Stravius, Administrator of the Nuncia∣ture of the Low-Countries, which he writ to the Bishops the 31th. of March, 35. by order from Urban the VIII. to put them in mind of proceeding against worldly Wo∣men, who uncovered their Breasts and Shoulders, and cover'd their Faces with Patches; And to proceed against them to the very shutting them out of the Church, if it could be done. This shews that for a long time they have taken pains to remedy these Nakednesses, and that they are obstinately resisted therein. This in all likelyhood will be an employ∣ment that will never be wanting to the Preachers of Reformation. All these pieces which I have quoted, come after the Let∣ter to the Nuns; the Clergy-man that writes it to them, directs it only to the Re∣verend Mothers. He represents to them to the Life, the extent of that disorder, which Innocent the XI. punished with so much severity. He adds, that its their business chiefly to endeavour this Refor∣mation, as well because the Publick trusts them with the Education of their young Daughters, as that it is easie for them to instruct 'em in all that is modest in such a tender age, wherein they have all the Bashfulness and Tractableness of their Sex. He tells them, that in the best go∣vern'd Monasteries, It happens but too often that for want of applying themselves sufficient∣ly to express the first motions of Youthful Va∣nities, and forward of giving them an aversion to ill Books, and immodest sights, for too ten∣der friendships, and the too great love of their Bodies, and for the Inclination of shewing such parts as Modesty and Decency require to be covered with the greatest care and exact∣ness: These young Scholars have their Hearts full of the World and its desires, and with a great impatience of having the full satisfa∣ction of all the pleasures and liberties that they think their Cloysters kept them from, or the vigilance of their Mistresses. Experience is a very strong Proof of this, and all the World acknowledge it; whether it really proceeds from what he pretends here, that the first Progress of corruption is not repressed with viligance and care enough, or whether it be that Nature is more pre∣vailing than all the dexterous endeavours of Art. Nature is an inward Master, whose Precepts lead a young Disciple very far, without the assistance of any one, though his Precepts be exposed by contrary ones; Then what cannot this Nature do, when it is assisted by the Dictates of an outward Master, who passionately Caresses, and cajoles a young Pensioner but lately come from a Convent? 'Tis said, he does more in an hour, than the Reverend Mothers in a 1000; and in 2 or 3 times head to head; he blots out all their Repetitions. Here is what one may do that works upon Mat∣ter naturally well prepared. This does not hinder Peoples getting their Children brought up at Convents, for it is thought the evil would be the more universal, if they were not armed with this defence before they imbarked in the World. And moreover, it is thought Family Examples should not be suffered to their knowledge.
This Author shews a great Zeal for the Education of Young Women; he would have them to be made to comprehend well, that it is but in vain, that they flat∣ter themselves with having a Chaste Heart, or a love for Purity, either in the Cloyster, or in the World, if they do not love these things in others, as well as in themselves; and to convince themselves of this Love they ought to keep from all that may lessen it in their own Hearts, or in their Neighbours, and always forbid themselves the use of these ill Fashions, which by Violence, and open force made passage for desires, and designs opposite to Chastity into the best disposed Hearts. He proceeds, and says, that it is not suffi∣cient to cover what might give scandal to our Neighbour, and hurt Chastity, but they are to cover it modestly, and they must be learned; that very often these worldly Ornaments, and these cheating Vails that cover without hiding, serve only to irritate and multiply in a Thou∣sand different ways, the desires and mo∣tions of a corrupted Heart; and it is for this, that the Pope's Edict has in express terms enjoyn'd them, They shall cover themselves with a thick, and not with a tran∣sparent Cloath: This takes away all Equi∣vocation which might be made use of to cheat the Governours Vigilance. For though according to remark of a certain Ancient, A Man cannot well take an Oath, if he is not quite naked; for when Men are clad with any prejudices, &c. there are abundance that would not stick to swear any thing: So the Pope did very well, to mark expresly Cloth not transparent. Afterwards the Au∣thor shews, that the Scripture condemns all Equipage, and vanity in Cloathing, and that for greater reason it condemns these Nakednesses, which shew so much self love, and inclination to be the occa∣sion of sin to our Neighbour. He does not quote the Fathers, which he might many on the same occasions: He suppo∣ses, that those he speaks to, have no need of proofs for what he says. It must be allowed, that the principles of this Mora∣lity are agreeable to Christianity; never∣theless, there are many Casuists who have pardoned Nakedness on many accounts, which the famous Voetius reproaches them with in the 4th. Volume of his Disputes, p. 461. where he takes notice, that he knew but one Divine of this Communion, which was Alstedius, who has said, that a Woman might go naked, or covered with slight Gause, in the Countreys where it is the custom to go so. This Clause serves to excusest the Casuists, because it is certain that Nakedness loses the great∣est part of its Allurement by custom.