other denomination of Christians. There is not a Protestant who does not firmly believe the necessity of restitution in order to obtain pardon from God. Though I have lived only fifteen years in a Pro- testant country, the voluntary restitution of a sum of money by a poor person, whom the grace of God had called to a truly christian course of life, has happened within my notice. I acted as a Confessor in Spain for many years, and from my own experience can assure you, that confession does not add one single chance of restitution. I believe on the contrary, that the generality of Roman Catholics depend so much on the mysterious power which they attribute to the absolution of tho Priest, that they greatly neglect the conditions on which that absolution is often given. The Protestant who earnestly and sincerely wishes for pardon from God, knows that he cannot AGAINST POPERY. 337 obtain it unless he is equally earnest in his endeavors to make restitution ; but when the Romanist has assured to the Confes- sor, that he will try his best to indemnify those he has injurec), the words of absolution are to him a sort of charm, that re- moves the guilt at once, and consequently relieves his uneasi- ness about restitution. One of the greatest evils of confession is, that it has changed the genuine repentance preached in the Gospel — that conversion and change of life, which is the only true external sign of the remission of sins through Christ — into a ceremony which silences remorse at the slight expense of a doubtful, temporary sorrow for past offences. As the day of confession approaches (which, for the greatest part, is hardly once a year) the Romanist grows restless and gloomy. He mistakes the shame of a disgusting disclosure for sincere re- pentance of his sinful actions. He, at length, goes through the disagreeable task, and feels relieved. The old score is now cancelled, and he may run into spiritual debt wath a lighter heart. This I knov/ from my own experience, both as Confessor and as Penitent. In the same characters, and from the same experience, I can assure yoli that the practice of con- fession is exceedingly injurious to the purity of mind enjoined in the Scriptures. " Filthy communication " is inseparable from the confessional : the Priest, in discharge of the duty im- posed on him by his Church, is bound to listen to the most abom- inable description of all manner of sins. He must inquire into every circumstance of the most profligate course of life. Men and women, the young and the old, the married and the sin- gle, are bound to describe to the Confessor the most secret ac- tions and thoughts, which are either sinful in themselves, or may be so from accidental circumstances. Consider the dan- ger to wdiich the Priests themselves are exposed — a danger so imminent, that the Popes have, on two occasions, been obliged to issue the most severe laws against Confessors who openly attempt the seduction of their female penitents. 1 will not, however, press this subject, because it cannot be done with sufficient delicacy. Let me conclude by observing, that no invention of the Roman Church equals this, as regards the power it gives to the Priesthood. One of the greatest difficul- ties to establish a free and rational government in Popish countries, arises from the opposition \thich free and equal laws meet with from the Priests in the confessional. A Con- fessor can promote even treason with safety in the secrecy which protects his office. But without alluding io political reforms, the influence of the King's Confessors, when the 2F 338 i'RESERVATIVE monarch is a piov,s man, is known to be so great in CathoLc countries, that when there was a kind of Parliament in Arra- gon, a law was made to prevent the King from choosing his own Priest, and the election was reserved to the Parliament called Cortes. R. I cannot help wondering how the Church of Kome could persuade men to submit to such a revolting and dangerous practice as that of confession. A. This enormous abuse grew up gradually and impercep- tibly, together with the whole of the Romanist system, it was the practice, in the beginning of the Christian Church, to exclude the scandalous sinners from public worship, till they had shown their repentance by confessing their misconduct before the congregation. This discipline was found, in the course of some time, to be impracticable ; and the act of humil- iation, which at first was required to be public, was changed into a private acknowledgment to the Bishop, of such sins only as had occasioned the exclusion of the sinner from Church at the time of worship. The Bishops, a little after, began to refer such acts of public reconciliation with the Church to some of their Priests. The growing ignorance of after times made people believe that this act of external reconciliation was a real absolution of the moral guilt of sin ; and the Church of Rome, with that perpetual watchfulness by which she has never omit- ted an opportunity of increasing her power, foisted upon the Christian world what she calls the Sacrament of Penance, obliging her members, as they wish for pardon of their sins, to reveal them to a Priest. R. Is there nothing in Scripture to support that practice ? A. Nothing but the word confessing, which,' as you will observe, means only, whenever it occurs, the acknowledgment of our sins before God ; or that of our mutual faults to our fel- low Christians. ^^ Confess your faults to one another,''^ says St. James.^ The Romanist will make us believe, that by one to another the holy Apostle means confessing to the Priest.— By thus distorting the sense of the Scripture, and calling in the convenient help of their own invented tradition, the) have set no limits to their encroachments upon the spiritual liberty of the Christian world. Their love of power had, indeed, car- ried them so far, that in enlarging the foundations of their in- fluence, they. established some of their doctLnes without eve"^i & w)rd in the Scriptures on which to build their fanciful sye* * Chap. iii. ver. 16 AGAINST POPBRY. 339 terns. Did you ever find any mention of relics m the Bible : or do you recollect that it ever mentions images, but to forbid the worshipping of them ? R Certainly wot. Bat do you believe, Sir, that relics and miage*? are al&o instruments of power to the Church of Rome ? A. The city of JRomp has carried on, for ages, a trade in bones, which, besides the donations in money, made by those who, from all parts of the world, came or sent thither to procure them, has been the cause of building churches, with large en- dowments fo.' the clergy, in almost every province in Chris- tendom. R. But \^ere those bones really from the bodies of the Saints, whose names they gave to them ? A. Nothing can equal the impudence with which the bones really taken out of the public burial grounds, where the ancient Romans buried their slaves, have been sent about under the names of all the Martyrs, Confessors, and Virgins, mentioned in the Roman Catholic legends. The Fope claims the power of what is called christenmg relics, and the devout Romanists believe, that when their Holy Father has thus given a name to a skull or a thigh-bone, it is equally valuable, as if it had been taken from the body of their favorite Saint. They are not generally aware that what is thus christened is proba- bly part of the skeleton of some ancient heathen. But to give you an idea of the credulity which the Popes have encouraged on this point, I have seen the treasury of relics which belongs to the kings of Spain; where the Monk who keeps it, shows to all who visit the Church of the Escurial, near Madrid, the whole body, as it is pretended, of one of the children who were put to death by Herod. But there is still a more monstrous piece of impudence in the same exhibition. A glass vial, set in gold, is shown, with some milk of the Virgin Mary. These and a hundred other such relics are presented to be worshipped by the people ; all duly certified by the Pope or his ministers. At the Cathedral at Seville, the town where I was born, there is, among other relics, one of the teeth of Christopher, a Saint who is said to have been a giant. The tooth was procured from Rome, and is to be seen in a silver and glass casket, through which the holy relic may be admired by the worship- pers. It is clear, however, that the tooth before which the Pope allows his spiritual children to kneel, belonged to a huge animal of the elephant kind. These impositions have been at all times carried on so carelessly by the Romish Priestl- ood. 340 PRESERVATIVE that it was necessary, in some cases, to declare that the bodie« of some Saints had been miraculously multiplied ; else peo pie would have discovered the fraud by finding \he same Saint at different places. The Priests themselves are often aware of these absurdities; but they must bow their heads in silea^e. I will, however, tell you a good joke of a French Pries., of high rank, who, having no religion himself, as it often happens to those of his profession in Roman Catholic countries, submitted quietly to the established superstition, though he would now and then give vent to a humorous sneer. He had been travelling in Italy, and in the Catholic parts of Germany, where the collection of relics, kept in every great Church, had been boastingly displayed to him. The Priests of a famous abbey in France were doing the same, when, among other wonders, " here," they said to the traveller, " is the head of John the Baptist." — " Praised be Heaven !" an- swered the waggish Priest, " this is the third head of the holy Baptist which I have been happy enough to hold in my hands." R. I hope the jolly Priest did not pay dear for his wit. A. It would have been a serious matter in Spain ; but there has always existed a very strong party of distinguished infidels in France, where the Pope never succeeded in his attempts to establish the Inquisition. The consequence was, that the Priests were greatly checked by the general laugh which was often raised against them. He that would know genu- ine Popery must go to Spain — the country where it has been allowed to grow and unfold itself into full size. There you would see all the engines of Rome at work, and perfectly un- derstand the true and original object of her inventions. To show you at one glance the benefit derived by the Priests from image worship, I will tell you what happened at Madrid, dur- ing a residence of three years, which I made in that most Catholic capital. In one of the meanest parts of the town the ragged children, who are always running about the streets, found an old picture, which had been thrown, with other rubbish, upon a dunghill. Not knowing what the picture was, they tied it to a piece of rope, and were dragging it about, when an old w^oman in the neighborhood, looked at the canvass, and found upon it the head of a Virgin Mary. Her screams of horror at the profanation which she beheld scared away the children, and the. old woman was left in pos- session of the treasure. The gossips of the neighborhood were anxious to make some amends to the picture for the past neglect and ill-treatment, and they all contributed towards the AGAINST POPERY. 341 expense of burning a lamp, day and night, before it, in the old woman's house. A priest, getting scent of what was going on, took the scratched Virgin under his patronage, framed the canvass, and added another light. All the rich folks who heard of this new-found image, came to pray before it, and gave something to the Priest and the old woman, who were now in close partnership. In a very short time the amount of the daily donations enabled the joint proprietors of the picture to build a fire chapel, with a comfortable house adjoining it for themselves. The chapel was crowded from morning till night ; not a female, high or low, but firmly believed that her life and safety depended upon the favor of that particular picture : the rich endeavored to obtain it by large sums of money for masses to be performed, and candles to be burnt be- fore it, and the poor stinted their necessary food to throw a mite into the box which hung at the door of the chapel. I do not relate to you old stories ; I state what I myself have seen. Yet, what happened at Madrid, under my own eyes, had con- stantly taken place in the Popish kingdoms of Europe, till the Reformation gave a check to the Romanist Priesthood. There is scarcely a town or a village of some note in Europe but had a rich sanctuary, where Monks lived, mostly in vice and idle- ness, at the expense of the neighborhood. The origin of these places was perfectly similar everywhere ; a shepherd found an image of the Virgin in the hollow of a tree, (most assuredly placed there on purpose to be thus found ;) an old woman drew another from the bottom of a well ; a stranger had askeel for lodgings for a night at a cottage — he was not to be found in the morning ; but, on searching the room where he slept, a small Virgin Mary was discovered. The nearest Bishop was sure to come with his Priests, holding lighted tapers, and carry such images in procession to his church ; and declare that they had been miraculously sent to the faithful ! Those found in the tree and well had fallen from heaven : the vanished stranger was an angel, who had carved the image during the night. R. Such images put me in mind of what is said, in the Acts of the Apostles, about the great Diana of the Ephesians, which had fallen from heaven, and for the sake of which the people made a riot, in which they would have murdered Saint Paul.^ A. The Church of Rome has so closely copied the idola- trous superstitions of the Pagans, that all persons not Winded * Acta xix. 3/ 2f2 &42 PRESERVATIVE by the fanatic zeal of that Church, are struck with the great similarity. Their lighted candles, their frankincense, images from heaven,, many ceremonies of their mass, many forms of their private worship, are just the same as form.ed a part of the service done formerly to the idols of the heathens. Even the manner of acknowledging the pretended miracles by hanging up in the temples little figures of w^ax, or pictures representing the part of the body which is supposed to have been supernat urally healed, or the accident from which the person escaped, is constantly practised, wherever the Pope alone directs his flock, without fearing a laugh from Protestant neighbors. If the figures acknowledging miracles performed by images throughout the realms of Popery, were to be reckoned, the miracles would amount to some hundreds a day. M. But how can people believe in such a number of mir acles ? A. The Church of Rome, my friend, is like a large and showy quack-medicine shop. There is not a disease, not an evil, for which the Pope has not a labelled Saint. People, when in fear or actual suffering, are apt to receive a certain relief from hope. You have only to say, try this or that med- icine, and you will see the patient's eyes lighted up, like the poor man who has a kind of foretaste of riches from the mo- ment he purchases a lottery ticket. The Pope's spiritual quack-medicines are to be applied without doubt or hesita- tion, and not to be given up in despair; all )^ou are allowed is to add some new Saint to your former patron. Well, a poor creature is writhing with the tooth-ache ; he goes to the Pope's shop, and finds that Saint ApoUonia had all her teeth pulled out, and therefore takes pity on those who suffer in a similar way. He prays, buys a print of the Saint, and lights up a candle before it. If the pain goes off, Saint Apollonia cured him ; if at last the tooth is drawn. Saint Apollonia blunted the pain of the operation. So it is with every disease, with every undertaking, — a journey, a speculation; even the most sinful and wicked actions are often commended by the lower classes of Eoman Catholics to the care of their patron Saint. Of this 1 have the most positive certainty. Miracles being thu*^ expected at all times, and means supposed to possess a supei- natural virtue, being constantly used, under the idea that the most effectual way of receiving the looked-for benefit is a strong persuasion of tieir efficacy, and a rejection of all doubt, which, they believe, offends the implored Saint; every acci- fieiit is construed into i vv^onder • the failures are attributed to AGAINST POPERT. ' 343 i want of fa/ith, and the success, either complete or partial, vhich would have infallibly taken place in the natural course of things, is confidently proclaimed as a display of supernat- ural power. Add to this, that there is a very common feel- ing among the Roman Catholics, of the same kind as that which anticipates thanks for the sake of securing favor. — They, in fact, give credit to their Saints beyond what they really believe, and flatter them by public acknowledgments, which they mean as a beforehand payment, which, in common honesty, must bind the receiver to complete the work. All this is done, not with an intent to deceive, but from that utter weakness of mind which a man cannot fail to contract, when brought up under a complete system of quackery, either spir- itual or temporal ; a system which encourages all sorts of fears, to ensure the sale of imaginary remedies against them. R. Do you think, Sir, that all Koman Catholics are in such a state of mind ? A. By no means. There are various circumstances which make individual minds resist, more or less, the influence of their Church. But this I can assure you before the whole world, that whoeA^er submits entirely to the guidance of Rome, must become a weak, superstitious being, unless his natural temper should dispose him to join with superstition the violence and persecuting spirit of the bitterest bigotry. R. If you can prove what you so broadly assert, I shall in- fer, that while the Roman Catholics uphold their Church for the sake of possessing an unerring guide, and thus having a decided advantage over the Protestant Churches, who allow their members to exercise their judgment upon religious matters ; it is only individual judgment and natural good sense that make Romanism assume a decent appearance among us. A. Keep to your inference till we can renew this conversa- tion, when I trust I shall satisfy you that it is supported by the most undeniable facts. Remember that I undertake to prove, that the Church of Rome leads her members into the most abject and lamentable superstition, ciuelty, and bigotry ; that she keeps her subjects in bondage by the most tyrannical means ; and that she is always ready to force men into sub- jection to her authority,, in the same measure as ihey are off their o^uard to resist hei encroach menis. DIALOGUE IV. Superstitious Character of tlie Church of Rome ; her Doctrine on Penance ; Apostolic Doctrine of Justification ; Effects of Celibacy and Religious Vows ; persecuting Spirit of Romanism. Author^ I COME prepared to describe to you the character of the Church of Rome : and in the first place I am to prove that she exerts her whole power in making her members superstitious. I must, however, ask you, before I proceed, whether you have a clear idea of what is meant by the word superstitious. Reader. I believe I have a tolerably good notion of it ; but to say the truth, I should be at a loss to state clearly what I understand by that word. A. My notion of it may be expressed thus: superstition consists in credulity, hopes, and fears, about invisible and supernatural things, upon fanciful and slight grounds. We call that man superstitious who is ready to believe any idle story of ghosts and witches ; who nails a horse-shoe upon the ship or barn, which he hopes, by that means, to preserve in safety ; and dreads evil consequences from going out of doors the first time in the morning, with his left foot foremost. R. Does the Church of Rome encourage superstitions of this kind ? A, She certainly encourages the same state of mind, though not exactly upon the same things. Every church may be compared to a great school or establishment for religious education. I will represent to you a pupil of that school, that you may infer what is taught in it, and I will draw the picture from various Roman Catholics whom I have intimately known. Imagine my Romanist friend retiring to his bed in the night. — The walls of the room are covered with pictures of all sizes. Upon a table there is a wooden or brass figure of our Saviour nailed to the cross, with two wax candles, ready to be lighted at each side. Our Romanist carefully locks the door ; lights up the candles, kneels before the cross, and beats his breast with his clenched right hand, till it rings again in a hollow sound. It is probably a Friday, a day of penance; the good 344 AGAINST POPERY. 345 man looks pale and weak. I know the reason — he has made but one meal on that day, and that on fish ; had he tasted meat, he feels assured he should have subjected his soul to the pains of hell. But the mortifications of the day are not over. He unlocks a small cupboard, and takes out a skull, which he kisses and places upon the table at the foot of the crucifix. He then strips off part of his clothes, and with a scourge, composed of small twisted ropes hardened with wax, lays stoutly to the right and left, till his bare skin is ready to burst with accumu- lated blood. The discipline, as it is called, being over, he mutters several prayers, turning to every picture in the room.' He then rises to go to bed ; but before he ventures into it, he puts his finger into a little cup which hangs at a short distance over his pillow, and sprinkles, with the fluid it contains, the bed and the room in various directions, and finally moistens his forehead in the form of a cross. The cup, you must know, contains holy water — water in which a priest has put some salt, making over it the sign of the cross several times, and saying some prayers, which the Church of Rome has inserted for this purpose in the mass-book. The use of that water, as our Roman Catholic has been taught to believe, is to prevent the devil from approaching the places and things which have been recently sprinkled with it ; and he does not feel himself safe in his bed without the precaution which I have described. The holy water has, besides, an internal and spiritual power of washing away venial sins — those slight sins, I mean, which, according to the Romanist, if unrepented, or unwashed away by holy water, or the sign of the cross made by the hand of a bishop, or som^e other five or six methods, which I will not trouble you with, will keep the venial sinner in Purgatory for a certain time. The operations of the devout Roman Catholic are probably not yet done. On the other side of the holy- water cup, there hangs a frame holding a large cake of wax, with fi,gures raised by a mould, not unlike a large butter-pat. It is an Agnus Dei, blest by the Pope, which is not to be had except it can be imiported from Rome. I believe the wax i? kneaded with some earth from the place where the bones o: the supposed Martyrs are dug up. Whoever possesses one of these spiritual treasures, enjoys the benefit of a great num- ber of indulgences; for each kiss impressed on the wax gives him the whole value of fifty or one hundred days em- ployed in doing penance and good works ; the am^ouot ol which is to be struck off the debt which he has to pay in Purgatory. I should not wonder if ou^ good man, before laying hirwself to 346 PRESERVATIVE sleep, were to feel about his neck for Y 3 rosary oi" beads. Perhaps he has one of a particular value, and like that whicfi I was made to wear next my skin, when a boy. A priest had brought it from Rome, where it had been made, if we believe the certificates, of bits of the very stones with which the first martyr, Stephen, was put to death. Being satisfied that the rosary hangs still on his neck, he arranges its con:panion, the scapulary, formed of two square pieces of the staff which is exclusively worn by some religious order. By means of the scapulary, he is assured either that the Virgin Mary will not allow him to remain in Purgatory beyond the Saturday next to the day of his death ; or he is made partaker of all the pen- ances and good works performed by the religious of the order to which the scapulary belongs. At last, having said a prayer to the angel who, he believes, keeps a constant guard over him, the devout Romanist composes himself to sleep, touching his forehead, his breast, and the two shoulders, to form the figure of a cross. The prayer and ceremonies of the morning are not unlike those of the night. Armed with the sprinkling of holy water, he proceeds to mass : if it happens to be one of the privileged days in which souls may be delivered out of Pur- gatory, you will see him saying a certain number of prayers at different altars. He will repeat his rosary in honor of the Virgin Mary, dropping through his fingers either fifty-five or seventy-seven beads, which are strung in the form of a neck- lace. There may be a blessing with the Sacrament, which the good Catholic will not lose, for the sake of the plenary indul- gence which the Pope grants to such as are present. On that occasion you would see him kneeling and beating his breast, while the priest, in a splendid cloak of silk and gold, in the midst of lighted candles and the smoke of frankincense, makes the sign of the cross with a consecrated wafer, inclosed be- tween two pieces of glass set in gold. It would, indeed, be an endless task were I to enumerate all the methods and contriv- ances of this kind recommended by the Church of Rome to all her members, and practised by all who are not careless of their spiritual concerns. — These are facts which no honest Roman Catholic will venture to deny. I therefore ask wheth- er, since revelation is the only means we have of distinguish- ing between religion and superstition, — between things and acts which really can influence our manner of being when vv^ shall be removed to the invisible world, and fanciful contriv ances v/hich there is no reason to suppose connected with uur spirit lal welfare,— ask whether the whc fe system of the AGAINST POPERY. 347 Church of RoiTie, for the attainment of Christian virtue, is not a chain of superstitious practices, calculated to accustom the mind to imaginary fear, and fly to the Church for fanciful remedies ? Saint Paul had a prophetic eye on this adulterated Christianity when he cautioned the Colossians,^ saying : Let no man therefore judge you in meat or in drink, or in respect of a holyday : Let no man heguile you of your reioard iii a voluntary humility and loorshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind^, and not holding the head,, from which all the body, hy joints and bands, having nourishment, ministered, and knit to- gether, increaseth with the increase of God. Wherefore, if ye be dead ivitk Christ from the rudiments of the loorld, idiy, as though living in the icorld, are ye subject to ordinances [touch 7ioty taste not, handle not, which all are to perish luith the using) after the commandments and doctrines of men ? Which things have, indeed, a shew of wisdom in unll-worship, and humility^ and neglecting of the body. I cannot conceive a more perfect resemblance that! that which exists between the picture of a devout Romanist, and the icill-worship described in this pap- sage. Observe the distinction of days, the prohibition of cer- tain meats, the worshipping of angels, the numerous ordinances, the mortification and neglect of the body ; and, most of all, the losing hold of the head, Christ, and substituting a constant endeavor to increase spiritually by fleshly, that is, external means, instead of fortifying, by a simple and spiritual worship, the bands and joints, through v/hich alone the Christian can have nourishment, and increase with the increase of God. R. 1 confess that the likeness is very striking. But I wish to know if all the will-worship of the Romanists is fully recom- mended by their Church. A. It is in the most solemn and powerful manner. You have only to look into the devotional books which are used among fhe Romanists, and you will find their bishops encour- aging this kind of religious discipline in the most unqualified terms. I could read to you innumerable passages confirming and recommxcnding more fleshly ordinances than ever the Jews observed ; and this, too, in English Roman Catholic books, which, for fear of censure on the part of the Protest- mts, are generally more shy of disclosing the whole system »f their Church, than those published abroad. But w^hat set- 4es the point at once and -kows that it is the Church of Rome, •CUivj ji 348 PRESERVATIVE and n:)t any private individual, that adulterates 'lie character and temper of Christian virtue, I have only to lefer you to their Common Prayer-book, which they call the Breviary. — Now, that is a book not only published and confirmed by three Popes, but which they oblige their whole clergy to read daily, for at least an hour and a half. Such, indeed, is the impor- tance which the Church of Rome attaches to that book, that she declares any Clergyman or Monk who omits, even less than an eighth part of the appointed daily reading, guilty of sin, worthyof hell, — a mortal sin, which deprives man of the grace of God. The Breviary contains Psalms and Collects, and lives of Saints, for every day of the year. These lives are given as examples of what the Church of Rome declares to be Christian perfection, and her members are, of course urged to imitate them as far as it may possibly be in every one's power. Now, I can assure you, having been for many years forced to read the Breviary daily, that there is not one instance of a Saint, whose w^orship is not grounded, by the Church of Rome, mainly upon the most extravagant practice of external ceremonies, and the most shocking use of their imaginary virtue of penance. B. What do they mean by penance ? A. The voluntary infliction of pain on themselves to expiate their sins. B. Do they not believe in the atonement of Christ ? A. They believe that the atonement is enough to save them from hell, but not from a temporal punishment of sin. B. But have they uoi pleiiary iyidulgences to satisfy for that temporal punishment ? A. So they believe ; but the truth is, that they cannot un- derstand themselves upon the subject of penance and indul- gences. Penance, however, the Romanist Church recom- mends, even at the expense of depraving the sense of the Gos- pel in their translations. As there is nothing in the New Tes- tament which can make self-inflicted pain a Christian virtue, the Romanists, wanting a text to support their piactices, have rendered the third verse of the 13th chapter of Luke, " Unless ye be 'penitent, ye shall all alike perish." Yet, this was not enough for their purpose, and as the same sentence is repeat- ed in the fifth verse, there they slipt in the word penance. — Their translation of that verse is, " Unless ye shall do penance^ you shall all alike perish." By the use of this word they make their laity believe, that both ccTtfession, which 1 ey cali AGAINST POPERY. 349 penance, and all the bodily mortificatians which go among them by the same name, are commanded by Christ. R. That, Sir, I look upon as very unfair. A. And the more so, my friend, as, in the original Gospel, the word used by the inspired writer is the same in both verses, and cannot by any possib.lity mean any thing but a change of the mind, which we properly express by the vrord repe?it. R. What, Sir, is the origin of their attachment to bodily mortifioation ? A. A mean estimate of the atonement of Christ ; and the example of some fanatics, whom, at an early period of the corruptions of Christianity, Rome declared to be saints and patterns of Evangelical virtue. The Monks, who took them for their models, gained an unbour.ded influence in the Church ; and both by the practice of some enthusiasts among them, and by the stories of mirac.es, which they reported as being the reward of their bodily mortification, confirmed the opinion of the great merit of penance among the laity. Here, also, the mutual aid of the doctrines invented by Rome con- tributed to increase the error ; for, as the Popes teach that the indulgences which they grant are taken from the treasure of merits collected by the Saints, it is the interest of those who expect to escape from Purgatory by the aid of indulgences, that the treasure of penances be well-stocked ; and they greatly enjoy the accounts of wonderful mortifications which their Church gives them in her Prayer-book. R. Do you think those accounts extravagant? A. I will give two or three, and you shall judge. You know that Saint Patrick is one of the most favorite Saints am.ong the Irish Roman Catholics, as having been the first who introduced Christianity into their island. The Church of Rome gives the following account of his daily religious practices, holding him up, of course, as a pattern, which, if few can fully copy, every one will be the more perfect as he endeavors to imitate. The Breviarij tells the Roman Catho- lics, that when their patron Saint was a slave, having his mas- ter's cattle under kis care, he uc. — and one holy Catholic, and apostolic church," &c. IN THE MASS. 3(j7 The oath on Schoolmasters and Doctors — •''Ad hoc omnes ii ad quos universitatum,''^ ^c. "Moreover, all those to whom the care, visitation or reform of universities and general studies belong, must take diligent care, that the ca- nons and decrees of this holy synod, be received entire by t^ :se universities, and that according to these rules, the mas- ter, doctors, and other teachers in such universities, may teach and interpret those things which belong to the Catholic faith, and that they bind themselves hy a solemn oath, in the begin- ning of each year, to this observance." C. Trent, Sess. xxv. cap. 2. Thus, by these authentic documents, it is evident, that the Papal Clergy are obliged to be sworn on the Gospels, three times; Ist. to the Church of Rome, 2d. to the Pope, and 3d. to believe and propagate her doctrines, and, by the same oaths, to oppose every thing contrary thereto, — (and so were school- masters sworn.) This accounts for that constant watch they keep lest the people should hear or read any doctrine but their own, lest they should get enlightened. How ignorant of all this craft are the people kept, and how astonishing, if not miraculous, that the Gospel of truth has broken forth from all those dire and ingenious trammels. Observations on the above Papal Creed and its notorious con- tradictions. Obser. 1 — The Council of Nice, which in 325 framed the Nicene Creed, pronounces in one of its canons, any man, that shall thenceforth add any more articles of faith than those then specified, accursed. And Pope Celestine, an. 423, in his Epis- tle to Nestorious in defence of that creed, has these words^ " Who is not adjudged worthy of an anathema, that either adds or takes away from it? For, that faith v/hich was declared by the apos- tles requires neither addition or diminution." But the Coun- cil of Trent and Pope Pius, in 1584, fear not, in the face of all this, to add 12 new articles at a stroke, nor once blush to pronounce those v/ho shall presume to refuse them, accursed. And although these Councils thus contradict and curse each other, yet the Papal Doctors are sworn to believe and teach both are infallible 1 ! And that although both creeds plainly ccr.tradict one another, as shall presently appear, yet they aie nevertheless one and the same true faith! rlsum tencatisi Obser. 2. — The old part of this creed declares, "Christ was incarnated by the Holy Ghost of the Virgin Mary, and was made man.'" But in the 5th article of the new part of tha 368 DEFECTS OCCURRIIVG same, it is defined and declared, " that Christ's body and blooc are really, substantially, and truly made, by consecration, of the v/hole substance of the bread, and of the whole substance of the v/ine." Here then are two sorts of Christs, from entire- ly different sources, exhibited in one compound creed. By one part thereof, Christ was born, crucified and suffered, was buried, rose a^ain, ascended into heaven, sitteth at the right hand of God, and shall come to judge all men, iety are set forth by the following striking testimonies. ^'Saith St. Augtu^tine, de civ. Dei I. 8. Si rex constituent in- tercessorem, <^c. — "When a king has constituted one certain intercessor^ he is not pleased that any causes should be brought him by others. So, as Christ is appointed our High Priest and Intercessor, why do we seek others? '^Solent tamen pudoremj''' &c. saiih St. Ambrose, "The Heathen Idolaters, to cover the shame (>^ neglecting God, used this miserable excuse, that by these meu iators they might go to God, as by his officers we ma^f approac h a king." "Go to, is any man so mad, or unmindfu/ of his own safety as to give the king's honor to his officers? whereas, if any be found even to treat of such a matter, the^f are justly condemn- ed as guilty of insulting the king's majesty, it is for this rea- son that men go to a king by tribunes or officers, because the king is but a man, and knoweth not to whom he ^--hould entrust the commonwealth. But to procure the favor t f God, from whom nothing is hid, and who knows the qualities of all men, we need no spokesman but a devout mind." — Amhros ad Cap 1 . ad Rom. Says St. Chrysostom, "when thou hast need to sue unto man, thou art forced fnTt to deal with door-keepers, and en- treat parasites and such like persons to go with thee a long way about; epi de tou theou ouden toiouton estin, but with God there is no such thing; without money, without cost, he yield- eth to thy prayer." Serm. 7. de poenit. And again, (^ra gu- naiJcos philosopJiia, &c. "Mark," saj-^s he, "the wisdom of the woman of Canaan, she enlreateth not James, nor beseecheth John, nor cometh to Peter, but brake through the whole com pany of them, saying, 'I have no need of such mediators, but taking repentance with me for a spokesman, I come to the fountain itself; for this cause did he take flesh that I might liave boldness to speak to him. I have no need of a mediator, have thou nip.rcy on me.' " — DimissumChanaan. Tom. 5. Thus, these Fathers, who lived so near the Apostle's days, judged it idolatry, m .dness, and the height of impiety against God, wlien he has appointed Christ., his son, our high priest and only mediator, (who is ever read}- and present to receive all sinners who humbly call upon him, and to hear their pray- ers,) to have recourse, nevertheless, to the intercession of an- gels or departed saints, "which manner," saith Chrysostom, »*camo in through the envy of the devil." i must notice the Papal doctrine of Baptisir by Bossuet and 372 DEFECTS Of.CURRI^"G the Trent Counc 1, "As infants cannot supply ths wa li of Baptism, by acts of faith, hope and charity, nor by the earnest desire of receiving this sacrament, ice lelieve if they do not really receive it, {Jieyhave no share in,the grace of the red.emp- zion, and thus dying in Adam, they have no inheritance icith Jesus ChristP Con. Trid. Sess. vi. cap. 4. Bossuet. Kxpos. p. 42. Dublin. Edit. 1821. Thus has the Papacy nnd its Doctors, to sul serve their own purposes, poisoned almost every part of the christian religion. As this astonishing "F iposition'' is as contrary to scripture, as it is insulting to com'. .ion sense, and fraught v,ith such incon- ceivable impiety, I .nail nov/ proceed brielh", by reason and scripture, to destroy it. Arg. 1. — The j istand merciful God does not require impos- sibilities. To say he does, is to say he is unjust and cruel, v/hich is blasphemy. But to most infants. Baptism is totally, and to all, personally impossible. Hence, can no blame attach to them, and they can suffer nothing for dying unbaptized ; and hence to aftirm, "that such unbaptised infants have no share ;n the grace of redemption, nor witli Christ," as the Papacy and its doctors do, is to teach, God is unjust and cruel, v> hich, as it insults reason, so is it monstrous blasphemy against God's mere}- and justice! Arg. 2. — That God instituted Baptism in the Christian Church, as he did circumcision in the Jewish, cannot be fairl}- oenied- yet neither of them was absolutely essential to salva- tion; far, if it appear, the latter was not so, particularly that of infants, so neither can the former be. Circumcision was rather a sign of that of the heart, and a seal of the covenant, as St. Paul argues, Rom. ii. 26, and also as a distinction from the heathen world : for these uses, and because God command- ed it, it was necessary, yet not essential to salvation ; other- wise, all the infants that died before they were eight days old, were, by God's own will and fault, and contrary to his v,ill and word, e.xciuded from Christ's redemption, and heaven! which to affirm, involves unequivocal blasphemy. For, by his com- mand, no child was circumcised before eight days old; and He declares ''heicilleth not that any shotdd perish,'''' 2 Peter iii. 9. And Christ says, 'Hhat all infants are of the kingdom cfheav- sny Luke xviii. 16. — Now, if all the Jewish infants who died before eight days old, Avere fully saved without the sacrament of circumcision, so, (if "(tO(Z fee no respecter of persons^- as St. Peter says,) must all the infants of christians who may siappen to die without Baptism, be saved likewise. If to con KT THE MASS. S'VJ^ tradict this, is blasphemy against God, so therefore is Bossuet's, and the Trent doctrine, "that unbaptised infants can have no part in Chrisfs redemption, nor in heaven,''^ a fiat contradic<^ion to truth, and palpable blasphemy. Arg. 3. — St. Paul tells us, "that although condemnatioa came ^-y one man, even Adam's offence, Christ brought justi- fication to life to all men ; and that no sin is imputed where there is no law," Rom. v. 18. — ^2 Cor. v. 19. But infants know not any law, and, therefore, according to St. Paul, no sin can be imputed to them; again, ^'tJie son shall not bear the .fin of the father,'^'' except the son himself do evil. — Ezek. xviii. 20. Hence can no infant suffer for any sin. Once more, the holy Virgin and the Apostles tell us, ^^that God'^s mercy is on them that fear him — that glory, honor, and peace shall be on even the Gentile that worketh good, for God is no respecter of persons^ Luke i. 50. — Rom. ii. 10 — 15, 20.~Acts x. 34, 35 If then such God-fearing Gentiles are saved v/ithout circumci- sion or baptism, as these affirm, so must their infants also. — Hence, to teach, "that the infants of Christians dying wiihout Baptism, have no part in redemption, nor in heaven, is to con- tradict the Apostles and the holy Virgin, and all reason and scripture, and to be guilty of hideous impiety. And hence, what Christ says in John iii. 5, as he cannot require impossi- bilities, so it cannot apply to mfants, but to those who hear of, and refuse baptism and regeneration. With regard to confirmation and matrimony, however these may be proper, the latter especially as rites, either religious or civil, yet, as Christ appointed no visible signs of them, as he did of Baptism and Eucharist, how can they be christian Sa- craments ? Impossible ; hence, there are no true christian sa- craments but Baptism and Eucharist; and the others, being proved Papal fictions, the oath of the clergy "that there are seven sacraments appointed by Christ," is most contradictory and desperate. As pure Christianity, — that rational and holy religion wliich Christ the Lord came to establish on earth, not by force or fraud, but by gentleness, prayers, and persuasion, requires for its propagation and support, no other weapons but those employed and enjoined by him; and, inviting investigation, calls for no other aid, but a fliir exhibition of its own incompa- rable loveliness, and inestimable excellencies, .o recom.mend it to man, to lead him into the paths of peace and everlasting felicity, and thus \i once displays its divine origin : So, 7hat system of eliffion that, taking a directly contrary course, ano ^21 374 DEFECTS OC^URRIMO because of its deformity manifestly dreading examination, hatos the light, dreads the bible, insults reason, and the rights of conscience, and has recourse to various wiles, machina^ons and violences foi its support and propagation, unequivocally proclaims to all men, it has emanated from a totally different source. Viewing, then, by the following additional documents^ the line of conduct the Papacy has for ages pursued, to sup- port itself and propagate its doctrines, the conclusion is most obvious, that its fountain is not pure, — is not the God of peaccj of light, and love. NO. III. The Oaths to he taken to defend the Papacy. The Pope's Oath. — By the general Councils of Constance and Basil, it is stated, "That all Popes must be obliged to SWEAR that they will uphold and enforce (genei'alium concilio- rumfidem, S^c.) the faith maintained in the general councils, to the least tittle, even to the shedding of their blood^ Concil. Const. Sess. 39, Basil, Sess. 37. By the following Councils also, Constance, Sess. 12. 17.37; Lyons, Tom. 11. Binii, p. 645. Pisa, Sess. 14. Basil, Sess. 24. 34, 40. 46, it is expressly decreed, "that the Pope shall depose and deprive Sovereign Princes of their dominions, their dignity, and honor, for certain misdemeanors," &c. Hear the lofty language of Pope Gregory VIII. "On the oart of the Omnipotent God, I forbid Henry IV. to govern the kingdoms of Italy and Germany; I absolve his subjects from all oaths which they have taken, or may take to him ; and I ex- communicate every person who shall serve him as King." — Greg. lib. 5, Epist. 24. NO. IV. The Pope'^s Bull, in Coma Domini, S^c. which per art. 28, thereof must be diligently studied by the Clergy, and {per 27 th Art.) solemnly published in the Churches once a year or often" er; and carefully taught the people, 1638 — Tom. 8, p. 183, Constit. 63, Pauli V. — The Excommunication, S^c. First Article — "We excommunicate and anathematize, m the name of God, Father, Son, and Holy Ghost, and by *he authority of the blessed Apostles, Peter and Paul, and b v our own, all Wickl.x^tes, Hussites, Lutherans, Calvinists, Hugo- nots, Anabaptists, and all other heretics, by whatsoever nam« they are called, and of whatsoever sect they be ; and also, all Schisii.atics, and those who withdraw themselves, or recede m THE MASS. 375 obstinately from the obedience of the Bishop of Rcme; as also their Adherents, Receivers, Favorers, and generally any defenders of them : — together with all who, without the authority of the Apostolic See, shall knowingly, read, keep, or print, any of their Books which treat on Religion, or by or for any cause whatever, publicly or privately, on any pre- tence or color defend them." The Pope's joy at the murder of Protestants. Pope Gregory XIII. in 1572, upon the massacre in Paris on St. Bartholomew's day, caused medals to be struck with this inscription about his image, "Gregorius XIII. Pont. Max. An. 1." and on the reverse side, a destroj^ing angel holding a cross in one hand, and in the other, a sword thrusting, with these words, "Hugonotorum strages, 1572." "The slaughter of the Hugonots." Voyage to Italy, p. 15. An. 168S. See Rev. xvii. 6. NO. V. Bishop's Oath. — In addition to the oaths, stated in the Creed, on the priests; when they become Bishops, they must be again sworn. Richerius, an eminent papal divine of the 15th century, and Doctor of the Sorbonne, observed, "That Pope Gregory VII. contrary to the custom used in the church for more than a thousand years, introduced that order, "that all bishops must swear unlimited fidelity and obedience to the pope," whence, says he, 'Hhe liberty of all succeeding councih was taken aioay.''^ Hist. Concil. lib. c. 38. Rich. Apol. Ax. 22. "I, N. N. Bishop elect, of the See of N. do swear, that, from this time henceforth, I will be faithful and obedient to the blessed Apostle Peter, to the holy Church of Rome, and to our Lord the Pope, and his successors canonically appointed. I will to my utmost defend, increase, and advance, the rights, honors, privileges, and authority of the holy Roman Church of our Lord the Pope, and his successors aforesaid.— I will not join in any consultation, act or treaty, in which any thing shall be plotted to the injury of the rights, honor, state and power of our Lord the Pope, or of the said Church. I wiM keep with all my might the rules of the holy Fathers, (i. e, of -he Council) the Apostolical (Papal) decrees, ordinances, dis posals, reservations, provisions and mandates; and cause them to be observed by others. Heretics, Schismatics, and rebels to our said Lord the Pope and his successors aforesaid, I will to the utmost of my power persecute and destroy.' ' Sub. Jul. lii. An. 1551. 376 EXTIRPATION OF HERETICS Bishop^s obligation, {Cone. Benii. Tom. II. p. 152.) "If any Bishop be negligent in purging his diocese of heretical pravitYj he, by the 3d canon of the 4th Lateran Council, must be deprived of his episcopal dignity; and by the Council of Constance (Sess. 45. To?n. 7. p. 1 122.) and by the Canon Law, (Decretal lib. 5. tit. 7. cap. 13.) Bishops, by their above oath of consecration, are bound to do so. And the punish- ment to be inflicted on the heretics, must be excommunication, confiscation of goods, imprisonment, exile, or death," as the case may be. Concil. Benii. Tom. 8. CoRcil. Tom. 11. p. 619, "Ail Inquisitors of heretical prav- ity appointed by the Pope, ail Archbishops and Bishops, in their respective provinces and dioceses, with their officials, must search for and apprehend heretics. — The Civil Magis- trate must assist them under severe penalties in enquiring after, taking, and spoiling them, by sending soldiers with them, p. 608. — They can compel the whole neighborhood to swear they will inform the Bishops and Inquisitors of any here- tics they shall know of, or of any who may favor them. — Constit. Innoc. iv. c. 30. By Later. IV. Con. Tom. 11. part. 1. p. 152. and Con, Con- stance, Sess. 45, Tom. 7. p. 1120. Benii. "Whoever appre- hends heretics, which all are at liberty to do, has power to take from them all their goods and freely enjoy them." Ami Pope Innocent III. declares, '•^ This punishment we command to be executed on them by all Princes and secular powers, who shall be compelled to do so by ecclesiastical censures. Decret. 7, lib. 5. tit. cap. 10. NO. VI. On Extirpation of Heretics. Oaths ox Kings — to extirpate heretics. The 4th Council of Lateran, can. 3, has these words — "Pro defensione fidei preestat juramentum, quod de terris suse jurisdictionis subjec tos universes hgereticos ab Ecclesia denotatos, bona fide pre viribus exterminare studebunt." For the defence of the faith, all Princes must swear, that they will, bona fide, most dili- gently study to root out of their territories, all their subjects, by the Church pronounced heretics, which, should they neg- ect to do, they must themselves be excommunicated, and de posed. The Council of Constance confirms this Sess 45. In the 5lh Council of Toledo, the Holy Fathers say : "Wo promulge this decree pleasing to God. That whosoever here* EXTIRPATION OF HERETICS 377 ifter shall ascend to the kingdomj shall not ascend the throne -■ill he has sworn, among other oaths, to permit no man to li" o in his kingdom, icko is not a Catholic; and if, after he has taken the reins of government, he shall violate this promise, let him he anathema maranatha in the sight of God, and fuel of the eternal fire ""^ Caranza, Sum. Concil. p. 404. An Edict of Louis XVth of France, published in 1'724, con- slsting of 18 Articles; the \st and 2d are asfolloivs "That the Catholic Religion be alone professed in our kingdom; for- bidding all our subjects, of what estate, quality, or condition soever, to profess any other Religion, or assemble for that pur- pose in any place, under any pretence whatever, on pain, of Men for the gallies for ever, and Women to be shorn, or shut up for ever in such places as our Judges shall think proper, with confiscation of goods. "We order, that all such Preachers as have convened as- semblies, not according to the said C. Religion, or shall have preached, or discharged any other function therein, shall be punished with death! — We forbid all our subjects to receive such jNlinistcrs or Preachers, or to give them any retreat, suc- cor, or assistance, or to have any manner of communication with them. And we order all who shall have any notice thereof, to discover it to the officers of these places, the whole on the aforesaid penalties." That the Clergy did press this dire law, is notorious, from the address of the assembly of Bishops to the King, in 17G5. "Give, Sire," say they, "Give to the laws all their force, and to Religion all its splendor, that the full revival of the Edict of 1724, may be the result of our humble remonstran- ces.-;— The plague we complain of, will continue to ravage your kingdom, till the press also shall be restrained by laws faithfully executed." What man, of any name or nation, and in v\'hose breast is any of the milk of human kindess, but must shudder at these fearful plans and exclaim, Hov/ could a church, so desperate against Bible Christians, be the mild, holy spouse of Christ? A recent Concersation with a Nun '{yo you believe the sacied writers of the Scripture were Bwfaliiblv inspired? N. 'I do.' *If not, you could have nc rue founJauon for a divine religion; would you, after they had finished their work, consent to their making any changes in it 9 'Noj for of Blackburn, had declaimed publicly against the Cuth *Annales, etc. No. xv. p. 175. fid. p. 17 S. 2k2 390 rroTE3. olic clei^y. The missionaries contented themselves with proving their doctrine and dispelling prejudices; but the cnurch being found too small for the crowd of auditors, after Monday the conferences were held in the courthouse at seven in the evening. The multitude was very great, and sometimes the conferences lasted two hours and a half — On Saturday, instead of the conference, there was a sermon on the necessity of baptism. On Sunday there were but sixty persons at the communion; but the Catholics are only a small part of the population, and beside it is known that this city, by its situation on the banks of the Ohio, and comjner- cial connexion with all tlie West, is a species of market, where the tumult and dissipation are extreme. Others of the faithful are preparing to receive the communion, and sev- eral Protestants have announced their design of joining the church. The conferences have produced a species ofrevolu tion in ideas and feelings; the most important points have been discussed, as the authority of the Pope, the real presence, the Vv'orship of the saints, the reproaches against the priests, eccle- siastical cehbacy, &:c. On the day when the last point was handled, a Presbyterian minister thought proper to interrupt the preacher in a loud voice. Some zealous Irishmen went to Lira; but the preacher requested permission to answer the proposed questions ; and, in fact, he replied with great anima- tion, shewing, by St. Paul himself, the advantages of conti- nence.' At another place : 'A conference on the infallibility of the church,* before a numerous body of Catholics and Pro- testants, closed this visit.' In other places : ^The missionaries proposed to answer, in a conference, some of the calumnies pub- lished by an Anabaptist journal. They aimed to show, that charity is the distinctive character of our religion, and they refuted the objections drawn from the Inquisition, and some other topics :' — ^two priests, one deacon, four sub-deacons, all born in the United States, and most of them in Kentucky, were ordained :' — 'the planters crowded earnestly to attend the exercises, and there were at the holy table two hundred and fifty believers, and about sixty received confirmation," *Froin the apparent caution vdth which the subject of t'nis conference is expressed, it might be supposed that the letter-writer and his fiiends were not of tlie High Church party, ascribing iiifallibihtr to the Pope. See the Rev. Ml. Faber's able and seasonable work on the Difficulties of Romanism, foi .he difference of opmion ou this point, (if in an invariable church such e *hing can be imagined,) between the Transalpine and Cisalpine parties. P. 40, Amer ^dit. NOTES. 391 one adult was baptized, and two others already baptized, enter- ed the bosom of the church.' At Lexington, 'almost the whole audience was Protestant, and the subject of conference was, the power of the church to forgive sins. The other exercises were held n St. Peter's Church, but the conferences at the courthouse. There, the questions respecting purgatory, the inquisition, and the reading of the Bible, were discussed, and the church was defended on these points. Such peaceable con- ferences excited, as at Louisville, the chagrin of some minis- ters, who declaimed from their desks with warmth.' Of these conferences, Bishop Flaget, in a letter to his friend, remarks: 'It is impossible for me to tell you the good which will result from this exercise . The Protestants are, perhaps, more attached to it than the Catholics. We have had the con- solation of seeing a great number of old sinners making con- siderable efforts to obtain the indulgence of the jubilee. Ma- ny Protestants are much shaken. Mad. B , a widow of this city, [Louisville] sister of your friend, , invited me to see her, the day before yesterday, along with Messrs. Rey- nolds and Kenrick. She is convinced that she cannot find peace but in embracing the Catholic religion.' But, (adding the fashionable French exclamation, which we cannot divest of profaneness,) what difficulties to overcome, on the score of the ministers, and of her relations !' The remaining part of the letter is, mostly, a description of the urgent wants of the mission, and a pressing request to make every exertion for obtaining a supply. The next year the same Bishop acknowledges the reception of 13,200 francs, assigned to his use by the Association for the propagation of the Faith. ' This sum,' he writes, ' has been a great help to me ; but I shall still need the good offices of the Association, during a long time. For the love of God, plead the cause of the Mis- sion of Kentucky with His Eminence, the Grand Almoner.-— No mission, I venture to say, offers to religion greater hopes than this: but it has been compelled by circumstances, which the Abbe Martial can recount to you, to incur necessary ex- penses, and those above its present means. The honor of religion requires that they should be paid as soon as possible, and I anticipate this distinguished favor, in a great degree, from the generosity of the Association for the Propagation of )he Faith. Convince His Eminence that the money sent me is not employed to maintain the luxury of my table, or pride of dress or furniture. Perhaps there is not in Paris, or in all 392 NOTES. France, one ecclesiastic in a hundred, who could satisfy him. self with my daily fare ; and last winter I constantly wore, while at the seminary, a garment presented me at S. Fleur sixteen years ago. In truth, I have but one simple desire, and 1 have the happiness of inculcating it on all my young priests, . — that of extending our holy religion, and laboring for the glory of God. Do not, however, I beg you, alarm yourself with my debts and actual necessities. I am, indeed, I confess, in a painful condition now ; but every thing promises me a more tranquil issue. Our buildings are nearly finished; we have almost ninety boarders in the college, and more than a hundred and fifty abroad. Besides, our personal expenses are moderate; so that I have the greatest confidence we shall be able in a short time to liquidate our debts, — and shall then have the opportunity of educating gratis a much larger num- ber of pupils in our seminary for the good of the church in Kentucky — and even of the Bishops, my neighbors, who have no seminaries established." Abundant proof seems to be offered in these extracts, of the zeal, patience, labor, and indefatigable perseverance of the Bishop and his helpers. We wish it may stimulate to equal exertions, many in whose faith, as Protestants, we have a greater confidence. It speaks loudly to all among us, who value the liberty wherewith Christ hath made them free, and cannot consent to be brought again into bondage, to use effort for the propagation and establishment, among our brethren in the West, of those wholesome institutions and religious ad- vantages, of which the descendants and successors of the Ley- den pilgrims are so justly tenacious. We must proceed, however, in our extracts. The bishop feared his account v/as too flattering, and that the Association thinking his establishments highly prosperous, would direct their bounty to other less promising stations. His next letter, therefore, presents some interesting details : 'They write me,' says he, ' from different quarters, that the principal directors of the Association for the Propagation of the Faith, are scru- pulous )f aiding my diocess, because they believe it is suffi- ciently established, and because I have no stations among the savages. As you have been long my friend, and know per- fectly the sincerity and frankness of ail my words and actions, I will enter into some details on the Western Missions of the United States, where I have resided as Bishop sixteen years, Hnd was sent thirty-five years ago as a missionarv. 'Generally, we ought to consider all the new bishoprics of NOTES. 393 America as Sees destitute of all resomes, which can never be solidly established, unless for half a centuiy they are aided by rich and pious souls in Europe, with zealous and learned missionaries, with money, and with all kinds of church vessels, ornaments and decorations. 'To give you a clear idea of these bishoprics in the United States^ i will briefly narrate my own situation, when the court of Rome, on the presentation of Mgr. Carroll, had nominated me to the See ofBardstown. Willing or unwilling,! was obli- ged to accept it; I had not a farthing at my command; the Pope and the Cardinals, who had all been dispersed by the revolution, could make me not the smallest present; and M. Carroll, although he had been for sixteen years a Bishop, was poorer than I — for he was in debt, and I owed nothing. They proceeded at once to consecrate me, on the 4th of Nov. 1810; but for want of money to defray the journey, I could not set out. It was not until six months after, that, in consequence of a contribution made in Baltimore, I was able to reach Bards- town, my episcopal seat. On the 9th of June, 1811, 1 enter- ed this little village, accompanied by two priests, and three young men, students for the ecclesiastical condition. Not only had I no money in my purse, but had been obliged to borrow nearly two thousand francs for the journey. So, with- out cash, without a house, without possessions, and almost without information, I found myself in the middle of a diocess two or three times larger than all France, containing five large States, and two immense Territories, and able to converse but imperfectly in the language of the country itself. Add to this, that almost all my Catholics were emigrants, and very poorly accommodated. 'After this faithful description, which will suit all the West- ern bishoprics except New Orleans, where should I have been, my dear D r? if my kind friends of America and Europe had not generously succored me, and if I had not made the best use possible of their abundant alms ? Alas! I should have done nothing — I should have vegetated — all woula have yet remained to be commenced. It is very true, that with the aid of friends, and the grace of Gou, Ihave formed establishments which excite the admiration even of those who have most ef- fectually labored with me in erecting them. But, because 1 have known how to put to profit the precious gYts I have re- ceived—because I have begun in an admirable manner, must I be left there to behold the decay and ruin of wdiat had offer- ed such flattering hopes for the future ? Would it not be better 394 ^'OTES. to aid me still in consolidating what 1 had established with sweat and toil,- — so that, in a few years, my seminaries should be, as it were, a branch of the Propaganda of Rome, in which might be trained a sufficiency of missionaries for Kentucky and the diocesses adjacent? Already am I furnished with buildings which can contain a hundred young persons, and this num'cer I could procure, had I the means of feeding and de- cently clothing them, and could I furnish the books necessary for their education. I beg you, inform the directors, that our x4.mericans are not like the people of the East Indies.* Sprung from Eui'opeans, they have the intelligence, the resources the customs and manners necessary for the most brilliant educa- tion, and are capacitated to receive it. Some of my Kentuck- ian preists vrould do themselves honor at Paris and at Rome, by their knovrledge, quickness of perception, learning and ex- temporaneous eloquence. They easily bend to the rules of the seminary; acquire a piety more solid than showy; are fond of learning, and capable of great application. Give me only sufficient funds, and a few serious and well-instructed profes- sors, and I can assure the gentlemen. Directors of the Associ- ation for the Propagation of the Faith, that I will soon form a sufficiency of priests for even the savages. I may indeed as- sert, that the savages can never be assured of having mission- aries constantly, until it shall be found practicable to form them in the country itself Finally, it is a falsehood to say that there are no savages in my diocess. Many nations of these poor barbarians inhabit the borders of Indiana and Illinois, two States depending still on my jurisdiction. \ But I have} et so great need of priests for the Catholics around me, that it has not been possible I should employ myself in managing a mis- sion altogether different from that I am now conducting. The almost invincible repugnance these savages show to civiliza- tion, the degenei'acy and brutishness of their powers of mind, their implacable hatred and revenge, their almost constant and disgusting drunkenness, their insurm.ountable indolence, their roving, vagabond life, more necessary now since the vicinity of the whites has deprived them of game; all this united — with Iheir continual traffic among the whites, which cannot be hin- *See their case exhibited by the Abbe Dubois, and the reply of a Protesrant a-.'.ssicnary at Serainpore. + Less is probably meant than meet? the ear ic these unwelcome and eve? ^^paio-'.ily aiiogant sounds. NOTES. 395 fierxiJ, a5 long as the republican government shall subsist^ — must reader the labors of missionaries among them, almost fruitless. *God forbid,' he adds, ^that I should decry such missions; but I have been convinced for several years, that the missions among whites are much more valuable, in regard to both the progress and the honor of religion. For, since the holy Cath- olic religion has exhibited herself in Kentucky with a certain splendor, — since schools for girls and boys, into which all sects are admitted, have been multiplied, our many churches built^ and our doctrine clearly and solidly explained in them on Sundays and festivals, the most happy revolution is effected in her favor. To tlio most inveterate prejudices have succeeded astonishment, admiration, and the desire of knowing our prin- ciples. Now the conversions are numerous. In twelve jubi- lees, wherein I have presided, more than forty Protestants have entered the church; a great number are still preparing to share the same happiness — and I have hardly gone over the half of Kentucky.' The next communication of the bishop covers a statistical account of his diocese, drawn up by M. Kenrick, a young Irish priest, of whom he speaks in the highest terms. Did our limits permit, it would be gratifying to give this doc- ument entire. But, in fact, the preceding extracts will enable our readers to form a judgment for themselves of the extent to which this ecclesiastical enterprise, on the part of Rome, has reached. Yet we must give another extract, and in addition remark, that four letters are published from M. Champonnier, ' apostolic missionary' at Vincennes, with interesting details respecting labors in that direction — for even parts of which, however, we have, at this time, no room. The extract we propose to give consists of editorial remarks on intelligence, respecting the 'Mission of Ohio.' The editor, at the commencement of No. xvi. published in Jan. 1S29, observes: 'In our 9 h number, we gave the Association some interest- ing details respecting the establishment of the bishopric of Cmcinnati; v/e exhibited the v/ants of this immense diocese, and recounted the tirst labors of the Prelate, to whom the Ho- ly See has committed the charge of this rising church. Mixr. Fenwick has already employed all his resources m laying the foundation, of a cathedral ; aided by the Associa tion for the •And can Rome begin alreadj' to calculate on ita tcaniinatkn? 'Timeo Dauaos et dona feieiites' — we may well exclaim. 396 NOTES. Propagation of the; Faith, he has seen this edifice gradually rise, and at length, on the 17th of December, 1826, he was enabled to celebra' 3 its consecration. Eleven other churches or chapels have been built in different parishes. The Protest- ants themselves rejoice at the sight of these temples erected to the true God, and feel a peculiar attachment for the Catholic worship, whose pomp and splendor form so striking a contrast •with the barrenness and nudity of the Protestant worship. 'The number of missionaries in Ohio has not increased; on ihe contrary, some of the assistants of the venerable Bishop of Cincinnati have quitted him for various reasons. One of the most zealous among them, M. Bellamy, who resided at Raisit E-iver in Michigan, has embarked for the missions of thw .East. He has not been deterred by the poverty and wretched ness which were his lot. His apostolic courage has conducted him to a country where there are greater privations to sup- por<:^ greater conflicts to sustain, greater evils to endure. 'We ought here to notice the difference between the Orien- tal missions and the missions to America. In China, and at Tong-King is found a polytheism, less brilliant, indeed, than that of the Greeks and Romans, but equally as abject. Tem- ples and idols are beheld in everyplace; courts, in which Christians are arraigned, and unjust judges who consign to punishment the worshippers rf the true God. The Emperors, Ming-Meng and Tao-Kwang,* like the persecuting tyrants of ancient Rome, hate the religion of Jesus Christ, and proscribe his disciples; but they meet, among their own subjects, coura- geous imitators of the primitive martyrs, who repeat before the mandarin the heroic confession, I am a Christian ! and mount the scaffold, singing the hymn of thanksgiving. The missiona- ries who are evangelising these countries, worthy successors of the Apostles, have more than once with their blood fertiliz- ed the soil, which before they had moistened with their sweat and their tears. Every year they have the consolation of caus- ing many hundreds of infidels to abandon the worship of their false gods, and of regeneiating, in the holy waters of baptism, many thousands of pagan children, in danger of death. Here- sy has not followed us upon this field of battle; in her favor the voice of the blood of martys has never been heard; she cannot inspire her converts with courage to die for her.j *Such is the English spelling authorized by Dr. Morrison. The French Is Minh-Menh, Tao-Kouan. tAre the martjTS under Mary of England, and the other persecutors of Protestants, forgotten? But, possibly, they weie not heretics. NOTr.3. 397 *Lct us now cons Jer the missions of America. In this coun- try we find not, as in India, a government which proscribes Christianity. The government of the United States has thought fit to adopt a complete indifference toward ail the religions. Missionaries, therefore, have neither persecution to fear, nor protection to hope. Their ministry, however, is not the less laborious. 'It is easy to conceive what fatigue must be endured, and what perils must be incurred by those apostolic men who are travelling without cessation the rugged mountains of Kentucky and Tennessee, or the forests of Ohio, Miss "^uri, Indiana, Illi- nois, etc. The traveller, whom necessity conducts into these desert portions of the United States, cannot penetrate them without trembling. He must scale precipices, traverse the streams, the muddy marshes, the tangled woods; his progress is disputed by ferocious beasts and loathsome reptiles; during the day he is terrified at *the vast solitude which surrounds him — and fears he shall fall into the midst of some tribe of inhos- pitable savages; and when night arrives, he enjoys no repose — for if he sleeps, it is but a disturbed slumber. His excited imagination presents continually before him the rattlesnake, the tiger of the forest, or bear of the mountain, or alligator of the stream. Charity, evangelical zeal alone can engage the missionaries to suffer exile in these distant regions. Each of them is charged with a parish of sixty, eighty, or near a hun- dred leagues in extent. They traverse it unceasingly, to furnish the Catholics confided to their care with the aids of their ministry; and the year closes before they have been able to visit them all. Genuine pilgrims on earth, they make no where a long abode ; nothing stops them in their apostolic ca- reer, neither the penetrating cold nor the overpowering heat — both excessive in this climate. They advance with no oth- er arms than a cross, for in the cross they fi^nd the necessary strength to sustain such fatigue, and to despise the many dan- gers they meet at every st/3p. Often does night ove^rtake them in the midst of the woods. The hissing of snakes, and cries of ferocious beasts sound in their ears. The ruins of an Indian hut afford them a retreat, and they fall asleep reflecting that Providence is watching over them. Oh power cf charity ' O prodigy of apontolic zeal ! •The missions of America are of high importance to the church. The superabundant population of ancient Europe is flowmg towards the United States. Each one arrives, not with his religion, but with his indifference. The greater part are 2L 398 NOTES. disposed to enibrace the doctrine, whatever it be, which is first preached to them. We must make haste ; the moments are precious. America may one day become the centre of civili- zation , and, shall truth or error establish there its empire ? — If the Protestant sects are beforehand with us, it will be diJicuU to destroy their influence. •Mgr. Fenwick,' adds the editor, 'is laboring with an admi- rable zeal to combat this influence of the Protestant sects in the mission entrusted to him. Numerous conversions have al- ready crowned his efforts; and he has even been able to esta]>' iish a convent, all the nuns of which are Protestants, who have abjured their former faith.' But we have no space for further extracts from this deeply interesting, and to us, humiliating correspondence. It remains only to state briefly what was done in France for the last year, tov/ard sustaining the Romish missions in our heretofore fond- ly-termed Protestant Republic ; — concerning which we should not speak in such terms, were it not that we know the religion of Rome to be precisely what the corrupt heart and the proud imagination of man craves — splendid, specious and superficial in its forms — indulgent in its permissions, especially to the rich — easy in its penances, which pacify the guilty, and en- courage to new crimes, as easily pardoned — -seductive and magnificent in its promises, but exalting itself against the Truth of God, and substituting for it the vanity of useless tra- ditions — cruel and vindictive in its enmities, though it retain amiable and estimable men within its bounds — rotten as a sys- tem, and in regard to its factitious pomp of ceremonies, digni- ties and orders, though possessing many elements of truth — -and m Scripture designated as the mother of harlots, and of the abominations of the earth. In 1828 the Association for the Propagation of the Faith collected a sum, which, with an amount on hand, made 271,999 francs, 75 centimes ; of which they were able to distribute among the several missions 254,939 fr. 70 c. Of this last amount there was assigned to the Missions of America the sum of 120,000 francs— being about $24,000. The items were as follows : To Mgr. Fenwick, bishop of Cincinnati, in Ohio 20 JOO fr. To Mgr. Richard, bishop of Detroit, in Michigan 7,500 Tc Mgr. Flaget, bishop of Bardstown, in Kentucky 20,000 Fc Mgr. Rosati, bishop of St. Louis, and Adminis- Irator of New Orleans : for Missouri 20,000 for Louisiana 10,000 NOTi^s. 399 To Mgr. PordeFj bishop of Mobile, in Alabama 15,000 fr To Mgr. Whitefield, archbishop of Baltimore, 5,000 To Mgr. Dubois, bishop of New York 7,500 To Mgr. England, bisnup of Charleston 5,000 To M. Bachelot, Apostolic Prefect of the Sandwich Islands 10,000 We have not the means of giving an accurate, statistical view of the number belonging to the Papal Church in the United Siates. We shall endeavor to do this at a future day— perhaps in our next number. The population belonging to this church has been variously stated. We are inclined to be- lieve it to be half a million. The archbishop of this church :s James Whitefield, of Baltimore. Bishops, Benedict Josepr Flaget, of Bardstown, Ky., John England of Charleston, S. C Edward Fenwick of Cincinnati, Ohio, Joseph Rosati, of St Louis Mo. Benedict Joseph Fenwick, of Boston, John Dubois, of New York, Michael Portier, of Mobile, John B. M. David, of Mauricastro, and coadjutor to the Bishop of Bardstov>^n, Henry Conwall, of Philadelphia. They have periodical pub- lications at Charleston, S. C, Hartford, and Boston. A Con- vention of the prelates met at Baltimore in October last, and addressed a pastoral letter to the laity in the United States.' — The principal matters of exhortation are — necessity of greatly increasing the number of the prieats — the importance of the education of children — influence through means of the prc^^s — interpreting the scriptures " according to the unanimous con- sent of the church" — adherence to the principles and govern ment of the church — urgency of efforts to disseminate the true faith, &c. — We trust in God that the " Mother Church" is not to become in the United States what she is now in south- ern or even in central Europe. But this is to be prevented, let it be remembered, and pondered well, by far greater efforts on the part of Protestants, to spread the Word of Life, and the blessings of a Christian Ministry. The efforts of Jesuits are not to he despised. In the United States the Popish Hierarchy is composed of one Archbishop and eleven Bishops; the number of Pnosts is not far from 230. They have seven ecclesiastical Semiiuiries, ten Colleges and collegiate institutions, several Academies far boys, twenty nunneries, to which are attached female acade- mies, besides numerous other primary and charity schools, un- der the instruction of priests and nuns, and according to the estimate of the late Council at Baltimore, a popula ion of 500,000. 400 NOTES. INQUISITION. This tribunal, the most infamous by which the history of the world has been disgraced, was instituted in the beginning of the thirteenth century, for the purpose of completing the exter- mination of heretical pravity from among mankind. Its intro- duction and establishment constitute the most awful demon stration that could possibly have been given of the apostacy of the Papal church, and a most unequivocal and dreadful proof of her anti-Christian character. Any thing more abhor- rent to justice than the procedure of this tribunal — any thing more revolting to humanity than the punishments which it im- posed — any thing more at war with religion than the spirit which it displayed — any thing, in short, more entirely destruc- tive to the peace and the happiness of mankind, than its exis- tence and operation, it is impossible to conceive. It did not seem enough to the profligate ecclesiastics who sought to be- come masters of the world, that they had infiposed restraints upon liberty of thought, and induced an almost universal mid- night darkness, and gained the implicit reverence of almost all the princes and the nations of Europe; there seemed to be some formidable institution still wanting in their system of degradation, by which their unhallov/ed triumph, wheresoever it was not fully achieved, might be completed, and which might seem like some mighty giant standing at the gate of the gloomy edifice which they had reared, and frowning destruc- tion on all by whom it should be assailed. This institution they found in the court of the Inquisition. Organized for the avowed purpose of punishing and exterminating heresy, it came, in the course of a few years, in consequence of the ex- tensive interpretation which that term received, to take cogni- zance of every thing which the Inquisitors thought proper to regard as a crime. It was heresy, to reject even one tenet which had been sanctioned by the councils or the court of Home; to read an interdicted book; to be kind to an excom- municated person; to utter an unguarded expression respect- ing the Papal authority; or even to manifest natural affection to the dearest earthly friend, who had incurred the censure of the church. In consequence of such an extensive interpre- tation of the crime of heresy, the life of almost every man was put under the power of this most extraordinary tribunal. Soon after the establishment of the Inquisition, positive crime was not necessary in order to bring persons under the cogni- zance of that "uthless court: it was sufficient to be suspected NOTES. 401 of heresy, and the shgh^cst degree of suspioion, however des- titute of foundation, was enough to involve those to whom it at- tached, in proceedings which might terminate in their tempo- ral ruin, and their death. Even when no ground for suspicion existed, accusations were basely fabricated, and the innocent and unsuspecting were imprisoned, that their property might be forfeited, and their all sacrificed to the avarice and villany of the church. The mode of proceeding which this court adopted in the ])rosecution of its victims, was not less extraordinary and un- just, than that by which they were brought under its power. — Secrecy, dishonest and tyrannical secrecy, under cover of which the most flagrant crimes might be perpetrated, was its peculiar characteristic. The apprehension of the unhappy victims of inquisitorial villany was not permitted to transpire. Generally, in the dead hour of night this deed of darkness was done ; and with so much dexterity was it conducted by the fa- miliars of the holy office, that not only those who lived in the same neighborhood, but even those who were members of the same femily, in many instances, knew nothing of it. One striking example of this is mentioned by the historian of the Spanish Inquisition, in case of a father, three sons, and three daughters, who, although they lived together in the same house, were all carried prisoners to the Inquisition, without knowing any thing of one another's being there, till seven years afterwards, when those who were alive were brought forth to an Auto-da-fe ! Lest any of its infernal secrets might be disclosed, no sounds were permitted to be heard throughout the dismal apartments of the Inquisition. The poor prisoner was not allowed to bewail his fate, or, in an audible voice, to offer up his prayers to Him who is the refuge of the oppressed ; nay, even to cough was to be guilty of a crime, which wa« immedi- ately punished. A poor prisoner, we are told by Limborch, was on one occasion heard to cough; the jailors of the Inquisi- tion instantly repaired to him, and warned him to forbear, as the slightest noise was not tolerated in that house. The man replied that it was not in his power to forbear; a second time they admonished him to desist; and when again, the poor man unable to do otherwise, had repeated the offence, they stripped him naked, and cruelly beat him. This increased his couglv for which they beat him so often, that at last he died through the pain and anguish of the stripes which he had received! From the moment that the hapless victims of this dreadfu. 2 l2 402 NOTES. Inbiina' were arraigned before it, an utter violation of jiislice characterised every step of the proceedings that were ins'aiu ted against them. No information was given to the v/retched prisoner respecting the crime of wliicli he had been accused. The grand object of the Inquisitors was to make him inform against himself; with his accusers, or the witnesses against him, he was never confronted; nay, he knew not even their names. He was told that the holy fathers never proceeded save on the most unquestionable information; was exhorted to reilect on his past life, and to tell ingenuously the sins which he had committed ; and was assured that ingenuous confession would procure for him a mitigation of the punishment which his crime might deserve. Rarely were their efforts unsuccess- ful. By operating successively on their victim's hopes and fears — now fawning and then frowning — one while affecting to pity, another while uttering dreadful menaces; at one time deluding him with promises of speedy deliverance, at another threatening racks, and dungeons, and burning flames ; or if these methods availed not, by a train of excruciating torments, in the invention of which more than human ingenuity sfeemed to have been employed, and in the application of which more than human cruelty seemed to have been displayed; and, by tedious confinement in some solitary, noisome dungeon, where his eye never beheld the light of heaven, and no sounds ever fell upon his ear, save the clanking of his fetters, and the stern voice of the man who daily brought him his miserable pittance of bread and water; — in this way did the Inquisition generally bring their unhappy prisoner to accuse himself, to confess crimes of which he was innocent, and thus to become the in- strument of his own destruction. It was against the poor, but memorable people, known by the name of Waldenses, that the operations of tms infernal tribunal were first directed. Dwelling in the deep sequestered valleys of the Alps, and greatly unknown and unheeded by the rest of the world, this interesting people preserved, for many ages, the purity of Christian worship and Christian manners : and their little region was the scene of light and verdure, while all around it was darkness and desolation. But persecution entered their peaceful retreats It was not to be !)rooked by the haughty priest at Rome, tl^at tnis simple people should remain strangers to the Papal yoke, and be permitted, without interruption, to worship God according to his word, apart from the Roman abominations. In the ears of surround- *ng princes their atrocious heresy was proclaimed ; and it was NOTES. 403 declared to be more meritorious and pleasing to heaven, to un- dertake a crusade against them, than even against the infidel possessors of the Holy Land. Armies were accordingly as- sembled at the nod of the pontiff; against a people of whom the world was not wortliy, was the tempest of their ungodly fury let loose; and the lone valleys of the Yv^'aldenses, whore the sound of War had never been heard, became the scene of out- rage and ruthless devastation. In this truly anti-christian work of extirpatmg heretics and heresy together, was the Inquisition devised and established to yield its aid — as if the ordinary op- erations of pontifical vengeance would have too tardily accom- pHshed the annihilation of this weak, unresisting, harmless people. The detail of its atrocious proceedings in their ill- fated land — of the havoc which it made among the hum,ble disciples of Jesus Christ — of the tortures which it infiictea — and of the martyring flames which it lighted up, will remain in the historian"'s page an indelible memorial of its character, and of the monstrous wickedness of the system that gave it birth. Over this devoted and truly christian people, among whom the truth of God was preserved, when all the surround- mg world had forsaken it, did persecuting Rom.e, after ages of bloodshed and martyrdom, gain a melancholy triumph; — the crossed banners of Popery floated over deserted villages, and ihe wrecksof conflagrated towns, and the poor remains of the Waldensian church, driven to strange lands, or retired in the mountains and lurking-places of their own beloved land, wept in secret over its sad desolations, and cried to him who is the refuge of the oppressed, that he would arise and plead his own cause. In other parts of Europe was this bloody court soon erected, and, that the poor heathen who had never heard of the name of Jesus, might have a specimen of the tender mercies of christian men, and might be gained over as converts to the christian faith, its establishment was extended to Pagan lands. Nowhere, however, has its operation been more powerful and terrific than in the kingdom of Spain. Eight hundred persons have be'en condemned at once by one of its tribunals; and, in the year 148 1, the Inquisition of Seville condemned to the flames no fewer than two thousand persons, and nearly twenty thousand more to various inferior degrees of punishment. — During hundreds of years, the Inquisition has been the terroi of the Spanish people, and has contributed m-ore than any oth- er institution to reduce to the lowest pitch of degradation their national character. "Its form of proceedings is an mfallible 101 NOTES. way to destroy whomsoever the inquisitofs wish. The prison- ers are not confronted with the accuser or informer. Nor is there any informer or witness who is not Ustened to. A oub- lic convict, a notorious malefdctor, an infamous person, a com- mon prostitute, a child, are, in the holy office, though no where Fise, credible accusers and witnesses. Even the son may de- pone against his father, and the wife against her husband. This procedure, unheard of till the institution of this court, makes the whole kingdom tremble. Suspicion reigns in every breast. Friendship and quietness are at an end. The broth- er dreads his brother, the father his son." This is the tribunal of the Inquisition! — a tribunal more blasphemous, and dishonoring to the God of Mercy, and our Saviour Jesus Christ, and more awfully degrading to mankind, than any other institution that ever has existed upon earth. — Everlasting infamy will rest upon its name ; and the execra- tions of the wise and the good in all ages, will light upon the unhallowed system that gave it birth. Damnation and Excommunication of Elizabeth, Queen of England, and her adherents. Pius, FOR A PERPETUAL ME3IQRIAL OF THE JMATTER. I. He that reigneth on high, to whom is given all power in Heaven and on Earth, committed one Holy, Catholic, and Apostolic Church out of which there is no salvation, to one alone upon earth, to Peter the Prince of the Apostles, and to Pet6i''s successor the Bishop of Rome, to be governed in ful- ness of power.* Him alone he made prince over all people, and all kingdoms, to pluck up, destroy, scatter, consume, plant, and build, that he may retain the faithful, that are knit together with the band of charity, in the unity of the Spirit, and present them spotless and unblamable to their Saviour. In discharge of which function, we who are, by God's goodness, called to the government of the aforesaid church, spare no pains, labor- ing with all earnestness, that unity and the religion, which the author thereof hath for the trial of his children's faith, and for our amendment, suffered to be exercised with so great afflic^ tions, might be preserved uncorrupted. II. But the number of the ungodly hath gotten such pov/er, that there is now no place left in the whole world, which they have not essayed to corrupt with their most wicked doctrines. Amongst others, Elizabeth, the pretended Queen of England notes; 405 a slave of wickedness, lending thereimto her helping-hand, with whom, as in a sanctuary, the most pernicious of all men have found a refuge, this very woman having seized on the kingdom, ana monstrously usurping the place of the Supreme Head of the church in all England, and the chief authority and jurisdiction thereof, hath again brought back the same king- dom into miserable destruction, which was then newly reduced to the faith, and to good order. For having by strong hand, inhibited the exercise of the true religion, which Mary the lavvRii Queen, of famous memory, had, by the help of this See, restored, after it had been formerly overthrown by King Hen- ry VIII. a revolter therefrom, and following and embracing the errors of heretics, she hath removed the royal council, consisting of the English nobility, and filled it with obscure men, being heretics; hath oppressed the embracers of the Ro- man faith, hath placed im.pious preachers, ministers of iniqui- ty, and abolished the sacrifice of the mass, prayers, fastings, distinction of meats, a single life, and the rites and ceremo- nies; hath commanded books to be read in the whole realm, containing manifest heresy, and impious mysteries and institu- tions, by herself entertained and observed, according to the precept of Calvin, to be likewise observed by her subj.ects; hath presum.ed to throw bishops, parsons of churches, and oth- er priests, out of then' churches and benefices, and to bestow them and other church-livings upon heretics, and to determine of church causes ; hath prohibited the prelates, clergy, and people, to acknowledge the church of Rome, or obey the pre- cepts and canonical sanctions thereof; hath compelled most of them to condescend to her wicked laws; and to abjure the au- thority and obedience of the bishop of Rome, and to acknowl- edge her to be sole lady, in temporal and spiritual matters, and this by oath; hath imposed penalties and punishments on those who obeyed not, and exacted them of those who perse- vered in the unity of the faith, and their obedience aforesaid ; ana hath cast the Roman prelates and rectors of churches into prison, where many of them, being spent with long languish- ing and sorrow, have miserably ended their lives. HI. All which things, seeing they are manifest and notori- ous to all nations, and by the greatest testimony of very many so substantially proved, that there is no place at all left for ex- cuse, defence, or evasion; we, seeing that impurities and wick- ed actions are multiplied one upon another; and, moreover, that the persecution of the faithful, and afl^iction for religiun groweth every day heavier and heavier, through the indigna 106 NOTES. don and means ol the said Elizabeth: because we understaiit her mind to be so hardened and indurate, that she hath not \m\y contemned the godly requests and admonitions of princes, concerning her healing, and conversion, but also hath not so much as permitted the Nuncios of this See to cross the seas in to England, are forced of necessity to betake to the weapons of justice against her, and not being able to mitigate our sor- row, that we are constrained to take punishment upon one, to wliose ancestors the whole state of Christendom hath been so much bounden. IV. Being therefore supported with his authority, whose pleasure it was to place us, though unequal to so great a bur- den in this supreme throne of justice, we do, out of the fulness of our Apostolic power, declare the aforesaid Elizabeth, being a heretic, and a favorer of heretics, and her adherence in the matter aforesaid, to have incurred the sentence of anathema, and to be cut off from the unity of the body of Christ. And, moreover, we do declare her to be deprived of her pretended title to the kingdom aforesaid, and of all dominion, dignity, and privilege whatsoever: and also the nobility, subjects, and people of the said kingdom, and all others which have in any sort sworn unto her, to be forever absolved from any such oath, and all manner of duty, of dominion, allegiance, and obedience ; as we also do, by the authority of these presents, absolve them, and do deprive the same Elizabeth of her pre- tended title to the kingdom, and all other things aforesaid. — And we do command and interdict all and every on.' of the noblemen, subjects, people, and others aforesaid, that tiiey pre- sume not to obey her, or her admonitions, mandates, an 1 laws; and those who shall do the contrary, we do innodate w ith the lilie sentence of anathema. Given at Rome, in the year 1570. Excommunication pronounced by Philip Dunn, against Fran- cis Freeman, who embraced the Protestant faith in 1705, found among that Prelate" s papers in his house, Wickloiv. By the authority of God the Father Alm.ighty, and the bles Bed Virgin Mary, and of Peter, and Paul, and all the Holy Saints, we excommunicate Francis Freeman, late of the coun- ty of Dublin, but now of Juckmill, in the county of Vv^'icklow, that, in spite of God, and Peter, and in spite of all the IIolv Siints, and in spite of our most Holy Father the Pope, God's NOTES. 407 vicar on earth, and in spite of Philip Dunn, our diocesan and worshipful Canons, who serve God daily, hath apostatized to a most damnable religion, full of heresy, and blasphemy; excon- municated let him be, and delivered over to the devil, as a per petual malefactor and schismatic; accursed let him be in all cities, and all towns, in fields, in ways, in yards, in houses, and in all other places, whether lying or rising, walking or run- ning, leaning or standing, waking or sleeping, eating or drink- ing, or whatsoever thing he does besides : we separate him from the threshold and all good prayers of the Church ; from the participation of the Holy Jesus; from all sacraments, chap- els and altars; from the holy bread and holy water; from all the merit of God's holy priests and religious men ; and from their cloisters, and all pardons, privileges, grants, and immuni- ties which ail the Holy Popes have granted them; and we give him over, utterly to the fiend ; and let him quench his soul when dead in the pains of Hell fire, as this candle is quenched and put out ; and let us pray to God, our Lady, Peter and Paul, that all the senses of his body may fail, as now the light of this candle is gone, except he come, on sight hereof, and openly confess his damnable heresy and blasphemy, and by repentance make amends, as much as in him lies, to God, our Lady, Peter, and the v/orshipful company of this Church ; and as the staff of this holy cross now falls down, so may he, except he re cants and repents. Philip Dr:N']v. Dreadful form of excommunication denounced against the Pope'^s ahum-maker, who, having abandoned his holiness, in traduced the secrets of his trade into England. "By the authority of God Almighty, Father, Son, and Ho^y ( }host, and of the holy Canons, and of the Immaculate Virgii. Mary, the Mother and Patroness of our Saviour; and all the celestial virtues, angels, archangels, thrones, dominions, pow- ers, cherubitns, and seraphims ; and of all the holy patriarchs and prophets; and of all the apostles, and evangelists; and of all the holy innocents, who, in the sifrht of the Lamb, are found worthy to sing the new song; of the holy martyrs and holy confessors; and of the holy virgins, and of all the saints, and together with all the holy and elect of God, we excommu- nicate and anathematize this thief or this malefactor N: And from the thresholds of the holy Church of God Almighty, we sequester him, that he may be tormented, disposed and deliv- 408 NOTES. ered over with Dathan and Abirara, and with those who saT unto the Lord God, Depart from us, for we desire not the knowledge of thy ways. And as fire is quenched with water, so let the light of him be put for evermore, unless it shall re- pent him, and he make satisfaction. Amen. May God the Father, who created man, curse him. May the Son, who suffered for us, curse him. May the Holy Ghost, who was given for us in baptism, curse him. May the Holy Cross, which Christ, for our salvation, triumphing ascended, curse him. May the holy and Eternal Virgin Mary curse him. May Michael, the advocate of holy souls, curse him. May John, the chief forerunner and baptist of Christ, curse him. May the holy and wonderful company of Martyrs, curse him. May Peter, Paul, Andrew, and all other Christ's Apostles, to- gether with the rest of his disciples, and four evangelists, curse him. May the holy choir of the holy Virgins, who, for the honor of Christ, have despised the things of the world, curse him. May all the Saints, who from the beginning of the world, to everlasting ages, are found to be the beloved of God, curse him. May the heaven and earth, and all the holy things therein remaining, curse him. May he be cursed wherever he be, w^hether in the house or in the field, or in the high way, or in the path, or in the wood, or in the water, or in the church. May he be cursed in living, in dying, in eating, in drinking, in being hungry, in being thirsty, in fasting, in sleeping, in slumbering, in lying, in working, in resting, ^-<~— and in blood-letting. May he be cursed in all the powers of his bo- dy. May he be cursed within and without. May he be cursed in the hair of his head. May he be cursed in his brain. May he be cursed in the crown of his head ; in his temples ; in his forehead; in his ears; in his eye-brows; in his cheeks; in his jaw-bones; in his nostrils; in his fore-teeth and grinders; m his lips; in his throat; in his shoulders; in his wrists; in his arms; in his hands; in his fingers; in his breast; in his heart; and in all the interior parts to the very stomach; in his veins; in his reins; in his groins; in his thighs; ; in his lips; in his knees; in his legs, in his feet; in his joints; and in his nails. May he be cursed in the whole structure of his members, From the crown of his head to the sole of the foot. May there be no soundness in him. May the Son of the living God, with all the glory of his majesty, curse him; and may heaven and all the powers that move therein rise against him, to damn him ; unless he shall repent and make full satisfaction Amen, amen, — so be it." f^. * n ., n ^>v -> .x^^''-^>^- ■ - ^ c*^ .^ ^ y^ N^ "; .#' ^ .^^l ' I* -^ c^ -" ^--^ X ^ - '^ ^ - £ _ V' .^v '\ ^ ■'''/ ^^ .6 <- Deacidified using the Bookkeeper process. ^^^\ ^ ^ N c ^ ^ -/^ ' - "^ ^ts, ^v 1 fl ^ --^^ Neutralizing agent: Magnesium Oxide ~"~^ -^ O C- .N^ . y-,-7-^_ ' V Treatment Date: Jan. 2006 ^ PreservationTechnologies X A WORLD LEADER IN PAPER PRESERVATION 1 1 1 Thomson Park Drive Cranberry Township, PA 16066 (724)779-2111 ■r A^ , .Y- ■--> r^^ 9 ^ ^ C^ A, n. ,^^^' -V ■^0^ ■^j^^ s -A V^ = - \^ ,"-.- .^K^^ a'' t 0' -0' :r .^-^ ^^^ \0o ' I. '^-Uy^^' ,%./-°^^- UMi^'C ;iin4i i!i; HHH^ i in' i . ii < !! !i t 'MWiin** ipilL ■..Mm ill'''''''' t' wm afe=* li;^l fit. .