The frauds of Romish monks and priests set forth in eight letters / lately written by a gentleman in his journey into Italy, and publish'd for the benefit of the publick.

ABUSES OF RELIGION, AND Cheats practised by Romish Monks and Priests, In Eight LETTERS.

The First LETTER, Of Relicks, &c.

YOU have not forgot, Sir, that in the last Conversation we had together in France upon the account of Religion, I made you acknowledge, That the Protestant Religion was more suitable to Reason, than the Romish, which you profess. It is true, that by an evasion, more subtle than solid, you was pleased to call that Reason, Human Reason, supported by Sense, which you said, was the Rock on which the purity of Faith commonly splits and suffers Shipwrack;

and that you desired Faith to be the Foundation of your Religion, with exclusion of every thing else; and as you, with your Divines, freely owned an hundred several Miracles in Transubstantiation, you were pleased to tell me, That that was a Mystery of Faith, which ought rather to be hum∣bly adored, than rashly pry'd into. Whereupon, when I took the liberty to tell you▪ That in the mean time, forasmuch as my Reason was given me by God, to make use of it in the searching out the Truth, I could not but think it hard, to reject the Light it offers, seeing that without it I was like one, who being fallen into a deep Water, and finding no bottom to foot upon, is drown'd and lost. You Reply'd, That if I inclin'd to follow Reason, you would soon furnish me with Guides able to satisfie an honest Mind; and that I needed only to cast my Eye on so many Learned Men, both Monks and Priests, who are the Light of the World, the main Props and Pillars of the Church, who by the Integrity of their Life, and the Purity of their Doctrin, uphold the Temple of God here upon Earth; That it was morally impossible, that so many Learned Men should all of them be involved in Error; and that the agreeing Consent of so many Excellent Spirits, appear'd to you a sufficiently firm Foundation to establish and fix a Reasonable Mind. You proceeded to speak to me with earnestness, of the Modesty that becomes those who have only a mean Capacity; which you know, I was so far from being offended at, that on the contrary, as being better than any

one else acquainted with my own Mediocrity, I thank'd you for your Advice; adding, That how useful otherwise it might be, yet ought it not to stop me in my search after Truth. And foras∣much as some time after, partly out of Devotion, and partly out of Curiosity, I hapned to undertake a Voyage into Italy, and upon that occasion calling to mind, how in my Scruples about Religion you had referred me to your Priests and Monks, I made it my business, more than otherwise I would have done, to examine their Life and Conduct, to try whether I could find them a sufficient and rational Foundation, as you pretend, to assure and confirm a person, who already began to doubt of the truth of your Principles. And it seems indeed, That God took a particular care, to dispose all things towards my full and satisfactory Information herein during the whole course of my Travels.

At my setting forth from Paris, I associated my self with a Benedictin Monk of a Reformed Con∣gregation, a Man of sufficient Learning, and whose Wit and other good Qualities, had so far recommended him to the Religious of his Order, as to send him a second time in quality of their Procurator, and Solicitor General, to the Court of Rome. His Person and Port were very advan∣tageous, and he had a subtle Wit, very proper to humour the Cardinals, and to insinuate himself with the Pope; and on this design it was, that he now undertook this Journey. We took our Way through the Country of Brie, and so through Burgundy; and upon the Road we called at several

Monasteries of his Order, where we were received and treated very civilly; and where I had an opportunity of making some Observations, which I thought not unworthy of your knowledge; and therefore have made them the Subject of this Letter, after which, I intend with the first occa∣sion, in case I find, Sir, that these prove welcom to you, to impart some other Matters I have ob∣served since my entring into Italy.

We arrived, the 13th of July, at a little Town on the Confines of the Country of Aux∣erre, called Flavigny. It is a place of little consideration at present, tho' very famous by reason of a Pilgrimage which has been continued there a long time since, in honour of a certain Saintess called Reine, and very infamous for the Con∣tests and Impostures which were in their vigour when we pass'd that Way. The History in short is this: An holy Woman, named Reine, suffer'd Martyrdom about Alise, a little Village a League distant from Flavigny; and the Ground of that Country generally abounding with Mineral Wa∣ters, some considerable time after the Monks of Flavigny made a search for the Body of this Saint, and informed the People, That when she was Be∣headed, at the very place where her Head lighted on the ground, a Spring (known by Experience to be much conducing to the Healing of the Sick) bubbled up at that very instant, for a perpetual Miracle, in witness of Gods approbation of the Confession of Faith made by his Handmaid. This Error being afterwards carried on for many Ages

in the Minds of the People, and become the more incurable for its long standing, it hapned some years since, that the Fathers, Cord••liers, who are Religious of the Order of St. Francis, a sort of People subtle and very crafty, obtained leave of the Bishop of the place, to build a little Chappel about the said Spring, whereof they took possession, to the great regret of the Monks of the Order of St. Bennet, who had been all along the ancient and peaceable possessors of all the Relicks of St. Reine, who soon found how dangerous it was, to have such sly Fellows for their Neighbours; and the false Step they had made, in neglecting to make themselves Masters of a Spring of Water, so fruitful in Blessings, and which was not above a League distant from their Monastery. Indeed the Cordeliers knew much better to improve this Ad∣vantage, than the Benedictins had done; insomuch that the Devotion very sensibly increased, in a short time, to the considerable profit of these good Fellows, who not contenting themselves with being the Masters of the Miraculous Spring, but resolv∣ing to draw to themselves the entire Devotion of that Pilgrimage, they pretended to have a conside∣rable part of the Body of that Saint; and accord∣ingly they exposed to publick View, as they pre∣tended, a whole Arm of her; by which means, within less than a Leagues space, the monstrous sight was to be seen of a Saint with Three Arms, to the great astonishment and scandal of the People thereabouts, and of an infinite number of Travel∣lers and Pilgrims, who resort thither from all

Parts. Would to God that this Imposture, as well as so many others every whit as strange, had the power to open the Eyes of those poor People, to discover once for all, how these wretched Monks do abuse them; how easily then would they per∣ceive, That not only the Bones they adore are very uncertain, as resting only on the Faith of persons, who indeed have none at all; but besides, that that Spring never was Miraculous, but only an excellent Mineral Water, as may be ••ather'd from the nature of the Soil, and by the consent of many Famous Naturalists and Physicians, who have learnedly treated on this Subject. I could, Sir, have heartily wish'd you present, when the Father (Guardian of that Convent) who took the pains himself to shew us the fair Buildings and Gardens, which were the product of the Moneys brought in by that Devo∣tion, entred upon the discourse of his pretended Relick, which he had the impudence to shew us; for I assure my self, you would have soon recover'd of the too favourable Opinion you have conceiv'd for this kind of Men. He protested, not without an horrid Blasphemy, That for his part, he did not more firmly believe the Mystery of the Holy Trinity, than he was convinc'd of the truth of his Relick; notwithstanding that the Bishop of the Place had absolutely forbid them, to expose it any more to publick View. It would be too ridiculous to give you a relation of the way and manner by which he assur'd us this Arm had been found by them, so far as to mingle with it the Revelations of his Brethren the Cordeliers, and the Ministry

of Angels, which is the ordinary way made use of by the Church of Rome, for introducing and authorizing their Superstitious Worship. The on∣ly Reflection I desire you to make on this occasion, is, That certainly it is a pitiful and lamentable thing, to see that the Roman Catholicks, who do not want Men of Wit and Parts amongst them, are yet so obstinate, that they will not be dis∣abus'd, notwithstanding they see every day many things sufficient to withdraw them from their Error: So that we have reason to believe, That by a just Judgment of God, because they render to Saints and Saintesses a Worship that is only due to God, they are suffer'd to give the same to those things, which in their own Consciences do not deserve it. The most part of their Divines main∣tain, That when a Devotion is once set on foot, notwithstanding that the Subject in which it ter∣minates should be afterwards found to be false and superstitious, and so unworthy of such Worship; yet that in Conscience the course of it ought not to be stopt; because (say they) the Scandal which by this means must needs be occasion'd, would be a much greater Evil, than that which we design to take away; and because the Simplicity of a deluded People, whose intention is always right and pure, is much more pleasing to God, than a too great cautelousness and fear of being deceived, which might in the end engage them to call in question all manner of Relicks and Miracles, which they look upon as a very great Evil. But the naked Truth is, This would give a great Stroak

towards the diminishing of their Temporal profits, there being never a Pilgrimage which does not afford them very considerable ones by the infinite number of Prayers and Masses, which are there procured, and are all ra••ed at a very high price. I can give you on this Subject the Result of a Conference, at which I was present my self, some time ago, at Blois in France, upon occasion of several•• Relicks kept in the Parish of St. Victor, two Leagues distant from that City. These Re∣licks were much out of order, in old Wooden-Cases, all Worm-eaten and rotten with Age, which hindred them from being carried in Procession, and exposed to publick View. The concern therefore was to have them more modishly accommodated, and transported into New Cases. To this end the Bishop of Chartres was petition'd to perform the Translation, who presently sent his Order to the Archdeacon of Blois for that purpose; who assembled several of the Clergy, to consult with the Curate and Priests of St. Victor, about the Pre∣cautions to be observed in that Translation. The Resolution was, That to avoid the Scandal that might happen, if nothing should chance to be found in the Old Cases, and to prevent the declining of the good Opinion and Devotion of the People, in case only some few Bones should be found in them, the transportation of them into the New Ones should not be done in publick, but as private as possibly might be, in the presence only of some prudent Persons, who might be ready to remedy all sorts of Accidents upon occasion: I was desired

by some Friends of the Archdeacon, to be present with them; and I can assure you, Sir, that the Resolution was taken, if it should chance that nothing were found in the Cases, to maintain peremptorily, That the Bodies of the Saints were there whole and entire. And to allay somewhat the Scruples, that might start by occasion of this proceeding, a Canon of St. Saviours Church of Blois, a Man resolute and of small Conscience, maintain'd in the Face of the Assembly, That no difficulty ought to be made of asserting such a thing, tho' altogether false; that in a case where the Interest of the Church was concerned, all manner of Respects and Sentiments whatsoever, were to be sacrificed and given up; that the My∣steries of the Catholicks were not to be exposed to the Raillery of the Hereticks (so they call the Protestants) who would not fail to mock at them, as soon as they should understand, that nothing had been found in the Cases of St. Victor, which for so long a time had been the Object of the Peoples Adoration; besides, That the Devotion of Laicks, in assisting the Clergy, was already so far cooled, that scarce any thing now was to be got from them, but by some pious Fraud, or holy Artifice. The Archdeacon heard all his Discourse without contradicting him in the least, and the Curate of the Parish, as being the person most concerned in the Case, very officiously returned him his most hearty Thanks. This done, they proceeded to the open∣ing of the Cases, and the truth is, Bones either of Saints, or no Saints, were found in them. In the

mean time, a Monk of the Abby of St. Lomer in Blois, who was present, cried out at the very instant, That he smelt a very sweet Odour, which pro∣ceeded from them, wherewith he was so strongly seized, that it was like to overcome him. A young Religious (his Companion) seconded him immedi∣ately, and some Country People of the Parish pro∣tested the same thing. The Archdeacon and the rest of the Company freely declared, that they smelt nothing: Yet forasmuch as it might be that those Persons having some more particular Merit before God, he might think them worthy of Receiving the like Favours; it was ordered that their Attestations should be received, and set in the Mar∣gent of the Verbal Process, which was then ma∣king of that Translation, the Original whereof was to be shut up with the Relicks in the new Cases. I had the Curiosity some weeks after, in the time of Vi••tage, to examine some of these Persons, about the Odour they pretended to have smelt, of what kind it was; whereupon some of them said it was the sent of a Rose, others of Jessamin, and others of a Violet: But finding that they faultered in their Expressions and smiled withal, I took occasion to press them more seriouly, so that at the upshot they confessed, that the good Opinion they had of the two Monks, which first started the matter, had drawn them in, and in a manner forced their imagination to make them believe that they smelt that, which they never smelt indeed. This ingenu∣ous Confession of theirs, made me to seek an op∣portunity to discourse these two Monks: I went to

see the youngest of them, and after I had given him two or three Visits of Civility, to encrease our Fa∣miliarity, I obtained leave of his Superior for him, to accompany me to a Country House, where after friendly Entertainment given him, I put him upon the matter of the Relicks of S. Victor: The young Monk overcome by my kindness, assured me he would open his Heart to me, as to his own Bro∣ther; that the truth was, he had not smelt any such Miraculous Odour, which he then attested, but that partly, that he might not contradict his companion, and partly by a sudden shame that surprized him; lest he should not seem to be as much graced with Heavenly favours as his Brother, had made him to depose against his Conscience, for which afterwards he was somwhat troubled. But Father, said I, how can you be at Peace, without unsaying again, what you so openly averr'd and deposed, and this in Ho∣nour to Truth? The Devil is the Father of Lies, and you cannot pretend to the quality of a Child of God, without destroying the work of the De∣vil, whereof your self have been the Instrument: He answered, that he had consulted with his Su∣periors about the matter, and that the general Rule they had given him, to pass over Scruples of that nature, was, to consider whether the thing under∣taken, or exerted into act, were opposite to the Glory of God, or the good and advantage of his Order: That it was not against the Glory of God, to advance the Honor of one of his Saints; especi∣ally when some Circumstances, that were both Glo∣rious and Profitable to the Order, engaged the

doing of it; and that all the evil that could be sup∣posed in the case came but to this, To say that God had done, what he might have done, and which he hath done on many other occasions, which at the highest could be no more than a small Venial Sin; as, they say, all Lies are, that do not infringe Ju∣stice, that is to say, that do no Body any harm. Having thus got this truth out of him; I had no more to do now, but to convince the old Monk, which it was not possible for me to do, for he con∣tinually persisted in asserting the truth of what he had deposed, ay and much more; for he added, that the Odour had followed him every where, as long as the least dust of those sacred Relicks was left upon his Cloaths. In the mean time this did not hinder me from considering, that all the Cre∣dibility of this Miracle was now reduc'd to the Conscience of one single Person; upon whom the affirmations of all the other Deponents rested, and that when ever these Cases should chance again to be opened, in which the Verbal Process was shut up (as Superstition is used to get strength by length of time) this Miracle would come to be believed with as much assurance, as a great many other most false and Ridiculous ones are in the Church of Rome. I was the more willing, Sir, to represent this to your Consideration, as being a thing which happen∣ed in your Neighbourhood, and whereof you may fully inform your self, whensoever you please; that so finding the Faithfulness of my Relation in this particular, you may be the more disposed to give Credit to what I shall Write to you, concerning

Foreign Countries. I return now to my Voyage.

From Flavigny, we went to Dijon, the Metro∣polis of the Dutchy of Burgundy, where I was Eye-witnes of a horrid cheat, practised by the Men of the Church: I do not relate this passage to you so much for its own sake, but to the end you may make a reflection upon it, of great importance to our present Subject. We took a walk to the Holy Chappel, where they shewed us many Relicks, that were indeed very Ridiculous; and amongst the rest, that which they call the Holy Host or Wafer, from whence they tell us, Blood issued in great abun∣dance, after that a Protestant had in several places Stabbed it with a Knife; that upon his so doing the Wafer was chang'd into an Infant, and from an Infant to a Wafer again, as it was before. Where∣upon entring into Discourse, we at last were insen∣sibly led to this Question, How it came to pass, that at present there were not so many Miracles to be seen, as in former times? In answer to which the Canon, who shewed us the Relicks, told us, that in the Abby of S. Benignus, in the same Ci∣ty, there were almost every day Miracles wrought, at an Altar of the Blessed Virgin, where Still-born Children, were restored to Lif•• for some Moments, till they could be made partakers of the Sacrament of Baptism; which was look'd upon, as a very great happiness for them, forasmuch as according to the Opinion of the Church of Rome, Infants dy∣ing in that manner cannot be saved by the Faith of their Parents, but go down to a dark place they call Limbus, which is made express for them, and

where they are to continue for ever, without suf∣fering the Punishment of Sense, because they have never sinned by inducement of the Senses; but where notwithstanding, they must undergo Poenam Damni, or the Punishment of loss, which consists in the privation of the Beatifick Vision, that being a Punishment due to Original Sin. We cannot imagin, that any Fathers or Mothers should be so pittiless and unnatural, as rather to desire to spare their Mony, than to rescue their Children from so Deplorable a Condition, by having Prayers and Masses said for them at the said Altar: so that this was the Trade driven by the Religious of that Ab∣by. We went therefore about 10 a Clock in the Morning to that Church, where we saw the Mira∣culous Image of the Virgin, commonly called the Little, our Lady of S. Benignus, and two Still-born Children, who had already lain there two days, be∣ing black and livid, and very noisom. The Pa∣rents who were of the best Families of Dijon, had during these two days, procured above 200 Masses to be said in that Church, at a Crown a piece, in order to obtain from God, by intercession of the said Image, and by the Prayers of the Religious of that Abby, so much life, for these poor Infants, as might be sufficient for them, only to receive the Sacrament of Baptism. The Monks would very gladly have deferr'd their Resurrection for a day longer, but the Bodies were already so far corrupted, that it was almost impossible to abide in the Church, by rea∣son of the offensiveness of the stench that came from them: so that as it happened we came in the very

nick of time, to see the performance of it. To∣wards noon, which was the time of the last Mass, a young Fryar, who served at the Altar, going to carry the Mass-Book to that side where the Gos∣pel is read, hit with his Arm, either wittingly or by chance, the Table of the Altar, upon which the Still-born Infants were laid, which made them move. The Priest who was saying Mass, and who probably was acquainted with the hour and mo∣ment of this interlude, immediately breaking off his sacred Mysteries, (as the Papists please to exp••••ss it) pronounced with a loud Voice the Sacramental Words over the Infants, Baptizo, &c. casting in the mean time on their Bodies the water, wherewith he had washed his hands. At the same time, a great noise was raised in the Church, the People crying out▪ A Miracle, a Miracle! My Eyes could not de∣ceive me, in a case I had so plainly discerned, and I could with all my Heart have undertaken to unde∣deceive the poor People; but that I knew how dan∣gerous it is, to oppose the blind Rabble, kept and entertained in Error, by Priests and Monks, who knowing no other God, but their own interest, would soon have stirr'd them up, under the pretence of Heresie or Incredulity, to have Torn me to pieces. However I could not refrain, from hinting a Word of it, in particular to some Persons, who were pre∣sent at that action, and who owned they had obser∣ved the same thing. Burgundy was always a Coun∣try fruitful in Superstition, and we may see the Signs of it every where; and consequently also, there be very few Countries where the Priests and

Monks thrive better, or more abound in Riches. I beg of you now, Sir, only to make this Observa∣tion, that the Fathers of the Abby, are the Refor∣med Religious of the Order of S. Bennet, and con∣sequently of a Congregation, which you in France have the greatest Veneration for, as well upon the account of their Learning, as Duty; both which, as you have told me, render them equally recommendable: If then, say I, these Men, who are so Holy and so Vir∣tuous in your Opinion, are so able, and cunning to deceive, and such profligate lovers of outward gain; what may not we expect from so many, Non-reform∣ed Religious, who live so licentiously and loosly to the very Eye, as to make open profession of Trap∣anning Laymen, by a Thousand kind of Artifices, to have wherewith to maintain their Flagitious and Scandalous Debaucheries? We staied some days at Dijon; where I was Eye-witness to an abundance of Ridiculous Devotions, that are in Vogue there, and which it would be too tedious to relate to you; as that of our Lady of l'Estan, that of S. Bernard, and of the Image of the Virgin kept at Talent, and pretended to have been Painted by S. Luke, and to be very Miraculous. But forasmuch as the Devotion paid to these sorts of Images, is used to increase or decrease, according as the Priests or Monks do more or less Dexterously manage them; this last mentioned has suffered very much, being well nigh fallen into contempt, insomuch as the Curate of that Parish, despaired almost of ever bringing it into request again. To bring this a∣bout, he told us, he knew but one way, which was

to publish a Miracle, which lately hapned about that Image, which was a more remarkable one, than all the Cures it dayly performed: The case is this, said he, having perceived about 10 years ago, that the Devotion to the Image dayly decreased; I began to enquire into the cause of it, and finding the Picture to be in a very rueful condition, by reason of the moistness of the place, which had well nigh rotted the Cloth, and the Rats also having made bold with some part of it, and extremely disfigured the Face especially; I conceived that this might be the reason of the abatement of the Peoples Devotion. Wherefore to remedy this, I made the old Cloth to be pasted upon a new one, and sent for one of the best Painters of Dijon, to draw over the defective places of it, which was ac∣cordingly done with a great deal of care and ex∣actness; and on a first Sunday of the Month, the Image thus drawn over and imbellished, was set up in its former place with a great deal of Solemnity, and a great concourse of People. Since which time, proceeded he, I have been continually troubled with the Gout, and moreover the Blessed Virgin to shew her self displeased, that any Painter should be so bold as to put his hand to a piece of work, which her Servant S. Luke had left to Posterity, in order to the restoring of it to its first Luster; she has some days since, made the colours that had been superadded to it, to scale away and fall down, and thereby reduced the Image to the pitiful estate, it was in before; which however she is much more pleased with, than to see her pourtraiture profaned

with strange colours. He added, that he had already caused the Relation of the Miracle to be Printed, and that he did intend to send Copies of it to all Neighbouring, yea even into Foreign Countries; and that he lookt upon this as a probable way, to recal the Devotion of People to his Church. I had occasion, Sir, to remind my self of this passage, during my Italian Voyage; for being at Bononia, they shewed me an excellent piece of Carat••he in Fresce, upon the Walls of the Cloyster of the Abby of S. Michael in B••sco; which being extremely in∣jur'd by all-d••vouring Time, had moved the Compas∣sion of Gudo Rhin, another famous Italian Pain∣t••••, who so dexte••ously mended the defects thereof, a•• in a manner to restore it to its former Beauty; But yet we find that the new paint, laid upon the 〈◊〉〈◊〉 colours, falls down in scales, and that without a Miracle too; there being nothing more natural and obvious, than that new colours, cannot so well in∣corporate with old paint, as fresh colours do with one another. But notwithstanding the Obviousness hereof, when Superstition has once gaind the ascen∣dent of a Mans Spirit, she doth so strangly prepos∣sess the same, that there is nothing so common and ordinary, but appears to them Miraculous. I have seen several other Images of the Blessed Vir∣gin in Italy, which they say were all painted by the same S. Luke, and are consequently reputed Miraculous, particularly that of S. Mary the greater in Rome; but in truth they are so very different from one another that it is impossible they should have been painted by the same hand, or that all

of them shou'd be the Pictures of the Blessed Vir∣gin, the Lineaments, Figure and proportions of the Face and Body, vastly varying from one ano∣ther. I shall give you a more particular account of them, in my observations of Italy. For the present, because we have not yet quit Dijon, I will only relate to you what I was Eye witness of my self, in the same Abby of S. Benignus, belong∣ing to the Reformed Benedictin Monks, where is kept the Miraculous Image of the Blessed Virgin, that brings Still-born Children to life again, as we have already mentioned. I went to visit one of my Brothers, who is a Religious of that Abby, and as I was walking with him in the Garden after Dinner, another Religious came running to∣wards us in great haste, and told my Brother in his Ear, that he should immediately repair to the Church, to see something well worth his Curiosity; and forasmuch as I was then in my Brothers com∣pany, and well enough known to the Fathers, I follow'd them to the Church. The business was this, The Prior accompanied with seven or eight of his Monks, was about to uncover an old Crucifix, which was kept in a very fair Chappel, which thence was called the Chappel of the Miraculous Crucifix, and had for Forty years been covered with a Vail of black Velvet; The Story tells us, that a Religious of that Abby, saying his Prayer one Evening before that Crucifix, the Image of Je∣sus Christ, which was fastned to it, spake to him, and said; My dear Brother, Cover me that I may no more see the Iniquities of my People, and let

no man from henceforwards, be so bold to unco∣ver me, to behold my Face. This Monk present∣ly performed the charge laid upon him, by advise∣ing his Abbot and Brethren thereof, who were not wanting, immediately to carry the News through∣out the whole City, which occasioned that great Devotion, which continues still to this day. There is a vast concourse of People to this Crucifix, especially on Frydays, but more particularly on Good-Fry∣day, when the whole City gos in procession to the Image, to Worship it, and pay to it the same Honour, as they would to Jesus Christ himself. Now the Prior of this Monastery who was an old stander, and well versed in Monastick Intrigues, was not much scared at this threatning of the Crucifix, being resolved, cost what it would, to satisfie his Curiosity about it; as he also did, and in this resolution he was fain to put his hand to the work himself, some of his Monks having absolute∣ly refused to do it, expressing themselves extremely frighted at his undertaking, saying, that should they offer to touch it, they could expect no less than to be consumed with fire from Heaven. But the Prior not concerned at their apprehensions, with a wonderful courage uncovers the Mysterious and dreaded Machin. I could not but laugh to my self, to see the posture of the Monks that were present; Some of them betook themselves to their Heels, declaring they would not by their presence make themselves partakers of so horrid an attempt and Sacriledge; others shut their Eyes, that they might not be dazled and struck Blind with the

Majesty of the Crucifix, Ne opprimerentur à glo∣ri••, Scrutatores Majestatis; and others prostrated themselves with their Faces on the Ground, that they might be seen by their Divine Master, as they said themselves, in that most profound act of Adoration and self-abasement. There were scarce any that kept standing, besides my Brother and I; we were very near to the Prior of the Monastery, who was very busie with uncovering the Crucifix, and who beginning himself to be frighted, or at least pretending to be so, began to repeat the 51st Psalm Miserere Meî Deus. But as it hapned neither the one nor the other had any great cause to fear; for when the Velvet covering was taken off, they found nothing but a Linnen Bag, with some bits of Rot∣ten Wood in it, which were the Remains of that dreaded and adored Crucifix. Amongst these mouldred Fragments we had much ado, to distin∣guish the Head, where was the Miraculous Mouth, that had spoke to the Monk: In a word, it was in a pitiful state, being all Rotten and Worm-eaten, without either Form or Figure, full of dead Flies and Spiders: Insomuch that the good Monks that were present being somewhat recovered from their Fright, and perceiving no such Glory as they had prefigur'd to themselves, began to discourse a∣mongst themselves, how to reconcile their Story with the present discovery; that is, the condition wherein they found the Crucifix, with their Tra∣dition, concerning the Revelation and Discourse of the Crucifix with the Religious: For if it were true, that it had never been uncovered, since the

time of its speaking, when it was yet fixt to the Cross, how could ••t be, that at present they found it in a Thousand pieces, and in a Bag? The Su∣periour concluded very wisely, that it was proba∣ble, that this Crucifix had of old been had in great Veneration, and thereby been of great advantage to the Monastery, and that this Monk by ••inad∣vertency or otherwise, had let it fall, and broke it to pieces, and fearing to be severely punished by his Abbot therefore, had gathered up the pieces into a Bag, and having fast•••• them again to the Cross, and covered them with that piece of black Velvet, had afterwards forged and published that his pretended Revelation. However, forasmuch as he knew nothing of Certainty concerning the matter, he chose rather to suspend his Judgment, than to pass a rash one concerning it; and besides that, ac∣cording to their general Principles, the Devotion being already fixed, he would by no means be a hinderance to so many good works, as were per∣formed on that occasion, nor put a stop to the course of so many Masses and Prayers, as were daily procur'd to be said in the Chappel of the Miraculous Crucifix. So he pack'd up all again, and put it in the same order as he had found it, which may still be seen, in case they will permit the viewing of it, in the said Chappel, where the De∣votion continues as great as ever. If the Roman Catholick Bishops, were a little better stocked with true zeal for the glory of God, or at least for the Honour of their own party, they would without doubt more seriously apply themselves to

the examining of the different Devotions, that are in vogue in their Dioceses. I am well assured they would find a great deal of downright im∣piety, covered under the Mask of Devotion. But so far are they from this, that they are the first to authorize and encourage them, by the Indul∣gences they give from time to time, to the Churches and Chappels where these Devotions are entertain∣ed; and accordingly we find that great abundance of them have been granted by the Bishops of Lan∣gres to those who shall say five Pater Nosters, and as many Ave Maries in this Chappel of the Mira∣culous Crucifix, in the Abby of S. Benignus of Dijon. Before I have done with this City, Sir, I must not forget to entertain you a while with a famous Nest of Monks, four Leagues distant from it; I mean ••he great and famous Abby of Citeaux, the Abbot of which, as you know, is the chief and general of the whole Order, which is without doubt one of the vastest Bodies of Religious, the Church of Rome can boast of; France, Italy, Spain, Poland and Portugal, being throngd with the Monasteries of that O••der, who all of them own this Abby of the Citeaux for their Mother. I had very parti∣cular acquaintance with the Prior of the Monaste∣ry, who was a young man of the City of Orleans, who invited me to come and see him. The Ab∣bot sent two of his Coaches, with six Horses, to fetch some of his Relations, whom he had invited to dine with him, and with whom I had the ho∣nour to joyn my self. All the discourse we had on the way from Dijon thither, was about the Tra∣gical

end of Monsieur Bourre, a Gentleman born of one of the most Noble Families of Dijon, and a Religious of that order, who a little before had been publickly executed at Dijon, for Poysoning his Abbot, because he went about to make an enquiry into his Crimes; the fact being evident that he had Debauched some of the Nuns of a Monastery, whi∣ther the Abbot had sent him in quality of their Director or Confessor. As soon as we were come near to the Citeaux, I could not but admire the stately Avenues of that Magnificent Abby: This place which formely was nothing but a horrid Wilderness, when S. Robert the first Abbot of that Order, did institute it, is now at present by the Voluptuousness and Luxury of the Monks, become an Earthly Paradise, abounding with all manner of delights. The History tells us that that Abbot, being a lover of Silence and Solitude, retired him∣self with some of his Disciples into these parts, which at that time was nothing else, but a thick Wood, and lying out of the way of almost all hu∣man Converse. Here it was they began to Build themselves Cells, with the Branches of Trees; and some amongst them digged themselves Caves underground, without either Art or Form, like to the Dens of Ravenous Beasts. The Herbs and Roots, that grew in the Wood, served them indif∣ferently, without distinguishing the good from the bad, for Nourishment; and all the precaution they used was this, that after they had boild them, they first gave some of them to a Dog, or other dome∣stick Animal, which if it did not immediately dye,

or appear'd distempered, they took it for granted, that there were no Poysonous Herbs in their Cooke∣ry, whose dangerous effects they had reason to ap∣prehend. But how prodigious a change appeared in that place not long after! The People round a∣bout, being informed of the astonishing severities, and strange way of living of these Anchorets, came flocking from all parts to admire them, and return∣ing to their homes, published everywhere that in the Wood de Citeaux, they had in their days, seen some∣what more and greater than either Elias or S. John the Baptist. And as in that Age of the World, Peo∣ple were much more compassionate and tender than they are at present, towards persons, who for the love of God, as they exprest it, had left all, they made it their business, from all parts to carry them not only Food, but other conveniences of Life. These good Hermits contented themselves for some time, to accept of some of the coursest and meanest of their supplies; and afterwards by little and little the most exquisite and delicate, receiving them, as by an express order from God, by attributing to themselves the promise of Jesus Christ made to his Apostles, that having forsaken all for his sake, they should receive in this World an hundred fold, and in the world to come Eternal Life. Thus within a short time, from a Life of extraordinary Rigor and abstinence, and most signal and remarkable piety, they chopt about, to a Life as Scandalous and Disso∣lute; and whereof S. Bernard in his time began already highly to complain, but at present is advanced to a far more Transcendent degree of ex∣cess.

Instead of a Desart and Solitude, as it was before in the highest degree, they have now made it a kind of a City; which within its compass en∣tertains all manner of Handicrafts men, who live there with their Wives and all their Families: In∣stead of that mean and spare Diet, to which they were obliged by a Solemn Vow, made at the foot at their Altars, and in particular of abstaining from Flesh, all the days of their Life, they have at present, directly contrary to their Vows, introduc'd the use of it to the highest degree of Delicacy, as being always accompanied with the agreeable Va∣riety of Herbs and Fish. And, for my part, I can truly aver, That for the Two days that I staid there, their Table (besides their common Viands) were covered with several Dishes of Venison, followed by a Service of Fish, the Sides of the Dishes being garnish'd with the Tongues and Roes of Carps, and the Tails of Crabs. Yea, the Abbot had sent to Diep, which is above an Hundred and twenty Leagues distant, at an excessive Charge, and by a Post sent Express, who ran day and night for Soles, which were fresh enough, and so costly a Rarity, that the Intendants and Presidents of the Parlia∣ment of Dijon, durst not venture upon them in their most sumptuous Entertainments. The Monks of this Abby, in the mean time, glorying in this Excess, which ought rather to have confounded them, vaunted with an unparallel'd Impudence, That in all that Province, there was not a Man besides the Abbot of Citeaux, who could bear such an Expence, and continue it every day. After Dinner, the Abbot

(followed by many of his Officers, and a great number of Lacqueys in Livery) went himself to shew us the New Buildings he was then making in his Abby, and which consisted in Four great Piles of Building, of a magnificent Structure, all of Hewn-Stone of a Diamant-Cut, design'd for the separate Lodging of the four Principal Abbots of the Order, with all their Train, at the time of their General Chapters. A fifth Building, which he intended for his own person, was a lofty Palace, lifting up its proud Head above the other Four Buildings, as it were to overlook and command them, to represent the Authority he had over the other Abbots, in qua∣lity of their General. After we had taken a View of thes•• Magnificent Structures, we were led into th•• O•• Buildings: Here it was that a fair Oppor∣tunity wa•• given me, to take notice of the Subtilty and Artifices of the Monks, still to continue Laicks, if possible, in the high esteem of their Monastery aud Pe••••ous. In order whereunto they shew, to those wh•• Vis•••• them, a great quantity of Relicks, and places of 〈◊〉〈◊〉, as they call them; upon their entring into which they use fre••uent Bowings of their Bodies, and Kneelings, ••••peating some Prayers, besides some Gests and Cutting of Faces, wherein they oblige the Company to imitate them. This done, they fill your Ears with the recital of Old Stories and Miracles of the Days of Yore, wrought in favour of their Order; amongst which, they never forget to incul∣cate the Tragedy of some Usurper of the Revenues of their Monastery, or of some other that spoke ill of the same, who at the upshot of the Story doth

never fail of being struck from God with sudden Death by a Thunderbolt, or of having his Neck broke by some Devil or other. I have since obser∣ved the same inveigling Tricks in almost all the Monasteries and Convents of Italy, and in all other places frequented upon the score of Devotion. They shewed us a large Refectory of the first Religious of their Order, which is a Vaulted Room, and very long, more resembling a hideous Cave, than a place to eat in. And yet (said one of the Religious) this is that holy Grotto, where our Ancient Fathers, the Blessed Founders of our Order, met together every day after Sun-set, wearied with their Handy-labour, after ha∣ving Sung the Praises of God, to partake together of a piece of black Course-Bread, with some boild Pulse or Roots, without either Salt or Butter, or any other Sawce or Dressings, and in so small a quantity, as designing rather to keep themselves from Starving, than to make them strong and lively; and continu∣ally practising those severe Mortifications, which we can sooner admire than imitate. These Great and Heroick Saints are now in Heaven, and have changed their astonishing Severities, with the Eternal delights of the Wedding-Supper of the Lamb; and 'tis from that high Station, they with a favourable Eye look down upon those who Live, or have Lived for some time in this Monastery, as likewise upon those who are or have been Bene∣factors to it; and we are assured by Revelation, that none of them, nay, tho' they may have lived a most abominable life, shall ever die in Mortal Sin. A Counsellor of Dijon, who was there pre∣sent

with us, said smiling, That he wanted but very little of being perswaded, to leave all he had to the Monastery, and gently pushing my Arm, ask'd me, Whether I was not well pleased to Hear a fat and burly Monk, after having so well Dined, discoursing of the Abstinence and Pe∣nance of those Ancient Fathers, and of the Bles∣sings God hath in store for his Abby too upon their account, with so much energy? But after all, the plain Truth is, That it is nothing but an Artifice they make use of, to strike the Spirits of Men with some kind of Veneration for their Orders and Persons. From this place they led us to another, which they call the Old Chapter-House, which is a Building after the Gothic way, with many Rows of Pillars like a Church; yet stately enough. The Stones of the Pavement are cut into Letters, which make up all the Psalms of David; and near the midst of this place they shewed us a large Stone, on which of Old they were used to lay the Religious of the Monastery some hours before their Departure, where they were exposed all Naked upon Ashes and an Hair-Cloth, until they breath'd their last. But this Custom (said the Father) has since been abolished, because it was found by Experience, that some of those who were so exposed, having more strength left than was imagined, continued sometimes in that condition, exposed to the violence of Cold for Twenty four Hours, or more, before they died; so as those who thus exposed them, que∣stion'd, whether in so doing they had not been

their Murtherers. At the present (said he smiling) the case is alter'd, and we die softly on the Feathers, after having essay'd whatsoever the Art of Medi∣cine can afford for our Recovery, and which is every whit as meritorious to us, as that pityless Rigour our Predecessors were oblig'd to, foras∣much as herein we submit our Wills to those who command us, and whom we are obliged to obey; Obedience even in pleasing and agreeable things, be∣ing more acceptable to God than all Sacrifices. Thus gallantly the Father excused the Decay of their Observance, endeavouring to make that seem a Vertue, which indeed is nothing else but an effect of their Softness and Effeminacy. Or rather, we may say, That by a just Judgment of God, these kind of Men having rashly Vowed, what was not in their power to perform, are fallen by so much lower, by how much they aspir'd to fly higher. 'Tis upon this account that we see so many Refor∣mations of these Religious Orders, and soon after other Reformations of them again, who in a short time will stand in need still of another Reforma∣tion. But that which is the strangest thing of all is, That they fall into prodigious Corruptions, and into those habits of Sinning, which strike the most Worldly men that are with horrour, as may be seen from the hint I gave of Monsieur Bourré, Monk of that Order, and many other Examples, that fill the World with their Report.

There is but one only Religious Order in the Church of Rome, that can boast of its Antiquity, and of having never been Reformed, which is

that of the Chartreux. Having stay'd two days at Citeaux, we took our Way through Lionnois, and Dauphiné, and finding our selves not far from the Monastery called the Great Chartreux, our Curiosity invited us to take a View of it. This Monastery is the Chief Head of all those of the Order of Chartreux, and in it their General Chap∣ters are held. St. Bruno, who was the Founder of this Order, retir'd hither with his Companions in the Year of our Lord 1080. What is com∣monly related as the Reason of his Retirement, is rather a Fable, than an History; which notwith∣standing is maintain'd by a great deal of heat, as a great Truth by the Fathers of this Order, who have caus'd the Story to be Painted at large, and hung up in their Cloisters; but on the other hand, it is denied by the Doctors of the Famous Uni∣versity of Paris. This Fable tells us, That Bruno, who had a long time frequented that University, being present at the Interment of a Doctor, who had been a Member of the same; a person of an irreproachable Life, to outward view, and who died with the odour of Sanctity; when the Office for the Dead was reciting in the Church for him, and that they were come to those Words of the Lessons, Responde mihi, quantas habeo iniquitates; Answer me, How many Sins I have; the Dead-Body raised himself on the Bier, and sitting up∣right, with a terrible Voice pronounced these Words, Accusatus sum; I am Accused: At which astonishing Accident, when all that were present were extreamly amazed, it was thought fit to put

off the Obsequies till the next day; at which time they began again the Office for the Dead, and when they were come to the same Words, Responde mihi, &c. the Dead answered with a Tone much more terrible than at first, these two Words more, Judicatus sum; I am Judged; which increasing the horrour and amazement of all those that were present, made them resolve to delay the Burial one Day longer; at which time a vast Crowd of People being assembled, the Office was begun again, and at the same Words the Dead raising himself the third and last time, said with a pitiful and mournful Accent, Condem∣natus sum; that he was Condemned to Hell with∣out Recovery. This so strange and terrible a Spectacle (saith the Fable) had that effect on the Spirit of Bruno, that from that instant he resolved to quit the World, and to retire into some Soli∣tary place, for to live there wholly to God, solitary and separate from the view of the World; and by his perswasion, engaged seven Students of the Uni∣versity of Paris, his Companions, with him in the same Resolution; who being all of one mind, went and cast themselves at the Feet of the Bishop of Grenoble, to beg of him the Desert called Char∣treuse, which belonged to him; and having ob∣tained their Request, they retired there, and built themselves Cells. The Truth of the matter is, That this Saint did indeed retire with his Com∣panions into this place; but all the Story of the Doctor is evidently false, as has been incontestably proved by the Doctors of the University of Paris;

there being none of the Contemporary Writers, or any that were Two Hundred Years after, that make the least mention of it; and is indeed nothing else but an Invention of the Papists, very fit to be joyned with the rest of their Stories, concerning the Apparitions of Souls in Purgatory. Probably, Sir, your Curiosity will incline you to desire, I should give you a description of this Place, and its Situation, which without doubt is the most De∣sert place Nature could form; and yet notwith∣standing is at this day become a very pleasant Seat, by means of the immense Expences which these Fathers, who are extreamly rich, have been at, to make it more pleasing to Sense. Wherefore, Sir, I shall endeavour, in order to your Satisfaction, to set down what comes to my Mind concerning it. This Desert, called Chartreuse, which has given the Name to the Order that is thence denominated, is a place situate in the Bosom of an exceeding high Mountain, the Top of which parts it self into Four others, leaving in the midst of them a place of a Mile in length, and above a Quarter of a Mile in breadth, in which space the Cells of these Fa∣thers are built. The Waters gushing forth from these Mountains, make a most impetuous Torrent, which bears the Name of St. Lawrence. This was a place altogether unfrequented, and almost in∣accessible, when St. Bruno first retired thither, tho' at present, by a vast profusion of Mony, the Reli∣gious of the place have made the access to it not only easie, but pleasant, having cut out large Steps in the Rock, and by that means made (as it were)

many Stairs to get up to it. However, such is the situation of the place, that neither Coaches nor Carts, no nor Horses neither, can come up to it; but they make use of Mules, accustomed from their Youth to go up and down those Steps, to convey their Provisions to them. We got up to the place by means of the same Conveniences, and found the Snow in several places lying still on the Eminences of the Rocks, notwithstanding that it was in the midst of August; and that at the Foot of the Mountain, the Heat was almost insupportable. The Building of the Monastery was not yet quite finished when we arrived there, having been reduc'd to Ashes some short time before. There was a Suspicion, that the Religious themselves had been the Incendiaries, because their Cells displeased them, as being too mean and Old-fashion'd; and besides, too much pinch'd of room, so that they could not enjoy themselves in them with that ease and conve∣nience they desired. It hapned at a time when the Wind extreamly favour'd their design, and the Fire began in a Quarter where so much Combustible matter was lodged, and so far from the places where any Fires were made, that it was easie to judge, That it was not a thing hapned by accident, but contrived on purpose. Besides, the delays and in∣differency shewed in quenching of it, gave a suffici∣ent Testimony, That the Fryers desired nothing more, than to see it (with all expedition) burnt down to the ground. Yea, some have averred it for a certain Truth, That the News of it was known many days before in Forein Countries, which was

related to us by one of the Fathers of that Society for a Miracle; saying, That without doubt the Tu∣telary Angel of the place, foreseeing what was to happen to it, had communicated the knowledge of it to so far distant Countries. But not to insist on this any longer, certain it is, that the whole Build∣ing was reduc'd to Ashes, and in less than six Months, in a manner quite Rebuilt again; a good part of the Materials having been prepared before-hand, and as it were by a Divine Providence, as the said Father exprest himself, in places adjacent to the Mountain. It is to be noted, That their General Chapter having some Veneration for those Ancient Buildings of their First-Fathers, and to prevent Lay-men from Taxing them with Niceness and Luxury, had refused them their permission to Build. But what is capable to restrain the Longing of Monks, whenas by direct or indirect means, by Hook or by Crook, they are in a condition to effectuate it? In a word, These New Buildings were brought to perfection, with a Magnificence very unbeseeming the Modesty of Hermits, and more becoming the Palace of a King, than the Cells of such who pretend to have forsaken the World. There remain'd only one Building at the Foot of the Mountain yet unfinished, being design'd for the Officers of the Chartreuse, and which was already far advanced. As for their manner of Living, I must acknowledge they still retain something of their first Institution, as in particular their abstinence from Flesh; but the diversity and abundance of Fish, Herbs, Eggs, and other such like things where∣with

they are served, is far more pleasing and agree∣able to Sense, than any sort of Flesh-meat, and much more costly. The Father-Purveyor of the House assured us, that the Expence of every Reli∣gious amounted at the least to Five hundred Crowns a year. They have a way of extracting the Sub∣stance, and as it were the Quintessence from several great Fishes, whereof they make Jelly-Broths, that are extreamly nourishing. Their Bread is of an extraordinary Whiteness▪, and the best Wine that can be got for Love or Mony, is afforded them without measure. Besides this, every Religious has in his own Apartment a Reservatory, stor'd with Fruit and other Necessaries, so that they may eat and drink whenever they please, and entertain their Friends that come to Visit them, to charm the irk∣somness of their Solitude. Some amongst them, who are of a melancholy Temperament, are so im∣mersed in their Solitude, that they abhor all manner of Conversation, and will not so much as speak to their Superiours: This is no Vertue, but rather a Savage-humor, that has got the Ascendent over them, and makes them almost insupportable to themselves, and like Timon the Athenian, they conceive an hatred against all Mankind. The greatest part of these, in process of time, become distracted, losing the use of their Understanding and Reason; and accordingly they have built for these a very fair Apartment. Every Chartreux has his separate Apartment, which consists of five or six fair Rooms, very neatly fur∣nish'd and adorn'd, with a neat Garden, which sepa∣rates one Apartment from another; all which Gar∣dens

have a Door that opens into the Cloister, which is of a prodigious length, and of a most sumptuous and magnificent Structure, insomuch as it doth not seem so much contrived for the Convenience of the several Cells, as for the imbellishment and ornament of the Place. The great company of Strangers, who come thither from all parts, either out of Cu∣riosity or Devotion, some about business, others to Visit some of their Friends or Kindred, has chang'd this Solitude into a place of great Concourse, and consequently made it appear less hideous to Nature; and particularly in Summer-time many Persons of Quality retire thither, there to enjoy the delicious∣ness of the place, and the cool Air of the Mountain. These Fathers, to engage the frequent Visits of others, and to draw thither their Kindred and Friends, have established Hospitality in this their Monastery, and entertain every one that comes, according to his Quality, both Person and Atten∣dants, without costing them a Farthing; and a man may stay their many days, according as they find his Company either pleasing or profitable. At the first they had also some respect for the Poor; but at pre∣sent, if those who come there be not men of Fashion, and in good order, they are neglected and contemn'd. That Part where they entertain Strangers, is a most stately and sumptuous Building, containing Apart∣ments for persons of Quality of all Ranks and De∣grees. The Chief Officer of the Kitchin knows what kind of Entertainment is suitable to each Chamber, which is very exactly observed. By this we may guess at the immense Riches of these Fathers.

You would be astonished, Sir, to see these Anchorets, whose first Institutor, St. Bruno, shewed himself to be so great a lover of Poverty, Retirement, and Si∣lence, are now by succession of Times, mounted to so high a degree of Riches and Grandeur, and so ••rdently desirous to change their Desert, of it self so solitary and inaccessible, into a well inhabited Coun∣try, and more frequented, than the great Roads that lead to great and Capital Cities. They boast, that they have never been Reformed since their first In∣stitution; but in good earnest, Sir, think you not after all this, that they stand in need of a Sound Re∣formation? We may conclude from hence, That all those great Efforts which are made to surmount Nature, which cannot subsist without a most parti∣cular Grace and Assistance from God, which he vouchsafes to whom it pleaseth him, when we will unadvisedly appropriate the same, and rashly make profession of them, and tye our selves up to them by Vows, do commonly end in shameful Weaknesses; which discovers, that they were rather Artifices of the Devil, to lift up the Heart of Man, in order to his greater fall, than the Motions of Grace, which are wont to humble and abase the Soul, in order to give it the Victory over the World, the Flesh, and the Devil. After this, as it were to cast Dust in our Eyes, and to divert us from making any Reflection upon such extravagant Disorders, they led us to the Chappel of St. Bruno, which is not above a Quarter of a Mile distant from the Monastery, upon the top of a Rock, surrounded with Three great Fir-Trees. They told us, that this formerly had been his Cell,

and that a Spring of most Clear-Water we saw there, had been miraculously obtain'd by his Pray∣ers, which restored many Sick persons to their health, and though drunk to excess, was never known to hurt any. The Benedictin Fryer, who was my Companion in the Voyage, drunk a great quantity of it by way of Devotion, but was much incom∣moded thereby in coming down from the Mountain; which, that he might derogate nothing from the Miracle, he attributed to the cold and pent-in Air of the Rocks. This Father assured me often, whilst we were there, That he felt his Soul pierced with an Extraordinary Devotion, and a great Sense of the Presence of God; and demanded of me, Whether I was not sensible of the same thing? I answered, That I was; but withal, that in all this I did not believe any thing to be more than what was very Common; it being very natural for Grotto's, Dark∣places, close and shady Forests, vast Caverns, and the Sources of Fountains and Rivers, to produce the same effect in us; and not only so, but that we often experience, when we are alone by Night in great Buildings, Chappels, or Churches, that our Souls are moved with a kind of Horrour, which calls God to our Remembrance, as I have often found by Expe∣rience in my Travels. And some few days after, as I pass'd the Alpes, which are very high Mountains, in Company of this Benedictin, when we were come to a place which was very Solitary, I obliged him to take notice, Whether it were not indeed so as I had said? Whereupon he ingenuously acknowledged, That he found himself no less moved, than he had

been at the great Chartreuse. Nevertheless, these Fathers make all Strangers, that frequent this place, to take notice of it as a special Blessing of God, vouchsafed to this place by the Intercession and Me∣rits of St. Bruno. It is an astonishing thing to see, That those Effects, which God as the Author of Nature works in us, are for the most part by those of the Communion of Rome ascribed to God, as the Author of Grace, and Worker of Miracles in their behalf. So true it is, That it is a ••ery pleasing thing, and extreamly flattering the Pride of Man, to believe, That God thinks us worthy to be ex∣empted from the Common-way, that he may favour us in a more peculiar manner, not sticking every moment (for our sakes) to countermand the Natural Course of things here below, by Prodigies and miraculous Operations. We came down from this Monastery, by a very Narrow-way between Rocks, for the space of near two Leagues, having on our left Hand the Torrent of St. Lawrence, which pre∣cipitates it self with a horrid Noise from the Top of the Mountain to the Bottom of it, where is situate the Town of St. Lawrence, from whence it borrows its Name. All the Neighbouring Country many Leagues about, belongs to the Religious of this Monastery, and every where are seen stately piles of Building, and Houses of Pleasure, which they have caused to be built, with Pools and Ponds full of all sorts of rare Fish, to please their Palats. We after∣wards continued our Way towards Savoy, and passed the Alpes by the Way of Montsenis; from whence we came down into Piedmont, to a little

Town called Suse. Here, Sir, I intend to stop, and shall conclude this Letter with this last Reflection, which I would desire you to make; which is, That the Church of Rome is so far from having any Cause, to pride her self in her Religious Or∣ders, and of which she boasts so much, as far excelling the Protestant Church, which has wholly excluded them, ought rather upon that account to be humbled; yea, to blush for shame; seeing it is evident, That this sort of Men, under the spe∣cious pretexts of Devotion, Silence, and Retire∣ment, endeavour nothing else, but to acquire them∣selves a great Esteem in the Minds of people, that by this means, they may turn them which way they please; and Experience makes it appear, That all this is done for their Temporal Advantage. They begin with the Spirit in appearance, but always palpably end in the Flesh. I have made some other more curious Discoveries during my Voyage in Italy, which I shall be very willing to communicate to you, in case I find you are not offended with this my First LETTER; but that you have received it with the same Spirit of Charity and Zeal, which I shall always preserve for the Spiritual Good of so dear a person; as being, Sir,

Your, &c.

The Second LETTER, Of the Spirit of Revenge in the Ro∣mish Clergy, &c.

SIR,

FOrasmuch as their is nothing, the Church of Rome more strictly forbids her Children, next to the Reading of the Scriptures, than the perusing of those Writings, which discover the Lives and Doctrin of her Pastors, whom it is her will they should follow Blind-fold, without examining either what they say or do; I had some fear for my first Letter, lest it might have given offence, be∣cause it made some discoveries to you of their Con∣duct. But seeing the kind welcome you afforded it, I hope that the Reflection you have made upon it, and the good inclination you express, in declaring your willingness to be further informed by me on this Subject, may at length conduce to the opening of your Eyes, to see the dangerous condition you are in. And seeing I desire nothing more, than to serve as an instrument to produce so good an effect; I shall gladly continue, Sir, to communicate the Observations I have made, du∣ring my Travels, about matters of Religion.

Being arrived at Susa, a small Town of Pied∣mont in Italy, and subject to the Duke of Savoy, we were told that the Body of S. Maurus Abbot and first Disciple of S. Bennet, reposed in one of the Churches of this place. And forasmuch as the Father, that was my Companion in my Travels, was a Reformed Benedictin, of the Congregation of S. Maurus in France; I asked him whether he would not go to pay his duty to that Relique of his Blessed Founder? But he very freely told me, that he would take heed of doing so, adding that the Italians were great Cheats, who pretended to have all the Saints of Paradise in their Country, whereas indeed there was nothing more false; for∣asmuch as the Body of S. Maurus, was preserved whole and entire, in one of their Abbies in France. And moreover assured me that the Bodies of S. Ben∣net, and S. Scholastica were there likewise, the one in the small Town of S. Bennet on the River Loire near Orleans, and the other at Mans; notwith∣standing the Italians contested with them about all these Reliques, and a vast number of others, of most authentick Authority; and that upon no other ground, but that of the Popes Bulls, which they have procur'd, said he, by some artifice or other, for this purpose, and which declare them to be true and lawful possessors of these Reliques, th•• clear contrary to all Evidence drawn from History and Tradition. But Father, said I, do you remember the discourse you held two days ago, as we passed the Alpes, to prove the Pope's Infallibility, which you ex∣tended with so much heat and earnestness, not only

to matters of Right, but also to matters of Fact? The question then put was this, how the Popes could grant such thundring Bulls, fraught with Ex∣communications and Anathemas against those who do not believe, that the House of Loretto, was Transported from the Holy Land by Angels, to that part of Italy, where it is supposed to stand at present; as likewise against those who should deny, that a great Mountain near to the City of Cajeta in the Kingdom of Naples, which is open at the Top, and as it were split in two, was one of those Rocks, that were Rent at the Passion of our Saviour Jesus Christ. You then affirmed that the Pope on all such occasions, was assisted with an Infallible Di∣rection from the Holy Ghost; and consequently, that it was impossible for him to be deceived him∣self, or to deceive others, any more than in matters of Faith it self; and more especially yet, in a case of giving Religious Worship to some object of De∣votion, as that is, which is given to the House of Loretto, and to the Holy Mountain; and how then can you now say, Father, with respect to your S. Maurus and S. Bennet, or any other whatsoever, that those Popes, who declar'd against you in favour of the Italians, have been mistaken? Is not this a case of Worship, as well as that of Loretto? The Parity was but visible, and the good Father must needs have entangled himself in a most troublesome contradiction: Wherefore to avoid the shame and confusion that thence would have followed, he chose rather to turn his answer into a piece of Raillery, saying, he confessed that he was indeed a very bad

politician, because when he was on the Alpes he spake like an Italian, but that at present he spoke as a Frenchman. Because it is true, that the People of Italy, especially those of the Popes Territories, do own the Popes Infallibility in matters of fact, which the greatest part of the Roman Catholicks of France do deny. This distinction of speaking as an Ita∣lian, or as a Frenchman was indeed very frivolous; and intruth if it were permitted to utter ones opini∣on, sometimes according to the humor of one Country, and sometime of another, if our Bened∣ctin had spoken like a German or an Hungarian, he would have reduced the Papal Authority to a very low Ebb: for I have observed in my Travels, that these People, thô for the most part they profess the Romish Religion, yet have this advantage that they believe little of it. Without doubt, Sir, it would much better have become him, to have spoke as a Christian ought to do, viz. Like a good and hon∣est man, with a sincere and unbyassed Spirit, strengthened by Grace, supported by Reason, and grounded upon the Holy Scripture, for then would he never have attributed the title of Infallible to a mortal man upon Earth, which belongs to God alone. I was ready to give him my thoughts to this purpose, but I called to mind that I was got into Italy, where one only word might drag me be∣fore the cruel and merciless Tribunal of the Inqui∣sition, and therefore thought it more wisdom to hold my Peace. However I could not but make this reflection on these procedings of the Religious, that in cases wherein the Priests or Monks find their

advantage, or in things altogether indifferent to them, they are not wanting with open Mouth to publish the Popes Infallibility; but when his Infalli∣bility seems in the least to clash with their interests, he is no more than an ignorant and mistaken man, who may be bubbled as well as any other. From Susa we came to Turin, which is a very fine City, situate upon the Banks of the River Po, and the Court of the Dukes of Savoy. Here it was that a dawning of the Beauty of the Churches of Italy, presented it self to our Eies: The greatest part of the Parish-Churches, Monasteries and Convents are very sumptuously built, and most Richly adorn∣ed within. Nothing is seen in them, but Marble, Porphyry, Jasper Stones, and most exquisite Guil∣ding and Painting. The Crosses, the Candlesticks, Lamps, Statues, and Cases of the Relicks are all of Gold and Silver, and almost infinite in number and value. Some good French Priests, who had joyn∣ed themselves with us, to take a view of the Churches, were in a strange rapture at so dazling a sight, and being inwardly moved to see so many Temples of the Lord, so gloriously adorn'd, wept for joy: For as in their Journy from France, they had taken their way through Geneva, and the Swiss Cantons, where they had seen the Protestant Churches, de∣void almost of all material Embellishments, they from thence concluded, (how truly I leave you to judge) that there was no other true Religion, be∣sides that of the Church of Rome, whose zeal for the House of God, was an evident Witness of the truth of her Faith. I told them that this their con∣clusion

seemed to me to be built upon very weak Principles, and that where we had a mind to prove the truth of any Religion, the Grandeur and Ri∣ches of the World were too weak premises to sup∣port a conclusion; and that for my part, if I were to form a presumptive Argument in favour of any Religion, I should sooner take it from the good life and manners of those that profess it, than from the sumptuous Ornaments of their Churches. They shewed us the Church Treasury, where is preserved the holy Shrowd or Sheet, and soon after the Ca∣nons and Priests entred the Quire, to Sing their Vespers and Complins which are the Evening Pray∣ers of the Church of Rome. They entred with∣out any order and very undecently, talking and laughing together, and pushing one anothers El∣bows. The first come, without expecting till the rest were seated in their places, began to sing the Office: and that which might well have lasted an hour and half, in case it had been said with the required Pauses devoutly and modestly, as it is pra∣ctised in the Common Prayer of the Church of England; was dispatched in less than a quarter of an hour, with a strange kind of precipitation, so that it was scarcely possible to distinguish between one word and another, or between the end and be∣ginning of the Verses. In truth, Sir, were it lawful to judge of the Consciences of men, from any thing that is outward, I might have had good reason to infer from their behaviour, that their Hearts were much stranged from the words of their Lips, and their Lips and their Hearts yet further from God.

They did not much weary our Patience with hear∣ing them; and the Service being thus roundly dis∣patched, they rather fled, than went out of Church, every one his own way. The Father that was with me, perceving that I was Scandalized at it, told me, as having had some former experience of Italy, by a Journy he had before made through it; that it was not yet time for me to be offended, and that the nearer I should appear to Rome, the more cause I should find for it. I had been told indeed, that the further I went, the more stately Churches I should find, and the more richly adorned: So that joyning these two together, I concluded, that all this outward Bravery and Ornament, did not proceed from the pie∣ty or zeal of the Clergy of Italy for the House of God; because they neglected the chief Glory and Em∣bellishment of it, viz. the inward, and that something else must be the Motive to it, as I discovered after∣wards, and of which I shall give you a more parti∣cular account upon another occasion. After we had visited the Churches, towards Evening, we went to view the great Piazza of Turin, facing the Palace of his Royal Highness. Here we saw many Theaters or Stages of Rope-Dancers, and Mountebanks, wherewith the Market Places of the Cities in Italy are always well provided, for the Satisfaction of the Publick. But that which surprized me most was, that the greatest part of those that assisted as Auditors and Spectators about those Theaters, were either Priests or Monks, who clap∣ped their Hands in Applause of the most Ridiculous and Scandalous stuff they produced, and laughed

with all their might. We saw there of all sorts of Orders, some Father-Jesuits, that seemed the most concerned for these Fopperies, saluted the Father Be∣nedictin that was with us; and having understood that he was Procurator general of the Order, they offered him an Eminent place, near unto themselves, which he accepted of. For my part, I was un∣willing to engage my self in the concern, and re∣tired with the two French Priests to our Inn. We had an opportunity the same Evening of discours∣ing with Count Zamberti, an Officer of his Royal Highness, whom formerly I had seen in France, and we could not keep our selves from acquainting him how strangely we had been surprized, to see so many Religious at the publick Shews, and so attentive to the lewd Fooleries of Buffoons, because we looked upon it, as very unworthy and scanda∣lous, and that no such thing was to be seen in France. He told us, that this was not that which ought most of all to suprize us, for that in Italy, those of the Clergy who did commonly fr••quent the Piazza in the Evening, were the most esteemed of, as being ordinarily the best amongst them; because the rest at the same time were for the most part either in Whore-Houses, or at Taverns, in company of their Wenches. Here I turn'd my self to our French Priests, and said, well Gentlemen, what say you now? Do you think you concluded well from the Mag∣nificence of the Churches of this Country, that their Religion and Piety must needs be the best, because their Churches were the most stately and sumptuous? whereas you see that these who ought

in a more especial manner, to be the living Tem∣ples of the Holy Ghost, abandon themselves to such execrable Profaneness and Debauchery? As to that which we alledged, that no such lewd deport∣ments were to be found amongst our Ecclesiasticks in France, the Count very wisely replied, that for that, we might thank the Protestants, for that it was only their presence that mantained the Learn∣ing, Modesty and reserved Carriage of the Cler∣gy of the Gallican Church, and if they once should be forced to quit the Country, (for the Kings de∣sign was already known here) we should soon see all Sciences and Vertues exil'd with them. This, Sir, agrees incomparably well with what some per∣sons of Quality of the Roman Communion have of late freely owned to me, That they begin already in France to perceive, that since the Protestants have been Banished thence, and that they belie∣ved them far enough from them; the burning Zeal of the Ecclesiasticks is turnd to Lukewarmness, their Devotion grown cold, and their Application to their Studies, become very flat and languishing. So that at present they are seldom found at their Books, but for the most part Ranging from one House to another, upon pretence of encouraging and confirming their new Perverts, and boasting themselves for great Doctors, with what they have learnt, at a time, when they were forced upon by the learned Writings, and close Arguings of the Protestant Ministers. I return now to my Voy∣age, but before I leave Turin, because I have al∣ready made mention of the Church, wherein is kept

the Holy Shrowd or Linnen-sheet, wherein they pretend our Saviours dead Body was wrapt; I sup∣pose you will not take it amiss, if I tell you in short what I think of it. They of your Religion suppose it to be the same Shrowd or Linnen-sheet, in which Joseph of Arimathea wrapt up and buri∣ed the precious Body of our Lord Jesus Christ, af∣ter that it was taken down from the Cross, and that the Figure of that adorable Body remains Miracu∣lously imprinted upon it, for the Comfort of Be∣lievers. I intend not to enter the Lists about the truth of that History, which I never searched into; but I shall only tell you, Sir, that there is another of them to be seen in the Cathedral of Besançon in Burgundy, which they maintain to be the same in which Joseph wrapt the Body of our Saviour: Several Popes according to their distinct Fancies and Humours have granted several Bulls and Indulgences, some to that of Turin, others to that of Besançon, until that these Contestations raised such extream Feuds between the Archbishops of these two Cities, that at last they fell to libelling one another; whereupon to stifle the Flame from spreading further, a way was found out at Rome to reconcile them, by determining (contrary to the express words of the vulgar Translation, Matth. 27. & involvit illud Sindone mundâ, and wrapped it in a clean Linnen-cloth, where the word Sindone is in the Singular Number), that there were two, and consequently that both the one and the other of them were true. It cannot indeed be denied, but that there was such a Shrowd or Linnen-cloth, and it is possible that

with great care it might have been preserved till now; but to see the Church of Rome, for the re∣conciling of two Bishops, with so much easiness, boldly to determin that there were two, when the Scripture seems but to speak of one, this is that which will not go down with men of understanding: And moreover to ordain that the same Worship and Adoration be given to them both on Easter-day, which is given to the Cross on Good-Friday, which does not differ at all from what is given to Jesus Christ him∣self: This is no less than down right Impiety and Idolatry.

After some days stay at Turin, finding my self within two days Journy of Genoua, the curiosity of seeing that Lofty City, made me resolve to go thither. However I found some strife in my self a∣bout it, because of the Satisfaction I had enjoy'd in the Company of my Benedictin, whose Conversa∣tion was indeed very pleasant and agreeable; as finding that if I continued my Resolution, it would be necessary for us to part; for the Letter of Obe∣dience, which he had shewed me, of his General, expressed, that he was without stop or stay to go directly to Rome. I Communicated to him my Resolution of going to Genoua, whereupon he im∣mediately told me, that he was resolved to go a∣long with me, and that he would order the mat∣ter so, as his Superiors should know nothing of it, and accordingly in the Letter he wrote to them from Turin, acquainting them, that being not not yet wholly recovered from some Fits of an Ague he had had, he should he obliged to remain there

still for some days, which was just the very Time he took, to go this Journy with me. I found by this that the most reformed Monks, make no great scruple of Violating the Obedience they have Vow∣ed to observe, and to transgress the Rules they pro∣fess, upon the least occasion that presents it self to them, of any particular Satisfaction. The use of Meat was also forbid him by his Rule, and yet he no sooner found himself at a distance from the Mo∣nasteries of his Order, but he made bold with it; and as soon as he met with another, he took up his observance again, as before, desiring me not to divulge that ever he had Transgressed it. And in the mean time, I can say with truth, that I never saw a more Rigorous Censor of another mans actions than he was, when he was in the com∣pany of Monks, who were not Reformed, or who took more liberty than those of their Congrega∣tion; he would undertake them in a high manner, yea with Insolence it self: He said, he could not look upon them any better than damn'd Souls, and worse than Devils. Neither had he any more charitable Opinion, for the People, whom the Monks, by way of distinction, term the People of the World, and Worldlings, with which words they denote all Laymen in general. It seem'd to him impossible for a man that liv'd at large in the World, to be saved, except he took up, and con∣fin'd himself to a Convent; yea, and it must be in a Convent of his Order too. If by chance he saw in the Streets a Woman well dressed, without ex∣amining whether her Condition, or some other rea∣son

might oblige her to it, he immediately pro∣nounced a Sentence of Eternal Condemnation a∣gainst her; saying, that she was a Victim destin'd to the Flames of Hell; and if he heard speak of any persons newly Married, or that had obtained some good Fortune, alas, said he, these persons make their Paradise of this World, but they shall burn for ever in the other for it. And thus without ex∣cepting any whatsoever, and putting a wrong con∣struction upon the most innocent Actions, he judg∣ed with an inveteracy of Heart, what belongs alone to God to judge of. What I now say, is not only to be understood of this Religious alone, but ge∣nerally almost of all sorts of Reformed Religious, or those who profess a more strict life than others; and of secular Priests also, who by their little Su∣perstitious ways, pretend to be quite distinguished from the Common sort of People: I have obser∣ved that they judge Men without Mercy. Some have owned to me, that from their Youth up they have been accustomed to these Ideas, the World having been always represented to them as a Tem∣pestuous and Raging Sea, whence it is very rare for any one to escape, without being Shipwrack'd, and that their Monasteries are the very Ports of Salva∣tion and the Havens of Grace, where it is impos∣sible to perish. Whereas it were much better, to educate them in a Spirit of Humility, and to in∣spire them with charitable thoughts towards their Neighbour, whether they be joyned with them in the same profession of Life, or engaged in another way, to which we ought Christian-like to believe

that God hath called them. This indeed we must own, that it seems to be the unhappy Let of all Per∣sons whatsoever, that engage themselves in a party, not to have any consideration but for those of their own company, despising and condemning all the rest. It was this consideration without doubt, that made our Fathers, the first Reformers of Religion to disapprove and afterwards to reject all these kind of inequalities, which by dividing men into several different States, do ordinarily divide their Hearts also, and by this means separate them from the Charity of Jesus Christ. But to return to our Bene∣dictin, who as he was extreamly Rigorous to others, so was he as Indulgent to himself. He was naturally very Comical, and inclined to Raillery, and did not affect that Monkish Gravity, but upon certain occasions.

We arrived at Genou•• the 1st of September. Being informed that there was a very fair Abby of his Order in the City, called St. Catharine of Genoua, he would needs go and Lodge there, in hopes of being as well Entertain'd, as he had been hitherto in the several Monasteries he had called at. He went and presented his Letter of Obedience to the Abbot, who having read it, took a view of him from Top to Toe: He asked him, of what Order he was? He answered, that his Letter shewed that, and that he was a Reform'd Benedictin: The other reply'd, That he believed nothing of what he said, because he was not in the Habit of St. Bennet, which was the chief mark which distinguish'd their Order. Now, it is to be noted, that these Monks in France

wear Gowns of Course-Cloth, with a Cowl cut very strait; whereas the Italians have extreamly amplified theirs, and wear Stuffs very fine and lustrous; they are very neatly shod, wear Silk-Stockins, fine grey Hats, and are not a whit inferiour to the Bravery of Lay-men. Moreover, a small difference in the Habits in Italy, makes also a diffe∣rence of Order. There are about Ten Sorts of the Religious of the Order of St. Francis, which are only distinguish'd from one another, because some of them have their Sleeves, or their Cowls, two or three Fingers-breadth larger than the others. And yet this makes so great a division between them, that they cannot endure the sight of one another, and hate one another mortally. The Monk of whom I am speaking, was not sprucely enough accommodated, according to their Mode, to please this nice and curious Abbot; and the conclusion was, That he very basely deny'd him entrance into his Monastery. The poor Benedictin was put into such a Rage by this Affront put upon him, that he could not forbear downright Railing at the Abbot in his own Monastery; telling him, That he was an Abbot accurs'd of God; that Damnation would be his portion, and that all those who lived under his Conduct, might make State to go to Hell with him; that it was they that had changed the Vene∣rable Habit of the Order; and alter'd it to that degree, that it seem'd at present rather contriv'd to please and entice young Ladies, than to distinguish them from the people of the World; and that they would see one day, but alas too late! what a Re∣ception

their glorious Patriarch would afford them in Heaven to that poor Habit which he had upon his Body, and which they vilified so much here on Earth. The Abbot found himself so extreamly netled at this Invective, that he threatned our Re∣formed Monk, that in case he did not that very Evening depart the City, he would take care to stop his Pipes for him. The poor Monk frighted and trembling at this Threat, returns to the Inn where I was, and gave me an account of his Dis∣aster. This was the Reason that I stay'd only three Days at Gen••ua, because my Companion, for fear of being Sacrificed to the Italick Revenge, durst not stir abroad, but was fain to keep himself shut up in a Chamber, all the while I staid there to take a View of the City.

Revenge is an abominable Vice, and which at present is not without great Reason particularly ap∣propriated to the Italians; but certainly amongst them all, there are none who exercise and act it with greater Rage and Fury than the Clergy; who, as they have no Families to care for, their Attention is less divided, and consequently more united and concentred, to resent Injuries done unto them, and have also more leisure time to descant upon them; and besides all this, in case of any Accident, they have none but their own persons to save. Neither do they fear so much as others the Confiscation of their Goods, as being assured, That whatsoever Country their Lot may cast them upon, so it be the Romish Communion, they cannot miss of getting a Livelyhood by their Masses, and of being

furnish'd with a full supply of their Necessities. This is a Patrimony that follows them whither∣soever they go, and cannot be taken away from them, but with their Life. One thing which ex∣treamly facilitates the taking of Revenge in Italy, is, the great number of petty Principalities, into which it is divided; and whereof the Princes are all of them Independent one of another, and extreamly jealous of preserving their Rights, especially of Pro∣tection and Refuge, to those who having done some ill Turn, retire themselves to their Territories. The King of France would sooner and with more ease obtain a Fugitive person from the Emperor, than from the Duke of Mirandula, whose Territories do not extend themselves to Three Italian Miles; because always the more inconsiderable any Power is, the more it strives to appear great. The Commonwealth of St. Marin, is but an inconsiderable Hamlet of about some Fifty Houses of poor Peasants, who are govern'd by themselves: And tho' they be shut in on every side by the Pope's Territories, which they call the Domaine of St. Peter, yet they do give such a resolute Protection to Priests guilty of Mur∣ther, or Manslaughter, that it is not possible for the Pope to perswade them, to deliver up any one of them. Neither are the Sovereign Princes of Italy only thus jealous of the Franchises of their Estates, but also all persons of Quality in general, who will not permit a Malefactor to be seized in their Houses. I shall here tell you by the by, Sir, that it is this pretended Liberty, which was the Rise of the Fran∣chise or Liberty of the Ambassadors of Crowned-Heads

Heads at Rome, and which caus'd the great Dispute between Pope Innocent XI. and the French King: For seeing the Ambassadors to distinguish themselves were willing to have some priviledge above the Ordinary Nobility, they did not only pretend to have an Immunity for their Palaces, but over and above, an entire Franchise throughout all the Quar∣ters where their Abode was. Now Pope Innocent the XIth conceiv'd it an Enterprize becoming his Glory and Courage, efficaciously to endeavour the final destruction of these Retreats for Robbers and Murtherers in Rome, obliging the Ambassadors for ever to renounce the Franchises of the Quarters, and to content themselves, for the Respect born to their Masters, with the Immunity of their Houses. But to speak Truth, To what purpose was it for the Pope to be so Zealously bent, to abolish these places of Refuge? Did not he know, that all the Churches, Monasteries, Convents, and Colledges of Rome, are so many open places, which one meets with at every turn, where Injustice, Incest, Robbery and Murther are protected and secur'd? I confess, it seems not unreasonable, that the Churches of God should be esteemed so Holy and Sacred, as to make it a kind of Profanation to enter them Armed, in order to seize a Criminal; but what Reason is there to allow the same Priviledge to all Cloisters and Houses of those wretched Monks, that are the very worst of Criminals? And the compass of whose Walls take up so much ground, that if they were all joyn'd together, they would without doubt make more than a third part of Rome; and what is the

Sacredness and Holiness of these Profane persons, for which they are to enjoy this Exemption? For my part, I cannot imagine any other Reason for it, but that the Pope, with the rest of the Ecclesiastical Princes of that Communion, endeavouring no less to establish their Temporal Power, than their Usur∣ped Tyranny over the Souls of men, will be very backward of diminishing the Priviledges belonging to the Monasteries that are amongst them; lest Foreign Princes following their Example, should undertake the same in their Countries; and seeing, that the Monks always side with the Pope, the taking of this Course, would be a manifest weakning of their own Party. Moreover, these Monks are of such mean and interessed Spirits, that if the Pope or a Cardinal send to them, to deliver up any that have taken Refuge with them, they immediately comply with the Demand, as being well pleased to have this occasion, to procure their Favour at so cheap a rate: But if any other Secular Lord comes to request any such thing of them, then they stand stiffly in defence of their Priviledges, and without a good piece of Mony in hand, will never grant their Request. Especially if the Criminal be a Monk or a Clergy-man; and indeed (as was mentioned before) that which makes them so bold in revenging themselves, is the assurance they have of being al∣ways seconded and assisted by some of their Brother∣hood: For upon any such occasion they are very ready to take one anothers part, so that it is impos∣sible to offend any one of them, without engaging with a whole party. For either they are Monks or

Fryers, and so are Fellow-members with all those of the same Order, Convent or Monastery; or they are Secular Priests, and so make up one Body with all the other Priests of their Diocess, Cathedral or Parish, there being never a Church so inconsidera∣ble, that has not at least fifteen or twenty Priests belonging to it: So that when any one Member of the same Body is offended, all the rest are affected by Sympathy, and endeavour to revenge it, as done to themselves. 'Tis evident, that a Spirit of Cha∣rity does not engage them to these courses; for Charity avengeth not it self: But 'tis a kind of Natural pleasure they take, to make others feel the effects of their Rage and Fury, that have either offended them, or those they have any relation to; and which makes them say with one of their Poets,

Dolcissima, Mortali, é la Vendetta. Revenge is the sweetest thing in the World.

My self, when I was at Bononia, counted no less than Seventeen in one Week, that had been sacri∣ficed to this infernal Fury, and who (for the most part of them) had been murthered by either Monks or Priests. The great Provost, who there is called the Bargello, having by Order of the Cardi∣nal-Archbishop made search for a Monk, who very scandalously kept a publick Stews, was one of the number of these unhappy Victims, being miserably massacred on Easter-day, as he was coming out of a Church. One of the most dreadful means the Clergy have to glut their Vengeance, is the Inquisition,

which they have introduc'd under the pretext of Religion; tho' indeed it be the most Diabolical Invention that ever was forged in Hell, and which they do as dexterously manage for the serving of their particular Self-ends. They have made it an Inquisition-matter for any to strike, affront or vilifie any person belonging to the Clergy, whether Secular or Regu∣lar. I will give you an Instance how they pro∣ceeded at Bononia, against an honest man of my Acquaintance, who in the heat of his Passion had called a Dominican Fryer, Old Fool of a Monk. The Fryer immediately went and made his Com∣plaint to the Inquisitor, who forthwith caus'd the Young-man to be seized, and cast into the Inqui∣sition-Prison, where he continued Ten Months be∣fore ever any enquiry was made about the Cause of of his Commitment. At last he was brought before the Sacred Tribunal; and forasmuch as he could not deny, but that he had call'd the Fryer, Old Fool of a Monk; his Indictment was drawn up to this purpose. He who doth not respect Church-men, doth not believe the Ecclesiastick State worthy of Honour, and consequently is an Heretick: Now it is apparent, that you have had no respect for Brother Nicholas, who is an Ecclesiastick; and consequently, neither do you think the Ecclesiastick State worthy of Honour, and therefore are an Heretick. The Defendant pleaded for himself, That it was true he called the Plaintiff, Old Fool, but only with respect to his Person, without intending the least reflection upon his Profession. But the Plain∣tiff insisted, That he called him Fool with respect

to his Profession, by joyning the word Monk with that reproachful word, and without adding these words, Saving your Character. For true it is, That if in Italy a man chance to affront a Priest or a Monk, by calling them Knaves, Rascals, or the like, so he do but remember immediately to subjoyn, Saving your Character, or, Saving your Habit, they cannot make an Inquisition matter of it; but if by mischance this be forgot, he is undone. Thus this poor Gentleman was found Guilty. As for Striking any one of the Clergy, in what manner soever it be, whether sorely or slightly, it is always a matter the Inquisition takes Cognizance of. And this is that which makes the men of the Church so peremptory and insolent throughout all Italy. I hapned at Rome to see a Priest, who fell out with an Officer in the Piazza Novana: The Officer very dexte∣rously and freely stain'd the Priest with his Tongue, never forgetting at the end of each Injury, to Com∣pliment him with a Saving his Character; which so confounded the poor Priest, that quite foaming with Rage, he began to say to the People that stood about; Gentlemen, I must put this Man into the Inquisition, for if I be not mistaken he struck me: Did not you see him give me a slight stroak? Indeed, he could have wish'd he had with all his heart, that so he might have had an opportunity to have prosecuted his Revenge; but none of those that were present having seen any such thing, they could not witness against him. The Italians have a Proverb, That he who would live peaceably at Rome, must take heed of offending any Female, or

Priest; because the Women procure their Lovers to work their Revenge, and the Clergy make use of the Inquisition to avenge themselves. 'Tis true indeed, That persons of Rank amongst them, as Abbots, Bishops, and Cardinals, do not ordinarily make use of this means, as appearing to them a little too troublesom. They have Servants and Depen∣dents, who for Mony, or to obtain some favour, do voluntarily offer themselves to be the Execu∣tioners of their Revenge; and if at any time they chance to be seized in the Act, they are but very little concern'd at it, fully relying upon their Masters Power and Authority, who are never wanting, by all manner of means, to procure their discharge and liberty. As for the Popes, who are no more exempt from this weakness than other men, neither do they forget, upon occasion, to make use of the Power they have in their hands; but like other Monarchs, whenever they are offended, shew themselves to have long Hands. There is no speaking to these Holy Fathers of Humility or Patience in suffering of Injuries, in imitation of our Lord Jesus Christ, whose person they will needs represent upon Earth. They have in a manner rejected all his Vertues, and their study at present is to represent here below, his Heavenly Glory, viz. his Power and Judicature. The Title of Holiness, which is given them, is only a swelling Term they make use of to express their Pride. We have a Signal Example of Revenge in the Life of Pope Sixtus the Fifth. He was of a very mean Extraction, his Father being a poor Vine-Dresser, and his Mother a Serving-maid, and

he himself in his Youth was reduc'd to be a Hog-heard; and yet by the subtilty of his Spirit, in conjunction with an extraordinary Fortune, he stept over all these Difficulties, and mounted the Ponti∣fical Throne. But so far was this meanness of his Birth from inspiring him with an answerable degree of Humility, in the midst of that Greatness to which he was rais'd, that he could not endure to hear the least Hint of it; but by a Revengeful inclination, which was natural to him, he let loose his cruel and unrelenting Nature against all those, who either imprudently, or of set-purpose let drop the least word of Contempt reflecting that way; of which the following Story may be a pregnant Instance: The Statue of Pasquin in Rome appeared one Morning with a very nasty Shirt pull'd over it; and Morforius demanding the Reason, Why for shame he did not shift himself, and put on a clean one? Because (answered Pasquin) my Washer-woman is become a Princess. This Answer stung the Pope's Sister Camilla, who of a poor Washer-woman, which she was before, was by her Brother rais'd to a Principality. The Pope being enrag'd at this cutting Satyr, made use of all the ways ima∣ginable to find out the Author; but missing the desired success in this his Research, he betook himself to Craft and Circumvention, but that to one so base and unworthy, that the sole recital of it is sufficient to strike a Man with horrour. He caus'd it to be published every where, That he was so extreamly pleas'd with the delicate Poignancy of this piece of Wit, that if the Author of it would come and dis∣cover

himself to him, he would be so far from punishing him with Death, that he would bestow upon him Two Thousand Crowns for a Reward. The poor unhappy Wretch, Trepan'd by this ad∣vantageous Promise, makes himself known. The Pope, upon owning himself to be the Author of it, caus'd the 2000 Crowns to be counted out to him, assuring him withal, That he would be as good as his word, and that he should not be hanged. At which words, the Wretch overjoy'd, pour'd forth his most humble Acknowledgments to his Holiness, for so unparallel'd a piece of Grace. Ay, Ay, (answer'd the Pope) I will be as good as my word in all this; but take notice, Sirrah, that I never promis'd you not to cause your Hands to be cut off, and your Tongue to be pluckt out of your Head. And immediately commanded the Cruel Sentence to be executed in his presence, as a pleasing Sacrifice to his implacable Revenge. I have sometimes set my self to enquire, what might be the cause of this Spirit of Ven∣geance, which nowadays is become so natural to the Italians, whether it proceed from the Climate, or Nature of the Country, or from some other ne∣cessary and inevitable Cause. But having called to my remembrance the Generosity, Courage and Greatness of Soul, that shone forth so illustriously in the Lives of the Ancient Romans, who inhabited the same Country, and who rendred themselves every where as amiable by their Clemency, as for∣midable for their Valour; I soon found that I was rather to seek for a Moral Cause of it, than a Na∣tural; and as far as I can reach it is this, That the

greatest part of Italy, in process of time, being fallen under the Domination of the Bishops of Rome, they sent Priests to be their Lieutenants in the several Provinces of their Dominions; a sort of People equally ignorant in matters of Commerce and War, which are the two Sinews of State, and without which the Government is like a Body afflicted with the Palsy, without either action or motion. This Idleness, joyn'd to the great Heat of the Country, and to the corrupt Examples of the said Governours, as being Men that only minded their pleasures, at last introduced an entire dissolution and effeminacy. In Rome of old, the Sword sometime gave way to the Robe, and Arms to Letters. Cedant Arma Togae. But at present all veils to the Love of Women. This Love being excessive and unbounded, is the insepa∣rable Companion of Jealousie; and the fruit of Jea∣lousie, inexorable Revenge; which are the two great Vices which do stain the Reputation of the Italians. From this great easiness of Revenging themselves, when affronted in their Amours, they are now arriv'd to that point, as not to suffer the least Word, or the least Injury to fall to the ground, without taking (so it be in their power) a most pitiless Re∣venge. This Vice, which had its Birth in the Pope's Dominions, has in••ensibly dispers'd it self into those of the Neighbouring Princes, and at present mise∣rably infected all Italy. It has been observed, that Bononia and Ferrara, who were the last that have submitted their Necks to the Roman-Yoke, have since that time doubled their Revengeful Spirit. But that which is most of all to be condemned in their way

of Revenge is, That they do commonly execute it in the basest and most cowardly manner imaginable; that is, either by Poyson▪ or treacherously Stabbing their Enemy in the Back. They deride our Duels, and say, It is the greatest Folly in the World, to put the Sword in our Enemies Hand, and by this means state him in as fair a condition of being Re∣veng'd of us, as we our selves are of being aveng'd of him. When we have an Enemy (say they) we are not such Fools to cry to him at a distance, Stand upon your Guard; but endeavour to kill him with the first occasion, without putting our selves to the hazard of being kill'd by him. However, Sir, tho' the Italians have their Faults, yet on the other hand I must own, they have also some very good Qualities; they are very prudent in the conduct of their Affairs, very discreet in their Discourse, civil and handsom in their Carriage amongst themselves, or towards Strangers; they are good Counsellors, and very ready to render Service; constant in their Friend∣ship, and of a very obliging Humor, provided it cost them nothing: They are very Witty, and I dare say, that if their Priests and their Monks had not corrupted them in their Morals, and had not so strangely spoil'd and chang'd their Religious Wor∣ship, (as well as the best Country in Europe) they would be some of the best Men in the World. In∣deed, Popery is grown to that prodigious excess of Idolatry, Superstition, and Folly, that I am astonish'd they are so backward in casting off that Yoke. I know there are a great many amongst them, that begin to open their Eyes, and see their Errors; but

they dare not declare their Minds to any one what∣soever, for fear of falling Victims to the barbarous and inexorable Cruelty of the Inquisition. This Tribunal was set up more particularly, for a Curb to the Italians, amongst whom many began to wa∣ver, and to debate the Doctrin of Rome. And in order to make it the more fierce and terrible, the Popes thought they could not trust it in better hands, than those of the Dominicans, a cruel and pitiless sort of Fellows, and more than any other Order, engag'd to maintain the Popes Interest. And to encourage them to a rigorous discharge of that bar∣barous and butcherly Function, they have found it convenient from time to time, to confer the Episco∣pal Dignity upon the most Zealous Inquisitors, and even to raise many of them to the Eminence of Car∣dinals. Throughout all the Dominions of the Great Duke of Florence, this Employ has always been at∣tributed to the Franciscans, many of whom likewise have been elevated to Bishopricks and Cardinals-Caps. The end in dividing the Inquisition thus between two different Orders, was only in order to the more vigorous maintaining of the same by the Emulation of both the Pretenders. The main de∣sign at first intended for the erecting of the Inqui∣sition, was by ways of Blood and Violence, to put a stop to the progress of Heresie, or to speak in their own Terms, Contra Haereticam pravitatem, Against Heretical Pravity: But the Clergy having since considered, the great advantage the Inquisition gave them, above the Laity, have learnt so dexterously to serve themselves of it, that at present there is scarce

any thing, which they have not brought within the Verge of that Court, in order to bring about their private Self-ends. If you fail of paying your Tithes, without troubling them to examine, Whether you be able or not; they Argue, That the Reason why you do not pay them, is because you don't believe they ought to be paid, and consequently, that you are an Heretick. If the least word chance to drop from you, reflecting upon the Licentious Lives of the Bishops and Clergy, whether Regular or Secular, they accuse you as one whose design is to vilisie the Episcopal Dignity, and consequently the Church it self, in the Eyes of the People; that in so doing you have done the Hereticks work for them, and served their Interest, and therefore must be lookt upon as being one your self. If a Man be known to have an Estate, and in the mean time shews himself cold and indifferent in contributing to the Collections that are made for the saying of Masses, and other Prayers, for the repose of the Souls of the Dead; tho' it be well known, that there is never a Priest or Monk that will so much as say one without Mony, he is presently accused, as one who doth not believe Purgatory, and consequently a downright Heretick. Nay moreover, if any one be frequently observ'd to refuse putting somethi••g into those Boxes, that continually run up and down the Streets, to help to celebrate the Festivals of such an He or She Saint, towards such a Procession, in such a Church, towards the Chappel of the Rosary, to∣wards the Scapulary of the Blessed Virgin, or for the Cord of St. Francis; these Fellows have the

impudence to tell you, That they see well enough you have no Devotion for Holy Things, and con∣sequently believe little of them; which is a kind of Advertisement, That in case you should be guilty again of the same neglect, occasion would be taken to recommend you to the Inquisition, there to learn better Manners. It is not lawful for any to excuse, or to intercede (either in person, or by ones Friends) directly or indirectly, for those who have had the mishap to fall into the Prisons of the Inquisition, except you have a mind to involve your self in the guilt of the same Crimes, whereof they 〈◊〉〈◊〉 attainted. One cannot so much as come to speak with them without an express permission given in Writing by the Inquisitor himself, which he never grants, but with a great deal of difficulty, and very seldom. An Abbot of Calabria, one of my Acquaintance, was put into the Inquisition at Venice, for Smiling at the Story a certain Monk told, about the Apparition of a Soul in Purgatory. After that he had been a whole Year in Prison, I understood that Sentence of Death was not as yet pronounc'd against him, tho' he had been several times put upon the Rack; and having occasion to go to the Inquisitor, to obtain his Licence for printing of a Book; I took this op∣portunity to beg leave of him, that I might go and see this poor Prisoner: Who having heard the Re∣quest I made him, look'd sternly upon me, and de∣manded what business I had to concern my self with him? I told him, That nothing made me to desire this Favour, save only a motive of Charity, to bestow some words of Comfort upon him. But

the Monk answered me in a most rude and dis∣obliging way, or rather like himself, That the Prisoner was in very good Hands, and did not at all stand in need of any of my Comfort; so that it was not possible for me to get to speak with him. However, I had the satisfaction of seeing him set at Liberty about Six Months after, through the charitable Care, and powerful Intercession of Corne∣lia Episcopia, a Noble Venetian young Lady, of extraordinary Learning and Merit, to whom my Friend dedicated his Learned Poems, which he had Composed during the Time of his Confinement. I have before mentioned, that it was not lawful to interceed for any, that are com∣mited by the Inquisition; but you must know, Sir, that the Inquisition is much more favorable at Ve∣nice, than it is in other parts of Italy. That wise S••••ate Abhorring the Inhumanity of those Monks that manage it, have erected a particular Chamber, where some Venetian Nobles preside, and take Cog∣nizance of all matters that are brought before the Inquisition, in so much that the Dominicans, are not altogether the Masters of it. This Friend of mine having had the good Fortune to escape so great a danger, was so sensibly touched with the Cruelties they had made him suffer during his Im∣prisonment, that he readily concluded from thence; that the Church of Rome being possest with such a Spirit of Cruelty and Barbarity, as is never to be pa∣rallel'd even amongst the worst of Heathens, could never be the true Spouse of Jesus Christ. She might indeed be allowed the prudence of Serpents, for her

own preservation, provided it were always in Con∣junction, with the mild nature of the Dove, that so she might not render her self unworthy of, and unlike to him, who wills us to learn of him, to be meek and lowly of Heart. My Friend confest to me, that indeed, before he was cast into Prison, he had some doubts about Purgatory and Transub∣stantiation; but that since that they had gone about to make him believe them perforce, he believed no∣thing at all of them, and that he was resolved to retire into Switzerland or Geneva; there to enjoy that Liberty of Conscience, which would not be al∣low'd him in his own Country. He told me that never a Night past over his Head, in which he was not disquieted in his Sleep, with the frightful Ideas and representations of the Torments he had in their Dungeons, where they had Rackt all his Members out of joynt, one after another, Bruised all his Fin∣gers, and applied plates of red hot Iron to the Soles of his Feet. And after all this, to make him the more sensible of his pains, they in this Condition shut him up again for some days in his Dungeon, al∣lowing him nothing but a poor morsel of brown Bread, and a small measure of Water, and then a∣gain put him into the Hands of the Executioners of the Inquisition, to go through a new course of Tor∣ments. They tied him by one Arm, and by means of a Pully, hoisted him up into the Air, and there left him hanging for several hours, which time be∣ing over they let him down again, rather dead than alive; and to bring him to himself again, they most Cruelly and inhumanly Scourg'd him with

a kind of a Whip made of slender Iron Chains full of points, as sharp as needles, and this till he was all of a gore Blood. And all this, O strange and un∣parallel'd Barbarity! to discover the Secrets of a poor Conscience, and to search the bottom of a Heart, which God has reserved to himself as his own Divine Prerogative. The Father Inquisitor, who was all the while present, to encourage the Ex∣excutioners, and to observe, whether they were not wanting in their Duty, sometimes would draw near to the Patient, and with a severe Tone demand of him, Whether he did not believe Purgatory yet, wishing him to think seriously of it, for that all that he suffered there, was but a slight draught of the Torments of that place, and that it was much more Terrible to fall into the Hands of the Living God. This poor Gentleman answered nothing, to all this, save only by Sighs and Tears: but he confessed to me, that since, he had made a very serious reflection upon this matter, and that he was come to this re∣sult, that it was utterly inconsistent with the infi∣nite Goodness of God, to treat those Souls whom he had destinated to his Heavenly Glory, and the en∣joyment of himself for ever, to such extremities of Pains and Torments. That all the works of God being perfect, he shewed Mercy to whom he shew∣ed Mercy, that is to say, perfect and compleat Mer∣cy; and that it was infinitely more Glorious for him, wholly to Pardon both Guilt and Punishment, than to reserve himself a miserable Vengeance, from the Fire and Flames of their faigned Purgatory, and that for this very reason he did not believe any thing

of it at all. The Common Punishment inflicted at Venice on those who are convict of Heresie, is ei∣ther to Strangle them in Prison, or to tie a great Stone to their Necks, and so cast them into the Sea. And herein also the Inquisition of Venice is much more favorable, than it is in other parts of Italy, where they either Burn them alive with a slow Fire, or else cut off their Members, one by one, which are cast into the Fire before their Eyes, after hav∣ing first of all pluck'd out their Tongues, and made them suffer unexpressible Torments. Can you ever believe in good earnest, Sir, that this is the Spirit of the Gospel? Is this the way our Saviour made use of to convert Sinners? Did he ever threaten the disobe∣dient or unbelievers with Prisons, Racks and Tor∣tures? Has he ever left us so much as one Exam∣ple or Command to Authorize this sacred Inquisition∣al Method? I trow no, and consequently this cannot be the Spirit of Christianity. Thus these very means the Popes take to maintain their Tyranny over the Consciences of men, might serve (and with∣out doubt will so in time) for just Motives to pull it down, if the People would once open their Eyes, and Vigorously oppose themselves to the effects of a most unjust and inhuman Violence. Tis Vertu•• alone, that stands in need of no support; but Sin and Iniquity are always in the search of props and contrivances to uphold their tottering and crazy con∣stution; and what they cannot carry by the strength of the Lion, they endeavour to bring about by the Foxes Craft. Thus what the Popes and their Adhe∣rents cannot obtain by the Inquisition, they strive

to compass by Artifice and Lies. One of the Chief Fetches they have to keep the People in their Obe∣dience, is to secure them in the Chains of profound Ignorance; first of the truths of the Gospel; very expresly forbidding them to read the Holy Scrip∣tures, as a Book very dangerous and pernicious to their Souls. Their next care is to prevent any Books of Controversy, written by Protestants, from coming into their Hands. Tis an Inquisitional mat∣ter to have or read any of them, or to be privy to any others having of them: Moreover they take special care to charge the Preachers in their Ser∣mons, that in speaking of the Protestants, who be∣ing very well grounded in their Principles, must con∣sequently be lookt up, as the most formidable Ene∣mies the Church of Rome has, they be sure to repre∣sent them to their Auditors, as men that have ab∣solutely renounced the Faith of Jesus Christ, and who do no more believe in him, than Heathens and Infidels. Wherefore also, they indifferently call them Hereticks aud Infidels; or to make use of the Italian word, Questi non Cristiani. So that indeed all the Common People, yea and the greatest part of those that are learned too, are of the Opinion, that Protestants do not all believe in Jesus Christ, no more than the Turks do. A Canon once de∣manded of me in Rome, by way of Curiosity, What the Infidels did in France, and why they were suffered there? I desired him to tell me what he meant by that word, which I did not understand; and finding that he spoke of Protestants, I told him that they were no Infidels, but believed in Jesus

Christ as well as the Roman Catholicks, only that they rejected Transubstantiation, the Mass, Purga∣tory, &c. and in particular the power and infallibi∣lity of the Pope. And having heard me discourse at this rate a good while; In truth, Sir, said he, if the case be as you say, I perceive that those People are not such great Devils, as they are represented to us here. I have often heard it declar'd from the Pulpit, that they were as unbelieving as the Jews themselves; and you are the very first, I ever heard say, that the Protestants believed in Jesus Christ. But, Sir, said I, it is impossible, but that you who have studied Divinity, must needs have heard of the Opinions of Luther, Calvin and Zuinglius, in the Treatise of the Sacraments in general, and in parti∣lar of those of the Eucharist, Penance, the Sacrifice of the Mass, &c. I know, said he, that those Ring∣leaders of Heresie pretended not to destroy, but to reform the Church; and as to some points, they have very strong Arguments, which even to this day we are hard put to, to answer. But never∣theless God, who hath a particular care of his Church, that he might make known to belivers that these men were in a bad way, has so ordered it, that their whole party came to nothing. For as one Error draws on another, they have still rowled from one Preci∣pice to another, till at last they are fallen into the Abyss of Infidelity. They at first separated them∣selves from the Church of Rome, upon the pretence of Reforming it, but some time after their followers, reduced all to the particular Spirit, which is to be∣lieve what they please, and that, provided only they

do Worship one God, whosoever he be, and lead •• morally good life, that this is enough for them to be saved. I perceived by this discourse, Sir, that this Canon had been ill informed (as indeed most par•• of the Italians are,) of the present State of Prote∣stants and of their Doctrin, and that at Rome all manner of slights and tricks are made use of against those who refuse to bow their Knees to Baal. T•• tell a Lye with them is a Vertue, as long as it is but employ'd, as they think, for a good end. I remem∣ber that a Jesuit who was lately come from Eng∣land, boldly Preached in the Church of Lateran, that all Religion there was reduced to the particu∣lar Spirit; and having made an ample description of the Meetings of the Anabaptists and Quakers, un∣der the name of the Church of England, when he came to speak of their Sighing and Groaning, and their Women Preaching, he made all his Auditory break forth into a loud Laughter, and by this means▪ without doubt, tho' with a great deal of Injustice, he made many there present, conceive very Con∣temptuously of that August and Venerable Body of Protestants, the Church of England, so Zealous for the Glory of God, and of Jesus Christ his only Son; so exact and decent in the Worship and Obe∣dience she renders to his Divine Majesty, and so reasonable in her Orders and Ceremonies. As long as those vigilant Pastors, the Bishops of the Church of England, and the Learned Ministers that are un∣der them, keep their watchful Eyes fixed on the Flocks committed to their Charge, there is no cause to fear that ever the Romish Wolfe, will be in a con∣dition

to snatch so much as any single one of them out of their Hands; nor will any of her Emissaries, as subtle Theeves as they be, ever be able by night to steal into the Sheepfold to devour or massacre them, as they have already so often endeavoured to do. I have since made this Observation on this Sermon of the Jesuit, which I heard from the begin∣ning to the end, and I could wish all Protestants might seriously take it to Heart, viz. That to pull down the Church of Rome, the great secret is not, absolutely to reject, as some do, all that she practi∣seth; but that the best way to compass her downfal is, to retain all that is good in her, only rejecting the evil. If we absolutely reject all Fasts, because they of the Church of Rome observe some of them, as they desire nothing more than to blacken the Protestants, representing their Actions in the worst Light they can, and always concealing the good that is amongst them, they presently cry with open Throat, that the Protestants are a sort of People that love nothing but their Bellies, abhorring and abominating whatever serves to mortifie the Flesh. If we reject Episcopacy, they hate, cry they, all manner of Subjection, and love nothing but Inde∣pendency. If we refuse the use of Common Prayer, we are not joyn'd in the Band of Charity, neither is there any Union amongst us: If we do not from time to time consult the Ministers in cases of Con∣science, we reduce all to the private Spirit. In a word, If we celebrate Marriages and Funerals, with∣out any Prayers or Ceremonies, they say that Pro∣testants go together like Beasts, and are Buried like

Dogs. At this rate did this Calumniating Jesuit▪ with a renowned Malice, from the beginning of his Sermon to the end, endeavor to make them odious and execrable. Neither was it a hard matter for him to obtain his end, in a Country where they are so little known, and where they are never mentioned but under the notion of Devils, Hereticks, new Chri∣stians and Infidels. But the case would be much al∣tered, if retaining what is good and lawful or only indifferent amongst them, as far as may be, the Pro∣testants would singly apply themselves to oppose those points of Doctrin or Practice amongst them, which first occasioned the Reformation; for so they would not be able to condemn them in any thing, but by producing the points of Doctrin and Practice in Controversy, with the oppositions made against them; which is a thing they are very loath to do, for fear of discovering their own Nakedness. An evident proof of what I here alledge, is the great care they take, to hinder any Books of Controver∣sy from coming into Italy, not so much as those, which have been Pen'd by the most Famous men of their own Party. I was extreamly put to it, when I was at Rome to meet with the works of Mosieur Arnau'd, which he had dedicated to the Pope, and which I dont believe, were ever yet Translated in∣to Italian; their design herein being to prevent, by all means imaginable, the true state of the question from being known; for their Objections are so weak, and the answers they make to those of the Prote∣stants, so pitiful, that any unprejudiced mind, may easily from their own Books perceive, on what

side the Truth lies. If ever there was any Author that straind his Wits to calumniate and blacken the Protestants, it was without doubt Father Maimbourg the Jesuit, in his Books of Lutheranism and Cal∣vinism: When I was at Venice I undertook the Translation of all his Works; and had already trans∣lated several of his Volums, when I took in hand those of Lutheranism and Calviaism; but I was not a little surpriz'd, when the Inquisitor of Venice, would not give me leave to continue the Traduction; and some time after I received an Order from the Pope, forbidding me to Print those two Books, with another of the same Authors, Treating about the growth of the power of the Bishops of Rome. The sin∣gle Title of Bishop which was given him in this last Treatise, in stead of the Magnificent Titles of Pope, and Sovereign Priest, together with some curious enquiries concerning the rise and progress of that prodigious Grandeur, to which the Bishops of Rome are mounted at present, were a powerful motive to the Pope to condemn it: But I could not penetrate, what reason he had to pronounce the same Sentence against the other two, except it were, as I have hinted before, to prevent the occasion, of renew∣ing in the minds of the Italians, the state of the Question between the Catholicks and the Prote∣stants. For notwithstanding both these Books be fraught with Scoffs, injurious Reproaches, and Ca∣lumnies, coin'd on purpose to render a party con∣temptible, whom they had resolved by all manner of means to run down in the conceit of the People, yet for all this Innocent the XIth, did not

believe that this beating of them down, would prove of as great advantage to the Church of Rome, as the Publication of some Points of Doctrin, that are there necessarily inserted, might prove dangerous and mischievous to it. You can no way imagin, Sir, the extream precautions the Popes make use to pre∣vent any Protestant Books, from being brought into Italy. As there is no other way to enter that Coun∣try by Land, without passing the Alpes, they keep men express at all the passages thereof, to examin the Travellers that come that way, and search them whether they have any forbidden Books about them; amongst which number are accounted all those that Trat of Controversies. In a Journy I made from Venice to Lions, I took my way, in my return to Italy, through the Land of Valois; at the entry of this Country, which is a kind of straight or narrow passage of the Mountain, there is a famous Abby of the Canons Regular of S. Austin, called S. Maurice. The River Rhôsne, which is extreamly impetuous and violent in this place, and which a little lower disem∣bogues it self into the Lake of Geneva, leaves only a very narrow way, by which one must necessa∣rily pass to enter Italy. The Abbot of S. Maurice, had built a Gate at this Pass, and forasmuch as he is the Master of it, the Popes who know it to be one of the Keys of the Alpes, which opens a way to Italy, have charged him to have a careful Eye up∣on all Passengers coming that way, that they do not bring with them any forbidden Books, because Ge∣neva, which they stand in great fear of, is no fur∣ther from it than the length of its Lake. The pro∣mise

the Pope had made to the Abbot of making him a Bishop, in case he were found faithful in the discharge of his Commission, had made him very exact, when I past that way. He caused all Passen∣gers to be stopt without Exception, those that were on Foot were searched at the Gate by the Guards, and those on Horse-back that had any appearance, were conducted into the Abby, where the Abbot entertained them very Civilly, and made them Eat with him, whilst they were searching their Port∣mantels. The Abbot with whom I discoursed after Dinner for a good while, told me that the Pope al∣low'd him Mony towards the Entertainment of Pas∣sengers, because without that the whole Revenue of his Abby would not have been sufficient for it: And that he had sent him most pressing Letters to re∣commend to him, an extraordinary care of that Post, whence he easily conceived how much they appre∣hended the Books of Protestants at Rome. And be∣ing himself well acquainted with the temper of Ita∣ly, he told me, that if the Italians, and more par∣ticularly the Popes Subjects, might but have the least Communication with Geneva, it might be greatly feared, they would utterly cast off their Obedience to the Pope. Indeed there are none have more reason to know the weakness of that God on Earth, of the sacred Colledge of Cardinals, and of other Ecclesiasticks, than they who are the Eye∣witnesses of it; neither are there any more concern'd, than they, to cast off a Yoke, which upon other ac∣counts is so insupportable to them. One can scarce∣ly call to mind the flourishing condition of those

fair Provinces, that constitute the Patrimony of S. Peter, without shedding of Tears, to see them mi∣serably Groaning and Languishing at present, un∣der the oppressive Domineering of Priests, wholly waste and desolate and deprived of their former Beauty and Ornament. Those famous and ancient Cities of Ravenna, Benevento, Spoleto, Perusa, Orvietta, and so many more, which heretofore were the glory of Italy, are hardly any thing else at pre∣sent but heaps of Rubbish, occasioned by the insatia∣ble avarice and rapaciousness of Popes. True it is, that naturally this Country is the most pleasant and Fruitful Territory in the World; but withal there is none more bare of Mony. The immense Im∣positions the Pope lays on it, have exhausted a great part of it; and the Legates he sends thither every three Years, strive by all manner of Extortions, during their Triennial Government to squeeze out the rest, and then return to Rome loaden with the Spoils of that miserable People, where they are no sooner arrived, but they consume it with as much Prodigality, as they had hookt it in by Avarice and Extortion. I will not here entertain you with the Grandeur and Luxury of the Roman Court; I may have an occasion to give you some account of that, more at large hereafter. I shall only desire you to tell me, whether indeed you do not believe that the Italions have great reason, to endeavour to deliver themselves from so oppressive an Usurpation and Tyranny, by withdrawing at the same time their Consciences, from so intolerable a Slavery, and their Estates, from the Hands of such merciless Extorti∣oners.

For my part, Sir, I cannot question, but that if the Learned Writings of the Protestants of the Church of England, could one day make their way into this Country, and that they would only so far honour them, as to give them the Reading, I say, I doubt not, but that Popery, whose Foun∣dations they so evidently overturn, would find it self at an end. Or rather let us say, that it shall be thus, when it shall please our great God the Father of Lights, to enlighten their Minds, towards an acknowledgment of their Blindness, and to warm their Hearts by his Holy Grace to embrace the Truth; that then, I say, we shall see all Italy turn'd Protestants against their own Errors, and composing one Sheepfold with those who so many years ago, so courageously protested against them, under the one and only Sheepherd of our Souls the Lord Je∣sus Christ. I shall not trouble you, Sir, with the Relation of other particulars and Curiosities, I ob∣served at Genoua; forasmuch as my design is not, as I have hinted to you before, to give you an en∣tire Relation of my Travels, but only to single out those Matters, that more particularly have some re∣ference to Religion. This is that I intend to do from time to time in these my Letters, if I find you continuing to give them the same reception, where∣with you have favoured my first. It being my great wish to Evidence to you with what zeal I am, Sir,

Your, &c.

The Third LETTER, Of the Hospitals and Pilgrims of Italy, &c.

TO continue the Account I have undertaken to give you, of the Observations I made in my Voyage of Italy, relating to Matters of Religion; I shall tell you, Sir, That from Genoua we took our way along the Sea-Coast, and in Three days arrived at Sestre, an Episcopal See, situate on the Sea of Liguria. The Bishop of the place received us with a great deal of Civility. We had waved going by Sea to Legorne, because the Father, my Companion, could not bear that kind of passage, and was besides very fearful of falling into the hands of Pirates. None can be imagin'd more Stoical in their Dis∣courses of Death than the Monks are, neither are any more Cowardly and Frightful than they, when they are in any likelyhood of facing it. This made us resolve to pass the Apennine to Luca, and from thence continue our Journy through Tuscany. The Bishop advised us, to take Guides along with us in passing the Mountain, forasmuch as otherwise, he assur'd us, we should run great hazard of being Robb'd; that we had a Three days Journy to pass

through very Desert and Solitary Ways, where we should meet with neither Houses nor Villages, ex∣cept only two or three sorry Inns, at Twelve Leagues distance from each other. There are always plenty of these Guides at Sestre, in a readiness to accompany Travellers; being provided with Car∣bines, Blunderbusses, Pistols, and Bayonets. The Custom is to take Two or Three of them, or as many as one pleaseth, to pass the Mountain, paying them Two Crowns apiece. Two Genoua Mer∣chants intending the same Way, joyn'd Company with us, which made us only take Two Guides with us, at the Charge of Four Crowns. Our Benedictin, whom one would have thought a former Journy he had made to Italy, should have made more circumspect, had a mind to make use of his Wits, and to spare the Crown he was to pay for his share to the Guides we had taken; saying, That he would spare that Mony, to make much of himself at the next Inn he should come at; that there was no danger at all in passing the Mountain, and that all those Guides were a Company of Knaves, who made it their business to fright Passengers, to get a piece of Mony out of them; but, that he (for his part) was resolved they should have none of his. Thus having taken Directions of the Way in Wri∣ting, he went his way Two hours before us. For my part, I remembred the Counsel the Bishop had given us, who was a Venerable Old Man; and con∣sider'd, that if it were only for the respect that is due to Old Age, we ought never (where it may be done) reject the Advice of such persons. For this Reason,

I joyn'd my self with the Genouese Merchants, re∣solving to go with them, attended by our Guides. The Benedictin parted from us at Six of the Clock, tho' with an intent not to make so much haste, but that we might overtake him, that so he might have an opportunity of falling again (as it were by chance) into our Company, without being obliged to pay any thing towards the Guides, we had taken on our own accounts. But so it hapned, that very unluckily for him, we staid Three hours longer than was in∣tended; for we did not leave the City till Eleven of the Clock. We were extreamly surprized, when at the end of Seven Leagues, upon the Mountain, we found this poor Monk sitting on a Stone, in his Boots, Lamenting and all in Tears, for the Mishap that had befallen him. He had been set upon in the same place by Five Robbers, who having dismounted him, had taken away all his Mony, and all they found in his Portmantel, except his Breviary, which they had restor'd to him; which seem'd to vex him more than all the rest: For (said he) had they but taken this with the rest, I should at least have been excused from saying my Breviary till I came to Rome. We made a shift to get him on Horsback again, perswading one of the Guides to lend him his; in consideration of which, the Monk promis'd to give him his Boots, and we defrayed his Charges between us, till we came to Luca. He assured us, That the Men that had Robbed him, were Armed and Cloathed in the same manner as the Guides; and that if he were not extreamly mistaken, he had seen the very same persons in the Market-place of Sestre.

We were told since, That these Robbers are the very Guides themselves, who accompanying Travellers out of Town, do afterwards by a shorter Way get before them, placing themselves in Ambush near the Road by which they are sure they must pass, and never fail of Robbing those, who have refus'd to make use of them, or any of their Companions. By ill-luck for our Father Benedictin, he had but lately receiv'd a Letter of Exchange at Turin, and was not to receive another till he came to Rome. This forced us to part Company, because I was not in a condition to bear his Expence, and my own too. He resolved therefore to take his Journy the best way he could to Rome, through the Monasteries of all sorts of Orders and Hospitals also, Necessity forcing him thereto. I saw him afterwards at Rome, where I found him not wholly recovered yet from the Miseries he had suffered since our parting. He gave me a particular and full account of the Hospi∣tals, at which he called in his Journy, what they were, and the Entertainment he had met with in them. I have heard Roman Catholicks often re∣proachfully object to Protestants, That they have no Hospitals amongst them, to entertain Strangers; and confounding this kind of puplick Hospitality with Charity, boldly conclude, That they are not Charitable, and consequently no true Children of the Church. 'Tis the mark of a Weak Cause, to lay hold of every thing it meets with to support it self, which notwithstanding commonly contributes most to its overthrow. To defeat this pretended Charity of Catholicks, it will be sufficient to relate

to you what this Father told me, and what I have learnt of some other Travellers, which I intend in part to make the Subject of this my Third LET∣TER.

I shall tell you first of all in general, Sir, That all the Ancient Hospitals of Italy owe their Foun∣dation to the Holy places of Rome and Loretto. The Pilgrimages to these some Ages ago, by reason of a more Universal Deluge of Superstition, were much more in Vogue than they are at present; tho' it were to be wished, they were much less than they are. A Man was scarcely reputed a good Christian, except he had been at Rome: And the Popes per∣ceiving how much this vast Concourse did augment their Revenues, and rendred their Capital City rich and wealthy, found a way to oblige Confessors to enjoyn their Penitents, for the Expiation of the greatest Sins, such as Rape, Incest, and Murther, a Journy thither; so that there was no Remission for these kind of Sins, without going to Rome. They after∣wards made reserv'd Cases of most of these kind of Sins, whereof we find still at this day a great num∣ber in the Bull, Entituled, In Coena Domini, reserv∣ing to themselves alone the power of Absolving them; so that in these Cases, the parties concern'd must either go to Rome, or else resolve never to enter into Paradice. It is true, that at present they have bethought themselves of a way to spare men this Trouble, which is, of sending thither a good Sum of Mony: With this they content themselves now; for I am sure, it is not the Person they desire, but his Purse, which at any time will abundantly

supply his Absence. And forasmuch as amongst the great number of Pilgrims, that flock'd thither out of Devotion, or of Necessity, for the expiation of their Sins, there were many Poor people, that had not wherewith to defray their Charges in publick Inns; many Rich persons, moved with Compassion towards these poor Wretches, Founded Hospitals for their Entertainment, where they received both Lodging and Diet; or at whatsoever Hour of the Day they call'd there, had an Alms given them, which they call La Passade; according as the Foun∣dation was more or less Endowed such was the Alms, in some places more, in others less. We met with many Hospitals in Italy, that were founded towards the end of the 10th, or the beginning of the 11th Century; the cause of which was a False Opinion, that was uppermost then, viz. That the Day of Judgment was near, grounded upon a Forged Tradition, which is preserved still to this day in the Church of Rome; That Christ being asked by his Apostles, How long this outward World should last? He Answer'd them, A Thou∣sand years and upward. So that the most part of Christian Princes, and great Lords about this Time took a Journy to Rome, Founded Hospitals for the Poor and Pilgrims, and several Abbies, into which many of them retired themselves, in expectation of the dreadful Day of Judgment. As for the Hos∣pitals they Founded, the Care and Administration of them was committed to Priests, as being the Men who think themselves concern'd in all Pious Legacies, and who very readily take upon them the Care of

those places, where they find a plentiful Current of Devotional-Mony. It was too much their In∣terest, not to encourage so favourable Beginnings, and therefore were not wanting, no more than at this day, constantly to frequent the Houses of Widows and Rich persons, to induce them by their Last-Wills to enlarge the Revenues of their Hospi∣tals, of which they were constituted the Stewards and Overseers; Insomuch, that in a little Time these Hospitals became prodigiously Rich. It re∣mains now only, that we take a view of the Use which is made of them at present, that thence we may judge, whether from them a good Argument can be drawn in favour of those of the Roman Communion; to prove, that their Charity so far exceeds that of the Protestants, as they would fain make People believe; or, whether indeed we have not much more Reason to infer the contrary? Our Benedictin, by sad Experience, was in a condition of giving me some Information concerning this matter: He told me, That after he had parted with me at Luca, which is a small Republick, he took his Journy on Foot by Alto Passo, which is a very ancient and famous Hospital, founded by a Queen of France, Eight Miles distant from Luca. He could not exactly tell me what were the Revenues of that Hospital; but that this was the Law of it, That all Strangers, of what Rank or Quality soever, Rich or Poor, were to be receiv'd and entertain'd there Three days together, according to their Qua∣lity: But that at present it admits none besides the Priests and Monks that pass that Way, and to other

Travellers they only give a Loaf of Half a pound weight, and a Pint of Wine at the Gate; and before they can be admitted to this Favour, they must produce several Passports and Letters, to prove themselves Pilgrims, for want of which our Father was in a great danger of being shut out and rejected; but instead thereof he boldly produc'd his Letter of Obedience. The good Priest who examin'd them, seeing that the Letter was writ in Latin, in which probably he was not over skilful, according to the Custom of the Priests of Italy, let it pass; saying, That he perceived that it was a Travelling-Letter of the Apostolical Nuncio at Turin; so that by this shift he was at last admitted. He told me, That his Entertainment there was very tolerable, and that upon his Enquiry into the manner of the Govern∣ment of that Hospital, an Old Servant of the House told him, There were Twenty five Officers that were Intendants over it, some of them with the Titles of Guardians, Administrators, and Receivers; and others with the Names of the First, Second, and Third Officers of the Pantry and Butlery, which were all R••••h Clergy-men, who divided amongst themselves almost all the Revenues of that Hospital, there being but a very inconsiderable part of it re∣served for those few Charitable Deeds, that are exer∣cised there. From thence he came to Pesche, which is a very fine City, a small days Jonrny from thence, where there is a vast Number of Convents and Monasteries. He went and presented himself to several of them, to procure himself a Lodging; but every where they shut the Door upon him;

for the Italian Monks are very pityless, and never give any Alms to Strangers. They have an Artifice amongst them they make use of to refuse poor Passengers, which is this, All the Monks and Bro∣thers have order to tell them, That they Abbot, Guardian, or Prior is not in the Monastery; and if you happen by chance to meet with the Men them∣selves, they tell you, That the Steward, Butler, or some other Officer that has the Purse, is gone abroad. By this means they make the poor Travellers lose all Patience, forcing them to depart without the least Relief. Our Monk being thus refused Admit∣tance every where, was fain to seek out an Hospital, which he found very different from that of Alto Passo; for the bad Entertainment he there met with, tho' it was with much more difficulty that he was admitted, because his Letter mention'd, That he was sent to Rome about Business, and not upon the account of Devotion. For tho', for the most part, they understand but little Latin; yet they are so wise as to put Travellers upon shewing them these two Words in their Letters, Ex Devotione. Two Hermits of Those Italian Vagabonds, who spent their Life in running from one Hospital to another, ha∣ving perceived that our Monk had been somewhat Rudely used by reason of his Letter, came to him after Supper, offering to remedy the matter, and to supply the defect of his Letter, so that he should never run the hazard of exposing himself to the like Affront for time to come. The way was this, They promis'd to draw up for him a Letter of Pilgrimage, and to affix to it the Seal of the Archbishop of

Lions, which they had Counterfeited. So that the Question now only was, about a piece of Mony they demanded of our Benedictin for this seasonable Ser∣vice; who having none to give, offer'd them his his Breviary. The one of them absolutely refused it, saying, That that was a bad Implement to carry with one to Hospitals; that it was long since they had been happily Robb'd of theirs, and by this means were excus'd from a tedious repeating of them, according to the Decree of the Sacred Congrega∣tion at Rome to that purpose; Amisso vel ablato Breviario, non tenetur Presbyter Officio; A Priest is not bound to the Duty of Saying his Breviary, in case he hath lost, or is robb'd of it. They added, That not long since they had seen a Priest expell'd an Hospital, because having a Breviary about him, he had forgot or neglected to say the Office before Supper. But his Companion accepted of the Bar∣gain, saying, He would make it his Business to rid himself of it, the first Bookseller's Shop he came at. Thus the Benedictin at the same time procur'd two Advantages, the one of being rid of the trouble of Saying his Prayers; the other, of having got a sure Key to give him Entrance into all Hospitals, and this by means of a Counterfeit Letter of Pilgri∣mage; which these two Hermits were ready (for their Mony) to give to any that did desire it. The Father being thus provided, boldly prosecuted his Journy through all the Cities of Italy, till he came to Rome, having been every where received into the Hospitals without any difficulty. But he pro∣tested to me, That if it were in his power to inflict

a severe Punishment upon all the Guardians and Administrators of them, he thought that in so doing he should render a most acceptable Service to God, as well as to all poor Pilgrims: Because (said he) it is a most lamentable thing to see how they treat them; what they give them to eat does not amount to Two-pence Charges for each person; and this too; in such a nasty and slovenly manner, that it turns ones Stomach; whilst in the mean time, those Wretched Priests engross and sweep all the Mony into their own Coffers, to maintain their Coach and Horses, with the Magnificent Titles they take to themselves of High Almoners, Grand Administra∣tors, and Grand Priors of the Hospital. 'Tis an infamous thing to see how they Lodge poor Stran∣gers: There are about Twenty or Thirty Beds in a great Room, where they lye Two and Two, or Three and Three in a Bed, according as they are stock'd with Company. Before they are suffer'd to enter into this Room, they are stript stark Naked in another, without suffering them so much as to keep on their Shifts: This done, they are all of them shut up together till next Morning. The Beds are all rotten and spoil'd, and crawling with Vermin, and most of them without any Sheets. The Hospitals indeed are well Endow'd; but it is the malicious Contrivance of those who have the Care and Administration of them, to give their Visitants the worst Entertainment they can devise, to turn their Stomachs from ever coming there again; and indeed, a man must be reduc'd to ex∣tream Necessity before he can resolve on a Second Visit.

The Benedictin gave me a more particular Ac∣count of an Hospital, which is in the Hands of the Dominicans of Viterbo: These Fathers employ'd their utmost Endeavours with the Magistrates of the City, to procure the Direction of it, promising, That they would make it their business, to take a particular Care for Pilgrims, by faithfully employing the Revenues thereof for their Use and Relief; whereupon at last their Request was granted them. But since this, forasmuch as they never had the least thought of performing their Promise; but to make use of it for their own advantage, they have taken up all the best part of the Building for themselves, and Lodge the Pilgrims that Visit them in one of the Cellars that belong to the House. Our Benedictin arriving here, met with a Company of Seven or Eight Pilgrims besides himself, who were all toge∣ther Lock'd up in that Cellar, without giving them either Meat or Drink, or Beds to lye upon; and left them thus shut up till Ten of the Clock the next Morning, at which time the Door was opened for them. The Fathers Dominicans seeing them in great confusion coming forth from their miserable Lodging, Scoffed at them, asking them, Whether they had lin'd their Insides well, and been Lodged at their Ease? desiring them at their Return from Rome, to call that Way, for that all things should be in a readiness to give them a very goodly En∣tertainment. All the World knows, That there is nothing of more dangerous consequence in Italy, than to offend a Dominican; because, having the Inquisition in their Hands, they commonly make

excellent use of it, to avenge the least Affront is offer'd them: Wherefore these poor Wretches were fain to slink away in silence, without as much as daring to reply one Word, to this their Villainous Scoffing at them, after having treated them so out∣ragiously. The famous and rich Hospital of Loretto, to which vast and imme••se Donations have been given in favour of Pilgrims, is for all that but little better served, than that we have just now men∣tion'd.

To this purpose I shall relate to you a Passage, whereof my self was Witness when I was at Lo∣retto. I was walking in the Great place which is between the Church and that Hospital, with two French Priests, who had Lodged there the Night before. The Guardians it seems are obliged to Ring a Bell, to gather the Pilgrims together before Supper, that none of them may be absent: But these Wretches, that have no more Religion in them than Dogs, and whose only desire is, to defraud and pinch the poor Pilgrims, had on purpose omitted Ringing of the Bell, as they often do. The French Priests about Six of the Clock retir'd to the Hospi∣tal; where they demanded of them, Why they did not come sooner, and that Supper-time was past? They Excus'd themselves by alledging, that they had not Rung the Bell for them: But they falsly and impudently maintain'd, that the Bell had been rung; so that it was not possible for them to obtain so much as a piece of Bread for themselves that Night. The next Morning, these poor Priests were so fearful of being serv'd the same Trick, (for in

that Hospital they are obliged to give their Visitants Supper and Lodging for Three Nights together) that they continued from Three of the Clock in the Afternoon, until Evening, under the Belfry. The Guardians seeing, that it was impossible to put them by their Suppers, called them softly (about Six of the Clock) to come into the Hall to Supper; which they very honestly refused to do till they had Rung the Bell, to give warning to the rest of the Pilgrims: The Guardians, tho' en∣rag'd at this, yet durst not but do it; but avenged themselves another way, by giving them very bad Wine. In other parts of Italy, they make use of other Devices in their Hospitals, to affright Pilgrims from coming at them. At Parma and Turin, they oblige them (all Wearied as they are) to go in Procession throughout the whole City, in the sight of all Men, and to sing Long Litanies; which makes persons that have the least spark of Gene∣rosity, or those who are naturally more shamefac'd than others, rather expose themselves to lie in the Streets, yea, or perish for Hunger, than to Visit such kind of Hospitals, where they must subject themselves to such odious Laws. Others make it their business to spoil and deface all the Passports of Strangers with great ugly black Marks they make upon them, as a sign they have been entertain'd in such and such Hospitals: Now persons that are any thing careful of preserving their Honour in their own Country, and to keep their Passports neat and clean, will take care how they present themselves to such places as those, whose Charity is so infa∣mously

and ignominiously administred. In the mean time, by these scandalous Fetches, they make a shift to reduce their Guests to a very small Number; for the fewer Visitants they have in a Year, the greater is their Dividend at the Years end. Others have the Impudence, to make them gain that by their own Labour, which was destinated for them out of Charity: And indeed, generally every where, if they be not there precisely at the Set-time, which ordinarily is an hour before Night, they are irreco∣verably shut out of the Hospital; and it is impossi∣ble, either by Prayers or Tears, to procure any Entrance. Others again treat their Guests very rudely in their Discourse, and with the greatest Dis∣dain and Contempt imaginable. In a word, Charity is every where administred in so Uncharitable and Misbecoming a manner, that if the Benefactors of those Hospitals could once return to Life, and have the possession of their Goods they formerly be∣queath'd to these places; I do perswade my self, that seeing the horrid Abuses that are there practis'd, they would take heed of Undertaking the like Foundations for time to come.

The Father told me, That he had been in no place better Treated, than at a New Hospital that was a Building at Mountefiascone, Three days Journy from Rome. It was about Five or Six years ago, that the Priests of that place had been perswading the Nobility and Citizens of that small City, to contribute to this Foundation. They had already procur'd a considerable Revenue, by the pious Lega∣cies of some Ladies of Quality, and some Annual

Rents the City had granted towards it. The Bene∣dictin seeing the good Entertainment they had given him, said Smilingly to the Priests, who had the Direction of the House, That he was very well satisfied with the good Entertainment he had recei∣ved, that he prayed God to preserve in them this Spirit of Charity for the Poor; and that he hearti∣ly wished for the good of their Souls, that they might not one day become like others, by shearing the Revenues of the Hospital amongst themselves, and neglecting, and abusing the Members of Jesus Christ, as they do. Many Pilgrims have assured me, that it is the greatest misery in the World, to take up ones Lodging in any of the old Hospitals, notwithstanding that they are the most Richly en∣dowed; and that in the new Hospitals, they were well enough entertained, because the Priests had not yet divided the Revenue amongst them∣selves. They do like the Gardiners, who suffer the Fruit to hang on the Tree, till it be come to its full growth and maturity, and then gather it, and make their profit of it: or like Merchants that Traf∣fick in company, who do not divide the Purse till it be full. All these external practices and shews of Piety and Devotion, visibly terminating in self-in∣terest, make it evident beyond dispute, that they proceeded from no other Principles than Avarice and Hypocrisie. You may probably object to me here, Sir, that the Italians, whom I have elsewhere re∣presented to you as men of Wit and Understanding, must needs be very simple in suffering themselves to be persuaded, to bestow their Goods upon such

Foundations as these, considering the great abuse of them. To this, Sir, I shall answer, that the Priests in all Countries, have a very powerful Ascendent o∣ver the Spirits of the People, and that this joyn'd with the Doctrin of the Church of Rome, which is, that the Prayers of Pilgrims are of a particular efficacy with God to deliver Souls out of Purgato∣ry; and with the practice observed in these Hospi∣tals, of obliging the Pilgrims at night to make long Prayers for the Souls of their deceased Benefactors, and causing Mass to be said for them in the Chap∣pels belonging to the said Hospitals, is a powerful motive, considering the false belief wherein they are engaged, to persuade them to it. Moreover these Priests are very Dexterous in divulging every where, that they are very faithful in the Administration of their Alms, that they are very careful in giving good Entertainment to their Pilgrims, even so far as to contribute of their own Mony, to defray the charges they are at for Provisions. But it is evi∣dent enough that by a mental restriction, they must understand this of Provisions for themselves, tho' before God they cannot by this means excuse them∣selves from lying. There were formerly many more Hospitals in Italy than there be at present, every Monastery had its Hospital. S. Odon Abbot of Clugny, seeing that these Hospitals were all in vogue, and that it was a kind of Devotion that made a great noise in the World, would not in this point come behind any Seculars. He divided the vast Revenues of his Abby into three parts; The first, was for the Abbot and the Entertainment

of Strangers of note, that came to the Monastery; The second, for the Maintenance of the Monks, which was called the Conventual portion; and the third part for the relief of the Poor, and the Enter∣tainment of Pilgrims, whose Feet the Abbot himself, as an effect of his Humility, was pleased to wash. Almost all the Abbots of France, Germany and Ita∣ly follow'd this Example; and in like manner made a Tripartition of the Revenues of their Abbies. But this their abundant Chairty, was not of any long continuance; for soon after, that which had been given with one Hand, was taken away with the other. The share of the Poor was lost, or ra∣ther confounded, with those of the Abbot and the Monks: At present there are no more of these Hos∣pitals to be found in Italy, excepting one, at Mont-Cassin, and another at the Great Camaldule, where they entertain Pilgrims. The Chartreux Monks have also another in the Dutchy of Milan, at their Monastery of Pavia. But it is not to their Charity Strangers are beholden for this Conve∣nience, but to that of Galeacius Viscount, Duke of Milan, their Founder, who would have this Mona∣stery, which he had endowed with a vast Revenue, to be a place of publick reception and Entertainment for all, whether Rich or Poor. The Fathers of this Foundation have since done their utmost endeavour, to rid themselves of this Hospitality, under the spe∣cious pretext, that it was a great disturbance to their Solitude. But the Lords and great Men of that Dutchy, who by the Charter of that Foundation, are to be Splendidly entertained there with all their

Train and Equipage, as often as they pass that way, found themselves too much interessed in this their Petition, and therefore have always opposed it with all the Vigor imaginable; so that they are still for∣ced to continue the same, tho' sore against their Wills. Tis a thing but too well•• known in Italy, and Avowed by all, that their Clergy are extreamly wanting in this great Duty, and distinguishing Christian Badge of Charity. Tis an Observation I have made my self, that the Poor, who are over and above perswaded of this Truth, by their own experience, do seldom, or never beg any Alms of them. As for the Regular Clergy, the Benedictin told me, that from the time of our parting, he had presented himself to all the Monasteries of his Or∣der he met with, to obtain a Lodging with them, but that scarce ever they had been willing to receive him: the Common answer he had from them was, that there was an Hospital in the City, to which he had best address himself for Entertainment; and that when he came thither, they absolutely refused him entrance, telling him there was a Monastery of his Order in the City, and that it was more proper for him to seek a Lodging there. Thus this poor Monk, seeing himself sometimes rejected on all sides, lamented his sad Condition, occasioned by the scandalous uncharitableness of the Clergy, and his own Brethren of the same Order. He added, that if it were in his power, he would abolish all these Hospitals, as well as all Pilgrimaging: For, said he, as these Hospitals are most Scandalously Admini∣stred; so neither can any thing be imagined more

Abominable, than the persons that take up their Lodging in them; amongst a score of them, 'tis hard to find one, that is come from his own Coun∣try with a design to visit the Holy places; being for the most part of them a company of Vagabonds, who make it their business, every year to go the round of Italy. They commonly pass the Sum∣mer in the Alpes, and then begin their Journy in Autumn, spend their Winter at Rome, Naples, or in Calabria; and in the Spring begin their round a new, in order to return to their Summer Quarters in the Mountains. The way they take to Live is this, They beg in the day-time, go from one Farm to another, leap Hedges, Rob Orchards, and steal Fowl they meet with on the High-way, or in the back Courts of Country Houses, or whatever else they meet with. After this good days work they retire towards the Evening, to some Neighbouring Village, where they know there is an Hospital. Many of them Travel up and down thus with their whole Families, trailing their Wives and Children along with them. These generally profess themselves to be new Converts; that for∣merly they were either Jews or Protestants; but having abjured their Errors, they have thereby re∣duced themselves into so miserable a Condition, for the Love of Jesus Christ. To this purpose they shew you very fair and plausible Letters of Credence, with fair great Seals annexed to them. I have some∣times diverted my self with questioning this kind of People, about the Principles of Judaism, or the Faith of Protestants; but they were never able to

answer any thing to the purpose. Perceiving this, I came nearer to them, and demanded of them, how they came by these fair Commendatory Let∣ters; whereupon some of them freely owned to me, that they had bought them for their Mony, of an Abbot living at Turin, who made a Trade and Livelyhood of it. That to this purpose he was furnished with all manner of Seals, and could Coun∣terfeit all Writing Hands. And as for themselves, they ingenuously confessed they had never been ei∣ther Jews or Protestants, but that they made use of this Artifice to induce People to a greater degree of Charity towards them: Besides these we find many other sorts of Hospital Haunters, that are never a jot better than those, I have now mentioned: some of these drag great Chains after them, and Iron Manacles, declaring themselves to have been Slaves in Turky, from whence they were Miraculously de∣livered, by some Vows they made to Rome, or to our Lady of Loretto: But if any one take them to task about those remote Countries, they can answer nothing that is Pertinent; and besides it is Notori∣ous, that they buy their Chains of the Black-smiths, which many Italians have assured me, to have been Eye-witnesses of. Moreover they are a sort of Peo∣ple so dissolute in their Manners, and so Debauched, that were it true indeed, that the Blesse Virgin had wrought a Miracle to deliver them from their Bond∣age, she ought by another to return them thither again. Another sort of Pilgrims well known in these Hospitals, are a kind of Hermits, of the Nature of those two I mentioned before, who spend their time

in Trouling from one place of Devotion to another, from Rome to Loretto, and from Loretto to Rome, leading a most scandalous Life. These are the men, who without any Permission obtained from their Bi∣shops to lead an Hermetick Life, have taken up the Habit of themselves. I remember that at Lions, the Vicar General caused one of these Hermits to be seized, who in Prison confessed, that he himself had given the Habit to Seventeen Vagabond Rgues like himself, for three Crowns a piece, in consider∣ation of which he had also furnished them with Cloth cut out, and sowed their Gowns and Cowls himself, and given them counterfeit Letters to wan∣der throughout Germany and Italy. Now it is obser∣vable that the Guardians of Hospitals do commonly give a better reception to those sort of Cattle, than to Passengers and Pilgrims, because they know their Company is very apt to turn other Peoples Stomacks from coming at them. These are the several sorts, and divisions of Hospital-Mongers, which Houses being besides ordered after the manner I have in∣formed you, judge, I pray you, Sir, Whether the Church of Rome has reason to be so Huffy and Proud of her Pilgrims and Hospitals, or to Reproach the Protestants for wanting such goodly Ornaments, and Testimonies of their Charity? For my part, I am firm in the Opinion, that the Protestants Me∣thod in this point is by far the better: They have very wisely Retrenched these sorts of Pilgrimages, being convinced that it is much better for a man to shut himself up in his Closet, there to pray in secret to his Heavenly Father, than to Run up and down

to pray to God, and the Saints in Publick places, as the Romanists do. They know that God has not ty'd up Holiness neither to time or place; and that it is a great piece of folly to found places of Enter∣tainment for Vagabonds, which are for the most part either lazy Droons, or wicked Villains, which ought rather to be shut up in Houses of Correction, and made to work for their Living, than to leave them at their Liberty, which they make such ill use of. As for what concerns Strangers and Tra∣vellers, if they happen to fall into some necessity, they are not wanting in Protestant Countries, chari∣tably to assist them in their needs, especially if they be known to be honest People. And as for the Poor and necessitous that dwell in Cities, the Parishes to which they belong take notice of what their wants are, and take care to supply them. This, Sir, as far as I can judge, is a far better regulated Charity, and consequently also more pleasing to God, and such as was practised in the Primitive times of the Church. It may be, you'l tell me, Sir, that the Pilgrims of the Church of Rome, are not all of them such pi∣tiful Wretches as I have just now describ'd, but that there are a vast number of Persons of Quality, of different Ranks and Conditions, who Travel to Rome and Loretto upon the account of Devotion, in imitation of S. Paul, S. Pelagia and Eustochium, Noble Roman Ladies, who undertook a Jerusalem Voyage, to visit the Holy places there, according to the Testimony of S. Jerom, and that such as these are the Persons whose Zeal your Church ex∣treamly boasts it self of. I will not deny, Sir, but

that indeed I have seen many Persons of Quality going in Pilgrimage to Rome, and other places of Devotion that are most in Vogue in Italy, neither would I altogether disapprove of their design, could I find that the objects to which they pay their De∣votions, were in any degree worthy of them, and that they did it in a decent and edifying manner. But sincerely to tell you my Opinion; I could ne∣ver see any thing in all Italy, that deserv'd a mans putting of himself to so great charges, except only to see its fair Cities, and the Masterpieces of Art and Nature it contains: But in this case it is Curio∣sity, and not Devotion, that puts men upon under-taking that Journy. Besides, Sir, the manner of your rich People going a Pilgrimaging is so Extravagant, and so fraught with staring Libertmism and Licen∣tiousness, that in truth they had much better keep at Home, and Honour God in their Families, than to quit them, as they do, to satisfie their Lusts, under a Cloak of Devotion, to the great scandal of all good and sober People. I question not but you will be of my mind, assoon as you shall have read the account I intend to give you in my next LETTER, wherein I shall Treat of my Journy to Loretto. For the present, because I have not quitted Luca, where I parted with my Benedictin, who has given me an occasion to Write what I have done of Hos∣pitals, I shall only tell you, before I part with this City, without giving you the Description of it, that being no part of my design, that as I was one day coming forth from my Inn, I was extreamly sur∣priz'd, to hear the People in the Street Swearing

and Blaspheming the Holy Name of Jesus Christ. There was a great throng of People gathered to∣gether, who look'd upon those that did so, without witnessing the least Horror, for hearing such execra∣ble Blasphemies. I demanded of them with some Indignation, why they suffered them to talk at such a rate? They mildly answerd me, that I was mistaken, and that they did neither Swear nor Blaspheme, but that it was only a particular quarrel, about a piece of Mony of the value of a Shilling or thereabouts, which at Luca, they call a Jesus Christ. The Ma∣gistrates of this City caused this Mony to be Coyn∣ed, in Honour of a Miraculous Crucifix, which is kept in their Cathedral, which, they say, did ei∣ther Weep, or Speak, or Bleed, these being the or∣dinary Miracles of these Crucifixes. The Figure of Jesus Christ hanging on the Cross, is Stamp'd upon this Coyn, which therefore they call a Christ. By which means when they are at play, or upon Quarrels arising about payments, the adorable Name of our Blessed Lord and Saviour Jesus Christ, is not only very frequently taken in Vain, but also outrag'd and blasphemed, as those Wretches, whom I have just now mentioned, did for one of these pieces, which the one of them restor'd to the other with these Horrid words, take there your R—of a Christ. I have seen another sort of Mony at Bononia called a Madonnin, that is to say, an Our Lady, or a Virgin Mary, which is of the Value of Sixpence at Bononia, upon occasion of which the same inconveniences do proporti∣onably happen in the like Disputes. Thus

we see, that an imprudent Devotion ordinarily termi∣nates in a great Impiety. The Queen of Sweden having seen one of these pieces of Mony, said Smi∣lingly to the Cardinal of Luca, That the Italians would have done much better, to have stampt a Coin, and bestowed the Name of God upon it; in∣timating, That Gold and Silver were the God of Italy, there being no People in the World that wor∣ship it with more Idolatry, and yet that are more lazy and careless in the gaining of it. From Luca I came to Pisa, an ancient City of Tuscany, situate upon the River Arno. Amongst other remarkable things, here is to be seen a fair Church-yard, call'd in Italian, Campo Santo; it is exceeding large, and of a square Figure. The Walls and Tombs of it are all of Marble, Jasper, and Porphyry, very arti∣ficially wrought. They of Pisa had fill'd this place with the Earth, which in a great number of Vessels they brought from Jerusalem, and in which the Dead-Bodies are consumed in 24 Hours. In a word, they tell us, that this Holy-Earth is nothing but a continual Miracle: But for my part, I find no more of Miracle in the case, than there is in the Church-yard of S. Innocents at Paris, where Bodies are con∣sumed within the same compass of Time, without any Miracle at all. In all their Churches they shew us a prodigious number of Relicks of Saints and Saintesses, as in all the rest of Italy, the most of which are extreamly Ridiculous. I will not stop at present to give you a Catalogue of them, but will pass on to Florence, where I shall have occasion to entertain you with the Great Devotion, that is so

much in Vogue and Credit at a Church called the Annonciade, or Annunciation. The Original of the Devotion take as follows: A Painter having been employ'd to make a Picture of the Blessed Virgin, in the posture wherein the Romish Tradition tells us she was, when the Angel. Gabriel was sent to her, to acquaint her with the Incarnation of the Word; that is, in her Chamber on her Knees, reading the Prophecy of Isaiah: The Painter had finished all other parts of the Picture, except one, to wit, the Virgins Face, which he had reserved for his last Task; but being at a loss what Idea to follow, in representing to the Life so Excellent a Creature; and despairing ever to find any thing in his Art of sufficient perfection to reach this height, he in this trouble and discomposure of Thoughts fell asleep i•• the Church, where he was at Work; and awaking three or four Hours after, (O strange Prodigy! and well deserving the Wonder of all men!) he found the Thing that had so much perplexed him happily finished, and much better than ever he could hope to have done it himself; whereupon he began to cry out amain, A Miracle, a Miracle; highly averring, that an Angel sent from Heaven had done the work whilst he was asleep. The Fryers of the Convent where he Wrought, finding their Interest in the thing, rang'd themselves of his Side, so that in a moment the Devotion took fire, and the Concourse of People to their Church was so great, and has ever since continu'd with such extraordinary Success, as hath made it at this day one of the Richest of all Italy; and the Convent of Fryers, one of the best

Endow'd. The Reflections I have made on this Picture, is, That on many accounts all this might be no more than a meer Cheat or Mistake. For first of all, Some unknown person, or rather Fryer of skill in that Art, entring by Chance into the Chappel where the Painter was at Work, and finding him asleep, might make use of that opportunity, and ha∣ving finish'd the Work, retire himself before the Painter awoke. Secondly, We may suppose, that the Painter, to make himself talk'd of, and to gain himself the credit and reputation of a Good Man, might have invented this Lie himself. Or Lastly, We may conceive, that the Fryers of the Convent, upon consideration of a good piece of Mony, might have induc'd him to have publish'd this Lie, to make their Advantage of it. What I alledge here, that might have been, is not done with this intent, as if I had a mind by all manner of ways to disgrace and discredit this pretended Miracle, by supposing it a piece of Forgery: I know it is the Character of a disingenuous and malicious Spirit, to put a bad Con∣struction upon a Matter, that admits a favourable one, and verily, I would not for all the World ex∣pose my self to that Reproach. But the Reason of what I have said concerning this Matter is, That I am otherwise satisfied on good grounds, that the Point in question is a manifest and palpable Fals∣hood. For first of all, If it were an Angel, as is pretended, that had painted this Face of the Virgin, as the Work of an Angel is far more perfect than that of a Man, it will follow, That this Picture, at least as to the mixture and

laying on of the Colours, must have far ex∣cell'd all the Pieces of Caratche, Guido, Rhin, or any other of the most famous Painters of Italy; and in the mean time we see the contrary, and that it does not at all exceed the rest of the Picture, finished by the Painter himself, which made a Tra∣veller (who Ey'd it very well) to say, That the Angel-Limner must have been but a Blockhead and Bungler at his Art, to draw such rude and incurious Strokes. But besides this, We have another Argu∣ment to convince the Romanists, that this is a false Supposition; which is, That this Portraiture of the Blessed Virgin, bears no resemblance at all with those other Pictures of the Virgin, which they pre∣tend to have been drawn by the Hand of S. Luke himself. The Face here is round, fair, and ruddy, with lively and brisk Eyes, and a low smooth Fore∣head; whereas that painted by S. Luke is long and swarthy, Egyptian like, with an humble and modest Look, and an high and prominent Forehead, and which has nothing of that so charming Beauty of the Blessed Virgin, they so highly magnifie when they speak of her, being more proper to excite Sensual Lust, than any Sentiments of Devotion. Wherefore we must conclude, That either this Angel was mistaken, or that S. Luke was a great Ignoramus in the Art of Painting; which notwithstanding they tell us, he was skilful in, to perfection; for, without doubt, the one or the other must have been fouly mistaken. To attribute this Mistake to the Angel, would be to derogate extreamly, and against all Reason, from the transcendent Excellence of those

Blessed Spirits; and to accuse S. Luke, would destroy their own Tradition; which they ought not so far to villfie and debase, as to make it give way to the particular Testimony of a Silly Painter, who may be a Liar, as well as so many others; I speak of him who drew this Picture of the Annunciation. Lastly, It might also as well be alledg'd, That the Devil, for the encouragement and increase of Superstition, might have had a Finger in the Intrigue, as so per∣emptorily to assert, That it was an Angel of Light; tho' to speak the Truth, this is not very Rational neither, for the Devil is too cunning to have done his Work so much at random, and would without doubt rather have borrow'd his Idea from the Pi∣cture of Sancta Maria Magiore, at Rome. However the Popes have declar'd it to be a Truth, they have approv'd the Matter, and have issued their Bulls for the Authorizing of it, and Thunder'd-out their Ex∣communications against those who should be so Fool∣hardy to doubt of it, being the same that other Popes have done in favour of the Picture of S. Luke. This Devotion has procur'd vast Treasures to the Fathers of this Convent, called Serviti. The Great Duke of Tuscany repair'd thither every Evening to Say his Prayers, whilst I was at Florence, and it is the common Rendezvous of Strangers, that have a mind to see this Court. He every day gave great Alms to the Poor at the Door of the Church, who all of them, (as I was told) were persons very well to Live, tho' (to induce people more to Compassion) they keep themselves cover'd with nothing but Rags. They have taken such firm possession of this

Post, that they will not suffer any strange Beggar to mingle with them. By occasion of mentioning these Beggars, and that you may somewhat the better apprehend the powerful Virtue of the Holy Image, and the Miracles the Virgin continually works in favour of those, who repair thither to pay her their Adorations, I'le here relate to you a Miracle which they Cry'd along the Streets of Florence, as a thing that had lately hapned, which Print my Curiosity prompted me to buy. The Story seem'd to me very Gallant, and tho' it be something long, yet I hope the Recital will not seem tedious to you.

A Gentleman of one of the best Families of Flo∣rence, was fallen from a flourishing condition, by means of some cross Blasts of Fortune, to extream Poverty. That which greatly added to his Affliction was, That he had two grown Daughters that were not yet provided for; his only recourse in this mise∣rable condition, was to the Mother of God. And to enter himself the better into her Favour, he made a Vow, to continue all his Life long very devout to her Miraculous Image of the Annunciade: To this purpose he Rose very early every Morning, and went to Say his Prayers in the Church-Porch, before the Doors were open'd. After he had continued his Devotion thus for a long time, the Blessed Virgin thought good at last to hear his Prayers, and to send him some Relief. Accordingly she inspir'd two Blind-men, of the number of those who always kept about the Door of the Church, to Rise sooner than ordinary, to take their Stations in the Church-Porch:

Being arriv'd there, one of them began to tell his Companion, how much he was beholden to the Miraculous Virgin, for that from extream Poverty, he had in a short time attain'd to competent Riches, by the Alms he had received there; and that besides the Mony in Silver he had left at his Lodging, he had Two hundred Pistols in Gold quilted in the Crown of his Hat. His Blind Comrade having heard this his Discourse, told him, That for his part he did not in the least envy his good Luck, as being much more obliged to the Miraculous Image, and that he had quilted in his Hat no less than Five hun∣dred Pistols in Gold. The Gentleman who was near to them at his Prayers, without making the least Noise, that might discover him to be there, having heard them discoursing at this rate, and seeing so fair an opportunity offer'd him of enriching himself, very softly drew near to the two Blind-men, and very dexterously took off both their Hats at once, retiring some Paces backwards. The Blind-men being extreamly surpriz'd hereat, and each of them believing his Companion had done the Feat, de∣manded their Hats of one another, and proceeded to such a Rage, that handling their Crutches, they discharg'd several hearty Strokes upon one anothers Heads; and without doubt had kill'd one another, if People had not come in to part them. Whilst they were thus hotly engag'd, the Gentleman went off, and finding some scruple in himself for what he had done, he goes the same Day to the Car∣dinal, Archbishop of Florence, to whom he told all that had past: The Archbishop having heard

the Relation, did fully approve of what he had done, and told him, That he was not at all obliged to make any Restitution; forasmuch as it was ap∣parent, That the Virgin had visibly assisted him in the whole course of that Affair, in consideration of the Devotion he bore to her Miraculous Por∣traiture, and Ordered, That for the Comfort of the Faithful it should be printed and publish'd through, out the City of Florence. This same Story has since been printed anew, in a Book which is very Currant in Italy, and has for its Title, L'Utile col Dolci, or, Profit with Pleasure. You see here, Sir, a very pleasant Miracle, wherein the Virgin, to pleasure one of her Servants, makes a Robber of him, and who as such ought to be punished accord∣ing to the Laws. For by what means soever these poor Blind-men might have pick'd up this Mony, however theirs it was, and had been given them for Alms. But if we suppose this, to be a Story invented at pleasure, I am astonish'd, that a Car∣dinal-Archbishop should ever cause it to be printed; and that the Inquisition, which in all other Matters appear so exact and scrupulous, should Licence the Impression of it in the Book before-mentioned, People are so cloy'd with Miracles in Italy, that except they contain some thing Romantick and Fabulous, they are scarcely taken notice of. This is that which makes the Italians, who not with∣out great Reason are accused of Coyning New On••s every day, to have a great care to set them out with such rare and surprizing, or such merry and pleasing Circumstances, that it is very diver∣tizing

to Read them, or hear them Related. I may have an occasion to give you a more particular Account hereof in one of my LETTERS; and therefore shall at present pass over in Silence the many Miracles of this Famous Church of the An∣nunciade, to give you an Account of some Places of Devotion, which are not far distant from the City of Florence, and which I had the Curiosity to go and Visit.

'Tis amongst the high Mountains of the Apen∣nine, that we meet with Three famous Deserts, at a Days Journy distance from each other, where as many Heads of different Orders had their Begin∣ning: The first of these is Camaldule, the second Valombrosa, and the third Mont-Alverne. Of these, Camaldule has by way of preheminence been called the Holy Desert, and is certainly one of the most Desert places Nature can produce. S. Romu∣aldus obtain'd this place of an Earl, called Mal∣dule, from whence it took its Name of Camaldule, as being a kind of abbreviation of Campmaldule, or the Field of Maldule. Hither it was then, that he retir'd, to lead a Penitent Life; and having by his Example engaged some Disciples to joyn with him, he built there a Monastery upon a very high Mountain, in an Interval lying between two Tops or Prominences thereof; and afterwards being desi∣rous of a greater Solitude, he retired to one of those Tops, which is a place almost inaccessible: Where he Instituted a kind of Double Order, one of Monks, and the other of Solitaries or Hermits; but under the same Habit and Rule, excepting

only some particular Constitutions to the one, with reference to the Hermetick-Life; and to the others, for the Monastick. The Monks dwelt in the Monastery he had built below, and the Solitaries retir'd with him to the Top, which at present is called the Holy Desert. I arrived at this Mona∣stery in the beginning of October. From Florence it is in a manner a continual Up-hill thither, and from thence one may discover that great and lofty City, with the Country all about it, which affords a most pleasing Prospect. These Fathers have al∣ways preserved Hospitality amongst them, and to this Day entertain all Strangers that come thither, and Treat them according to their Quality for Three days together. Forasmuch as there is nei∣ther Inn, nor any Houses near it, I went and pre∣sented my self to the Abby, where I was very civilly received. I found here Three Florentine Gentlemen, to whose Company I joyn'd my self, and at Night we were Served at Table with Eggs and Fish, without any Superfluity, but with a Mediocrity well-becoming the Religious State of these Fathers, with which I was much more Edi∣fied, than I had been at the Citeaux in France, where the Abbot Treated us with so much Pro∣fusion and Excess. We acquainted them over Night, That we designed the next Day to go to the Sacred Desert; and accordingly they Called us up at Five of the Clock the next Morning, and made us Sit-down to Eat at Six. I was extreamly surpriz'd, to see they had prepared Dinner so early, when none of us had the least Appetite to Meat:

But they told us, That we must force our selves to Eat as well as we could, because the Air was so piercing and cold in climbing up to the Top of the Mountain, that we should never be able to bear it, if we attempted it with empty Stomachs. Moreover, That we were to prepare our selves, to Clamber on Foot for Six Miles together on the Rocks, and to march through the Snow, before we could come to the Top of the Holy Desert, and that there they never gave any Meat to any per∣son, to avoid disturbing of their Solitude; so that we should be forced, to come down from thence by the same Way to the Monastery, there to take a Second Refreshment. We suffered our selves therefore to be perswaded, and after we had Eaten, we parted from the Monastery about Seven of the Clock, and walked on towards the Top, always compassing the Mountain, in a continued Forest of tall Fir-Trees. All these Rocks are full of little Springs, from whence issueth a very clear Water, whose Rivulets disperse themselves all over the Way by which we went; so that one cannot Climb very high without marching in the Water, which is very troublesom. These Waters meeting together form a considerable Torrent, which we pass'd and re-pass'd upon great Fir-Trees laid over in the form of Bridges. We arrived about Noon at the Top, after having marched Two Miles through the Snow. This was in the Month of October; but the Top of the Mountain is so cold, that when it Rains below, it almost continually Snows here on high. We found the Snow very

high there, and had been so for Eight Days; so that at a distance we could see nothing but the Upper-part of the Church, and the Tiles or Co∣vering of the Cells; we counted about Sixty of them, which are about Twenty Paces distant from one another, and taken all together form a Little Town: Every Cell hath several Rooms, and a Garden. They shew'd us that of St. Romuald, which one of the Hermits dwelt in. We asked them, Why they bore no greater respect to the Cell of their Happy Founder, but left it to one of their Religious to live in? They told us, That this was the only way they had to preserve it against the Moisture the place was obnoxious to; and that otherwise the Wood would rot, and the Cell be in danger of Falling-down. They shew'd us the Cell of a Venerable Hermit, who (they assur'd us) had not stirr'd thence for Forty Years together, and who still liv'd there in perpetual Silence, not so much as speaking a Word to any one. They put in his Meat to him through a Little Window, which he took with great sobriety and moderation. These Solitaries esteem'd him a Saint, for they value Silence above all other Ver∣tues: Which gave me occasion to demand of those who were ordered to accompany us, what kind of thing this great Vertue of Silence was, and how they defin'd it? They answered, That it was to be Silent with Men, in order to speak to God. Whereupon I reply'd, That it seem'd to me to be better defin'd thus; To be Silent, or to speak when one ought; and that I could not approve of the

Use they had introduc'd amongst them, of Speaking to one another by Signs. We our selves indeed had but newly experienced the Inconveniences of it, at our first Entrance into the Holy Desert; for having found the Court-Gate open, we went in to rights; but when we were entred, not knowing which Way to betake our selves, we drew near to some of these Solitaries, who were busie in removing of the Snow, to make a Passage. We desired them, to be so kind, as to tell us, To whom we might address our selves, for to take a View of the Place; but not so much as one of them opened their Mouths, to give us a Word in answer: Some of them made Signs to us with their Hands and Feet, and others with their Brooms and Shovels. We believed at first, that they were Fools, or that they had a mind to drive us out again; but at last we apprehended, That they made Signs to us to Return to the Gate, and there speak with the Porters; with whom we happily met. I immediately told these Porters, That it appear'd to me very strange, that God having given to Men a Tongue and a Mouth, wherewith to express their Thoughts; some persons, instead of acknowledging this Advantage God had given them above Brute-Beasts, by a good and discreet use thereof, should undertake to make use of their Hands and Feet to express themselves, like those that are Dumb-born, or that have their Tongues cut out. That at the best this seem'd to me very improper, and very far from appearing to be a Vertue, fit to make Men Good and Holy.

They Answered me, That these were Mysteries hid and unknown to Seculars, and only revealed by God to Solitaries and Perfect Souls, who knew the Excellence of it. The Sins (proceeded he) of the Men of the World, are gross Sins, such as Covetousness, Envy, Luxury, Blasphemy, &c. but as for us, our greatest Sins are, when sometimes by Frailty we do break our observance of Silence; to Walk with too much haste and precipitation; to cast some curious (tho' Innocent) Looks; to be Slovenly in our Habits; to have preferr'd some∣time Vocal, to Mental-Prayer; to have been too much pleased with the Taste of Heavenly Comfort, or too Heavy and Cast-down under Sufferings. I seem'd to perceive in these his Answers, something of Pride and Haughtiness, and that smelt strong of a Pharisaical, Non sum sicut caeteri hominum; I am not like other Men; and which made me fear, that Pride (having been the Sin of the An∣gels in Heaven) might probably also be the Sin of these Solitaries here on the Top of the Mountain. And indeed, so far were all these dazling Shews of Piety from making me conceive any Inclination for these Material Solitudes, which seem'd so much to facilitate the Practice thereof, that on the con∣trary it made me conceive a greater Love for an Ordinary and Humble Life in the World, accom∣panied with all those Pious Practices, which in such a Life we have continual Opportunities to ex••rt. It appear'd to me, That these Solitaries plac'd the whole and main of Godliness in some trifling Observances, which yet are powerful enough to

make them wander from the Paths of that Charity, they ought to have for those who are engaged in the Commerce of the World, as looking upon them no otherwise, than as Men that are in the High-way to utter Perdition, and for whom there is almost no hope of Salvation. Surely such Thoughts as these cannot be said to comply with Charity; for without doubt, some Seculars living in the World, are as acceptable in the Eyes of God, as these Hermits on the Mountains. The Porters told us, That Three times a Week, they of the Monastery below brought up Viands, and other necessary Provisions, for the Sustenance of those who lived in the Sacred Desert. At last, they conducted us to the Church, which is very Little and Narrow, all Lin'd and Wainscoted with Wood, against the Moisture and great Coldness of the place. They assured us, That some certain Winters, the Cells, Church and all, were wholly buried in the Snow, and that they were fain to hollow themselves out Passages below through the Snow, making some Holes to the Top, to let in the Light, for to pass from one Cell to another, which then appeared like so many great White-Vaults. They told us, That all the while they live under the Snow, they are very little sensible of the Cold; but to preserve themselves from the ill effects of the Moisture, they keep good Wood-Fires, that burn Day and Night, as having very near them vast Forests of Pine, Chesnut, and Fir-Trees, which do furnish them with Wood in great abundance. After we had Visited the Church, we Returned by the same Way

we came, and arrived at the Abby about five a Clock in the Evening, where we were Civilly entertained as before. Tis only this Monastery that is still maintaind in good Observance; all other Monks of the same Order, who have many Mo∣nasteries in Italy, lead a very scandalous Life. We parted thence the next day, after that we had re∣turnd our Thanks to these Fathers, and knowing that the Abby of Valombrosa, which is chief of another Order of Monks, very famous in Italy, was not above a days Journy from thence, we all of us Travel'd thither. We went down Hill for some Miles, and afterwards Coasted about the Apen∣nin, by a very pleasant way. We Travel'd a great way through Woods of Olive-Trees, all loaden with Olives, and ever and anon met with small Hills full of Orange and Citron-Trees, full hung with Citrons and Oranges. Some of them are so high that a Man on Horse-back may pass under them, without touching the Branches. After they have been once planted, they grow without standing in need of any Art or Husbandry. All these sides of the Mountains are exceeding Rich, as abounding with all sorts of Fruit-Trees, and at the bottom of every one of these Trees, there is the stock of a Vine that embraceth it, and enterlacing its Branches with those of the Tree, does at the Season make a very pleasant mixture of its Grapes with the Fruit. After half a days Journy, we were oblig'd to mount the Apennin, for four Miles together, through very stony and rugged ways, until we came to Valom∣brosa, in Latin Vallis Umbrosa. This place is

indeed a Valley with repect to the Tops of the Mountains, that raise themselves a great hight above it; but if we compare it, with the Level of the Country that lies beneath, it is a very high Moun∣tain, and very cold, for there are no Fruit-Trees to be seen here, except only some Chestnut-Trees, and a few Apple-Trees. The great Forests of Pine and Fir-Trees that emcompass it, in former times rendred the place very Dark and Shady, which was the occasion of giving it the name of Valom∣brosa. S. John Gualbert made choice of this place for his retirement. He naturally was a Lover of these kind of places, and in all his Travels, when∣soever he met with any Dark Wood, or very Soli∣tary place, he cast in his mind, some time or other to come and fix his Abode there, and to be the foun∣der of a Monastery. I am frequently oblig'd in my Letters, in compliance with the Exigency of my matter, to relate to you several vicious and wicked Actions of the Italian Priests and Monks; a thing very contrary to my Natural inclination, which prompts me to conceal the ill, and to publish only the good. Wherefore a little to refresh my wearied Pen, and to comply with the desire I have to Honour the Memory of great men, you'l give me leave, Sir, I hope, to give my self the Satis∣faction of Relating to you an Action truly Ver∣tuous and Memorable of S. John Gualbert. This young Lord had a Brother, whom he most tender∣ly loved, who being engaged in a Duel, was un∣happily killed by his Rival. Gualbert supposed it would be an Action worthy of his Honour, and

great Courage, to endeavour to avenge the Death of his Brother. To this purpose he engaged him∣self in pursuit of this Homicide, who being fled, he went in quest of him throughout all the Provinces of Italy. It hapned at length that he met with him Disarmed in a way where he could not escape him. The unhappy Wretch seeing him come to∣wards him, with his drawn Sword in his Hand▪ cast himself Prostrate on the Ground, Crying for Mercy; but perceiving by his Thundering Voice, and his inflamed looks, that there was no Quarter to be hoped for, laid his Arms a cross his Breast, in expectation of the mortal Thrust. Gualbert seeing him in this posture, called to mind our Lord Jesus Christ hanging on the Cross, who was so far from Avenging himself, that he not only prayed for his Persecuters, but died for them. This thought having quite spoild his former design, he alights from his Horse, and instead of Running his Ene∣my through, he freely forgave him, kissed him, and embraced him, and tendered him ever after as his own Brother. If the Italians and other Pa∣pists in stead of amusing themselves, about the Superstitious worship of their Saints, would once apply themselvee to imitate these lovely examples of their Vertues, they would without doubt ren∣der themselves more acceptable to God, neither would they be found so basely and abominably A∣venging themselves as they do. I return now to my Solitude of Valombrosa: We arrived at this fa∣mous Abby, where are some of the most Magni∣ficent and Sumptuous Buildings that can be. One

of the Florentine Gentlemen that was with me had a Brother there, who was the chief Person there, next to the Abbot, for whose sake we were very Ci∣villy received. The Monks here lead a very Com∣modious and Pleasant Life; when they are weary of living in this Desert, they make an enterchange with the Monks of Florence, and thereby enjoy the pleasing variety of living one part of the year in the Country, and the other in the City. They have cut down for a quarter of a League round their Monastery all the great Fir-Trees that Sha∣dowed it, to give themselves more Air, and to make the place more Healthy. The next Morn∣ing we were led to the Hermitage of S. John Gualbert, which is at about half a Leagues distance, upon the Point of a little Rock, which lifts up it self in the midst of the Valley being very craggy on every side. In getting up to it, we went round the Rock as by a winding Stairs for the space of about a quarter of an hour, at the end of which, we found our selves at the Top of the Rock, where the Hermitage is; which consists of a very neat Chap∣pel, curiously Guilt and Painted all over, and a very hansome Set of Lodgings, well Wainscoted and Painted all within, with a Garden of a moderate size, so that the whole is a meer Jewel. There is no Monument left here of the ancient Cell of this Saint, all the Buildings being new and Modern: There is always a Father Hermit, that dwells here with a Converse Brother to serve him. Whenever the Hermit dies, the Abbots of the Congregation of Valombrosa, at their general Chapter, make choice

of a Monk, of exemplary Life, and a Lover of So∣litude, to reside there. The great Abby is to furnish him, with all necessaries of Life: He has a very fine Library full of choice Books, when he has a mind to Study, and indeed the Hermit that was then in Possession of the place, was a man of com∣petent Learning, and appeard to me a very honest man. He made us a very fine discourse about the contempt of the World, and the advantages of Retirement and Solitude: Thô indeed there was no great need of it, for we were already, without all that, so Charmed with the Beauty of this Her∣mitage, that in case there had been more of the same cut, Nature, rather than Grace would easily ••ave persuaded us to become Hermits, in order to enjoy an easy and pleasent Life, without either care or trouble. The Monks of Valombrosa, have extream∣ly relaxed the strictness of their first Institution. They are Clothed in Black, and profess the Rule of S. Bennet, thô indeed they observe but little of it: The next day we set out very betimes in ••he Morning towards Mount Alverne. This is ••••e place where the Seraphick Father S. Francis, ••••under of all the Religious Orders, that live under 〈◊〉〈◊〉 is Rule, retir'd himself, to spend his Life in Con∣templation, and where, as they tell us, he recei∣ved the Impression of the sacred Wounds. This days Journy was exceeding troublesome to us; We went up from Valombrosa, by the direction of a Guide we took along with us, to the very Top of the Appennin, and continued our way upon the same, till we came to the Foot of Alverne. This

Mountain is discovered at a great distance, and some maintain it to be the highest of all the Alpennin. It hath nothing that is pleasing or delightful about it, neither is any thing to be seen here besides bare Rocks, without either Trees or Verdure: It is so high that it seldom or never Rains there, which was the reason we found no Snow here. We got up to it, with a great deal of trouble and difficulty, by a very narrow way, betwen extream high Pre∣cipices, and we could not gain the Top of it, till it was in a manner quite dark night. Here we found a large Convent of Religious, of the Order of S. Francis, called by the Italians Soccolanti, because of the Wooden-Socks they wear instead of Shoes. The first thing we did was to enquire where we might Lodge for that night; the Fathers told us there was an Inn close by, for the Entertainment of Strangers. Formerly these Religious exercised Hospitality towards all sorts of Persons, that out of Devotion came to Alverne, as the Fathers of Ca∣maldule do to this day, to those who come to visit the Holy Desert, whereof I have spoken before; but at present they are weary of this piece of ser∣vice, and do employ the Fund destinated to that purpose, to their own advantage. By bad hap for us, there was no body in the Inn, the Innkeeper with all his Family, being gon to a Wedding, a days Journy from the place; so that we were obliged to return to the Convent, and entreat the Fathers to afford us some shelter amongst them for that night, since there was no other place for us to bestow our selves. The Fathers seeing no re∣medy

granted our request, but with so much Avers∣ness and ill will, that we could not but wonder to see that persons, who for the most part live upon the Alms, that are abundantly contributed to them by Seculars, should refuse to assist them upon oc∣casion. They shewed us a Chamber where we might lye, but as for affording us any thing to Eat, they desired our excuse, telling us that they had none for themselves; being thus resolved to leave us without either Meat or Fire, tho' the nights be exceeding cold there, upon the pretence of the trouble they had in getting their Wood, as being oblig'd to fetch it from the Foot of the Moun∣tain. We desired them at least to be so kind, to give us leave to enter their Kitchin, for to warm our selves a little at their common Fire: but they being very loath that we should see the good Pro∣visions, they had there prepar'd for themselves, told us that they could not grant our request, because they had some of their Fathers that were Sick, a∣bout the Fire, saying of their Office. One of the Florentine Gentlemen that was in our Company, knowing that the Convent was never destitute of Provisions, broke out into a Passion against the Guardian, and reproaching him with his base Incivi∣lity, told him That he constantly three times a Week sent a good quantity of Bread and Wine to their great Convent at Florence, but that he was resolv'd to stop his Hand for time to come, and give them the bag, and that moreover he himself would acquaint them with the Reason moving him so to do. This advertisement made the Guardian presently change

his note, and having excused himself for what was past in consideration of the Benefactor of his Or∣der, he himself conducted us into the Kitchin, where in stead of these Sick Fathers, and mumblers of their Offices, we found there four or five fat and bonny Fryars, playing at Dice, a great Pot Boyling over the Fire, besides several Joynts of Meat a Roasting: One of these Fryars seeing us come in, very nimbly snatch'd up the Dice and Boxes into his Gown; but a while after forgetting himself, rose up, and let all tumble down on the Ground. The Father Guar∣dian perceiving the mischance had hapned, excused them the best he could, telling us, that having been that day a great way off a Preaching, to refresh themselves they had made bold with a little Recre∣ation. In fine they made us Sup with them, and we were very well Treated. After Supper they con∣ducted us to our Chamber, where we found a very good Fire. The next day one of these Fathers ac∣companied us to shew us the Holy Places of Mount Alvern: We were extreamly surprized to see the surface of this Mountain, which we had not had the time the night before to take notice of, because it was very late when we arrived. The whole Mountain is nothing else but a company of Rocks heaped one upon another, and all cleft asunder, forming as many hideous Precipices, which cannot be viewed without Horror. Some believe that these Rocks were Rent asunder at the Death of our Lord: S. Francis was of this mind, when he pit∣ched upon this place for his Retirement, to Medi∣tate upon the sacred Misteries of the Passion. They

shewed us the place, where the History of his Life tells us, that Jesus Christ appear'd to him, in the form of a Seraphim on the Cross, and imprinted in his Hands, his Feet, and his Side, the Five wounds were given him on the Cross, to the end it might be said, that S. Francis had suffered as much as he: But indeed according to this account he would have suffered much more, for the same Legend adds, that he suffred even till his Death, the Pains of Je∣sus Christ as sensibly, as Jesus Christ felt them, when he received them on the Cross; and that from that time forward the Life he lived was con∣tinued by a perpetual Miracle, which preserved his Life in the midst of a continual Death. For my part, I find this pretended Apparition of Jesus Christ like a Seraphim with Wings, extreamly im∣proper, not to say Ridiculous; why not rather in his human form? He that would not take upon him the nature of Angels, shall we believe that he would ever take their Figure? And would not this highly favour the Opinion of those Ancient Here∣ticks, who maintain'd, that the Son of God, had only taken upon him an Aery and Phantastical Body? And to speak my mind, I believe that this Impression of the Wounds, was only perform'd in the strong Imagination of S. Francis, much like some others have imagin'd, that they had Feet of Wax, and a Head of Glass. The place where it is said, that this Miraculous Operation was Cele∣brated, is under a great Stone, whereof the one end only is wedg'd into the Rocks, yet so as according to my Understanding is sufficient for its Support.

Nevertheless these Fathers, every where proclaim this for a great Miracle, and that it cannot be con∣ceived but that naturally the Stone must needs fall. Near to this they shew us a little Pathway very narrow, upon the Brink of a vast Precipice, which was the way by which S. Francis went to pray, under that Rock. The Devil envying his great Devotion, Attempted, upon a time to cast him down Headlong; but he seeing the Enemy of Mankind coming towards him, leand himself against the Rock, which made way for his Body, softning like Wax to receive him. They still shew this Impression of his Body left in the Rock, but which may as well have been done with a Chizzel, as the way they tell us. As for the Devil, sure it is that the Roman Catholicks make many pretty Stories of him, that are not always very Authen∣tick. I remember to have seen in France, in the Church of S. Colombe neer Sens, a very pleasant History, represented En relief, upon an Holy-Water Basin Marble, near the Door of the Church, concerning an Holy Hermit called Beat. The Devil being come on a certain time to distract his Thoughts, whilst he was saying of his Office, the Saint laying hold of him, lift him up by the Ears, and put him into the Basin and having laid his Breviary upon it, kept him a Prisoner there for ten days together. Nothing can be imagined more Comical, than to see the Representation of this Devil, who as far as he is able, lifts up his great Asses-Ears, above the Holy Water, with the marks of an extream Rage in his Countenance; for, say they, he fears the Holy

Water, many degrees beyond the Fire of Hell. The Monks of this Abby thought good to be at the charge of this work, ad perpetuam rei Memoriam; But I return to Mount Alvern: The Fathers after∣wards shewed us many other places in the Rocks where S. Francis performed his Religious Exercises, and amongst others, that where he wrote the Con∣stitutions of his Order, whereof I have seen the O∣riginal writ with his own Hand, at Our Lady of Portiuncule, which is a little Chappel in Umbria, about five Miles from Assise. Here it was, as they tell us, that he had many Revelations and Appari∣tions: Amongst the rest they tell us, of an Appari∣tion of our Lord Jesus Christ, who in considera∣tion of the great Zeal of this Saint for the Salva∣tion of Sinners, granted to him, as plenary an In∣dulgence as he could give, that is to say, an entire Remission of Guilt and Punishment for all those, who the first day of August should visit this little Chappel: So that the Grand Universal Jubile of the Holy Year, is not more saving to Sinners, than this of S. Francis. Any person who on this day goes to visit that Chappel, with intention to enjoy the ad∣vantage of this Jubile, with saying five Paster Nosters and as many Ave Marias, be he the most Abominable Sinner that lives on Earth, becomes as Pure and Innocent, as he was when newly Bapti∣zed; and should he die in that Condition, there is neither Hell nor Purgatory for him, but would go directly to Paradise. And conformable to this Be∣lief of the Roman Catholicks, and more particu∣larly of the Italians, there is such a prodigious con∣course

of People on this day from all parts, that it causes a Famin in all the Country thereabouts, and many are killed in the throng that is at the Door of the Church, who then go to enjoy the Priviledge of their Indulgence in the other World. Now seeing all this, must not we avow, that either the Roman Catholicks are very blind, or else very negligent of their Salvation, when in the most Important Affair Imaginable, and the greatest concern of their Immortal Souls, the Remissions of their Sins, rely upon the word of a Mortal man? Their S. Francis has told them, that by going to such a place, on such a day, and there saying such and such Pray∣ers, their Sins, with all the Chastisements due to them, for the same, shall be entirely forgiven them, and that he has received the assurance of this from the Mouth of Jesus Christ himself, who, he saith, appeard in particular to him for this purpose; and without examining the matter any further, they believe it, they rely upon his word, and cast behind their Backs, O stupendous occaecation! the Sacred Oracles of the Gospel, which do seriously warn them, that the only way to have their Sins Par∣doned, is true Repentance. The Fathers Soccol∣anti of the Order of S. Francis, who are extream∣ly enriched by means of this Devotion, have built themselves in this place a very fair Convent; and forasmuch as the Chappel was too little for their use, they have built a great and Magnificent Church round about it, so as the little Church stands now enclosed in the greater. I never yet saw any place of Devotion in Italy, which had not some

fair Palace, and a good Kitchin for the use and Accommodation of those who make the best of it, which I confess makes them still the more suspect to me. Five Miles distant from hence, we met with Assise, which is a pretty Town, Situate on a Hill: This is the place where S. Francis was Born, and where they say his Body reposeth at the grea•• Convent of the Franciscans, in a Subterranean Chap∣pel, under the high Altar. 'Tis said, that his Bo∣dy, and that of S. Dominick continue there, with∣out the least Symptom of Corruption, and that they stand both upright on their Feet, Hand in Hand, without any thing to uphold them: and that it hath pleased God thus to permit, that these two Saints, that had been so great Friends during their Lives, should not be separated after Death. This is a Mystery that is not suffered to be seen at pre∣sent; the Pope himself for all his pretended Power in Heaven and on Earth, is not admitted to th•••• Priviledge, since one of his Predecessors miscarried in the attempt, who being resolved to take a view of this rare Wonder, Died suddenly. And soon af∣ter both these Saints appeared to an honest Francis∣can-Fryar, and told him, that the like should hap∣pen to all those, who should be so Fool-hardy, 〈◊〉〈◊〉 attempt the same thing. But yet notwithstandin•• all this Tradition, the Fathers Soccolanti, who co••∣stitute a distinct Body, from that of the Francisca•••• assure us, That they have the Body of S. Francis 〈◊〉〈◊〉 Portiuncule, which, as I have already said, is not ••bove five Miles distant from thence; as well as th•• Dominicans maintain that they have the Bod••

of their Patriarch, in their Great Convent of Bo∣nonia•• Indeed, the Reason why the Popes do not Visit this place, is not because they are afraid of meeting Death there, but because they are afraid of disobliging of one of these Potent parties, I mean the Franciscans, or the Dominicans; since it is evident, they could not make the Discovery, with∣out ruining one or other of these Devotions, which would be a vast prejudice to these Religious Or∣ders; wherefore they like better, to leave the People in Superstition and Error, than to open their Eyes at their own Cost. The Pope is oblig'd to culti∣vate and improve the Interest of the Monks, foras∣much as they support his Interest.

The Third thing wherewith I design'd to enter∣tain you, before my closing of this LETTER concerning S. Francis, is, That amongst other things, I saw a small Convent which he built him∣self, with the Assistance of his Brethren, in a Descent from the Apennin, leading to a Town of Italy, called, The Borough of the Holy Sepulchre. He lived in this Convent several Years, and design'd it for a Model to those Convents of his Order, that should be built for time to come. To speak the Truth, I never in my Life saw so wretched a Dwelling: The whole Convent is no∣thing else but a company of Holes or Caves, more proper to Lodge Bears, than for Men to retire in. Now, I could wish, that Men would a little com∣pare this poor Hovel, with those Magnificent Con∣vents which his Children, I mean those who pro∣fess to live under his Rule, have built throughout

all Italy; to wit, those Grand Convents of Rome, Naples, Venice, and in a word, of all the other Cities. Have not the most Famous Architects exhausted their Art, and rack'd their Brains, to form the Model of them? The most Renowned Painters employ'd their utmost Skill and choicest Colours, to make all their Walls a pleasing and lively Story? The most curious Guilders their finest Gold, to make thereof Ceilings bright and luminous? And lastly, Have not the Bowels of the Apennin been ravag'd for the finest Marbles, the choicest Jaspers and rarest Porphyries, to form the Pillars that support them, to Pave their Cloisters, their Refectories, and their Dormitories; and to Compose all the Doors, Win∣dows, and Chimneys of their Cells? The Cap••∣chin Fathers are the only Men that have witnessed some horrour for so extravagant a Pomp, so dia∣metrically opposite to the Laws of Humility and Poverty, which they received from their Legislato•• S. Francis. They engag'd themselves at the begin∣ning of their Reformation, to a certain Standard o•• Building their Convents, which was both very modest and regular; only they have always had a great Care, to provide themselves fair Gardens, with fine Parterres, pleasant Fountains, and great Walks of Trees, which are commonly frequented by the Gentlemen of Cities that are near them, to take the Air in. The Capuchins are at this da•• the best Gardiners in Europe. In Italy they furnish•••• all the Ladies with Flowers, and Big-bellied Wome•• with Fruits.

But we find, that of late they have lost much of their Modesty in Building too: The New Build∣ings they make at present are more lofty, more large; their Cells greater, their Churches more adorned, and their other Regular places, more com∣porting with the Modern way of Building. They have very fair Convents at Venice, Florence, Pisa, and Milan. When I passed through the Dutchy of Burgundy in France, I saw at Dijon the fine Pile of Building, these Fathers caus'd to be rais'd for their Sick, which was not in the least inferiour to the fair Palaces of the Presidents and Counsellors of Parliament of that City. And when I pass'd through Germany, in my Way for England, I saw upon the Rhine, about Half a days Journy above Coblentz, a stately Building, which I took for one of the Palaces of the Elector of Treves, but was indeed a Convent of Capuchins, which his Electoral Highness caused to be built for them. Before the Foundations of it were laid, he de∣manded of them a Model of their Convents, to have it built by; but the Fathers answered him, That if S. Francis were to give the Plane, it would be very plain and scanty; but that foras∣much as his Electoral Highness had the Goodness to concern himself therewith, it could not well be blam'd, if the Building did in some degree suit with his Greatness.

The Conclusion of all is this, Sir, That whatever these Men may pretend to, as long as they shall make the Christian-Perfection to consist in certain Phantastick, Stoical and Extraordinary ways of

Living, a short times Experience will make it appear they have deceiv'd themselves; all their fine Designs will vanish in their own view. And as the Principles on which they build are false, they will alway find themselves reduc'd to the impossibility of practising what they have Vowed; and will be forc'd at last to acknowledge, that the great Axioms of Christian Morality, which are of an in∣fallible Truth, and to which only we ought to tye our selves; are to avoid Evil, and to do Good; to love God with all our Heart, and our Neighbour as our selves. I conclude with these excellent words, and am with all my Heart,

SIR,

Your, &c.

The Fourth LETTER, Of a Journey to Loretto, &c.

SIR,

HAving promis'd in my last LETTER, to give you an Account of my Journy to Lo∣retto, I doubt not but your Curiosity, (to be in∣formed about that place of Devotion, which makes so great a Noise in the World,) will incline you to wish for the performance of my Promise. To the end therefore that I may acquit my self thereof, I shall begin where my last LETTER left me. After the View I had taken of Mount Alverne, I parted with my Company, who went no further, and all alone came down the other side of the Apennin; and taking my Way through the Towns of Fossombrône and Urbane, I came to Fane, which is a pretty City, situate on the Adri••tick Sea. Whilst I was here, going abroad in the Morning to look out for some Convenience to go to Loretto, I saw a great Company of persons very comically Mounted, and dress••d, coming into Town. They were Pilgrims that came from Bononia, being about Threescore in number, and all of them mounted

on Asses, which is a very easie and commodious way of Travelling, and more in request in the Marquisate of Ancone, than the use of Horses. The first place where we meet with this conve∣nience of Travelling, is at Imola, Half a days Journy from Bononia. Formerly Travellers were wont to hire their Asses at Bononia: But forasmuch as some Wits took occasion from hence to use an Allusion, which did not over-please the Scholars and Doctors of the University of that City; (for it was a common Saying, We will go to Loretto, and take an Ass at Bononia) the Magistrates for their sakes abolish'd that Custom; so that now these Beasts must be hired at Imola, and for the value of about a Shilling a Man may Travel Six Miles, which is the Stage those Asses are wont to perform. They are furnish'd with Little Saddles and Stirrups, in the manner as Horses; but there is no need either of a Whip or Spurs, for as soon as one is got upon their Backs, they run continually with all their might, until they be come to their Journies end; where being arrived it is impossible by all the Stroaks that can be given them, to make them advance one step further; but one is forc'd to leave them there, and take others. Thus these Asses are changed at every Six Miles end, till one comes to the Mountain of Ancona▪ which is not very far from Laretto.

But to return to our Pilgrims, and to give you a further description of them; they were all of them accoutred in their Pilgrimage Habits, which con∣sisted of a large Linnen-Vest, of an Ash-grey

colour, reaching to the middle of the Leg, with very wide Sleeves, coming down to the Wrist; on the backside of these Vests, at the Collar, they have a kind of a large Cowl, which they put over their Heads, and being pull'd down reacheth to the Pit of the Stomach, so that their Faces are wholly covered with them. And to the end, that in this posture they might have their free Sight and Breathing, these Cowls have openings in them, answering to the Eyes and Mouth, like Masks. They never draw these Cowls over their Heads, but when they come to places where they have no mind to be known; for otherwise, they let them hang backwards upon their Shoulders. They gird this Vest about them with a Girdle, and some∣what above the Girdle upon their Breast, they have a Scutcheon, representing the Arms of their So∣ciety, Confriery, or Company, which they call in Italian, Scuola. There be scarcely any Italians that are not of one or other of these Societies. These Pilgrims moreover have a large Row of Pater-noster-Beads hanging at their Girdles, and a Pilgrims Staff in their Hands, which is the chief mark of their Pilgrimaging. These Staves are about an Half-Pikes length, with Knots or Protu∣berances at the Top and middle of them. They carry them to the Church, to get them blest by their Curates, before their Setting-forth, which Cere∣mony is performed with many Prayers, and the assistance of Holy-Water: As soon as they have received them, it is not lawful for them to stay any longer than Three days at the place of their Resi∣dence,

and cannot be admitted to the Communion till they have performed their Pilgrimage, except they be pleased to change the Vow they have made into a Pecuniary Mulct; for in that case they are very readily discharged by the Priests. The Pilgrims which I saw, upon their arrival at Fane, were all of them drest in Vests of the same Colour, and had already run one Stage on their Asses. Their Vests were all New, and of very sine Linnen; and forasmuch as in all appearance, they were not mov'd to put on that Garb from a Penitent Spirit, they had taken care to tuck them up high enough in several places, to make their sine Cloaths of Gold and Silk, they had under them, to be seen; which made me also believe, that probably they must be Persons of Quality. Their Girdles were of Silk, of the same colour with their Vests, and extreamly well wrought. Upon my Enquiry, Who they were? it was told me, They were the Company or Society of our Lady of Life of Bononia, which is the Name of a very richly Endow'd Hospital, for the Relief of poor Sick. People, and where the Priests have Erected a Con∣gregation or Society of Noble Persons, who have their daily Masses aud Prayers there. Upon their entring into this Society, they oblige themselves to assist the Poor of that place, with their Estates and best Endeavours. The greatest part of the Gentlemen of Bononia are of this Society; they go every year by way of Procession to Loretto, towards the end of Autumn, when Vintage is past; which is likewise observ'd by most other Compa∣nies.

As soon as they were come near to the Great Church, the Priests came out to meet them, with the Cross and Banner, by way of Reception and bidding of them Welcom, and made a short Speech to them; to which the Prior of the Com∣pany, being a Bononian Earl, return'd an Answer in few words. After this, they entred into the Church, where they made some short Prayers, and then dispers'd themselves throughout the best Inns of the City, whither Orders had been sent over-Night, to provide a good Dinner. It was about Ten of the Clock in the Morning when these Pil∣grims arrived, and near half an Hour after, they were follow'd by about some Twenty Caleches, full of Ladies. These were She-Pilgrims, who had left Bononia upon the same design; and who were all of them, either Kinswomen or Mistresses of the foresaid Pilgrim-Gentlemen. They were all of them most sumptuosly Attired, and with an Air of Wantonness and Gaiety, that very ill became persons who went a Pilgrimaging out of Devotion They had Little Pilgrims-Staves, fastned to the Bodies of their Gowns; some of them were of Gold, others of Ivory all beset with costly Pearls and Diamonds; some had them made up of Orange∣flowers, or of those Artificial-flowers which are in so great esteem at Bononia, and which make the greatest part of the Traffick of the Nuns of that City. Others again had them all wrought of Needle-work, to that height of Curiosity, that one of them might probably have been the Work of many Years: And lastly, Others had them of other

precious and costly Matter. The Pilgrims had no sooner taken possession of their Inns, and given Order to have all things in a readiness, but they went forth to meet their Ladies; and having bid them Welcom, they conducted them with a great deal of Honour and Ceremony into the Apartment prepared for them. My Curiosity to observe these Proceedings, prompted me to Return to mine Inn; where I had already taken notice of the great Preparations that were making for them: And finding that the Gentlemen wanted a Chamber more to accomodate them, I offered them mine; and in Recompence thereof they very civilly en∣treated me to Dine with them. The Table was cover'd with many Dishes, and all Dinner-time their Discourse was nothing but a continual Raillery upon their Ladies Pilgrim-Staves: It was not any hitting or pinching Raillery, but such as consisted only of some pat Allusions, full of Wit, and cer∣tain ambiguous Words, which these Italians knew to be for the Tooth of their Ladies. As soon as Dinner was done, every one of them put them∣selves in order to prosecute their Journy. The Pil∣grims mounted on their Asses, and the Ladies into their Caleches. As for my part, I joyn'd my self with a very honest Man, born at Parma, who did not go on Pilgrimage, but Travell'd out of Curio∣sity. We follow'd this Troop of Pilgrims at a small distance, being Mounted in the same manner as they, tho' we could not joyn our selves in com∣pany with them, because we had no Pilgrims Ha∣bits. I demanded of the Italian, Why those

Gentlemen, who were all Persons of Quality, and who probably had their Coach and Horses at Bo∣nonia, did make use of these Asses in their Journy. He told me, That some made use of them out of a Frolick, and to make themselves Mirth on the Road; others, by way of Humility, and to obtain more Merit: And moreover, that these Asses by carrying so many Devout persons to Loretto, had by that means obtain'd a very particular kind of Blessing; which was, That never any Mischance hapned to those that rid on them; for if by chance any did fall from them, or were cast by them into any Slough, they always escap'd very happily, without receiving any hurt. By this Discourse I began to perceive, that this honest Gentleman be∣lieved these Asses also to be Miraculous. He told me, That some Algier-Pirates having lately made a descent in the Marquisate of Ancona, could not with all their Endeavours overtake a Company of Travellers▪ that were Mounted on these Holy Asses, tho' they pursued them very close, and that having Fired very thick at them, they neither kill'd nor wounded any one of the Company. As we Rid on thus Discoursing together, we ever anon cast an Eye towards our Pilgrims that were before us, and found, they made it their only business on the Road, to divert the Ladies that Rid in the Caleches: Some of them Crossing the Way before them, strove to put themselves into Comical and Ridiculous postures, to make them Laugh; others fell from their Asses on purpose; and in a word, as the Italians have a very pleasant and ready Wit,

their Behaviour all along the Road was nothing but Mirth and Comedies. The Ladies without doubt, were not wanting to bestow a Thousand Blessings on the Day and Moment, wherein they were so happy to make a Vow to go to Loretto, forasmuch as probably they had never in all their Lives been better diverted. Every Body knows the Humor of the Italians, That no sooner have they Married a Wife, but they make her a Slave. However, their Jealousie hath never yet been able to hinder them from going to the Church on Sun∣days and Holy-days, or to the places of Pilgrimage, when they have made a Vow to that purpose. The Church of Rome have declar'd it a Mortal Sin, not to go to Mass on those days, or not to accomplish the Pilgrimage one has Vowed, and hath depriv'd Husbands of the Power to hinder their Wives from performing these necessary Du∣ties. If any Husband should go about to oppose his Wife in these particulars, the Inquisition would take notice of it, and proceed against him, as against a person who does not approve of going to Mass or Pilgrimages, and consequently is an Heretick. The Ladies, you may assure you, are not wanting to make good use of this their Priviledge; or to have recourse, whenever they think fit, to this last Plank of their Shipwreck. Liberty; Ultima Naufragae Libertatis Tabula. Scarcely ever shall you see a Lady going to these kind of Devotions, but she has some very Devout Lover following her; and one might judge with half an Eye, from the Air of these He and She

Pilgrims, I am now upon, what was the principal Motive that swayed them to undertake the Journy. About Four of the Clock in the Afternoon they stopt at a Village to Refresh themselves; which done, the Gentlemen Rid on before to the next Town, to Complement the next Church before the Ladies coming, as they had done in the Morning at Fane. After which, they retir'd with their Ladies to the best Inns of the Town, where they were not wanting to make good Cheer, and divert themselves; and in the foresaid manner continued the rest of their Journy, till they came to Loretto. I'll be judg'd by you, Sir, whether this be not a very Devout-way of Pilgrimaging, sufficient to confound and abash the Protestants, who reject them, and content themselves to call upon their Father that is in Heaven, without putting them∣selves to the trouble of going to seek him either at Rome or Loretto.

We met with, besides these Pilgrims already mentioned, whom we followed very close, several other Bands of them, consisting of Merchants and Tradesinen, some of them going to Loretto, and others returning thence, all of them making them∣selves Sport with their Pilgrims-Staves, and extra∣vagant Habits upon the Road; and in all the Inns they came to, treating themselves with the best that could be had. I have since understood, that all Tradesmen in Italy do each of them keep a Saving-Box, into which they put what Mony they can spare during the whole Year, in order to their going in Pilgrimage, either to Loretto, or to

S. Anthony of Padua, or to some other place, at a further or nearer distance, according as they guess that the Mony they have gathered will hold out, to desray their Charges going and coming, and every where making much of themselves. And, to speak the Truth, there is nothing more agree∣able in Italy, than these kind of Journies in the beginning of the Spring, or towards the end of Autumn, after the great Heat is past; especially when one is in good Company, where there is never wanting some or other, that hath the Gift of making others Laugh. The Italian Females especially, make use of a Thousand Intrigues and Inventions, to oblige their Parents or their Hus∣bands, to let them go a Pilgrimaging: There is no Vow they make more readily. Above all things, they make great use of the Authority of their Con∣fessors, to acquaint them, That it is the Will of God that they should go thither, according to their Vow. In the mean time, the whole Journy is spent in Fooleries, as I have now hinted; and the merry Adventures they meet with in them, furnish them all the Winter at the Fires-Side, with pleasant Stories to divert the Company.

Thus I have given you some account of the Italian He and She Pilgrims, according to my Promise, which I joyn'd with those that frequent the Hospitals, whose Description you have seen in my last LETTER, comprehends the whole Set of Pilgrims, from the Richest to the Poorest. 'Tis to no purpose here for the Papists to tell us, That these are only particular Instances, which

cannot be of any force against the Foundation of their Doctrin; for this Holiness of Pilgrimages in general, is no more to be met with, than an Uni∣versal à Parte rei. A man indeed may imagine to himself an Universal human Nature, yet will he never be able to find Human Nature, but in Parti∣culars, or Individuals. Besides, if Pilgrimages were endued with efficacy, to make men Holy, without doubt we should find many Pilgrims so qualified; and the acknowledg'd Truth of the Old Proverb would be overthrown, which saith, That never did a good Horse, or Wicked Man, become better by going to Rome. If S. Jerom, S. Paula, and many others, went to Visit the Holy places of Palestine, yet it was not this that Sanctified them, or made them Saints; and without doubt, they might have done as well to have staid at home. I speak not this, as if I had a mind to blame them for so doing, no more than I would reprove an honest Man, who out of Curiosity, (yet so as not to neglect his Business, and without injuring any one) should take a Journy to Constantinople, or to Rome. It is even Natural for Men to have some respect and veneration for Great Travellers; and I can∣not but own it, to be a worthy Curiosity to go to Jerusalem, and see all the Holy places where Jesus Christ has wrought our Redemption; but with Reference to our Eternal Salvation, I look upon it as very unprofitable thing, and I shall never believe that any one is the greater Saint for having been there: Jesus Christ has not fix'd our Salvation to any particular places of the World,

more than to others; and will never suffer, that those Novel Additions men have been so bold as to joyn to the Gospel, to accomplish their Corrupt Ends, should serve as efficacious Means for their Sanctification. I have conversed with a vast number of persons that have gone a Pilgrimaging, but never could discern any the least Amendment in their Lives; but on the contrary, I have seen many who have seem'd to me, to be much worse than they were before. They counsell'd me in Italy, to do as a certain Genouese did, who was wont frequently to ask his Butcher, When he would go to Loretto? The Butcher wondring at this his oft repeated Question, demanded of him one Day, What might be the Reason, why he so often asked him the same Question? Because (said the Genouese) I have of a long time observ'd, that upon your Return from your Pilgrimage, you never give me my full Weight; and for this Reason, I am re∣solv'd, at your next Return, not to make use of you for five or six Months. And indeed, he had Reason to make use of this Caution; for commonly in these Journies they spend at a most Extravagant rate, and afterwards, to reimburse themselves, they make no scruple, to make use of Thievish and Indirect Means. Moreover, as I have already intimated in my Third LETTER, there be very few that undertake these kind of Journies from a true Spirit of Devotion; but either out of Curiosity, or for their own Recreation; or other such like Reasons.

But, forasmnch as I do not pretend to judge of the inward Intention of any one by any thing that is outward, I will at present be so favourable as to suppose, That all these Pilgrims go to their several places with the highest Sentiments of De∣votion; but yet for all this, I say, they are not excusable 〈◊〉〈◊〉 God, notwithstanding their good Intention, tho' we may pity them for being so fouly mistaken, as to give the Worship which is due to God alone, to a Creature. O quam bond voluntate meseri sunt! This is all the Favour we can do them: For we can by no means justifie those Adorations they render to the Blessed Virgin and Saints; yea, to the Houses where they have Liv'd, and the Instruments of their Martyrdom. But forasmuch as this Point relates to Divinity, and my design is not to write to you as a Divine, but only as a Traveller, I shall leave it at present, and continue my Discourse about my Journy to Loretto. I arrived there towards the end of October. This Town is situate in the midst of a very fertile and pleasant Plain, two or three Miles from the Adria∣tick Sea. In former Times there were no Build∣ings here, besides the Chappel; but in process of Time they built many Houses about it; and the Popes, to whom all this Country belongs, have order'd a Wall with Bastions to be built round it: So that at present it is a considerable For∣tress to secure the Ecclesiastical State on that side, and more particularly against the Landing of Turks and other Corsairs, who formerly did use very frequently to come and Ravage that part

of the Country. This Chappel is by the Itali∣ans called, LA SANTA CASA, that is to say, The Holy House. The Roman Catholicks believe this to be the very same House, wherein Jesus Christ dwelt at Nazareth with the Blessed Virgin his Mother, and his Reputed Father S. Jo∣seph, for the space of Thirty years, until the time that he began to Preach his Holy Doctrin, and to confirm it by his Divine Vertue and Miracles. They pretend it was Transported by Angels from Naza∣reth, where it stood at first, to the place where it is at present. The History they give us of it runs thus; The Saracenes having made themselves Masters of Palestina, and the Holy places, the Blessed Virgin unwilling to leave so great a Treasure, (as was the House wherein she had dwelt with her Son Jesus Christ upon the Earth,) in the Hands of Infidels, Commanded the Angels to Transport it into the Christian Territories: The Angels in Obedience to her Command took it up, Foundations and all, and carried it by night into Dalmatia; but after∣wards taking notice of their mistake, and perceiving that the People there, were nothing nigh so good as the Italians, they took it up again, and another Night, carried it near to the City Recanati in Italy, placing it in a Field, that belonged to two Bro∣thers; where it continued many years, until the Brothers began to quarrel about dividing the Alms that were given there; wherefore the Virgin to punish them Commands the Angels to take it up a third time, and to carry it to the Field of a poor Widow-Woman called Lorette, who was a very de∣vout

Worshipper of her. This good Woman ri∣sing in the Morning, and finding a little House, where there was not the least sign of any the Night before, was as much surprized as the Brothers were, to see it fled from their Field. In this sur∣prize, She writes to the Pope what had hapned, who already was by Revelation made acquainted with the whole Matter, and immediately bestowed vast Indulgences upon all those who should go to pay their bounden Duty to that Holy House. The suc∣ceeding Popes have since confirmed all this, and have granted an infinite number of other Pardons: This place in process of time, by great good luck for them, is become an inexhaustible Fountain of Riches, and still to this day brings them in Prodigi∣ous Sums of Mony every year. What think you, Is not this a very Pleasant Story, and is not the bare Relation sufficient to render it contemptible? The good Angels that carried this Holy House the first time into Dalmatia, sure were very stupid, and did not mind what they did. Moreover if the Blessed Virgin was pleased to take it away from the two Brothers of Becanati, because they were at vari∣ance about it; I wonder how she has the Patience to leave it at present, amongst a company of Ras∣cals and Robbers, that have Nested themselves there, and who for the most part of them are all Sellers of Paternoster-Beads and Medals; for all that everwere at Loretto know, and are warned before they enter the Town, that in case they desire to perform their Devotions there without having their Purses pickt, they must hold their Beads in one Hand, and their

Purse in the other. I proceed now to the Descrip∣tion of this Chappel, or the Santa Casa. The whole Building is of Brick, about Twentyfive Foot long, the length being not proportionable to the breadth of it: The Wood with which it was Cieled, being Consum'd and Rotten by Age, it has since been Vaulted with Brick. It hath two Windows, and two Doors on the Two sides of it, and another Window beneath, by which they say the Angel Gabriel entred, to Annunciate to the Blessed Virgin the Mystery of the Incarnation. They have erected an Altar, in the very place where they say the Virgin was upon her Knees, when the Angel en∣tred; and upon the Altar is an Image of the Virgin, of Wood, about Four Foot and an half high, which is the Miraculous Statue on which they bestow their Adorations. She has Changes of Cloaths for all Worky-days, and for all Holy-days and Sundays; she has them of all sort of Colours, and Mourning Cloaths, for the Passion week. They shift or change her Cloaths with abundance of Ceremonies. I was there one Saturday in the Evening, when the Priests undressed her; they took away from her the Suit of Purple she had on, in order to dress her in a Green Gown, which they performed in the follow∣ing manner; They first of all took off her Veil, then her great Robe or Mantle Royal; afterwards her Gown, and her Upper and Under Petticoats, and last of all, with a great deal of Reverence they pull'd off her Smock, to put her on a clean one. I leave to you, Sir, to guess what thoughts this may probably impress on the Imagination, as well of

those who perform the Ceremony, as of those who are the Assistants and Spectators. True it is that the Statue is not made Naked; the Workman it seems that wrought it, having been more modest than so, and represented her as Cloth'd: But this action of clothing and unclothing the Figure of a Woman, is a thing that offends the Minds of those that are never so little Chaste or Modest. I acknowledge indeed that they perform this Ceremony with a great deal of out∣ward Respect, if it may not more properly be called Idolatry; for they kiss every part of the Apparel they take off from her, bending their Knees to the Ground before the Statue, and Adoring it. The People that are present upon their Knees, all the time the Ceremony is performing, Beat their Breasts, and nothing is heard throughout the Chappel, but Sighings and Groans, with interrupted Words and Ejaculations; Holy Virgin of Loretto help me! Mother of God hear me! and other such like As soon as the Image is quite Naked or Undrest, these Sighs and Groans are doubled, but decrease again by degrees, as they dress it. I cannot imagin what should be the cause of this change of their Tone, except it should be this, that when the Statue is quite undrest, it more strongly affects their Imagi∣nation, and makes them believe they see the very Virgin in Person, and that this therefore is the nick of time, for them to Pray with the greatest fervour of Devotion. They dressed her in a Green Suit of Ap∣parel, extreamly rich, being a Flower-work upon a ground of Gold. The Veil they put upon her Head was yet more costly; for besides that it was of

the same Cloth of Gold, it was all Powder'd with great fine Pearls: After this they put upon her Head a Crown of Gold, thick beset with Precious Stones of an inestimable price: Next they put on her Neck-Jewel, her Pendants and her Bracelets of Diamonds, and many great Chains of Gold about her Neck, to which were fastned abundance of Hearts and Me∣dals of Gold, which are the Presents that Queens and Catholick Princesses have bestowed on the Image out of Devotion, in Testimony that they were resolved to be its Slaves. The whole Adorn∣ing and Furniture of the Altar was equally Sump∣tuous and Magnificent, nothing being to be seen but great Pots or Vessels, Basins, Lamps and Candle∣sticks, all of Gold and Silver, and beset with Pre∣cious Stones; all which by the light of a vast quantity of Wax Candles that burn there Day and Night, afforded a lustre whose Beauty Ravish'd the Soul through the Eyes. It is no wonder to me that many do aver themselves to be sensible of an extraordinary Devotion in this place: For besides that one cannot enter there without thinking of God, because one's Imagination is already forestall'd with the thought, That it is the Chamber where the Eternal Word became Incarnate; it is certain that it is the property of all Bright and Lustrous Creatures, to raise our Hearts to the Creator, more than dark and common ones use to do; and especially when their Splendor is seconded with Novelty. When we lift up our Eyes to the Firmament in a clear night when the Sky is full of Stars, this sight powerfully raises our Souls to God, and makes us say, Quam

Augusta est Domus Dei! How Glorious is the House of God! In like manner those Persons, who are not wont to see so many Lights, so much Gold, Silver and Precious Stones, which Mutually exalt each others Glory, as soon as they enter this Chappel of Loretto, where they meet with all these things to∣gether, cannot but naturally be moved with thoughts of Devotion. Naturalists observe that Precious Stones are for the most part extreamly friendly and sympathising with the Heart of Man, and that they Recreate and make it light and Merry by a secret Sympathy they have with the Vital Spirits; now there being an almost infinite number of all sorts of these Precious Stones in this Chappel, who can doubt but that they must make a Corresponding great Impression on the Hearts of the Ravisht Specta∣tors? This natural effect being by some Simple and Ignorant People supposed to be a particular Grace of God appropriated to that place, makes them take it for no less than a continual Miracle: but the Extra∣vagancies continually committed here are a sufficient Argument against this weak and ungrounded Opi∣nion: They kiss the Walls all round about the Chappel, they lick the Bricks with their Tongues, they rub their Beads against them, they take Thread, and having compassed the Chappel with it, as if they pretended to take the Measure or Compass of it, they afterwards make a Girdle of it, which they say is very Efficacious against Witchcraft, and all manner of Ills. The Priests in the mean time are not unmind∣ful of their Gain; they have persons placed every where in the Chappel and great Church, who press

the People to give Alms, and to have Masses said for them, to our Lady. They pay a Crown apiece for every Mass, and the Priests promise to say them all at our Ladies Altar, that is in the Chappel. Tis certain that the Priests receive Mony for the say∣ing of above 50000 Masses every year; and yet it is as sure that it is impossible for them to say above ••0000 in a year at that Altar; so that all the rest who have given their Mony for that purpose, must needs be frustrated of their intentions and choused of their Mony. Those that are Rich and Wealthy bestow great Presents upon the Wooden Statue of the Virgin that is in the Chappel, which without any Addition or Modification, they call the Holy Vir∣gin of Loretto; They present her with Necklaces, and Bracelets of Pearls and Diamonds, Hearts of Gold, Medals, Candlesticks, Lamps Embost, Pictures of Gold and Silver of a Prodigious Weight and Bigness. Many present her with Rings, and most Precious Jewels, as a Token of their espous∣ing of her; she hath above Fifty Gowns, all of them of an Inestimable Price; insomuch as she is at this day the Richest Pupp••t that is in the Uni∣verse, and the piece of Wood the most Sumptuously drest, that is to be found in the whole World. Tis to this Image that those famous Litanies which are so much in vogue with the Church of Rom•• have been addressed, which are commonly called the Litanies of the Virgin, or the Litanies of our Lady of Loretto, wherein she is termed the Queen of Angels; Mother of Divine Grace; the Gate of Heaven; the help of Christians; the Refuge of Sin∣ners,

&c. However, neither all these costly Orna∣ments, or Glorious Titles have been powerful enough to divert the Worms from exerting their Activity upon this so highly Adorned and Adored Statue; for I observed as they were a changing its Cloathes, that the Wood was all Rotten and full of Wormholes. Thus we see that this piece of Wood, which is supposed to hear the Prayers of so many Idolaters, carries its own Condemnation with it, in that it is not able to rescue it self from Corruption. The Popes who draw more Gold and Silver from this place, than from any other in the World, have accordingly favoured it with the greatest Stock of Indulgences. They have granted to this Chappel all the Priviledges appertaining to their S. Peter of Rome. The Grand Penitentiaries and Confessors, which are all Jesuits, do here ab∣solve all sorts of Cases, even of those the Popes have reserved for themselves: For seeing it is a place in the Popes own Territories, 'tis very indif∣ferent to them, whether they be absolved there or at Rome, because their profit is the same: But I question not, should the Angels think sit once more to take the pains to Transport this Chappel into the Estate of some strange Prince, they would soon Revoke and Cancel all their Pardons, foras∣much as then the case would be altered. They are very careful to preserve this Chappel whole and entire; to this end they have darted all the Thun∣derbolts of the Vatican against those who shall un∣der take to loosen the least Stone of it, or so much as to scrape the Walls; it is lawful to lick them,

but not to bite the least particle off from them. The reason of this is, because according to the Principles of Rome, a Part is taken for the Whole: Thus if they have but a Finger, or some other small part of a Saints Body, tis the same thing as if they had it all entire: Whence it follows, that if any one could get but a little piece of Brick of the Santa Casa, he might go and Build a Chappel in a strange Country, and having enclosed the Bit of Brick, make the place as considerable, as this of Loretto, and by this means spare so many People the labour of going so far in Pilgrimage. By this you may conceive how great a damage this would be to the Popes, and how much it is their interest to affix, as they do in all places within and without the Chappel, and the great Church which com∣passeth it about, the Anathemas and Excommunica∣tions they have pronounced against those, who should be so unadvised as to take away the least particle thereof. However being mistrustful of the Efficacy of their Thunderbolts in this case, and not believing them sufficient to secure this their vast Treasure; they have had recourse to subtilty and cunning, and have falsly published that God hath punished many persons with sudden Death, who had been so bold to take away some of the Bricks thereof; that others have been deprived of Motion, until they had Vowed to restore what they had so Sacrilegiously Stolen; and lastly, that Angels had come and Snatched the Bricks out of the Hands of those, that had Stolen them, in or∣der to fix them where they were before. Amongst

the rest they shew us two Bricks, which are fastned to one of the Walls of the Chappel, with two pieces of Iron, to distinguish them from the rest; the one of which a Polish Gentleman had carried away with the design of having a like Chappel to that of Loretto, built in his own Country: They tell us that by an Invisible force he was stopt in his Journy, and deprived of all Motion, and by this means was forced to send back the Brick he robb'd, to Loretto, which he had no sooner done, but his Immobility being taken away, he was in a condi∣tion to continue his Journy. The other was taken by a Spanish Lord, with the same intent, who being on his Journy home-ward, the Angels pursu'd him, and after having Bang'd him hand∣somly, took away the Brick from him, and carried it to Loretto.

These Miracles, (and many others of the same Stamp, that is to say, every whit as Ridiculous) ar•• printed and affixed in several places of the Church, that Strangers may Read them, and beware. For my part, Sir, I can assure you, that all these are no better than great staring Lies, forged and in∣vented by the Popes, whereby they craftily endea∣vour to perswade their Roman Catholicks, That they have the Santa Casa whole and entire, and that there is not the least Scrap of it in any other part of the Habitable World. That which makes me assert this with so much confidence, is, That I my self, who Write to you, did loosen a conside∣rable piece of this Wall of Lorette, and carried it away with me, without being Bang'd by the

Angels, or made immovable by some Invisible Power: And if the Guardians of the Chappel have not taken care, to stop up the Hole again, I am sure it may be there seen still to this day.

They begin to Say their Masses every day at the Virgins Altar by Two of the Clock in the Morning, and I repair'd thither about Three, and finding but a very few Persons in the Chappel, I kept in the Entry, where I could not be taken notice of by any, the People being all before me, and none on either side of me, or behind me; at which time, with an Iron-Instrument I had, I broke off a piece of the Wall, and carried it away with me; since which I have Travell'd through∣out all Italy; I have been in France and in Germany neither hath any the least ill Accident befallen me: Until at last being weary of carrying this Stone so long in my Pocket, and looking upon it as an un∣profitable Burthen, I cast it away in the Fields by way of Contempt, and out of a kind of Indigna∣tion, in that it had received such Adorations as are due to God alone. I must own, that about Two days Journy from Loretto, near Tolentin, in my Way to Rome, there hapned to fall a very great Rain for Two days together, whereby the Brooks swell'd to that degree, that they drown'd a great part of the Country; and passing over an Old-Bridge, one of the Arches shaken with the Tread of my Horse, fell down with an horrid Noise into the Water at two Steps from me, upon which swiftly Turning my Horse, I got over the other Half of the Bridge behind me as fast as I could,

and at the same Moment the Brick I had taken at Loretto came to my mind: I deliberated with my self, whether I ought to go back and return it to the place again; but taking Reason rather than the present Accident to be my Counsellor, I made these following Reflections.

First, I consider'd, That if indeed God were so Jealous of preserving that Chappel whole and en∣tire in every part of it, he would never have suffer'd the Ceiling thereof, which was a conside∣rable part thereof, to Rot and Fall-down; to re∣pair which Defect, (as I hinted before) they have Arch'd it over. In the second place, I consider'd with my self, That the Manger at Bethlehem, and the Holy Sepulchre, were not inferiour in Dignity to this Little House of Nazareth, and that never∣theless God had been pleased to leave them in the Hands of Infidels; and that consequently the Story told concerning the Transportation of the Santa Casa, and the Motives of it, could be no better than a Fable. And lastly, as I my self had been an Eye-witness of so many Cheats and Lies, which the Romish Priests invent to increase their Gains, this serv'd for a convincing Argument to me, Not to give the least Credit to all these pretended Miracles, which are only invented either to pre∣serve the Chappel of Loretto in the Popes Terri∣tories; or at least to dispose the Minds of the People, that in case upon occasion of War, any strange Prince should cause the same to be carried to his own Country, they might notwithstanding believe, that the Angels had brought it back again

to its former place; and consequently might boldly deny, that this supposed Prince had the True Santa Casa.

All this made me conclude, There was nothing extraordinary in the Fall of this Bridge, as hapning by reason of the Age and Weakness of the Bridge, or because the violent Torrent of the Waters had undermin'd its Foundation. Being thus satisfied, I went to seek another place for to pass the Water, and so continued my Voyage, Thanks be to God, very happily. Had I gone back to restore the Stone, the Priests to be sure would not have been wanting to cry out, A Miracle, a Miracle! and to publish the same every where; a Picture would presently have been drawn of this Accident, which they would have added to the great Number of that kind, which are fastned to the Walls of the Church, and the piece of Brick would have been distinguish'd with a piece of Iron, to be taken notice of by Pilgrims and Strangers, as an Evidence of the said Miracle: Whereas Experience and Time have since fully convinced me, That God never concern'd himself in the case, and that the Fall of the Bridge was meerly Casual. Before I take my leave of Loretto, I will tell you in general, That the Trea∣sure preserv'd there is altogether inestimable. A Pope being informed, That some had acquainted the Turks thereof, and that they were projecting to make a Descent there, caused the Town to be Fortified with strong Walls and Bastions, where he planted abundance of Great Guns; He appre∣hended, it seems, that the Angels would not be so

zealous, to preserve the Treasure that is there kept, as they had been to secure the Bricks of the Santa Casa. And to speak the Truth, the Case is very different; for it is an easie matter to restore the Bricks, where any are wanting, and then declare, That the Angels have return'd them to their places; but should the Turks come once to take away the precious Stones of that inestimable Treasury, 'tis to be fear'd they would be to seek for a Mi∣racle, to restore them. The Jesuits, who are very vigilant of getting into possession of the best and most advantagious Posts, have obtain'd all the Confessors places of this Church, and at certain Hours of the day they repair thither for to hear Confessions in all sorts of Languages. They have a very peculiar and wonderful dexterousness to squeez Mony from Strangers; they beg some of all those that come to Confess to them, on pretence of assisting poor Pilgrims therewith; but indeed keep all they get for themselves, except only some few Pence they give them now and then, making use to this purpose of their mental Restriction, as a Jesuit (who had quitted their Society) told me: for seeing they have made a Vow of Personal Poverty, that is, of never possessing any thing in particular, but all in common; they pretend them∣selves to be the first and chiefest Poor, and Pilgrims too, forasmuch as every Man is a Pilgrim upon Earth. Thus they bestow the Alms given them upon themselves, and believe, that by this means they abundantly answer the intention of those, who have trusted them with the Distribution of

them. A poor Priest of Savoy••, who was reduc'd to a very pitiful Condition, coming to me to beg¦an Alms, I sent him to the Jesuits, who I knew had that Morning received Threescore Crowns of a Rich Man, with whom I had spoke my self. The Jesuit told him, he was very sorry he was not in a condition to assist him, for that of a long time he had not been entrusted with any Charities, and so sent him away without giving him any thing. Which way soever a man turns himself in this Holy City of Loretto, he meets with persons that Beg Mony of him: The Priests ask it, to say Masses for you; The Jesuits, to give Alms to the Poor, as I have told you; an infinite number of Box-Carryers, that gather in Mony for the use of the Chappel, are continually a Dunning you, as well in the Streets as the Church, to put some∣thing into them. The Shopkeepers of the Town, who are all of them Sellers of Bead-Rows and Medals, deaffen your Ears on every side, to come and buy their Trumperies; a vast number of Vaga∣bonds, in the Habit of Pilgrims, flock about you to beg the Passada, and cut your Purse if they can: An lastly, The Vintners and Inn-keepers sell their Provisions at a most exorbitant Price; alledging for their Excuse, That the Pope lays such vast Imposts upon every thing that enters Loretto, that it is impossible any otherwise to save themselves harmless; insomuch as all being well weighed, the Pope proves to be the greatest Ex∣actor of all. And is not this now, think you, a place sufficiently qualified with Holiness, to make

it the Darling City of the Blessed Virgin? And are not these well-chosen People, for whom God should work so many Miracles, to keep them in the secure possession of this House, which the Papists pretend, to be the very same wherein the Eternal Word became Incarnate? All the Walls of the Great Church are full hung with a vast number of Little Pictures, in which are repre∣sented the Miracles the Holy Virgin hath wrought in favour of those who have Vowed to go thither in Pilgrimage.

I shall take occasion here, to acquaint you in what manner Miracles are still wrought every day in Italy, and what they are. I have observed Three chief Causes of them; The first is, the Covetousness of the Clergy; the second is, the Cunning of some Beggars; and the third is, Popular Error, joyn'd with a Custom the Priests have introduc'd of sending Pictures to the Churches, representing the Dangers that any have escaped.

As for the first of these, which is the Avarice of the Priests and Religious, which are the two Orders that divide the whole Clergy, there can be no better Invention to satisfie the same (next to Purgatory) than this of publishing from time to time some Miracles, they pretend to have been wrought in their Churches. I say, next to Pur∣gatory, which indeed is to them an overflowing Source of Riches, because the thing is more gene∣ral. All Men must die, and all the Elect (accord∣ing to their Doctrin) must at least pass through the Flames of Purgatory, for some Hours or some

Days; Neither was there ever any (say they) ex∣cept the Blessed Virgin, who by a peculiar Privi∣ledge has been exempted from it. This is the Reason, why there is not a Roman Catholick to be found who doth not give Mony for Masses and Prayers to be said for his Deceased Friends and Kindred; or, who doth not make Legacies or Foundations, for to have the same said for himself, after his Death: But as for Miracles, these only happen in particular Cases. Nevertheless, foras∣much as the Life of Man is subject to many sad Accidents or Disasters, Men would be very glad to be sure of a Miracle to relieve them in time of need or danger: This is that which makes those of the Romish Communion, to whom their Priests promise no less at every moment, upon condition they will signalize their Devotion at the Chappel of such a Miraculous Saint, which they pretend to have in their Church, or joyn them∣selves to some of their Confraternities, suffer them∣selves easily to be perswaded, to give them what Mony they ask of them. In the mean time, they find it necessary from time to time, to awaken and excite the Peoples Attentions by the starting of some New Miracle, which they know how to do with a great deal of Address and Cunning. The most common way they make use of is this; When they go to Visit the Sick, they carry along with them either Wine or Water, or some Rag of Linnen, which they have blest in the Name of such an He or She-Saint: If the Sick person, who has made use of any of these, chance to Recover,

which very Naturally may happen so, because we have Instances every day of persons that Recover, after that they have been given over by Physicians, then the Priests are sure to attribute the Recovery of their Health to the Saint of their Church: They demand an Attestation of it from him who was Sick; they make a great Noise with it through the City; and the next Sunday, they publickly proclaim the Miracle from the Pulpit. In like manner, If any person be ready to undertake a Journy or Voyage, they go to him, and perswade him to make a Vow to some Saint of their Church; and if afterwards it happens, that this person meet with some bad Accident; as a dangerous Storm at Sea, a Fall from his Horse, or the Overturning of his Coach, and that he escapes with his Life and Health, as it often happens to the worst of Men; in this case he never fails ascribing it to the He or She-Saint of such a Church: Immediately upon his Return he acquaints the Priests or Monks there∣with, who begin anew to Toss it abouts, Crying, A Miracle, a Miracle! And that nothing can be of greater force against Storms and Tempests at Sea, or Mischances by Land, than to apply ones self to the Saint of their Church, and to procure Prayers and Masses to be said for them there, as the person who is lately Return'd from his Voyage, and to whom this Miracle has hapned, did upon his Setting-out. Others, who are endowed with a larger Conscience, and who believe it is lawful for them to Lie, to enhance the Honour of their Saints, take the boldness to suppose and invent

Miracles, and to produce themselves for Examples▪ declaring, That they have had Revelations, or that the Saints themselves have appeared to them, or have Healed them of their Infirmities. The Peo∣ple, who suffer themselves to be gull'd by the out∣ward Appearances of Godliness of those sorts of Men, do not trouble themselves to search any fur∣ther into the Matter, but rely upon their Word. There are some Men, who from Natural Intima∣tions, know two or three days before what kind of Weather it will be: Thus there are some, who by the Pains they feel in their Corns, will tell you whether we shall have Fair or Foul Weather. A certain Father of the Order of the Servits at Viconza, a Man of a wicked and debauch'd Life, who Entertain'd Three Lewd Women at Venice, by whom he had had several Children, being seized with a Disease not fitting to be named, never fail'd of feeling Excessive pains two or three Days before Rain. Now there hapned an extra∣ordinary Drought for Three Months together, which caused extream Damage to all the Fruits of the Earth; but at last, the Season being about to Change, the Father was not wanting to have the sad Anvertisements of it. He was the Sacri∣stan, or (as we corruptly speak it) Sexton of a Church called Madonna del Monte, or My Lady of the Hill, which is about Half a League distant from the City of Viconza, situate upon a pleasant Hill, where is kept a Miraculous Image of the Virgin. And forasmuch as he perceived, That the Devotion of People was already much abated,

which he was very sensible of by the slackness of his Purse, he thought of kindling it again. To this purpose, making use of the present Conjun∣cture, he sent to the Podesta, or Governour of the City of Viconza; acquainting him, That being at Prayer in the Night time before the Image of the Virgin, whose Sacristan he had the Honour to be, she had told him with an intelligible Voice, and a pleasant Smile, That she had a great deal of Compassion on the Afflictions of her People, by reason of the great Drought, which spoil'd all the Country; and that in case the Inhabitants of Viconza would within Three Days make a General Procession to his Church, She would open the Flood∣gates of Heaven, so that there should be Rain in abundanc••. The Governour hereupon immediately caused an Order to be published for a Procession against the Time the good Fryer had signified; at which Time the Weather did not fail to change and favour his Wishes: For scarcely was the Pro∣cession advanced Half-way, but there fell so furious a Shower, that all those who assisted at it, were almost overthrown, and had much ado to get to the Church, where they Sung Hymns of Thanks to the Virgin for that high Favour. This Miracle being rumour'd abroad throughout the Country, for Two Months together drew a great Number of People to this Miraculous Image. The Devout Sacristan finding his Purse well Lin'd, repair'd the next Carnaval to Venice, to divertize himself there, and to make his Mistresses partakers of his good Fortune; and frankly acquainted them with the

Success he had had, and how cleverly he had gull'd the Unthinking People: But some time after, one of them Falling-out with him, like another Delilah betray'd him, and discover'd his Imposture. Had it been in any other Country, he would hardly have escaped without bearing the Marks of it; but in Italy these things are easily excusable, with saying, That nothing was intended in all this, save only the Advancement of the Blessed Virgins Ho∣nour.

Another Fetch of the Priests is something of my own Discovery, and which I do not know that ever any one before me has taken Notice of; and it is this, They are us'd to entertain Children with an infinite number of false Tales and Stories, in∣vented at random, concerning Apparitions and Miracles, that never were. To explain this further to you, you may take notice, That in Italy the Children are Catechized every Sunday and Holy∣day throughout the Year in all their Churches, at One of the Clock in the Afternoon: To make them the more ready and willing to come to be Catechized, the Priests, after that they have ex∣plain'd some one Point of Doctrin, they tell them for a Conclusion some pleasant Story, before they send them home. The Little Italians listen to it with the greatest Attention imaginable, and as soon as they are come home, tell it to their Mothers. I have observ'd, That these Priests do commonly take, for the Subject of their Story, some Miracle or other, which they pretend to have been wrought in their Church. I entred once into a Chappel,

where one of these young Catechizers was Inform∣ing his young Scholars; the Chappel was Dedi∣cated to S. Martin. They ordinarily Paint this Saint on Horseback, and with his Sword cutting off the Half of his Cloak, to give it for an Alms to a poor Beggar. 'Twas in this posture his Statue, which was of a very pure White-Marble, repre∣sented him on the Altar of that Chappel. When the Catechizing was over, the Priest began to tell these Children a very pleasant Story concerning this Statue: He told them, That a Good Curate of that Parish, had often seen him very fairly come down from the Altar, and Running a full Gallop out of the Church; that one day having taken the liberty to ask him, Whither he was a going? S. Martin told him, That he was hasting to the Assistance of a very honest Man, who had pro∣cur'd many Masses to be said at his Altar, and being at present fallen into the hands of Robbers, in the midst of a Wood, was in great danger of his Life; but that he hop'd to come timely enough for his Relief; and that at his Return, he would give him an Account of the Success of his Enterprize. The Catechizer flourish'd his Discourse with Cir∣cumstances so extravagant and ridiculous, that it was impossible to forbear Laughing. For he gave a very particular description of S. Martins whole Journy, upon his Horse of Marble, how he Rid a full Gallop over Trees, Rivers, Cities, and all. The poor Children all this while Listned to him with profound Silence and Attention. But the con∣clusion of all, and the Cream of the Jest was, That

every one that bore a great Devotion to that Chappel, and procur'd Masses to be said there, in honour of S. Martin, might assure themselves never to perish on the High ways, by the hands of Robbers. The next day I had occasion to speak to my young Clergy-man, and put him in mind of his Marble S. Martin, whom he had made to Ride Post, for a Diversion to his Scholars. He answer'd me Smiling, What would you have one do, Sir? 'Tis the Custom of this Country, to entertain the Children that come to be Catechized, with such Stories as these; because without this we should have none of their Company. It is impossible to tell them always True ones, and therefore we are sometimes fain to be beholding to our Inventions for them. Things are only so far Evil, as they produce ill Effects; but these sorts of Stories cannot but in time bring forth very good Fruits, as that of inspiring them with great Con∣fidence in the Saints, and obliging them to Pray, and cause Masses to be said in Honour of them. What think you? Is not this an excellent piece of sound Morality? And are not these Children, think you, well Taught? They are call'd to the School of Truth, and yet they teach them nothing but Lies. In the mean time, there is nothing capable of making a greater impression on our Spirits, or of fixing a thing more lastingly in our Memory, than what we learn in our first and tender Youth: All these Foolish Discourses do not fail of pro∣ducing very great effects, and of passing at last for currant Truth in the Minds of the Papists, who, besides this, are accustomed very glibly to

swallow a great number of Absurdities and Con∣tradictions in the Point of Transubstantiation, which they so stiffly maintain; and this is it pro∣bably, that has so over-run Italy with Fables, and impertinent and ridiculous Stories. Yet these Peo∣ple are so infatuated therewith, that in case any Honest Man and Lover of Truth, should seem too curiously to enquire after these Matters, or in the least to disapprove them, he would pass for no better than an Heretick. Thus a certain person was cast into the Inquisition, for saying, That He did not believe what was told of the Ass of S. An∣thony of Padua, that kneeled down to worship the Host, to confound the Protestants.

From this first Cause of Miracles, which is the Covetousness of the Clergy, I proceed to the Se∣cond, which is the Slight and Cunning of certain Beggars.

Poverty is a Well-spring of Great Blessings to those who do bear it patiently, taking it as from the Hand of God, and making good use of it; but withal, it is no less a Gulph of all Misery and Unhappiness, to those who receive it with a con∣trary Spirit; and I don't believe there is any Wickedness comparable to that of a Wicked Beg∣gar. A Wicked Beggar hath no Conscience; he is dispos'd to undertake any thing in order to rid himself from the wretched Circumstances of his destitute condition. There be many of this sort in Italy, who Live by their Wits and Invention: There are some that have the Patience, to counter∣feit themselves Cripples, Blind, or struck with the

Palsie for Five or Six Years together, to make the World at least believe, that a Miracle has been wrought upon them, attributing their Recovery to some Image of the Virgin, or to some Saint. The Profit which accrues to them by this is, That the People being informed of the Miracle that hath been wrought for them, presently believe them to be very Good Men, and Great Friends of God, as having receiv'd such Signal Favours from him: This makes them to bestow Liberal Alms upon them, to have a share in their Prayers: Yea, it oft happens, That some Rich and Devout persons take care of, and make such Provision for them, that they never want all the Remainder of their Lives. The Priests and the Monks also afford them an Allowance, when at any times by this means they bring any of their Chappels in Vogue and Request, so as they receive considerable Pro∣fit thereby. I have been shewn many of these Beggars in Convents and Monasteries, who Live there amongst the Domesticks in great Ease, and without doing any thing.

The Third Spring from whence Miracles issue in Italy, is a Popular Error; which is crept in amongst them▪ and at present has taken such deep root, that it is in a manner impossible to pluck it up. 'Tis this, Upon the least Accident, that happens to the Italians, and the least Sickness or Indisposition that seizeth them, they make a Vow to some Sta∣tue or Image of the Virgin, or of some Saint, to be deliver'd from it. Now it is evident, that all Mis∣haps do not prove Fatal to Life, neither do all

Diseases terminate in Death, so that many times they escape and are restor'd to Health again; which by a strange Superstition, instead of attributing the Glory thereof to God alone, who is the Sole LORD of Life and Death, they attribute the Re∣covery of their Health, or their Deliverance from Danger, to the Statues or Images to whom they have made their Vows: To make their Acknow∣ledgment of the Favour they have received the more Authentick, in compliance with the ill Cu∣stom introduc'd amongst them, they cause a Picture to be Drawn, wherein is set forth what hapned to them, and themselves, in the Act of imploring the Aid of the said Statue or Image, which to that pur∣pose is represented in one of the Corners of the Picture, and towards which they stretch forth their Arms or Folded-Hands with these Three Letters underneath P. G. R., which signifie in Italian Pro Gratiâ Ricevutâ; For a Favour or Grace Re∣ceived.

These Vow'd Pictures we generally find in all the Churches of Italy; neither is there any of them without some Miraculous Image, which receives the Honour of all those Deliverances and Favours, and to whose Glory those Shipwreck-Tables are hung up. There is no need of any Tapistry or Hang∣ings in these sorts of Chappels; for these Small Pictures are so thick hung, that they cover all the Walls. There are of them of all Sorts: Some of them represent persons pursu'd by Murtherers; others, that have been Wounded; and others, Beaten at Sea by Furious Tempests. Yea, there

are not wanting some of them that are very Scan∣dalous; for we find amongst them Coaches full of Gentlemen and Ladies overthrown, and they tumbling over one another; Young Women that are forced by their Lovers, and Women in Child-Bed, represented in their Beds in a very wanton and indecent manner. An Italian Lord told me, That he very willingly went to hear Mass at those Altars, that were best hung with such Pictures as these; because meeting in them with something for his Imagination to feed upon, the Service of the Mass did seem less tedious to him. These Pictures, which are no more than Simple Vows, have ac∣quir'd so great Credit in the Minds of the People, that they pass at present for Real Miracles: And the Priests and Monks, who write the Histories of the Places of Devotion, which belong to them, make no difficulty to alledge them as such. So that now in Italy, they count the Miracles by these Pictures; and the more of these any Statue or Image hath about it, the more Miraculous it is.

I will take this occasion to tell you of a Picture, which some young Monks of the Abby of S. Victor in Milan caus'd to be made whilst I was there. The Ac∣cident which hapned to them was this: They were Gilding the Roof of one of the Lower-Isles of the Church. These Monks, out of Curiosity, whilst the Work-men were gone to get their Din∣ner, did climb up the Scaffold to the number of Seven or Eight of them, to View their Work; where one of them less heedful than the rest,

Treading upon a Board that was not well fastned, fell down upon the Floor of the Church. All the rest being affrighted at this Accident, and suppo∣sing that the whole Scaffold was coming down, betook themselves to Ladders, and let themselves slide-down by them, without receiving any hurt, except only the poor Monk, who Fell down with the loose-Board; who was much Bruised. They took him up in this pitiful condition, and was ob∣liged to keep his Bed Two or Three Months before he was fully Recovered.

I was present when the Accident hapned, and could see nothing in all this, but what was very Natural. He who fell, hurt himself proportionably to the Height from whence he came down, and the Rest receiv'd no hurt at all, because they slid down by the Ladders: In all this there appears nothing of a Miracle; however, because the Scaf∣fold was erected before the Chappel of S. Bernard of Sienna, the Monks concluded, That without doubt this Saint had helped them. Accordingly they got a Picture drawn, representing their Fall, in one Corner whereof the Saint was Painted, Stretching forth his Hands for their Safety. They publish'd every where throughout the City, That this Saint had upheld them in their Fall from receiving any Harm. The Cardinal-Archbishop was immediately acquainted therewith, and every one did Congratulate them, for being so much in Favour with that Saint.

From this Example, and what before I have told you upon this Head of Miracles, you may easily

conceive, how far we are to give credit to those fine Legends, of the Lives of the New Saints of the Romish Church; and of what weight that Great List of Miracles ought to be with us, which are the chief stuffing and garniture of them. There is not one of them that has not Restored Sight to the Blind, Hearing to the Deaf, Speech to the Dumb, and a clever use of their Limbs to Crip∣ples; and in a word, They have preserv'd from all ill Accidents, and Cured all manner of Diseases. But when one comes to an Enquiry into Parti∣culars, all this vanisheth in Smoak, and the whole of the Matter is reduc'd to some Pictures, which some Superstitious Ones (who without Reason have imagin'd themselves, to have receiv'd Favours from them) have caus'd to be made. However, when these Legends are sent to strange Countries, that are of the Romish Communion, they make a great Noise, and are all lookt upon as Miracles, sufficiently confirm'd by Authentick Proof and Evidence. 'Tis a common Reproach cast upon Protestants, That no Miracles are done amongst them; and they will needs have this to be an in∣vincible Argument, to prove they are in an Error, A Jesuit in a Latin Oration, pronounc'd in the Cathedral of Strasbourgh, soon after that the French had taken possession of it, exclaim'd in these words; Quid dubitamus de falsitate Religionis eorum, apud quos cessavit Propheta & Sacerdos, & Miracula periêre? What do we doubt any longer of the Falsness of their Religion, with whom both Priest and Prophet are ceased, and

Miracles are lost? The Protestants might very well have Answer'd him with Truth, That there can be no reason of doubting, but that a Religion so fraught with Superstition and Counterfeit Mi∣racles, as the Papists Religion is, must needs be False. The Profession of a Good Christian is, to live according to the Gospel; but not to confirm it by Miracles; this is the Work of God alone, and therefore we ought not to reproach one another upon that score. We see every day, that Juglers, (tho' we know they deceive us, and tho' we Eye them with all the Attention imaginable, for to discover their Artifice,) are notwithstanding so dextrous at their Tricks, that they gull us before our Face; and shall we blindly believe all the Italian Priests and Monks tell us, who have the Gift of Cheat and Invention? Sic notus Ulysses? For my part, considering the Times in which we live, I will never believe any Miracle, as long as my Reason tells me, the Thing was feasible by Men.

'Tis commonly held, That the Body of S. Ni∣cholas of Bar, in the Pouille, is Miraculous; and that from his Tomb there continually distils an Oil very Salutiferous, and proper to restore the Sick to Health; but it is enough for me to dis∣believe this Miracle; because I know, that Men may easily convey the Oil thither, and ingeniously make it to distill down. I have sometimes seen some poor Pilgrims, who returned from that Pil∣grimage, and who had little Bottles full of this Oil, which had cost them Mony enough, who

would afterwards fain have given it for a piece of Bread; but could find no Customers to take it off their Hands. Which makes it evident, That the Italians, for all their Bigotry, had no Belief in it themselves. In like manner at Naples, the Priests make shew of a Bottle, which they aver to be full of the Blood of S. Januarius, Arch∣bishop of that City: When at first they bring forth this Blood to be seen, it appears all Con∣geal'd; but as they approach it to the Body of this Saint, it dissolves by degrees. As to this also; it is sufficient ground for me not to believe it, be∣cause I know that this Liquor may be congealed; in the manner as they make Sorbets, and after∣wards dissolve by the Heat of the place where they shew it, or by the heat of the Hands of those who handle it. At Padua is to be seen the Tomb of S. Anthony of Padua, which sends forth a very sweet Scent between that of Ambergris and Musk: The Fryers of that Convent tell us, That this Odour proceeds from the Bones of that Saint, which are shut up there: But the Testimony of these Fellows, who are so byass'd by their Interest, does not give me any satisfaction, as long as I know that they may easily anoint it with Odori∣ferous Quintessences, as it is certain they do; because that this Odour is the very same with that of the perfumed Pater-nosters, that are Sold in the Shops at Padua. In the same place they shew us, in a very fair Chrystal, supported by a stately Pedestal of Gold, extreamly well wrought, the Tongue of the said Saint, which they say was found in his

Tomb, being endued with the Priviledge of Incor∣r••ption, all the rest of his Flesh being consumed. They have the Impudence to aver, That this Tongue, for having been a Lash to the Sacra∣mentarians of his Time, has been preserv'd thus sound and whole, without the least Taint of Cor∣ruption, that as a perpetual Miracle, it might bear witness to the Truth of the Doctrin of Transub∣stantiation. The greatest part of the Romish Le∣gends tell us, it is as fresh and lively as when the Saint was alive; but that is very false, for I have seen it, and it is dry. Those who have the Art of Embalming Bodies, may preserve a Tongue in this manner for many Years, yea, many Ages, with∣out any thing extraordinary, or so much as bor∣dering upon a Miracle.

Thus I have given you a View, Sir, of the most Famous and Avowed Miracles of Italy, which the Roman Catholicks pretend to be so palpable and sensible, that they cannot be deny'd, without giving the Lie to Sense and Reason. I will add to these, Three Bodies of Saints, which have been preserv'd without any Taint of Corruption, and which I have seen all Three: The one is, the Body of S. Rose of Viterbo; the other of S. Clara of Monfaucon; 〈◊〉〈◊〉 the third of S. Katharine of Bo∣nonia. These Bodies have been preserved whole and uncorrupted; but without any the least Beauty, being altogether dryed up, and as hard as Past-board, and very black; they are very frightful to behold, notwithstanding they have drest them in very rich Habits, and adorn'd them with more

Jewels, than Queens are embelish'd with on their Coronation-days. Some have a great Esteem for these incorrupted Bodies, and so should I too, in case they enjoyed their former lively Tincture and Natural Colour; but to be so dry, so black, and so ghastly, it were more eligible in my mind, to return to the Universal way of all Flesh, than to be made partakers of such a kind of Incorrup∣tion; neither can I see that God herein hath con∣ferr'd any great Favour upon these Blessed Saints, by preserving them in a condition proper to terrifie Nature, and affright Mankind. The Works of God are all perfect, he never bestows a Favour by halves, and if he were pleased to grant Incorrup∣tion to Bodies, he would also probably preserve them, with all the Natural qualities belonging to them. Wherefore I don't believe, That the defe∣ctive Incorruptions of the Bodies of these Saints can truly be ascribed to any thing else, but the dexterity of those who have dried or embalmed them.

We saw at the Chartreuse of Venice the Body of a Noble Venetian, which being Embalmed, has been preserved whole and entire for above an Hun∣dred years. This person was never accounted a Saint, and yet I found his Body much fairer to the Eye, than were those of the Three Saints now mentioned, tho' it be much more disregarded and neglected than they are; for they have left the Body in an old Wooden-Coffin, which does not shut close, and where all those that go to-the Chartreuse do view it and touch it; whereas the

Bodies of these Saints are kept in very dry Chap∣pels, where the great Wax-Tapers, that burn Day and Night, purifie the Air, and clear it of all moistures and impurity. I have also seen in France, at Vandosme, in the Collegiate Church of the Castle, the Body of Jane d' Albret, who died a very zealous Protestant, above an Hundred years since; her Body hath been very well Embalmed, and if at present one would take it up from the place where it lies, and dress it, and keep it in a very dry place, it would undoubtedly appear much fairer, than that of these Religious: And yet I am very well assured, the Roman Catholicks will never say, she was a Saint.

And forasmuch as I am now upon the Chapter of these Saints, I shall acquaint you, That I have often Read the History of their Lives, and of many others in the Legends of the Church of Rome; but never in all my Life did I meet with any thing more ridiculous: And I have observed, that these are those Prophetesses of which the Jesuit spoke at Strasbourgh, and which the Protestants are depriv'd of, Apud quos cessavit Propheta; who have no Prophets amongst them. In a manner, all their Religion•• (after that they are arrived to the State of Perfection, as they call it) take upon them to Prophesie. For the better understanding of this, you may take notice, That at Rome they have distinguish'd or divided the Spiritual Life into several States; as an House hath many Stories, the Lowermost, the Middle, and the Highest or Upper∣most. There is one State they call Active; this

is the Lowest, and consists only in Action, and a•• orderly regulation of the Senses, according to the Law of God: The second is the Contemplative State, which consists in the Meditation of those things which have no Communication with the Senses: The third is a State Extatical, abstracted and purely Passive; in which the Soul does nothing but by a simple Application, Adhaesion, and Union with the Divine Essence; receives (without any Action, Affection, or Contemplation on her part) Impressions from God. There are but few that arrive to this Uppermost Story; but when any are once got thither, whatever Word they utter, or Action they do, 'tis no more they themselves who Act or Speak, but God that Speaks and Acts in them; for as for them, they never depart from this their intimate Union with God. Whatsoever they Say or Speak in this State, is very carefully heeded, as being all Divine: If they speak of Things past, they are Revelations; if of Things to come, they are all Prophecies. 'Tis by this Door so many New Notions are entred into the Church of Rome, which they believe as firmly as the Gospel, tho' they have no other Foundation, but the over-heated Brains of these Saints. Many of these have themselves Pen'd their own Revelations, as S. Brigit, S. Melchilda, S. Catharine of Sienna, S. Gertrude, and many others. By means of these Saintesses, the Church of Rome hath attain'd the knowledge of all the Particularities of our Savi∣ours Passion; how many Stroaks he received at his Whipping; how often he fell to the Ground,

under the heavy burthen of his Cross; how many Thorns pierc'd his Sacred Head; and how many times they Spat in his Holy Face. By the same way they have discover'd whatsoever hapned in the Manger at Bethlehem; how the Blessed Virgin took the Veil from her Head, and made Clouts of it for her Little Jesus; what she said and did, before she was Deliver'd of him; and a vast Number of other Particulars, which are not to be met with in the Gospel. By this means they were informed of the Great Mystery of the Assumption of the Blessed Virgin; when she ascended up to Heaven in Soul and Body, the Discourse she had with the Apostles, how she by degrees mounted up into the Air, bestowing her Blessings all the way she went. In a word almost all the new Doctrin of Po∣pery, is derived from this over-flowing Spring, which is not yet dryed up, nor ever will as long as there are any of these Prophetesses left in their Church. To give more weight to these new Ima∣ginations, these Saints, assured, that Jesus Christ appeared to them very often, and was become very Familiar with them, that he talk'd with them as a Bridegroom does with his Bride, and that they took occasion in these Familiarities, to ask him whatso∣ever they desired to know. Jesus Christ himself taught S. Catharine of Sienna to read, he came and did blow the Fire for her, he swept her Chamber, as may be seen in the History of her Life, by which means she had an occasion of Discoursing him of∣ten. Others of them received Visits from Jesus Christ, who came and Visited them, accompanied

with his Mother and his Apostles; where they had great Conferences together, and these Saintesses that heard them, discovered many secrets and My∣steries in their Discourse, which they afterwards Communicated to the Popes and the Church; and this is that which at this day, in a great Measure, makes the difference that is between the Doctrin of the Papists, and that of the Protestants. Apud quos cessavit Propheta, who have no Prophets to boast of. There is never a Convent of Nuns in Italy, that has not some Prophetess, which is always some old Mother, that hath been twice or thrice Superior of the Convent, and who not being in a condition of doing any thing else, applies her self to the Unitive Life.

During the long stay I made at Vicenza, I often went to Visit the Abbess of the Nuns of S. Thomas: I upon a time enquired of her concerning the State of her Nuns, who told me that she had Forty four that were in the Active Life, three in the Contemplative, and one only in the Mystical or Unitive. A young Countess, who was in the same Convent, and who was Visited by four or five Galants, who came to see her at the Grate, was got no further yet than the Active Life. I will en∣gage my self no further at present in entertaining you, about the Nuns of Italy, because probably I may have an occasion to do it more at leisure.

I return now to my she Saints, whose Bodies re∣main Uncorrupt. They were all three of them arrived at the Unitive State, and have all of them left Prophecies behind them: S. Rose of Viterbo,

did for a long time importune the Dominican Nuns of that City, to receive her amongst them, and to give her the Habit of their Order; but the Nuns knowing she was extreamly poor, and that she could not, as the rest did, bring Mony to the Convent, refused her company, and would not so much as receive her into the Number of their Con∣vert Sisters. The Saint understanding this their rejecting of her, told them, That tho' they would have none of her now she was alive, yet they should be very glad to have her, when she was Dead. This Prophecy prov'd true; for Rose being deceased with the Odour of Sanctity, and many Miracles, after the Italian manner, being wrought at her Tomb, these same Nuns desired her Body, which was granted them. The great Number of Masses which are procur'd to be said to her, and the abundance of Alms that Travellers and Pil∣grims do leave there, makes them consider this Body at present, as their greatest Treasure. This Prophecy of S. Rose was very easy to be made; she knew she was already far enough advanced in the good Opinion of the People, for to make them esteem her a Saint after her Death. She knew more∣over, that the Bodies of such are always very gain∣ful, that the Nuns of that Convent, as well as others in Italy, were very Covetous; and that by Vertue of a Vow she had made to S. Dominicus, they would not 〈◊〉〈◊〉 to demand her Relicks, as of right belonging to them, and so was in a Condi∣tion to Prophecy on a sure ground. The Saint whose Body is to be seen at Monte Faucon, is ac∣companied

with something that is very remarkable; they shew you all the Instruments of the Passion of our Saviour, which, they say, were found in her Heart after her Decease; they are all of dryed Flesh, like as her Heart is; They are very con∣fused, neither are all of them sufficiently distin∣guishable or Discernable. They shew you like∣wise three little round Pellets of Flesh, which they say, were likewise taken out of her Heart. One of these Pellets being laid in a pair of Scales, weigh as much as all the three together, and all the three weigh no more than one alone. This makes them say, That God was willing to Imprint in the Heart of this Saint, a Resemblance of the most Holy Trinity: for in like manner, as these three Pellets, tho' different in number, yet make but one weight, and that the weight of one alone, is no less than that of all the three together; so likewise tho' there be three Persons in the Holy Trinity, yet there is but one Essence; and one of these Persons, is no less in Divine Perfections, than the other two. I have seen these three Pellets, but so far are they from suffering one to try the Experiment, that they will not suffer you to touch it with your Finger, to feel whether it be Flesh or no. Every one knows that a strong Imagination is capable of producing strange effects in the Body. We see every day Children that come into the World bearing the Marks of their Mothers Long∣ings, which are the effects of their Imagination. It may be that this Saint did so strongly Imagin the Instruments of the Passion, as to leave them En∣graved

in her Heart; but it seems to me, that this is a Violence done to Nature, which can no way be pleasing to God, who is the Author of it. As for S. Catharine of Bononia, she more particularly render'd her self famous by her Abstracted Life. The History of her Life tells us, That she was in a continual Union with God. Doctor Molinus was no stranger to this Unitive Life, for this is that he calls his Prayer of Rest: I doubt not at all, but that one day he would have been one of the Saints of Rome, had not Obedience to Superiors and particularly to the Pope been concerned in the case. The Pope will suffer you to Unite with God, as much as you please, provided always that this Union do not hinder you from obeying him, more than God himself. I doubt not indeed but that there may be even to this day perfect Souls amongst them, that are Ravished even into the third Hea∣ven; but these are extraordinary Graces, which do not depend on any Natural endeavour we can exert to obtain them. But when I consider that the Roman Catholicks have made a fixed State of this Union, that they prescribe Rules to attain it, and it is sufficient according to them, to put them∣selves into the Hands of one of these Mystical or Unitive Doctors, and follow their Directions, in-order to arrive at this State. When I consider this, I say, I cannot but condemn their Error. Tis a piece of Impiety to make the Divine Opera∣tions dependent on the Humours of Men; to give Rules for the obtaining of that by way of Merit, which is the meer Gift of Grace, and to make one's

self the Dispenser and Disposer of the Gifts of Heaven, as these sorts of Doctors pretend to do. Moreover the ill Consequences that follow from hence are very Pernicious to Souls. First of all, this assurance only, received from these My∣stical Masters, of once being advanced to the Unitive Life, whilst so many others are left behind in the Contemplative and Active Lives, which are so far below it, is very proper to inspire the parties con∣cern'd with Pride and vain Glory. Secondly, This may prove a very great Discouragement to those, who are necessarily engaged in an Active Life, to consider that there are such perfect States beyond them, which it is impossible for them ever to attain to, because these Doctors do not think them fit to be admitted thereto. Thirdly, This opens a Door to manifold Superstitions and Errors; for they who are engaged in the Active Life, never take the pains to examin what the Contemplative say; nor these, what the Unitive or Mystical do alledge for Truth: So that the two first do both of them rely upon these last, who for the most part are persons of weak Brains, and most extravagant Thoughts, who believe, that whatsoever they speak or act is from God. It is evident that the Opinion of Tran∣substantiation is only an effect of their Whimseys, by the Impropriety, Abuse and Confusion of the Terms they make use of to explain themselves. For in like manner, as they call their Mystical Life sometimes Union, Unity, Identity, Confusion or mingling of the Soul with God; sometimes the Loss of the Soul in God; the pure sight of God;

Peaceable possession of God; and many more which may be in the Books that Treat of the Mystical Life, whereof some are very False and Impious, as those of Unity, Identity, Confusion and Losing of ones self in God, and all the others do only be∣long to the Future Life: Now in like manner, say I, as they make use of these Terms to signifie a simple adherence, complyance and acquiescence of our Souls in the good pleasure of God, which can∣not produce Identification; so of old Times they called the Holy Supper, The real Union of Jesus Christ with our Souls, and the Bread we partake therein the Truth, Reality and Substance of the Body of Jesus Christ, which notwithstanding is only there in a Figure: And afterwards, when this Errour had taken good Rooting, it brought forth this big word of Transubstantiation, which at this day makes the chief difference between Papists, who maintain it Tooth and Nail, and the Protestants who oppose it. Neither is it any great matter of wonder that an Error of such Consequence, is crept into the Church of Rome, without making any great Noise; for in the first place, there was no∣thing in it contradictory to the Popes Authority: And again it was not lawful for the People to ex∣amin what the Mystical Tribe asserted; insomuch that even to this day in Italy, if you chance in dis∣course with a Contemplative or Unitive person to contradict them in any thing, they tell you very freely, That these are Matters too high for your Capacity, and that you are to believe them in the things they assert, as being better acquainted than

you with the ways of God, and as having already spent a considerable time in tracing the Mystical Paths of a Spiritual Life. I have scarce ever seen any of these Mystical persons, but were very Proud: They look upon themselves as Eagles who take their Flights in the highest part of the Air, and upon other men, as Beasts creeping upon the Earth. A common and humble Life, full of Affa∣bility, Benignity and Sweetness towards ones Neighbour, shall always be more desirable to me, than all these great Sublimations of Spirit, which are apt to inspire Men with so much Pride: And if ever it shall please God, to raise me to the high degree of Contemplation or Union, it shall be His work, and not the effect of any Rule or direction, which Men can afford me. In Italy they make a kind of Trade of it; and if a Man doth not put himself in∣to the Hands of some of these Mystical Doctors, who pretend to be old Travellers and throughly well acquainted with the Way to Heaven, and who profess the Art of Guiding Souls thither, he can never hope of arriving there. These Pro∣fessors are ordinarily old Jesuits, old Capuchins, or old Fathers Missionaries, who being no more able to Scout it up and down in strange Countries, in Holland and in England to pervert Protestants, apply themselves in their Convents, to play the Seraphick Fathers, to the end they may be follow∣ed by a Company of He and she Votaries, whom they Discourse to Morning and Evening in their Churches. When they are met together in their Assemblies, you hear nothing but Sighs, Groans, and

some broken words, at another guess rate than the Qaukers in England; and certainly in this respect, they have nothing to cast them in the Teeth with. The Director is seated in his Confessional Chair, in the midst of all these People, whom he calls his Sons and Daughters; and there as from a Tribu∣nal or Throne he determines, without Appeal of their Sighs, and of their Postures, whether they proceed from God, the Devil, or Self-Love: Young Women or Married are seldom found at these sorts of Assemblies, because commonly they are kept in on Working-days, on which days the Italians keep them shut up under Lock and Key; but they are commonly Widows and old Maids, who have no persons to command them. They call them in Italy, Beati, or Blessed Ones, Good Sisters, Devout Women, and sometimes by way of derision, Bigots. The Father Directors are very Zealous of their Advancement in the Mystical Life, and ne∣ver leave them, till they have so wholly divested them of all Love for the good things and Riches of this World, that to be delivered from the Bur∣then of them, they settle them on their Convent: Then it is they are arrived at perfection. They call them Sisters, and tell them that having made a Gift of their Goods to their Monasteries, 'tis the same thing, as if they had professed amongst them. They bestow upon them pieces of their Habits, they call them Little Scapularies, which they wear under their Bodies: By Vertue of which Bits of Cloth, they are made partakers of all the good Works they do, and of all the Graces, Priviled∣ges,

Blessings and Indulgences granted to their Order: When they are Dead they Bury them in their Churches, and they endeavour, if they can, to make them pass for Saints, for an Encourage∣ment to others. And indeed it is very easy for them to do it; to this purpose they have but this course to take; the first Sick Person they go to visit they amply discourse, about the high State of Per∣fection to which Madam such an one was arrived, who was lately Buired in their Church; That they do not doubt in the least, but she is a great Saint, and that if the Sick Person can resolve to Pray to, and call upon her with full assurance, they que∣stion not but she will work a Miracle in favour of him: Yea, they oftentimes offer to Bless some Wine, Syrup or some other Liquor in the name of this Saint, or to Dip it in something or other that in her Life time she used to wear, as her Discipline, or Pater Noster: And having done this, they offer this Liquor to the Sick party to Drink, who if they chance to recover, the Saint hath wrought a Miracle; they cause a Picture to be drawn of what has hapned, which they carry to the Saints Tomb. But if it happen that the Patient Die, or that the Sickness continue very long, there is not a word made of it, but all hush'd in hopes of a better opportunity for the future. Those who are any thing acquainted with the State of Affairs in Italy, know that in all this I advance nothing but what is very true. Hence it is easy to con∣ceive by what means so many new Saints are en∣••red into the Church of Rome, to whom at pre∣sent

Altars are Erected. It is to no purpose to al∣ledge here, the great Precautions they take at Rome, in examining matters of Fact in the Verbal Pro∣cesses they make of their Canonization; so that it is impossible for any thing to escape the Cogni∣zance of those, who have the charge of it. Alas, it is but too well known, how great a power Silver and Gold have at Rome; and it is certain they never Canonize any Saint, but it brings them in Immense Sums of Mony. In case any difficulties be started, 'tis only to get the Mony doubled.

My Design at first, was only to give you some account of the Italick Pilgrimages; but the occa∣sion of mentioning these three Saints, whose Bodies are preserved in Incorruptions have put me upon this Digression. Wherefore to make an end in few words of what I have yet to say of my first Sub∣ject, you may take notice, that all other Pilgrimages of Italy, besides those of Loretto, Rome and S. An∣thony of Padua, are very inconsiderable. Some Pilgrims go to S. Michael, which is at Mount Gargan in the Poville, others to S. Nicholas of Bar; but the most that go to these places are Beg∣gars, because the way thither is very troublesom from the City of Naples, lying all over high Mountains, and the Inhabitants of that Country are almost all Robbers: The Italian Lords are very backward to lead their Ladies a walk thither, with their Pilgrim-Staves all set with Diamonds. The Delicious March of Ancona, is much more proper and secure for this sort of Pilgrims: The Pilgri∣mage of S. Anthony of Padua in the Pleasant Vene∣tian

Country, is for the same reason much more suitable to them. There be very few Italians, who do not take this Journy every three years; and some of them go Regularly every year. This Saint has gain'd so great Credit in Italy, that he is of equal esteem with the Virgin, yea, with God himself; some with a great deal of reason have cal∣led him the God of Italy, Italiae Deus. When an Italian has Sworn by S. Antonio, 'tis the greatest Oath he can Swear: And whereas in other Coun∣tries they are wont to say, I intend to go to such or such a place at such a time, if God preserve my Life; or 'Ile do this or that, if it please God; 'tis their custom to say 'Ile go thither, or do this, if it please the Virgin and S. Anthony. Their most common Interjection when ever they are in any danger, surprize or admiration, is to Cry, Madon∣na Santissima! or S. Antonio! And by a strange kind of Blasphemy, tho' they make it a great Point of Devotion, they have the Impiety to say, I hope in S. Anthony, that I shall never Perish. They call him the Saint, by way of Emphasis, I•• Santo, which is a great Honour, but of right due to God only, to whom the Angels Cry continu∣ally, Holy, Holy, Holy! There is never a Church in Italy, where there is not an Altar Dedicated to S. Anthony of Padua. They make their Addresses in particular to this Saint for all things that are lost, to which purpose they tell you this following Story:

A Rich Venetian Merchant being at Sea, by Mischance let a Diamond of a very great price

fall into the Sea, who immediately upon his return to Venice went to Padua, and betook himself al Santo; he desired the Fryars of that Convent to say Nine Masses for him, and to joyn their Pray∣ers with his, for the recovery of his Diamond. The Ninth day after his Nine Masses were ended, the Merchant designing to Treat all the Monks of the Convent with a Dinner, he bought amongst other things a very large Fish and sent it to them; the Fryar Cook having opened and gutted this Fish, found the Diamond in the Intrails of it, which the Merchant had dropt into the Sea; which was immediately restor'd to him, and Thanks return'd to the Saint, who had heard their Prayers.

This Story is related at large in the Legend of his Life: But does it not seem to you, Sir, to be contrived or invented of these good Monks, to persuade Men to send them in good Dinners, and to get them to say Masses for them?

They tell another pleasant Story, which however they were very Cautious of inserting in their Legend. The Fryars del Santo go without contradiction for the most Debauched that are in all Padua, and who in this quality out-vie the Scholars themselves of the University. One of these Monks having for some Months Sollicited a young Woman to comply with his Lust, she at last fell under the Tempta∣tion; but soon after was so extreamly grieved for the Sin she had committed, that she was ready to Despair. The Fryar perceiving it, notwithstand∣ing what was past, made a shift to perswade her, that in case she would give him some considerable Sum

of Mony, for Masses to be said to S. Anthony, that Saint should restore her the Virginity she had lost. Thus besides the satisfying of his Lust, he got Mo∣ny of her wherewith to glut his Luxury elsewhere. I will not oblige you to believe this Story, having no sufficient Warrant to believe it my self: However sure I am, that these Jolly Monks under the Cloak of their S. Anthony, play many Tricks not a whit inferior to this.

I may possibly have occasion to entertain you with some of them in one of my LETTERS; and in the mean time conclude this, assuring you that I shall be all my Life,

Sir,

Your, &c.

The Fifth LETTER, Of Festivals and Confraternities, &c.

SIR,

I Met with nothing considerable in my Journy from Loretto to Rome, save the Accident that hapned to me in passing of a Bridge, whereof I gave you an Account in my Last LETTER. I arrived there about Christmass, and continued in that City all the Holy-days, and the Lent follow∣ing, until Easter. My principal Employment, du∣ring my stay here, was to frequent their Festivals, to hear their Sermons, and to be present at their Confraternities; which accordingly I do intend shall be the Subject of this present LETTER.

This Word Feast, or Festival, in the Church of Rome, properly signifies those Days of the Year, which are more Religiously observed than the rest, in honour either of the Virgin, or of some Mystery of the Gospel, or of some Saint, which we in England call Holy-days. Some of these Feasts are Universal, others only Particular. The Universal Feasts are those, that are generally observ'd in all Countries that profess the Romish Religion; and on

these Days they are bound (under pain of Mortal Sin) to go to Mass. The Particular Feasts, are such as are only kept in certain Provinces, Cities, Parishes, or Chappels. Thus, forasmuch as at Rome there is a prodigious Number of Churches and Chappels, it is every day Holy-day in divers parts of that City.

But they have another sort of Feasts in Italy, which for distinction sake I may call, Feasts of Gallantry: These are, When some Noble or Weal∣thy Persons, do at their own Costs and Charges, undertake to have the First and Second Vespers, together with the Mass, Sung in Musick, in Ho∣nour of some He or She Saint: I give them the Name of Gallant Feasts; not so much for the Musicks sake, (that is to say, for the admirable Sympathy of Voices, and Concerts of Instruments, which are so great a part of them;) but with respect to the Ladies, who are Invited to them, or who do commonly frequent them.

After that I had for some Days rested my self at Rome, I went abroad, to take a View of the Curio∣sities and Antiquities of that Great City. As I was Walking one Evening on the Piazza Navonna, I passed by a very fine Church, called De la Pace: The Porch, which of it self was a most exquisite piece of Architecture, of the fairest White-Marble, was over and above magnificently Embelish'd and Adorn'd with most curious Pictures, and a multitude of Figures made of small Sheets of Silk of different Colours, of the Bononia fashion. This gave me the Curiosity of entring into the Church, where I

saw a very fine Company of Gentlemen, who had caused a kind of a Throne to be made for them in a part of the Church, from whence they could very Commodiously view those who either came in or went out. It was one of these Gentlemen, as I un∣derstood afterwards, at whose Appointment and Charges this Feast was Celebrated in Honour of S. Agnes; thô it was not the day of the year which is Consecrated to her, viz. the 21st of January; But there was another Mystery in the case, which we shall presently discover.

These young Lords had each of them, in their Turns appointed the Celebration of their Mistresses Festivals: they were Eight of them in all, where∣of the Four first had already kept theirs in other Churches, and this was the Feast appointed by the Fifth of them. He was of the Family of Carpegna, and his Mistresses Name was Agnes Victorini. The Church de la Pace, that is, of Peace, is ex∣treamly well Adorn'd; it is Guilt and Painted all within in like manner, as almost all the Churches of Rome be; however the more to exalt its Beauty, and to add something peculiar with Relation to the Feast, now to be Solemniz'd there, there were several Triumphal Arches erected in the Middle of the Church, which afforded a Lively Repre∣sentation of the History of S. Agnes, who by her Constancy Triumphed over all the Torments which Tyrants could inflict upon her.

This whole History was represented to the Life, with little Scrowls of Silk: These are of different Sizes, and of all sorts of Colours. They know the

set Price they are to pay for an Hundred Ells there∣of ready wrought, and every one chuseth what pleaseth them best. There are a sort of Men at Rome, and throughout all Italy, who are called Addobbatori, or Adorners of Churches; these Fur∣nish the Silk themselves, and are extreamly Inge∣nious and Artificial to Fold and Form them, in all manner of Shapes and Figures. They had been three Weeks a preparing these Ornaments I am speaking of: There were two Theaters erected on each side of the Quire, which were Embellish'd all over with Histories Represented in the foresaid Silken Figures; the one being designed for the Vocal Musick, the other for the Instrumental, each consisting of Fifty Musicians: Besides these there were in a little Box near the Altar, Four Musici∣ans, called Sing-alones, which were said to be Four of the best Musicians that were in Rome; who were to sing by themselves, the one after the other. They never go any where to Sing, but they are paid 40 Crowns for each Motet.

The Italians, more than any other Nation of the World, Love Consorts of Musick, and those amongst them, that have good Ears follow these excellent Musicians to all places, so that there was a vast concourse to this Church. When I entred, the Musick was not yet begun, and I took my place near to the Throne, where these Gentlemen were seated. They seemed to be somewhat rest∣less, to have Vespers or Evening Song begin, for it was already near six a Clock, and all the Wax Can∣dles had already been Lighted above a quarter of

an hour, and the Musicians were all at their Posts. Some Boys that had counted the Wax Tapers, said there were Four Hundred and Forty of them, of an extraordinary white Wax. However, the Gen∣tlemen, all Impatient as they were, durst not order the beginning of the Ceremony, because the Fair Agnes, for whose dear sake all these Preparations were made, was not yet come: And forasmuch as they were willing not to be understood, they made use of the little French they had Learnt, to talk to one another. The Principal, (who was at the Cost of this Festival, somewhat to quiet the mind of his Companions) told them, he was assured his Agnes would quickly be there; that he had sent one of his Lackeys, to come and give him notice, as soon as he should see her set forth from home; that she precisely knew the hour, and having pro∣mised to be there, she would certainly be as good as her Word. Some of them answer'd him, That they feard lest her Mother, who was very Diffi∣cult and Humorsom, might keep her at home; and advised him to send another Lackey to acquaint her Mother, That if she would not suffer her Daughter to come, she should repent it. But just as they were in Consultation about this Point, in comes the first Lackey, and tells his Master that the long look'd for Agnes was coming, and al∣ready very near the Church. Whereupon, imme∣diately a Signal was given to the Musicians to be in a readiness, and at the very Moment she set her Foot in the Church, upon another Signal given them, they Thundred away the first Anthem

of the Common Even. Song for the Feast of Virgins, beginning thus, Haec est Virgo Sapiens & una de numero Prudentium. This is a wise Virgin and one of the number of the Prudent ones. Where∣upon our Gentlemen in a trice changed their rest∣lesness into an excess of Joy and Satisfaction, which might easily be read in their Faces. I heard them say, That Ladies often took Pleasure to make their Lovers wait for them, to make their Presence, after a long Attendance the more acceptable and welcom. I should never have known this fair Idol, amongst those throngs of Ladies, that entred every Moment, if the young Gentleman, who had prepared all this Incense for her, had not gone to meet her, and lead her to her place. She seem'd to me very Modestly Drest, having her Head co∣ver'd with a large Black Scarf, which almost reach'd down to her Feet: Her Face was wholly cover'd, according to the Custom of the Romish Ladies, whenever they go abroad: Her Mother follow'd her, the Custom of the Country being for the Daughters to go before, and the Mothers after. Near to the Throne where these Gentlemen were seated, there was prepared for her a Reading-Desk, cover'd with a very fair Carpet of Blew Velvet set round with a deep Golden Fringe, and great Cushions of the same Richly Embroider'd, whereon she and her Mother Kneel'd down. I was very near her, and observ'd that as long as the Musick lasted, she did her utmost endeavour, under pretext of Sticking some Pins about her Head, to discover some part of her Face, in favor of those Gentlemen,

who had their Eyes almost continually fix'd upon her; she made a shift to send them some Smiles, and to make Signs to them with her Eyes: Her Breasts were Scandalously exposed to View, for there being nothing to cover them, save only that part of her Veil, which hung down over them, she knew so dexterously to play with it, that every one, who was not depriv'd of his Eye-sight, might at times have a full View of them. In the mean time the Musick was Incomparable and Ravish∣ing, and all the Anthems that were Sung, thô for the most part they were taken out of the Can∣ticles, were more applicable to this young ••ady, than to S. Agnes, whose Feast they pretended to Celebrate. Whilst I was here, I chanc'd to cast an Eye upon a Picture of this Saint, which was placed upon the Altar, at which the Masses were to be said the next Morning, and I easily percei∣ved it to be the very Face of Agnes Victorini, ex∣cept only, that it was surrounded with Rayes, as the Saints are used to be, and that they had Painted a little Lamb by her, as is Customary in all the Representations of S. Agnes. I saw by this, that the young Gentleman had forgot nothing that might manifest his Devotion to his Lady, having taken care to place her upon the very Altars, there to be Ador'd by every one. About the middle of the Even-Song, two of these Gentlemen took a great Charger, full of Flowers, with an intent to present all the Ladies there present, with Nosegaies made of Car∣natians, Knops of Roses, and Orange Flowers mix'd together, (for at Rome you may have any

sort of Flowers at any Season of the year,) they were tied together with a Golden-Twist, to which was fastned a fair Knot of about three or four Yards of Riband; so that each Nosegay could not be worth less than two Crowns, or thereabouts. The first of these was presented to the Fair Agnes; and I took notice, that there was a little Note convey'd between the Flowers, which she immediately took thence and put into her Hours, or Book of Devo∣tion, to peruse it. It was not possible for me to discern the Contents, and tho' I was very nigh to her, I could not discover any more than these two words, Mia Diva; My Goddess. No sooner were these Nosegays distributed, but there came flying from the upper Galleries of the Church a vast quantity of Printed Papers, which the People strove to catch. These Prints contain'd Sonnets in the praise of St. Agnes, but which really and indeed reach'd the Lady, much more than the Saint, for the Poem was almost a continual allusion to Vi∣ctories; being a sufficient hint they were calcu∣lated for her, whose Name was Victorini. This Concert of Musick lasted almost four Hours, and it was very late before all was over; however, so exceeding charming and delightful was the Musick, that it seem'd to me I had not been above half an Hour in the Church.

The next day I return'd thither again, and was present at the whole Service; which was celebrated with all the Pomp and Solemnity imaginable. All the Morning they celebrated a great number of Masses, and many Abbots (to honour the young

Carpegna and his Mistress) came and said Mass at the Altar, but now mention'd, before the fair Image. At the beginning of High Mass, they threw down from the upper Galleries other Sonnets; some of them in praise of S. Agnes, and others in commen∣dation of the young Gentleman, who was the Master of the Festival: For the Priests of this Church finding themselves much oblig'd to him, for that he had been pleased to make choice of their Church for this Solemnity (whence they always reap a considerable Profit) had caused this Poem to be made in praise of his great Devotion and extraordinary worth. There are a sort of Men in Italy, whom they call Virtuosi, or Poets, who make a livelyhood of Praising others; that is, of making Encomiastical Songs or Poems. Neither is it ex∣penceful to make use of their Wit; for if you do but give them the Subject, they furnish you with a good one for a single Crown; so that you are at no further Charges, save only that of printing it.

It was One of the Clock in the Afternoon by that time the Morning-Service was ended, when the Ladies retir'd to their own Homes, and the Gentle∣men with the Priests to an Apartment near the Church of Peace, whither they had taken care to send abundance of Provisions, to make a sumptuous Dinner. The Musicians retired into the Sextry, whither some Hours after they sent in to them several large Dishes of Meat, abundance of all sorts of Wine, with Sugar'd and Cooling-Waters. The Notes, distributed to that purpose, specified,

That the second Even-song was to begin about Three in the Afternoon; wherefore I made it my business to be there about that time; but I found I was come too soon, for the Musicians had not Din'd yet, more Dishes of Meat being still sent in to them, neither did Service begin till about Five of the Clock; and the same Order was ob∣served as at the former Even-song, except only that the Verses and Anthems were chang'd, and that the Ladies (before they departed) were not only presented with Nosegays, as before, but with great Chargers of Sweet-meats, with which they fill'd their Handkerchiefs, and so return'd home laden with Flowers and Fruits. The young Carpegna not a little proud and pleas'd, for having so mag∣nificently discharg'd all the parts of that Solem∣nity, receiv'd the Congratulatory Applauses of all his Companions; and another of them (whose Turn was next) appointed the next Sunday for a like Festival to be celebrated at the Church of S. Andrew of the Valley, where he had ordered all things to be prepared for the solemnizing of the Feast of S. Catharine.

I was willing, Sir, somewhat to enlarge my self in the description of the Particulars of this Feast; not as if it were a thing rare and extraordinary, (for indeed, what I have here related is but as One of a Thousand that I have seen, and which it wou'd be very superfluous to repeat to you, there being indeed nothing more common in Italy;) but my design was only to give you a more distinct Idea of this thing, when you shall chance to hear

any discourse concerning these Italian Feasts. I have liv'd Seven years in that Country, and in all that time, never did a Week pass over my Head, in which I was not present at some or other of them; wherefore I have reason to be able, to speak with good ground concerning them. I shall only add one thing, which may well make the Roman Catholicks blush; viz. That it is at these sorts of Feasts, that young Women are debauch'd and corrupted.

There are Bawds, who (by their Emissaries) ac∣quaint them with the places where any of these Feasts are to be kept, whereupon they never fail to resort thither in Troops, very Lasciviously drest: And as for other Women and Maidens, as the only pretext they can have to oblige their Parents or Husbands to let them go abroad, is that of going to Church; they continually sigh and long for these sorts of Feasts, to have so fair an opportunity to go abroad and divert themselves. 'Tis at these Feasts, I say, that Meetings are appointed, and Notes secretly convey'd; here it is they learn to make Love with the Eyes, and to discourse one another by Gests and Signs; and in a word, here it is, O shame! that their lewd and infamous Bar∣gains are made. Neither do I assert ought in all this, but what is fully confirm'd by their own Proverb; which tells us, Chi manda la sua figliuola ad ogni Festa, in p••oco Tempo ne fa una Puttana; That he who sends his Daughter to every Feast, will make her a Whore in a short time. The Young and Married Women seat themselves on

each side of the Church, and the Gentlemen walk in the midst, whereby they have an opportunity to look them in the Face. They Push one another, they Laugh, they Talk aloud, and entertain one another with Discourses, very unbecoming the Sacredness of the place where they are. The Holy Sacrament, which they believe to be the True living Body of our Saviour Jesus Christ, is for the most part exposed upon the High Altar, or in some particular Chappel, to make the Solemnity the greater; but they have so little respect for it, that they turn their Backs upon it, to face the Ladies and Musicians. Whence it is evident, That they do but very slightly, if at all, believe that main Point of their Doctrin, or at least, that their Pra∣ctice gives their Faith the Lye. The Priests reap a considerable advantage from these Feasts; for all the Ceremonies they officiate, and the Masses they say, are very dearly paid them, and are highly Feasted into the bargain.

But more particularly, we meet with these kind of Feasts very frequent in Convents or Monaste∣ries; the Religious whereof may be distinguish'd into three sorts, either such as are endowed with Means for their Subsistence, as generally all those call'd Monks are; or else they live partly of their Incoms, and partly of Alms, as are all those who are called Frati, or Fryers; or lastly, they are such who live wholly upon Alms, as the Capuchins, and other Mendicant Orders. Now each of these are very ambitious, and do their utmost endeavours to have of these Feasts made in their Churches.

The Monks desire it, to make a shew of their Riches and Grandeur; the whole Ceremony is carried on at their own Charges, and the Feast they make is called a Pontifical, and is indeed the most pompous and magnificent Show, that can be seen.

I will endeavour to give you here the most exact Description of it, that possibly I can. To this purpose I will take for my Subject one of those I saw in the Famous Abby of S. Michael in Bosco of Bononia, where I Taught for Two years together, the Monks whereof are of the Order of Mount Olivet. The Abbot is not Commendatory, but Regular, and has the power of officiating Pon∣tifically. He caus'd his Pontifical to be publish'd in Bononia, Three Weeks before the Feast of S. Ber∣nard, Founder of their Order, which hapned to be on a Thursday; and accordingly the first Even-Song began on Wednesday in the Evening. The Church of this Abby is a meer Jewel of a thing, for the extraordinary curiosity of the Marble, Jasper, and Porphyrie Stones, that do in part com∣pose and embellish it; the Guilding and Painting that adorn it, are of an inestimable price; the Roof and all the Walls of the Church are Guilt; the High-Altar, as well as the other lesser ones of the Chappels, are all of Precious Stones. All the Seats of the Quire are of In-laid Work, wherein the whole Life of S. Bennet, and many Histories of the Bible are represented; the Ballisters of Iron, that shut the Quire and Chappels, are all Gilt, and very delicately Wrought; the Pavement is of

black and white Marble; insomuch that there is not the least part in the whole Church, that stands in need of any superadded Ornament. Yet not∣withstanding all this, the Abbot sent for the most dexterous Adorners of Churches to set it forth, with the Silken Machins of Bononia, with which all the Windows and Walls of the Church were fill'd, affording various Historical Representations; tho', to speak the Truth, this was a very needless Cost, because what was hid by these Silken-Figures was more curious and costly, than the Figures them∣selves. He order'd Arms of Silver to be fixed round the Church, and Candlesticks of the same, to be placed on all the Cornishes and Pillars of the Church, to support a prodigious number of white Wax-Candles, which were to burn all the time of the Service. The High-Altar was set as thick as it could hold with Plate, brought out of the Treasury of that Abby, to make a show of it to all Men. About Three of the Clock in the Afternoon, the Abbot (accompanied with all his Monks) and many Gentlemen of his Relations and Friends following him, marched forwards towards the Church. He was Apparel'd in the Habit of his Order, being distinguish'd from the rest of the Monks by his Ring, his Hood, and his four Corner'd Cap. The Monks of this Abby are wont to enter into the Church by the Gate of the Cloister which is near the Choir; but for the more State, and to make a greater show of their Abbot in all his Pomp and Majesty, they chose this time to come out of the Monastery, and to take a

Round, in order to their Entring the Church by the Great Gate, at the West-end of it. As soon as they entred, the Bells, Organs, and other Musical Instruments sounded a March; and as for the Monks, they gave forth such an Air in their going, as discover'd rather the Vanity of their Hearts, than that Majesty which becomes the Ministers at the Altar.

When they were come into the Church, the Abbot made a Halt before the Chappel of S. Ber∣nard, which is at the Lower-end of the Church, and kneeled down upon Cushions of Violet-colour'd Velvet, very richly Embroidered, which were laid upon a Desk, cover'd with a Carpet of the same, garnish'd with a rich Golden-Fringe. And at the same time the Musicians sung an An∣them in praise of that Saint. After this the Abbot was conducted to his Throne, which they had erected at the Right side of the Altar. It was cover'd on high with a magnificent Canopy of State, and surrounded with several Seats, very richly Adorn'd, for all the Officers that were to officiate at the Pontifical. Being arrived here, he seated himself, having two Abbots of his Friends on each side of him; and immediately Fourteen of his Monks, in their Surplices, went and took the Ornaments that were laid on Tables placed near the High Altar, wherewith he was to be invested; and having each of them taken what belong'd to their place, they rang'd themselves one behind another, making a long Row. The first of them carried in a large Silver-gilt-Charger the Abbatical Buskins;

the second, in another like Charger, the Abbatical Sh••es, of Violet colour'd Velvet richly Embroi∣der'd; a third carried the Coif; a fourth the Ro••het; which, as also the Coif, was of most fine Linnen, Lac'd round about, and at the Hands, with a very curious Point de Venice of a Foot deep; the fi••••h follow'd with a very costly Girdle of white Silk woven and wrought to admiration; the sixth carried the Stole; the seventh and eighth, each of them a Tunicle of white Taffety; the ninth had the Cap, which like the Stole was of Cloth of Gold, the Edges of it being rais'd by Embroidery into several curious Figures, compos'd of Seed-Pearl, and furnish'd with Golden Clasps; the tenth carried the Little Cross of Diamonds, valued at Two Thousand Crowns; the eleventh, in a great Charger gilt and enamel'd, carried the Abbatical Gloves; and the twelfth, the Abbatical Ring, being an Amethist of an extraordinary size; the thirteenth follow'd with the Mitre, thick set with Pearls and precious Stones; and the fourteenth and last, carried the Crosier or Pastoral Staff. Every one of these in order, as they drew near to the Abbot (seated on his Throne) bowed the Knee before him; and after they had deliver'd their several Charges into the hand of the Assistant Abbots, who were to Attire their Prelate, having first worship'd him with another Genuflexion, re∣tir'd again in good order. At every Ornament that was put upon him, there were particular Prayers which the Assisting Abbots repeated, and the Officiating Prelat read himself in the Pontifical

Book, which was supported by two Monks; and two others, in their Surplices and Tunicles, held Wax Candles to light him, whilst the Master of Ceremonies turn'd the Leaves for him.

The Abbot being Accoutred with all these Orna∣ments, and having the Mitre on his Head, seated himself on his Throne in the midst of the two Abbots Assistants; and immediately all the Officers, who were to officiate at the Ceremony, ranged themselves near to him. These Officers were four Chaunters in their Rochets and Hoods, four Sub-Chaunters in their Surplices, two Deacons in their Stoles and Tunicles, two Sub-Deacons in their Tu∣nicles, two Taper-Bearers to hold the Candlesticks, and two Incense-Bearers, drest in Surplices and their Silver Censers in their Hands; besides another Officer to hold the Crosier-Staff, and the Master of Ceremonies with his Rod or Wand. All these were only to Officiate till about the middle of Even-song; at which time, as if they had been extreamly tired with the Attendance they had given, they were relieved by others, yet more gor∣geously Apparel'd, who were to Officiate till the Service was ended. Their Musick was very nu∣merous and choice: The Abbot sung the first Verse of Even-song, which was continued by the Musick and Singing-men with abundance of Ceremonies, which I shall not insist upon at present, that which I have already deliver'd being sufficient to give you an Idea of that extraordinary M••jesty and External Pomp, wherewith Feasts are ••olem∣nized in the Churches of Italy. For in case it be a

Bishop or Archbishop that Officiates, the Magnifi∣cence is much greater; and if it be a Cardinal or Pope that celebrates the Feast, these Ceremonies are carried to the highest point of Elevation and Grandeur imaginable.

I remember to have Read somewhere in an English Protestant Author, the Commendations and Elogies he bestows upon those of the Roman Com∣munion, in this Point of Ceremonies, saying, That in this only they are Praise-worthy and to be com∣mended, that they spare nothing that may contri∣bute to the Costliness and Solemnity of their Feasts. For my part, I have very industriously apply'd my self, to search out the Principle from whence so much false Lustre doth proceed, which they make use of in the Church of Rome, to dazle the Eyes of the inconsiderate and unthinking People; and I have found, That it is not their great Zeal for the House of God that is the Motive of it, but only Interest, Vain-glory and Self-love, as I abundantly discover'd upon this occasion.

The Even-song ended, about Six of the Clock in the Evening; after which, the Abbot and his Officers, having put off their Ornaments, went into the Sextry, where they found great Tables cover'd and thick set with dry and wet Confects, Neats-Tongues, Bononia-Sausages, and sine Pastry-meat. All the Ladies and Gentlemen of Quality, that were in the Church, were desired to enter; and as for my self, having a free access to that Abby, as being in a manner one of the Family; because I publickly taught there the Liberal Arts, and

had a good Allowance, besides the Abbots Ta∣ble; I entred into the Sextry with them, and had moreover the Priviledge of bringing some Frenchmen of my Acquaintance in with me, which are now in London. The Gentlemen and Ladies were not wanting to bestow great Encomiums on the Abbot, each declaring how admirable well his Pontifical Habit did become him, and how grace∣fully he did Officiate. In the mean time the Monks apply'd themselves to the Ladies of their Acquaint∣ance, and entred into close Discourse with them, but what it was, I could not be Witness to; only thus much I can aver, That their Beauty had so far charm'd them, that for a whole Month after it was the great Subject of their Discourse. It seems they had so well studied them, during the Con∣verse they had with them, that they could give an exact account of the Cloaths, Ribands, and Laces they had on.

The Abbot (during the Entertainment) Addrest himself to two Ladies of Quality, the one a Lady Marquess, and the other a Countess; and demanded of them, Whether they had not found a desire stirring in them, to persuade some of their Children to become Religious of his Order? The Lady Marquess Answer'd, She would consider of it. But the Countess very frankly assur'd him, That she had been so extreamly satisfied with the Pontifical, which had been celebrated with so much Pomp and Majesty, that it had even Ravish'd her; and that she was absolutely resolv'd, her Son should take the Habit of the Order. She told the Abbot, That

the Jesuits did their utmost Endeavours, to draw him over to them; but that she would be sure to break all their Measures, and hop'd that her Son would behave himself so well in the Monastery, that one day she might have the Joy and Comfort, to see him made Abbot of the Order, and Ponti∣fically Officiating.

All our good Natur'd Monks, in the mean time, notwithstanding all the pains they had taken in assisting at the Church-Ceremonies, were very ready to wait upon the Fair Ladies at Table, and to keep them Company, as being in this regard a Thousandfold more happy, than other Italian Lay∣m••n, who have not the Priviledge of making Feasts, to get a Sight of their Ladies, and who can scarcely ever meet with an opportunity of ren∣dring them the like Services. I cannot deny, but that some of these Ladies were of Kin to them; but however, it must needs be a great satisfaction to have an occasion of Treating them so splendidly out of the publick Stock of the Abby, which can∣not be done, but in those sorts of Ceremonies: For at any time, if they desire to do it, it must cost them a Round Sum of Mony. The Ladies, in the mean while, were in so a good Humor, and so extra∣ordinarily well pleas'd, as well with their Enter∣tainment in the Church, as in the Sextry, That they very freely ask'd the Abbot, When they might expect to come to another Pontifical? Who promis'd them, to celebrate another on the Day of S. Francis, of Rome.

It is impossible, Sir, you should not take notice in all this I have related to you, concerning the Solemnity of this Feast, what indeed were the true Motives of it. The Abbot hereby pleased his Vainglorious humor, by appearing in a Pontifical Dress, with so many pompous Ornaments, amidst so many Adorations and so many Incensings as were presented to him. Besides this, he made also his Advantage of it; for from hence he took occasion to sollicit Persons of Quality, after he had dazled their Eyes with the magnificent Splendor of his Pon∣tifical, to persuade their Children to take the Habit of the Order. I know very well how gainful it is to the Abbot and other Principal Officers of the Abby, when the Children of Persons of Quality take upon them the Habit. They never admit them to the Profession, till their Parents have presented them very liberally, besides the Annual Pension they are bound to allow their Son; and the more Honourable the Persons are, the more considerable still are the Presents that are made them. The rest of the Religious find their pleasure and satisfaction in these Festivals; their Eyes are feasted with the sumptuous Adorning of their Churches, and their Ears with the sweetness of the most choice and exquisit Musick; neither is the Feast that concludes the Solemnity, and the Ladies company, the least Charm to make them desirable: So that in a word, the Glory of God, and the Zeal of his Holy Temple, are at the best, and to speak most favou∣rably, but the more remote Object of these Pom∣pous Solemnities.

I have already told you in one of my LET∣TERS, That I fear'd to pass for a Severe Cen∣sor in your Judgment, who takes pleasure to put a rigorous Sense upon Actions, otherwise capable of a favourable Interpretation; and for this Reason, I always back what I say with the Reasons that induce me to pass these sorts of Judgments; and I question not in the least, but that if you will be pleas'd well to weigh them, you'l find that I have us'd abundance of Moderation in my Expressions. To apply this therefore to the present Subject, I shall proceed to tell you, That the Festival of S. Francis of Rome approaching, on which Day the Abbot had promis'd the Ladies another Pon∣tifical, Preparations were made for greater Pomp and Splendor, than before had been at the Feast of S. Bernard. They had sent for Musicians from Florence and Venice, who two days before the Feast were arrived at the Abby, where they were very splendidly Entertain'd. The Evening before, the Abbot and the Monks pray'd heartily for fair Weather; and the Air being at that time very clear and serene, there was all the appearance imaginable that it would continue so; which Hopes fill'd them with unutterable Joys. There was only one good old Convert Fryer amongst them, who being better inform'd than all this, by the Twitches his Corns gave him, very peremptorily aver'd, It would Rain the next Day. Upon this ominous In∣timation, the Abbot himself went out after Supper, to Star-gaze what Weather they were like to have the next day; and seeing the Sky so very clear

and full of Stars, declar'd, There was no need to fear, but they should have a fair Day on't, and that the Old Fryer was a Turba Festa, a meer Trouble-Feast to talk so at random: Upon this Assurance the Monks retir'd to their Apartments that Evening with a great deal of Joy. But foras∣much as it is not for Men to know the Times and Seasons, which God has reserv'd in his own power, about Midnight the Weather changed, and the next Morning there fell so furious a Shower, that it was impossible to stir abroad without being wet to the Skin. This Tempestous Weather continu'd till Night, which seiz'd the Spirits of the poor Monks with a strange Consternation. The next Morning they appear'd all Pail-fac'd, and gave evident Proof, how great a Change crost Desires are able to produce in the Body of Man. Some of them openly murmur'd against Heaven, because that almost every Year it disturbed or disappointed their Feast of S. Francis; others of them retain'd still some hope, that the Rain might hold up within few Hours; but alas! their Hopes were all in vain; the Heavens were too resolv'd, and the Storm was so far from ceasing or diminishing, that it increas'd more and more. The Abbot perceiving there was no Remedy, sent word to the Sexton, to shut up the Ornaments of the Pontifical; however, he order'd the Musick should Play, because the Musicians were present, and that most of them were paid before hand; but he forbad the great Rows of Wax-Candles to be Lighted, which had been disposed of round the Church, or to burn

the Incense that had been prepared for the Altars: So that, excepting only the Musick, the Office was very simply and plainly celebrated after the ordi∣nary manner. The Abbot did not appear at it himself, and all this great Pomp and Solemnity vanish'd in Smoak.

Now I desire you, Sir, only to draw a rational and obvious Consequence from all these proceed∣ings. Can you persuade your self, that God or the Saint were the Object or Motive of all this ado? God is Immense and Infinite, every where present, whether it be fair or foul; and the Saint also is suppos'd to be always the same in Heaven: How came it to pass then, that the Solemnity was chang'd, and put off; but because the Gentlemen and Ladies that had been Invited, and for whose sake the Feast was intended, could not come? Sublatâ causâ tollitur effectus; Take away the Cause, and the Effect ceaseth. Or can we draw a more just Consequence, or more proper to stop the Mouths of our Adversaries of the Romish Com∣munion, who object to us their Divine Service, as celebrated with so much Pomp and Magnificence, and who find so much fault with the Simplicity and Modesty of ours? When they celebrate their Mattins, or Morning Service, or their greatest Holidays before Day-light, they scarcely Light Two Wax-Candles on the Altar, (Because, say they, no body frequents them); whereas in the Day time, when there is abundance of Company, they Light a matter of Three or Four hundred. May we not therefore with great Reason reproach them,

That all their Pompous Feasts and Solemnities, are only to satisfie their own Pleasure, Vain-glory and Avarice? and that therefore God abhors and abominates these their Services; so far are they from being any proof of the Truth of their Religion. In the mean time I must needs acknowledge, That this is that which deludes many, and is a Stone of Offence to all those, who in Matters of Religious Worship consider only that which strikes the Senses.

I knew a Papist in England, that was turn'd Protestant many years before, who told me he was returning again to Italy, in order to joyn himself again to the Romish Communion; and his Reason was, Because forsooth, the Divine Service was not solemniz'd here with that Solemnity, as it was in his Country. I wonder, why by the dint of the same Argument he was not perswaded to turn Jew, who use yet more Ceremonies than the Church of Rome; or rather, I am astonish'd he did not consider with himself, That all these Cere∣monies and Pompous Vanities being only Arbitrary things, which depend only on the Will of Men, if the Protestants were inclin'd that way, might contrive and institute such as should be more Magnificent than those of Rome, and might make their Bishops to appear every day in as pompous Ornaments, as the Pope does on S. Peter's Day: And if they don't do it, the Reason is, Because they are well persuaded, that what is most pleasing in the Eyes of Men, is not always most acceptable to God, who requires pure and holy Hearts, and not rich and

pompous Apparel, and to whom the fervency of our Prayers is far more acceptable, than Clouds of the sweetest Incense. Besides, the Service and Worship of God, as it is celebrated in their Churches, is not altogether destitute of decent Or∣naments neither: The Ministers Habit is such as distinguisheth them from all others in their Mi∣nistry, but yet so, as without any thing of Super∣stition; there is no Divine Virtue attributed to them, that renders the Wearers thereof more holy than others; whereas, in the Church of Rome, should a Priest celebrate Mass without his Hood, or Amict, and that wilfully, they hold it to be a Mortal Sin.

I return now to our Feasts again, and having given you an account how the same are celebrated by those Monks who live upon their Incoms; I shall proceed now to those of other Religious, who partly live of Incoms and partly of Alms, as well as of those who live altogether of Alms, who are known in Italy by the Name of Frati. During my stay at Rome, I went to the Minerva, which is a Famous Convent of the Dominicans; it was on a Saturday, at which time they were cele∣brating a Festival in Honour of the Rosary of the Blessed Virgin. I learnt, That the Heads of that Confraternity met every Saturday, and did every one of them by Turns celebrate the Feast of the Rosary at their own Charges. 'Tis the Humor of the Italians, in such like cases, to strive for the Honour of surpassing one another, and spare no Cost, to the end they may in Magnificence outvy

others; This is an Emulation that is Natural to them, and which I believe cannot with good ground be attributed to their Vertue, because herein they feed their Vanity as much, as in those sump∣tuous Cavalcades they make, and in which (after the same manner) their great aim is to outdo one another.

These Religious, or Frati, have contrived a Form of Feasts for their own Tooth: The Monks (as was said before) make them at their own Charges, and to set forth their Riches and Glory; but these always celebrate them upon other Mens Purses, and with such Caution, as withal to fill their own into the bargain. The Laws they have establish'd to this purpose, are, That whosoever causeth a Feast to be solemniz'd, must send before∣hand a sufficient Sum of Mony, to defray all the Masses that the Religious of the Convent do cele∣brate that Day: In the second place, he must be at all the Charge of Adorning the Chappel, or Church, where the Feast is to be kept; and in the third place, he is oblig'd to send in a splendid Dinner for all the good Fryers of the Convent. Some amongst them, for this very Reason, do very aptly call these Feasts, The Fryers Milch-Cows. As for those Fryers which are call'd Mendicants, such as the Capuchins, and some others, who live wholly of Alms; forasmuch as they cannot, by reason of their Vow of Poverty in Common, re∣ceive any Mony for their Masses, there is this difference, that instead of delivering the Mony for that purpose into their own Hands, it is to be paid

to him whom they call their Temporal Father, that is a Layman, who has the disposal of their Mony for their use, and whom they call every Month to an account, even to the utmost Farthing. Their Patriarch, S. Francis, never dreamt of this piece of subtilty, and consequently also he has not made the least mention of it in his Rule, or Directory; but as for these good Fathers, they have quite out∣done him in refined Wit and Invention. They do not think it convenient, so wholly to rely upon the Divine Providence, as not to think their own the more safe and sure way. What would you have us do? (say they) alas! the Times are changed, and Laymen are not so Charitable now, as they were in the time of S. Francis! For my part, I durst undertake to prove to their Faces, That in case they liv'd with as much Frugality as their Ancient Fathers (who, to speak Truth, are of no great Antiquity neither) they would find Super∣stitious People enough, to furnish them with a sufficiency, for a Sober and Penitential Diet. But who would take delight to incommodate them∣selves, to Cram a Company of Lazy Lubbers, who do nothing but go from House to House to fill their Bellies, especially leading so scandalous a Life as they do? True it is, that by their Cunning they have so order'd the Matter, that they want for nothing; and one of the best Inventions they have ever yet found out, to be sumptuously and delicately Treated, is their Feasts.

And forasmuch as a Regular Feast, I mean those that are mark'd in the Almanack, are only to be found once in the Year, they have invented the useful Contrivance of Confraternities, as being most fruitful Nurseries of Feasts or Holy-days for them, so as even to produce many for them in one and the same Week. A Confraternity, according to the definition they give us of it, is an Association of many Persons, who unite themselves and agree together, at certain Times, to render some Reli∣gious Worship to God, to the Virgin, or to some other Saint, in such a manner as is not common to all: But at the bottom, it is indeed nothing else, but the most sure and refined Art the Church of Rome has to catch Mony; and they have always some good Crafty. Father or other, that has the Trade of Drawing-in People at his Fingers-end, who is the Director of it: 'Tis to him all those that desire to be Admitted to the Confraternity must address themselves, where (for Writing down his Name in the Book, and for Entrance-Mony) it costs him a Crown at least; and every Year at the same Day, he must come to have his Name renewed, and pay over the same Entrance-Mony, as at his first Admittance, otherwise you are without Mercy most ignominiously Expell'd the Confraternity, and from that time forwards are excluded from having any share in their Prayers, or partaking of their Indulgences. Over and above all this, there is some Mony to be paid every Month, towards the Lights of the Chappel where the Confraternity is erected; which, considering the vast Number of

those who are Inroll'd in it, produceth a prodigious Sum of Mony.

The Least Confraternities that are, consist of Three or Four hundred persons; there are some have a Thousand, yea, Two or Three Thousand belonging to them. I have my self seen above Twenty Thousand Names enroll'd in the Book of the Confraternity of the Scapulary of the Carme∣lites of Milan; and in that of the great Confra∣ternity of the Rosary of S. John, and S. Paul of Venice, I have been certainly inform'd, there are above ••orty Thousand Brothers: Suppose every one of the Brethren should only give a Peny every Months towards the Chappel-Lights, it would be impossible to burn all the Wax-Candles that Mony would buy; which by consequence turns to the profit of these good Fryers. They are continually hankering about the Richest Per∣sons of their Confraternity, endeavouring to per∣suade them to make Feasts in honour of the He or She Saint, in whose Name their Confraternity is erected.

I hapned once to be in Company of an Italian Count, who was of the Confraternity of the Little Scapulary of the Virgin, erected in the Great Convent of the Carmelites at Rome; at the time when the Father Director of the Confraternity came in to him, and told him with a Smiling Countenance, Conte Giovanni, I have a great Complaint against you, from one of your very good She Friends. The Count supposing it to be from one of his Mistresses, ask'd him, Who it was?

The Director answer'd, That it was from the Blessed Virgin, and that he had no Reason to doubt, but that she was very angry with him, for having for so long a time neglected, to cause the Feast of the Holy Scapulary to be celebrated. The Count excused himself upon the account of some extra∣ordinary business, that had put him by his Thoughts that way; and desired the Director, to send him in next Week the List of their Religious. When he was departed, the Count told me, That what he had told him imply'd as much, as that he would make the Feast of the Scapulary the next Week; because on the like occasion it is customary, to send in as many Couples of Capons and Bottles of Wine, as there be Religious in the Convent, be∣sides Mony to pay for the Masses that are to be said that Day; so that his demanding a List of the Director, was a full Intimation, that he had granted his Suit; and accordingly he took his leave very well satisfied, Saying, He would take care to pacifie his She Friend. The Count told me afterwards, That this Feast would cost him a Round Sum, be∣cause commonly the Note of the Director of the Confraternity mounted very high, as well for the Lights, as for the Musicians and Adorners of the Church.

And in order to the multiplication of these Feasts, they have pitch'd upon one Day of the Week, for the assembling or meeting together of their Confraternities; that of the Rosary meets every Saturday; of the Little Scapulary on Thurs∣days, as likewise that of the Holy Sacrament the

Confraternity of S. Francis his Cord on Fridays; that of the Annunciation on Wednesdays; that of S. Antonio, on the Tuesdays; and lastly, the Mondays are peculiarly appropriated to the Confraternities of the Souls in Purgatory. So that you see, they are fairly provided with Feasts for every Day of the Week, and that without counting several other particular Confraternities, the Number whereof is unknown to me, these which I have mentioned being only the more general. They are not in∣deed all of them to be met with in one Church, nor in one and the same Order of Religious; for the Rosary belongs to the Dominicans; the Little Scapulary to the Carmelites; the Cord of S. Francis to the Franciscans; the Annunciation to the Soccolanti; S. Anthony of Padua appertains in general to all the Religious, that live under the Rule of S. Francis; and the Souls in Purgatory do not only belong to all the Religious Orders, but also to all Parishes and Churches under the inspection of Secular Priests.

After all this, it cannot be deny'd, but that those of the Roman Communion are certainly fallen in love with their own Blindness, in that they will not so much as take the pains to open their Eyes, to see how mise••ably these Fellows gull and cheat them: For what can be imagin'd more ridiculous, than all these sorts of Confraternities? Because S. Francis forsooth, wore a Cord or Rope instead of a Girdle, they have erected a Confraternity in Honour of it; accordingly every Brother of the Society must wear a small Cord: These small Cords

or Bands, do not in the least resemble that which S. Francis wore, which I have seen at Assize, and is as thick as some of the greatest Ropes, that wind up Buckets in a Well; but these are very deli∣cately wrought, and very artificially Knotted in several places. The Custom is, to bless them pub∣lickly, with many Ceremonies and Prayers; which being performed, they tells us, They have the virtue to blot out all Venial Sins; to drive away the Devil, and troublesom Temptations of the Flesh. Most of the Ladies of Italy wear this Cord of S. Francis; they ty them round about their Bodies, and the Ends of them reach to the bottom of their Petty-coats; they are full of pretty little Knots, and they serve them to Play withal, as the English Ladies do with their Fans or Masks. Were it true indeed, That these Cords had the power of re∣pressing Carnal Temptations, the Ladies of Italy, who wear such lovely ones, could not fail of being the Cha••est Women in the World; and yet I am sure, this is not the Commendation that is given them. But be it as it will, this Cord is a thing so extraordinary Holy, that Great Feasts are cele∣brated in Honour of it every Week in all the Churches belonging to the Franciscans; and the Popes have been pleas'd to bestow great Indul∣gences to all those, who shall Enroll themselves in this Society of the Cord. They are only the poor Protestants that do not enjoy all these fair Advantages, because they look upon them, as no better than meer Folly; and for my part, I believe they have very good Reason for being of this

Opinion; and that the surest and safest way is, to believe with them, That the only thing that can make us of proof against all Temptations, and endue us with power to overcome Sin, is the Grace of God, and that by means of it alone, we shall become Conquerors over the Devil, the Flesh, and the World, without the assistance of either Rope, or Cord.

The Confraternity of the Rosary, is no less Superstitiously founded than the fore-going. Since the Salutation of the Angel Gabriel to the Virgin, has past in the Church of Rome for the most Holy Prayer that can be made to her, the Father Domi∣nicans, who pretend to be the greatest Favourites of the Holy Virgin, to the end they might have some particular Devotion to distinguish them from the Common, have invented that which is now called The Rosary, which is nothing else but an aggrega∣tion of several Ave Maries; there are Tentimes Ten of them in the Rosary, and at the end of each Ten they add the Lords Prayer. And to the end they may not fail of saying the just Number (for in case one only Ave-Mary should chance to be omitted, it would be the loss of the whole Indul∣gence) they have brought into use their Pater∣nosters, or Beads, by which they count the Prayers as they say them, that there may be no mistake. And as it is the Belief of the Church of Rome, That the Elements and material Subjects of the Sacraments, are not only Signs, but Physical Instru∣mental Causes, producing Grace in the Soul: For they say, That the Water in Baptism, the Oil in

the Extream Unction, and the Matter presented in the Collation of Orders, do physically produce Grace in the Soul; so in like manner the Popes have affixed to these Beads of Wood, Glass, or any other Matter, the Graces and Priviledges that belong to the Rosary: So that if a person should Repeat all the Prayers ordered and established for the Rosary, without having one of these Pater∣nosters; yea, tho' (to be exact in his Tale) he should count them on his Buttons or Fingers, yet would he not thereby obtain the Indulgence: No, by no means, there must be Pater-nosters in the case, as being the Instrumental Causes of producing Grace in the Soul. There are scarcely any Italians, but have these Pater-nosters about them, either in their Pockets, or hanging about their Necks, be∣tween their Shirts and their Doublets. The Ladies carry them on their Arms, and they have now∣adays made an Ornamental Bravery of it, not inferiour to their Necklaces and Bracelets of Pearls and Diamonds. They sometimes go abroad with∣out either Fan or Mask, but never without their Beads. The most common, for Women of a mean Condition, are of Coral or Amber; but the Ladies of Quality have them of Precious Stones, or of Odoriferous Pasts, adorn'd with the most curious Ribands, and garnish'd with abundance of Gold and Silver Medals. The greatest Prostitutes would be asham'd to go abroad without their Great Pater∣nosters on their Arms, which hang down to their Feet; not that their Devotion is so great in Run∣ning of them over, but meerly because it is custo∣mary,

and a kind of necessary Implement for them to trifle with, which they cannot well be without: Neither do they make any difficulty, to ask of their Lovers a Pater-noster for the Price of their Infa∣mous Commerce.

The Little Scapulary, or Habit of the Virgin, is a Piece of the same worth and value, and belongs to the Carmelites; for it is their own Habit to which they make People pay so great Respect, and so many Adorations. These Fathers were origi∣nally Hermits, who had their place of Retirement on Carmel. They pretend, That the Blessed Virgin appeared to them there, and gave them the Form of the Habit they were to wear, which is a Vest and a Scapulary of a Brown Colour, and a great White Hood; and that she told them at the same time, That all those who should wear that Habit, should be Blessed by her and her Son Jesus Christ, and should never die in any Mortal Sin. Now forasmuch as it is not possible to persuade all the World to become Carmelites, that so they might enjoy the Priviledges of this Miraculous Habit, they have found out a way to cut their Old Habits into little Square-pieces of the bigness of four or five Fingers-breadth, which they (for their Mony) bestow upon Lay-men, to wear about them. They have Persons on purpose standing at the Doors of their Churches, who ••ell them for Four-pence or Five-pence a piece. Certainly, this is the best im∣provement of Old Cloaths that ever was thought of; and the most excellent Invention never to want New ones, and to be always well Clad, that

could possibly be imagin'd. And indeed, I scarcely remember ever to have seen any Carmelites, that were not very well Accouter'd, and that with New Cloaths too. True it is, There are some of those to be sold, that are very curiously wrought over with Silk, for those, who not contenting themselves with these Foolish Devotions, must needs have them set forth with abundance of Vanity; but however, the Ground of them must always be a Shred of a Carmelites Old Frock. They have instituted seve∣ral Confraternities in Honour of this Holy Habit; they celebrate Great Feasts every Week, with most exquisit Musick, and have particular Masses said in Reverence and Respect to this Habit. As for this Little Scapulary, as well as the Rosary, S. Francis's Cord, the blest Pasts and Medals of our Lady of Loretto, 'tis still one and the same Song; it, as all the rest, Forgives Venial Sins, prevents ones dying in Mortal Sin, and procures a speedy Deli∣verance from the Flames of Purgatory. I desire you, Sir, to represent to your self a poor Roman Catholick with all this Gear and Harness about him, one of the Little Scapularies on his Back, S. Francis his Rope about his Waste, a Rosary, or Great Paternoster in his Hand; abundance of Me∣dals and Blest Pasts, Images, Written Prayers, and Saints Bones, about his Neck, upon his Breast, or in his Pockets, who is Cock-sure, that by means of these he shall not only escape Hell, but also the scorching Flames of Purgatory. What think you? Have we not all the Reason of the World, to write above his Head in great Characters, Error & Superstitio?

On the other hand, set before your Eyes a Good Protestant, who neglecting all these things, wholly applies himself to Live well, placing all his Hope and Confidence in God alone, and the Merits of his Saviour Jesus Christ; and then tell me sincerely, and without byass, which of both has more Reason of his Side, and better ground for what he does. And yet this Error and Superstition is so deeply rooted in the Minds of the Papists, that there is scarcely any way left to disabuse and unhoodwink them, so fatally have their Priests and Monks enchanted them.

I knew in Germany, a German Captain, who had no great Faith in all these Confraternities and Contrived Devotions; I Tabled at his House, in the City of Mentz; whenever there hapned to be any Discourse concerning them, he always discover'd his Aversion to them, and declar'd with abundance of Reason, That they were only the effects of Priests and Monk-Craft, to get Mony; and that he believed, God would most severely punish them for it in the other World, as well as those who suffer'd themselves to be abused by such Follies. This Captain some time after fell into a Con∣sumption, and about Three or Four Hours before his Death, I was with him in his Chamber, and forasmuch as he had still the free use of his Senses and Speech, he discoursed concerning the Things of Eternal Life, and (as a Good Father) exhorted his Children, which stood about his Bed, to an honest and truly Christian Life. Whilst he was thus employ'd, in comes a Father Dominican, who

had been sent for by the Mistress of the House: He was the Director of the Confraternity of the Rosary, with a Great Pater-noster in his Hand, and drawing near to the Dying-man, he exhorted him to Enroll himself in the Confraternity before his Death. The Sick-man desir'd him, not to interrupt the Exhortation he was giving to his Children, which might be of far more Profit to them than his▪ Rosary; the Words of a dying-Father to his Children, remaining commonly imprest on their Minds as long as they live. The Dominican giving little heed to all this, obstinately prosecuted his Design, repeating continually to him, That should he come to die without Enrolling his Name in the Confraternity, he would lie a tedious while in Purgatory, and that there he would have time enough, and to spare, to repent him at leisure. The Sick Man told him, If you believe it to be so good and saving a thing for my Soul, why don't you then set down my Name of your own accord? But the Father not finding his Account in this, continued to fright and terrifie the Patient; who at last being scar'd by the horrid Representations he had made him, Cry'd out to his Wife, Pray give him a Crown, and let him write down my Name. Whereupon the Father, after he had given him a Paternoster, went his way, and as he was going out of Doors, told his Wife, That in case he had not happily come to her Husband, he would have died like a Dog. The good Father having obtain'd his end, came no more to look after him; and this poor Gentleman died about Three or Four hours after,

with his great Bead-row about his Neck. I confess, I should have been extreamly surpriz'd to see, That a Man, who had all his life time witnessed so great an aversion for these Foppish Superstitions, should him∣self at last fall under them a little before his Death; I say, I should have been very much astonish'd at it, had I not my self heard the frightful Discourse wherewith the Dominican entertain'd him, taking oc∣casion from his weak and dying condition, to impress in his Mind all the Pannick Terrours of Hell and Purgatory; for he talk'd at such a dreadful rate to him, as if it were impossible for him (without giving his consent to be admitted of the Confra∣ternity, with a Crown at the Tail of it) to be ever saved, but would be sure to be damn'd with all the Devils in Hell to all Eternity.

See here, Sir, the goodly use is made of these Confraternities, and what all these affected and contrived Devotions of the Papists do end in. I am now enter'd into so large a Field, and I have so many True Stories to produce on this Subject, that I should never make an end, should I once begin with them; and am therefore oblig'd, to the end this LETTER may not swell too big, to pass them by in Silence. Nevertheless, I think I cannot in Reason exempt my self from giving you a word of Information more, concerning the So∣ciety of the Souls in Purgatory. This is the most general of them all, as belonging to all Churches, and to all Priests, as well Secular as Regular: This is their true Nursing-Mother; for in Italy the Dead (which is strange) maintain the Living;

and the Priests and the Monks are the Ravens and Crows, that fatten and cram themselves with the Karkasses of the Dead. This is that probably which inspires them with that inhuman Cruelty and Barbarity, that makes them desire the Death of all Men.

I shall not spend any time here, to oppose the false Opinion of Purgatory, because being a Point of Doctrin, it is no part of the Task I have undertaken; but shall only acquaint you with the use is made of it in the Church of Rome; and how dexterously the Priests and Monks have turn'd it to their great Gain and Advantage. I cannot but own, that a person who is perswaded of the Existence of a Purgatory, and that so dreadful an one as the Roman Catholicks represent to us, can∣not but apprehend it his Interest to think seriously of it; and according to this Persuasion, I do not think it strange, if a Papist in his Last Will appro∣priates some considerable part of his Estate for Prayers and Masses to be said for the Relief of his Soul after Death, or even his bestowing something by way of Charity, to have them said for others also; but when this is done with Indiscretion and Excess, and to the great prejudice of ones Neigh∣bour, this is a thing I can in no wise approve of. I know well, that in this Point I shall have all the Clergy of the Roman Communion against me▪ for they maintain, That in this case there can be no Indiscretion or Excess committed, nor any prejudice or hurt done to any whatsoever, grounding them∣selves on this Principle (which they extreamly

Misconstrue,) That a well-order'd Charity begins from a mans self; Charitas bene ordinata incipit à seipsa. So that conform to their Hypothesis, a man that should Disinherit all his Children without any other Cause, but the desire he has to bestow all his Estate upon the Priests, that they may Pray to God, and say Masses for his Soul after his Death, does them no injury at all; and that they would be ready to represent him as a man who did not consult with Flesh and Blood, in a case where the good of his own Soul lay at stake, and was con∣cerned.

I shall to this purpose relate to you a Matter of Fact, the remembrance only whereof doth still afflict and grieve me, because it prov'd the Ruin of some persons, whom I was particularly ac∣quainted with. In a second Journy I took to Rome, I took a Lodging in the House of a very honest Widow, who was plentifully provided for, her Husband having left her a good Estate; and forasmuch as she had no Children, she took two of her Sisters to live with her, and Entertain'd them very Charitably. The Father Jesuits, who are far better acquainted with how many Widows there are in Rome, than how many Chapters there be in the Bible, had not forgot to set this good Woman on their List; neither were they wanting in their diligence and application to Court her, in hopes to get her Estate. Her Confessor, who pro∣bably wanted to have her in the other World, order'd her (during the greatest Heats of the Sum∣mer) to take a Journy to Loretto; which she fail'd

not to perform; but return'd very sick to Rome, where the Physicians soon despair'd of her Reco∣very; whereupon she made her Last Will, whereby she left all her Estate to her two Sisters, except only Two hundred Livers, which she assign'd for Masses to be said for her after her decease. The Father Jesuits had soon notice of this, and without delay presented themselves before the Bed of their dying Votary; they forgot nothing which they conceiv'd might prevail with her to change her Testament. They represented to her, That it was the greatest folly imaginable to bestow ones Goods upon Relations, who commonly were very un∣thankful; That her chiefest Care ought to be, to procure her own Rest and Happiness in the other World; That she might be sure her Sisters would never be at a Farthing charge, to procure Prayers for her; yea, so far was it from that, that they had discover'd, That her Sisters foster'd a secret and mortal Hatred against her, and that conse∣quently (by a Trick of an Italian Revenge) they should be glad to leave her to swelter a good while in Purgatory. Last of all, they told her, That her Sisters were too far engag'd in a Worldly Spirit, and would probably make a very ill use of the Estate she should leave them; and that to leave them any Mony would be no better, than to trust a Knife in the hand of a Child, or Fool, who might hurt themselves therewith; And by this means, said they, she would give an occasion to her Sisters of offending God, and damning their own Souls, and consequently would become responsible

therefore before God: That her Sisters could Work, and so might honestly gain their Lively∣hood with the Labour of their Hands, which at the same time would secure them from Idleness, which is the Mother of all Vices. All these fair Reasons being utter'd with all the Artifice and Rhe∣torick imaginable, prevail'd with this poor Widow, whom a violent Fever, and the Pangs of approach∣ing Death, made yet more apprehensive of the Pains of Purgatory; so that without any more ado she revok'd her Testament, and made but one Article of it, disposing all she had to the House of the Father Jesuits of Rome, that they might cause Prayers and Masses to be said for her. Thus she Died in the midst of four Jesuits; and scarcely had they shut her Eyes, ••but they turn'd her Sisters out of Doors, and possest themselves of all that she had. These poor Gentlewomen, with Tears in their Eyes, desired only, That they would be pleas'd to give them some of their Sisters Cloaths; but the Jesuits utterly refused it, saying, That they could not dispose of the least thing that belong'd to their Sister, for that all was to be turn'd into Mony, to pray God for her Soul, who was now actually burning in the Flames of Purgatory; so that they could not in Conscience deprive her of the least Re∣freshment or Comfort, she had so wisely provided for her self. Thus these poor afflicted young Women were fain to leave the House in a most desolate condition; and I learnt since, That one of them died in an Hospital, and that the other (prest by Want) had suffer'd her self to be debauch'd,

and at present led a lewd and scandalous Life in Rome.

What think you, Sir? Is not this an excellent use that is made of the Doctrin of Purgatory by these wretched and accursed Jesuits? I'le spend no more time in representing to you the deformity and abominableness of the Fact, since the sole recital of it evidenceth it as clear as the Sun.

Now, to bring this false Devotion the more in Request, and to procure ways and means of mul∣tiplying it, they teach in Italy, That the Souls in Purgatory are not only succour'd and reliev'd by the Prayers and Masses of the Priests, but that by the same means they become helps and assistants to others. If we will believe them, they assist Persons upon Earth in all their Concerns and Oc∣casions; if any one has a Suit at Law, or is en∣gag'd in some Troublesom business; or if a man be desirous to obtain a Place, Command or Dignity; the surest way (say they) in these cases, is to have recourse to these Suffering-Souls, and to get a Number of Masses said for them; for then by way of gratitude and acknowledgment, they take all Rubs out of ones way; they influence the Spirits of the Judges, and procure the Favo•••• of Great Men. If a man be to go a Journy, 〈◊〉〈◊〉 is no∣thing more common in Italy, than to send him away with this good Prayer or Wish; Go, and may the Blessed Virgin, S. Anthony of Padua, and the Souls of Purgatory accompany you every where, and deliver you from all Dangers. This is so Universal, that even the Boys that go to the Jesuits School

are taught, That if they would rise at the Set-hour in the Morning, they must recommend themselves to the Souls in Purgatory over-night, before they go to Sleep. But pray, What appearance is there, That those poor Souls who cannot help themselves, should be in a condition to concern themselves about, and help others? I have seen Lewd Women impudently come into the Sextry, and to order a company of Masses to be said for the Souls in Pur∣gatory, to recover the good-will of some of their Lovers, and to get more Practice; neither indeed are they so much to be blamed, for they are no better taught.

The Power of the Souls in Purgatory is con∣ceiv'd to be of that extent, and so general, as to believe, That by this means they can obtain even Unlawful things at the Hand of God. If it be demanded, Who they are that entertain the People in this gross Ignorance? It is evident, that they are no other but the Priests and Monks; and the Motive for which they do it, is purely their own Interest. They agree admirably well in the Do∣ctrin of Purgatory; but in sharing the Mony that is assign'd for the Prayers, they are all of them together 〈◊〉〈◊〉 the Ears, and it is neither better nor worse, 〈◊〉〈◊〉 Catch that catch can.

A Noble Venetian, in a Company where I hapned to be present, gave a very pleasant Relation of the Sport he had on this occasion: He was left Executor of a Testament, and made the Guardian of a Pupil: The Lady who was dead, had be∣queathed a Sum of Mony for Two Thousand

Masses, to be said for her. The Monks and Priests are very diligent to inform themselves, by means of their Emissaries, when any Person of Quality dies, to the end they may prevent one another if they can, and get the Masses for themselves. The Jesuits, as being the most crafty of all, had first got the scent of it, and before any others, addrest themselves to the Noble Venetian; and as their Custom is, they began to enlarge on the Subject of their own Praises, and averr'd, That there were no Religious in the Church of God, who did celebrate Masses with more Modesty and Devotion than them∣selves; and that the great Zeal they had for the speedy Deliverance of the deceased Party, had in∣duc'd them to come and desire the discharging of the Two Thousand Masses, left by her Last Will. They said, it was an open shame to see in what manner the other Religious and Secular Priests did dispatch their Masses with so much hurry and pre∣cipitation, that a Mass did not last above Half a quarter of an Hour, and that without doubt God was rather dishonour'd, than honour'd by such Services. The Noble Venetian having heard this fair Speech, told them, He was glad to see the great Zeal they had for the Soul of his Kinswoman, tho' he was not so fully perswaded of the Indevotion of all other Ecclesiasticks, as they seem'd willing to represent them; that they might say Masses for the Dead as well as others; and that tho' he knew well, that it was not lawful for the Jesuits, accord∣ing to their Constitution, to receive the least Mony for the Masses they said; yet because he would not

seem altog••ther to reject them, he would give them Mon•• for F••••ty of them. The Jesuits being sorely vex'••••, thus to be put by the Two Thousand Mass••s they had already devour'd, retir'd them∣selves.

Soon after them the Sacristans, or Sextons of the Father Dominicans, were introduc'd; who re∣presented, That they had in their Churches of Castello, and of S. G••ovanni and Paolo, many Pri∣viledg'd Altars (these are Altars, to which the Popes have affixed so many Indulgences, that if one only Mass be said at them for any Soul in Purgatory, they are infallibly deliver'd thence) they alledg'd besides, That all the other Religious made no Bones of it, to Sing one High Mass in∣stead of many, and which they made to pass for an Hundred common Masses; but that, as for them, they scorn'd any such sinister ways, and promis'd fairly to Say them all without the least abatement of the Tale; and that moreover, to testifie their superabundant Kindness to the Deceased party, they would over and above the Number cause several Masses to be Sung for her on the grand Priviledg'd Altar in their Chappel of the Holy Rosary. The Noble Venetian, without taking any great notice of their Discourse, Treated them no better than the Jesuits; and having granted them only some few Masses, sent them packing.

After them follow'd a great number of Sextons of other Religious Houses, and all for the Love of these Two Thousand Masses. If a man might believe them, they were every one of them more

Holy than their Brethren of other Orders; all others, according to them, were Persons without Conscience, who devour'd the Mony assign'd to Masses, without performing the obligations they took upon them. The Venetian however gave to every of them a pretty competent number of Masses, so that of the Two Thousand he had only Five Hundred left.

He sent in the Evening one of his Servants to the Place of S. Mark, to inform the Sec••lar Priests (who commonly have their Walks there, to ac∣quaint themselves where they may meet with Mony for their Masses) That the next Morning his Master would be there, in order to distribute a number of Masses. According to his Promise, the Venetian Nobleman repair'd thither with Five Hundred Notes (this being the way of giving Masses in Italy, they give a Note, whereupon he that hath received, goes and says Mass, and enters it into the Sexton's Book, and then returns it to him who hath given it him, to receive his Mony) and went up to the Procuracies of S. Mark, which are the Buildings which surround the Place of S. Mark, and there pleas'd himself, throwing down these Notes amongst them from some of the Upper-Windows. There were about Three or Four Hundred Priests below greedily waiting for them; who, as soon as they saw the Papers fly about, put themselves in a posture, to catch each of them the most they could; they push'd one another, they flung one another in the Dirt, they Beat one another, they pluck'd one another by the Hair,

and tore one anothers Bands and Cassocks, whilst a great number of People look'd on, and Laugh'd at them. There can be no better way of repre∣senting this Action, than by fancying to our selves a Crowd of Common People, or rather of the Scum or Filth of the People, to whom some pieces of Mony are thrown out of Windows, as I saw some Persons of Quality did on the Day of the Coronation of Their Majesties, King William and Queen Mary; for this was a perfect Representation of the Behaviour of the good Priests of the Roman Church on this occasion. And seeing many in the Scuffle had dropt their Cloaks and Hats, some of their Companions, more dexterous than they, who chose rather to get a Cloak, or a Hat, than a Note, took them up, and having slily convey'd them under their own, skulk'd away with two Cloaks instead of one. The Notes being thus distributed, or rather Chance and Force having thus dispos'd of them, these good Priests departed each of them to their several Posts, to say their Masses.

Probably, Sir, you'l think very strange of this Relation of the Noble Venetian, yet I dare assure you, you need not question the belief of every part of it. The Priests and Monks do agree the best in the World, and are but as one, as long as their Common Interest cements and keeps them together; but they are all at Daggers-drawing, when the least particular Interest divides them: And as for those Priests who Thrub'd one another in the Place of S. Mark, for to catch the Assignations to say Masses, that is no strange thing in Italy, I my

self have seen it with mine own Eyes above an hundred times: Alas! they do far worse than this, for even whilst they are in the Sextry, invested with their Sacerdotal Ornaments, they sometimes fight together for the Priority, or Precedency, in saying their Masses, and call one another the most Infamous Names imaginable. The Italians in this also excuse them with a great deal of Fa∣vourableness, or rather with too much Indulgence. What would you have them do (say they)? they are a Company of Poor Priests, that live of their Masses, and have nothing else to help themselves with; when that fails them, all fails them: And therefore they have great Reason to exert their utmost Activity for the obtaining of them. How∣ever, I am not a little amaz'd, that the Bishops take no course to prevent these scandalous Disorders, and that they ordain so many Priests without providing them some Benefices. There is nothing more scan∣dalous in a Clergy, than to see those who are the Members of it, to be reduc'd by a necessity of Sub∣sistence, to base and mean Actions, and altogether unworthy of their Character. This Disgrace can∣not but with a great deal of Reason reflect upon their Heads; and it is an evident demonstration either of their Negligence to remedy it, or their want of Charity to procure the means of it. The most part of these Poor Priests in Italy live of their Masses, or else by Filching, when Masses fail them: They take all they can get, even in the Churches themselves; the Calices, the Linnen-Covering of the Altar, the Wax Candles, the Books, and in a

word, all that comes to hand. Wherefore we need make no difficulty to believe what this Noble Ve∣netian averr'd, That some in the Scuffle had stolen the Cloaks of their Companions.

Another thing mentioned in his Discourse, and whereon I desire you to make some Reflection, is the great Division and Enmity of those Religious who went to demand the Masses: They accused one another as persons without Conscience, and false and faithless in discharging the Trust they took upon them, and for which they were paid. What the Jacobite said of the Cordelier, the very same the Cordelier said of the Jacobite, and so of the rest; and indeed herein they all spoke Truth. 'Tis a matter of common practice in Italy, That when any one sends Mony to a Convent for an Hundred Masses, they content themselves with Singing one, with the assistance of a Deacon and Subdeacon. 'Tis the Prior, or Guardian of the Colledge, that Sings it: They call this a Mass Sung, an High Mass, a Solemn Mass; and they maintain that one of these Masses is an equivalent to many Common ones: They call this, Making a Reduction.

But, pray Sir, What can this Singing, or these Ceremonies, contribute towards the rendring One Mass as efficacious as an Hundred? I know a Pro∣testant may easily solve this difficulty, by saying, That One Mass is as good as an Hundred, and that an Hundred are of no more Value than One; because they are good for nought, whether singly or aggre∣gately consider'd. But you who are a Roman Catholick, how can you answer this? If you have

never so little Sincerity, you cannot but own that your Priests and Monks, are not only content for to satisfie their Covetousness, to make use of the Doctrin of Purgatory to induce Lay-men to lavish their Mony for the celebrating of Masses; but that after all this, they would by this Artifice of Reduction, exempt themselves from the trouble of Saying them.

The deceased Pope Innocent the Eleventh was no way favouring this Trick of Reduction; for being inform'd, that the Carmelites of Naples had celebrated a Mass in Musick, to acquit themselves of all the Masses they were oblig'd to say, he sent down a Commission, to examine the Registers and Books of the Sextry; and upon Examination there were found no less than Four and forty Thousand Masses, which were not discharged. Innocent being acquainted herewith, did not believe, That so vast a number of Masses could ever be satisfied by one Mass only, how solemn soever it might be. He let them know, That seeing they had receiv'd the Mony, they ought to Say them with the first; and because they had not Priests enough in their Con∣vent to celebrate them, they must take in some Secular Priests to their assistance. The thing ta∣king Wind, and being divulg'd through Naples, many Stranger Priests went and presented them∣selves to celebrate some of them, and for Fifteen Days they admitted them; within which Time they said about Four Thousand Masses at several Altars; and the Fathers paid them at the Rate of the one Half of what they had received for them. At the end of Three Weeks, some Priests that I

was acquainted with, came and told me, That having been to offer themselves, to Say more Masses for them, they were refus'd; and told, That all the Masses were already celebrated; tho' indeed it were a thing absolutely impossible, for so many Masses to be said in that compass of Time: But the Truth of the matter was, That they were griev'd at the Heart, to squander their Mony thus abroad, and therefore were resolv'd rather to tell a gross Lye, than to part with any more. They alledg'd for their Excuse, That they had celebrated several Masses at their Priviledg'd Altar. This is ano∣ther Stratagem of those Priests, which is never a whit inferiour to that of Reduction, and against which the Popes have nothing to alledge; for otherwise they would contradict themselves, as to the Power they pretend to have over the Affairs of Purgatory.

These Priviledg'd Altars (as was hinted before) are such as be Endow'd with great Indulgences. To obtain one of these Altars, great Sums of Mony must be given; but what care they, as long as the Bubled Multitude refund it an Hundred-fold. A Mass celebrated at this sort of Altars, on such a Day of the Week, which commonly is Monday, doth infallibly deliver a Soul out of Purgatory; and a man who should dare to question this, would be look'd upon as an Heretick, and Committed to the Inquisition, as if he had deny'd one of the Fundamentals of Christianity. Accord∣ing now to this Principle, they Argue thus; (and indeed, granting their Supposition, I find their

Argument strong enough) The Pope (say they) grants a Priviledge to one of our Altars, and declares, That when any shall procure a Mass to be said there for any Soul in Purgatory, tho' the most obnoxious that is there, it shall in the same moment be deliver'd thence. Now, the Pope is Infallible in all he declares, especially about the Concerns of the other World; wherefore to draw to a Con∣clusion, We have Mony sent us to celebrate so many Hundred or Thousand Masses, to Say for such a Man or Woman; What is to be done in this Case? Frustra fit per plura, quod fieri potest per pauciora; 'Tis a folly to go about, when there lies a short Cut before us; We'l therefore cause One Mass to be said at our Priviledg'd Altar, which will infallibly deliver the Party concern'd out of Purgatory, and will trouble our selves no farther about Saying the rest; forasmuch as they, being only in order to pro∣cure the same End, would be altogether superfluous and unprofitable; so that by this fair Way, we have (without the least Pains-taking) gain'd a good Lump of Mony, as well as without the least discom∣posure to our Peace of Conscience. This Argument was once most vigorously enforc'd against the Jesuits of Rome upon this occasion:

A Rich Merchant by his Last Will had left them all his Estate, to have so many Millions of Masses said for the Deliverance of his Soul from Purgatory after his Death: His near Kinsman, who of Right was to have been his Heir, being made acquainted with his Will, lost no time; but as soon as he was Dead, went to the Jesuits, and

gave them Mony to say a Mass at their Priviledg'd Altar, for the Soul of the Deceased; he himself was present at it, and took an Attestation in Writing of them, that they had Said it. Having done this, he order'd all the Goods of his Kinsman to be Arrested; alledging, That the End of the Testa∣ment being obtain'd, the Goods ought to return to their Natural Channel; that is to say, to the Heir at Law; that he could prove, That his Relation was either in Paradise, or in Hell, and that in either of those places he stood in no need of Masses. The Case was brought to the Bar, and pleaded with great heat on both sides; the Jesuits being Plaintiffs, and the Merchant the Defendant: But alas! the Case was to be determin'd by an Eccle∣siastical Court, where all the Judges were Parties, who (had they done right) would have condemn'd what themselves do every day: So the Suit was carried in Favour of the Jesuits, under pretence forsooth, That the Church must always be favour'd. However, it is evident that Right and Reason were on the Merchant's side, and that he could not be condemn'd without Injustice. But I return to our Confraternities.

There is never a Village in Italy, how small and inconsiderable soever, which has not a Confrater∣nity for the Souls of Purgatory, and at the least a Score of Priests, who live upon it very plentifully. Besides the Mony they receive for their Masses, which never fails them, they have a sort of People who carry Boxes through the Streets, from House to House, Begging of all those they meet with,

with a great deal of Importunity, some Mony for the Souls in Purgatory; which Mony the Priests afterwards share amongst themselves. In many places of Italy, especially in the great Cities, in order to their having a fix'd and setled Income, they Let to Farm this Purgatory-Mony to some Lay-man or other, as I have seen at Milan, in that Famous Confraternity of the Souls in Purgatory, establish'd in the Church of S. John de Casa Rotta. The Farmer here pays Four Thousand Crowns every Year to the Priests of that Church, and makes his Profit of the rest: He maintains for this end Forty Box-Carriers, who are cloath'd in White, and wear upon their short White Cloaks the Arms of the Con••raternity, to distinguish them. They have each of them a Shilling a Day allow'd them, and their Business is to run through all the Streets of the City, and beg Mony for the Souls in Purgatory. These Box-Carryers are pickt Men, very cunning and skilful at their Trade of Begging. Sometimes they are so importunate and impertinent, that they follow a man the length of two or three Streets, without quitting him, to force him by their Impor∣tunity to give them something. Neither is it without danger to give them any rude or churlish Answer; for in that case, they have the Malice to tell you to your Face, That they see well enough by you, you have no consideration for the Souls in Purgatory: And should you continue to Revile them, might probably get you recommended to the Inquisition, to learn more Manners. The Far∣mer of the Souls in Purgatory, has the Keys of all

these Boxes, and they are bound once or twice a Week to bring them in to him. When at any time they bring them full and well Lin'd, he gives them something over and above their ordinary Pay, to encourage them to perform the Quest with so much the more application and dexterity. He takes care to place some of his Boxes in all Inns, Ordinaries, Taverns, Victualling-Houses, and other publick Places. Those who have Travell'd Italy know, That the Host doth commonly at the end of every Meal, bring in his Box for the Souls in Purgatory, and desire his Guests to put in their Charity. At the Time of Harvest and Vintage, the Farmer sends some of his Emissaries into the Fields, to carry on the Quest there for the said Souls; they have great Wagons with them, and beg some Portion of what is gather'd, in Corn, Wine, Wood, Rice, Hemp, even to the very Eggs and Hens. Which done, they either spend what they have got themselves, or else sell it and turn it to Mony.

Now the poor Country People being extreamly Simple and Ignorant, and the persons employ'd to Receive their Charity being very Subtil and Cra••ty, make them believe what they please themselves, and so abuse them extreamly. I over-heard once a poor Country-woman, who gave some Hemp to some of these crafty Collectors; saying, She was very sorry she could not give them enough, to make a great Shift of: But one of the Quest-men told her, That they would take care to make a little Shift of it, for some small Soul in Purgatory.

They turn'd their Heads, and laugh'd at the Sim∣plicity of this poor Woman; but not one of them had the Charity to inform her better.

Ignorance in the Church of Rome passeth for Simplicity; and 'tis to this Ignorant Simplicity, or Simple Ignorance, that they attribute that Blessing of the Gospel, Blessed are the poor in Spirit. Whereas it seems to me, that this Poverty of Spirit is to be understood of a Simplicity equally devoid of Malice and Ignorance, and of a Candid and Open Spirit, without any foldings or deceit; or else of those, who having their Hearts set loose from the desire of the Riches of this World, are the true Lovers of Evangelical Poverty. But to speak Truth, the Reason hereof is, Because this Ignorant Simplicity, is a thing of such exceeding Profit and Advantage to the Priests and Religious of Rome. The more Idiots the People are, the more easie it is to Chowse them, and to Pick their Pockets.

This is, Sir, some part of what I have observ'd concerning the Use that is made of the Doctrin of Purgatory in Italy. I might produce many In∣stances of every different Point I have Treated of in my LETTERS; but commonly I alledge one only, and very rarely two; and indeed never, but when some particular Circumstance, which deserves ones Notice, does oblige me to it. I shall only add a word or two concerning their Pictures of Purgatory, before I conclude this LETTER.

There is never a Church or Chappel in Italy, which has not some large Picture in it, representing Purgatory. The Souls that are there are painted in the resemblance of Naked young Men and Wo∣men, with some Flames surrounding them; these Flames indeed are harmless enough, because they burn not; but I fear those infamous Naked Fi∣gures, kindle very dangerous Flames in the Hearts of many Spectators. An Italian having caus'd his Mistress to be painted in the Flames of Purgatory; because she had refus'd him some Favours, had these two Lines writ at the bottom of the Picture:

S' è così piacevole divederla in Purgatorio, Che cosa sarebbe divederla nel Ciele.

His Fancy was this: If it be so pleasing a thing to see her in Purgatory, where the Flames hide some part of her Naked Body; how great would the pleasure be, to see her painted in Heaven stark Na∣ked, where no part of her Body would be hid? For after this manner do they of the Church of Rome represent the Last Judgment, and the Blessed Souls in Heaven. They publickly expose these Pictures on their Altars, and the People have them before their Eyes, whilst they hear Mass. I know what they alledge, That this is done, to impress these great Truths of Christianity the more strongly upon the Imagination; as if Christians were only to be led by their Imaginations, and not by their Reason. They will have a man to submit his Reason in all things, and at the same time spare

nothing for to fortifie his Imagination. Whereas the Protestants do quite the contrary, they disregard and neglect Material things that so vigorously affect the Senses, that they may worship God in Spirit and in Truth, and render to him a reasonable Service.

They practise one thing in Italy, which indeed is very horrible. When a poor Criminal is led to Punishment, he has always two Priests by his side, who hold a Picture of Purgatory before his Eyes; yea, they go up the Ladder or Scaffold with him, still holding the Picture before him till Execution be done, and talk to him of nothing else. Is not this indeed to double the Fright and Terrour of these poor Wretches, who are but too much terrified already with the Death they see prepared for them? The same thing they practise towards those that lie a Dying; They place a Picture of Purgatory at the Feet of their Bed, between two lighted Wax-Candles, to make it appear with more lustre, and the Patient is exhorted to keep his Eyes upon it. Some are fain to beseech them, to speak to them of the Goodness and Mercy of God, because they are already sufficiently terrified with his Justice: But for the most part, they do but Knock at a Dead∣man's Door; for the Priests are so wedded to their Songs of Purgatory, that if they chance to make a small digression, they presently fall again into their old Track. For my part, I am of Opinion, That after we have spoke to a Sick Person concerning the Justice of God, of punishing of Sin in the other World▪ by the Eternal Pains of Hell, to the end, to make him seriously examine his own Couscience;

it is very sitting afterwards to lay before him the great Mercy of God, to raise his Hope and enflame his Charity. We Fear God, because he is Just to Punish; but we Love him, because ••e is kind to Pardon; and surely, 'tis better the last Moments of a Chri∣stians Life should be spent in Loving God, than in the Fears and Terrours of his Judgments. This is that which hath cast many into those Terrours, which wanted little of downright Despair. But alas! it is but too evident, That the Doctrin of Purga∣tory was never contrived so much for the Comfort of Dying persons, as for the Profit of the Living, I mean of those Lazy Priests, who think of nothing, but of pleasing themselves, and to enjoy Ease and Plenty in this World.

I should now come, to speak something of the Principal Means they make use of, to confirm and maintain their Doctrin of Purgatory, which is to Preach it up with an incomparable Zeal and Ear∣nestness. I call to mind also, that I promis'd you at the beginning of this LETTER, to give you some account of their Manner of Preaching in Italy: But forasmuch as I perceive my LETTER to be long enough already, and that this Subject cannot be dispatch'd in few Words, I shall reserve it for the next occasion I shall have of Writing to you; and in the mean time, Sir, I beseech you to believe, that I shall continue all my Life,

Your, &c.

The Sixth LETTER, Of the deplorable Abuse of Preaching in Italy, &c.

YOu know, Sir, That that which supports the Church of God, and is (as it were) the Life and Soul of it, are the Sacraments and the Word of God; wherefore it is of the highest Conse∣quence, that both these be faithfully and decently Administred; and I shall always take the due and faithful Dispensation thereof for a sure Mark of the True Church. This Motive engag'd me, whilst I was at Rome, particularly to inspect the Practices of the Church of Rome; in reference to both these. I suppos'd I could not meet with any place more favourable to this my design than this Great City, which boasts her self (if we will believe her) not only to contain within her Precinct, the Principal and Mother Church of the whole World; but over and above, doth attribute to Her self (tho' it be hard to say upon what good ground) the Name of HOLY, Roma Sancta. As for what concerns the Administration of the Sacraments, I cannot de∣ny, but the same is performed there both very orderly and solemnly, and indeed with an overplus of Ceremonies, even to Superstition. Here I should

give you an account of those Ceremonies which are observed at the Consecration of Priests, the Celebrating of the Eucharist, and of the Pompous Preparations that are made against Easter, the Week before, called The Holy Week; which by their Splendour and Magnificence, draw an infinite Number of Strangers to Rome, towards the End of Lent, to be Spectators thereof. It is a common Saying, That he who would pass his Time most agreeably in Italy, must be at Venice at Shrove∣tide and Ascension-day; the Octave of the Holy Sacrament at Bononia, and the Holy Week at Rome.

Here also I should have occasion to Relate to you an infinite Number of Fopperies, that are practis'd here on certain Feasts in the Year; as at Christmass, Ascension, and Pentecost; but because this would take up a great deal of Time, I shall pass them by in Silence at present, to enlarge my self on a more considerable Subject, wherewith my intent is to Entertain you particularly at this time, which is, their Way and Manner of Preach∣ing. Asmuch as there is of Superstition and Excess in the pompous Administration of their Sacraments; so great a Deficiency, Negligence, and Unfaithfulness do we meet with in their Dispensing of the Word. During the space of the Seven Years, that I was in Italy, in all the Cities where I have been at the Times of Advent and Shrovetide, I have heard a vast Number of Sermons; but I have never seen or known any Curate, or Secular Priest, to Preach, except once a Canon at S. John of Lateran, and a Cardinal on Easter-day, in the Cathedral Church

of Milan. So that in case the Word of God be corrupted and abus'd, as indeed it is very conside∣rably every day, we cannot charge the Secular Priests of Italy therewith, who do not Preach at all, or who indeed are (for the most part) so Igno∣rant, that they cannot, if they would; but the Fault is wholly to be laid at the Door of the Monks, and other Religious, who have in a man∣ner wholly engross'd the performance thereof. Me∣thinks it is enough said, when I tell you, That the true Pastors, who are the Curates, take no pains to ••eed their own Flock, but recommend that Care to Strangers, I mean to Monks, who are more sollicitous to satisfie their own Interest and Vain-glory, than to procure the Salvation of Souls. Yea, the Monks have so absolutely possess'd themselves of this Ministry, that they will not suffer a Secular Priest to Preach in his own Church; and if any of them should undertake so to do, and they should find that they could not supplant him, they would maliciously employ all manner of Means to blacken and mis∣represent him in the Eyes of the People, and rob him of his Credit and Reputation.

True it is, that on the other hand, the Curates being generally lovers of Ease and Idleness, make no great endeavours to reclaim their Right to the Pulpit: They declare openly, That it is the Business of the Monks to Preach, forasmuch as not being engag'd in the Business and Trouble of the World, they have leisure enough in their Monasteries to Study and Cun their Sermons; but that as for them, being wholly employ'd in the Administration

of the Sacraments, in hearing of Confessions, and assisting at Funerals, they have no spare Time to turn their Thoughts that way. So that we seldom meet with any Quarrels on this occasion between them and the Monks.

Whilst I was at Rome▪ I often went to the Minerva to hear Sermons: They are the Father Dominicans that Preach here, who are also called The Preaching Brothers; because in the sharing and division of the Gifts and Graces of God, the Monks have made amongst themselves, these have boldly appropriated to themselves the Gift of Preaching. But we find, that this is nothing but an arrogant Usurpation of theirs, without the Consent of the Holy Spirit; for I have scarcely found any Monks more unsuccessful in this Ministry than them∣selves. God will never permit the Pride of Men, to dispose of those Gifts which belong to him alone. The Jesuits have arrogated to themselves the Gifts of Tongues, and of Informing Youth; and yet Experience shews, that they are indeed very igno∣rant and unskilful in both these; and that the Scho∣lars who have Studied in the Universities under other Masters, are incomparably better grounded in Learning, than theirs are. The Monks of S. Bennet have appropriated to themselves the Cha∣racter of Retirement and Silence, and yet we find no People more Gadding up and down in Cities and Country, than they.

But to return to my Discourse; It was one of these Old Dominican, or Preaching Brothers, that Pre••••••ed at the Minerva; but he did it in so

unworthy and indecent a manner, that I wonder how I could resolve to go and hear him more than once. All that was attractive in him was, That notwithstanding he was very Old, yet he was extreamly Comical, and an egregious Buffoon; so that he made his Auditors Laugh with open Throats: He walked in his Pulpit (for in Italy they have them very long and wide); he Thump'd the Pulpit with his Hands and Feet; he Roll'd his Eyes in his Head, and put himself into an Hun∣dred ridiculous Postures.

I shall give you here a small scantling of one of his Sermons, which I still remember, that by the Pattern ye may judge of the Whole Piece. He had a mind it seems, to make a Moral Application of the History set down in the XXI. Chapter of the Book of Genesis, where Abraham turn'd his Maid Hagar out of Doors. He begins thus; Sirs, said he, come follow me, and take a Walk with me in the Holy Scripture; Then fetching three Steps in the Pulpit, having one of his Arms a Kimbow, he stopt short at the Fourth, and as a man who in an horrid Desert saw some Body at a great distance, he stood still a good while without speak∣ing a word, and very attentively fixing his Eyes till the near approach of the Object; he began to say, What is that I see there? Sure it is a Woman; and keeping Silence again a good while, he said, O God! if I beent much mistaken, 'tis Hagar, Abraham's Servant: Ay, sure enough 'tis the very same. God save you Hagar! Prethee tell me what is thy Business here in this loansom Desert, which

is so dismal and frightful to Nature? Then making as if he view'd her from Head to Foot; I perceive one thing already (said he), that she has not Robb'd her Master, as many Servants do now a-days; for she is in a very pitiful Equipage▪ Tell me Hagar, Why is it then you have left your Master? Here making Hagar speak in a most afflicted and sorrowful manner, and as it were all in Tears, That it was because of her Mistresses Jealousie; he answer'd Laughing, A very fine Reason believe me; What was this all? Hum▪ this is very pleasant; Madam Sarah Turns away her Servant, because she is jealous of her. Come Hagar, come thou along with me; I'le at this instant go and speak to thy Master about it. And then taking seven or eight Turns in the Pulpit, muttering all the while to himself; Sarah Turns away her Servant, because she is Jealous of her; a stanch Reason indeed; and then stopt, Striking two great Thumps against the Pulpit, he said, Who is there? Pray tell Abraham, I would speak with him; and soon after making a very low Bow, as if he had seen Abraham, he said to him, Abraham, pray tell me for what Reason you have Turn'd away your Servant Hagar? She tells me it is, because your Wife is Jealous of her: Then personating Abraham, Abraham answers him, If I have turn'd away my Servant, I have had an Order from God for it, and therefore don't think my self bound to give you any further Reason of it. Tho' indeed Hagar has not told you all; It was not only upon the account of Jealousie she was turn'd out of

Doors, but because she has a Little Boy of her own, that is very Naughty, he beats him that I had by my Wi••e; they are continually wrangling together; they pull one another by the Hair; they Cry, and make an intolerable Noise in the House. My Wife has several times spoke friendly to her Servant about it, but Hagar is become too bold and imperti∣nent, she gives saw••y Answers, and has too much Tongue: For these Reasons therefore, and to have quiet in mine own House, I have been fain to Turn her out of Doors. Here the Old Father Dominican, rolling his Eyes in his Head, and wrinkling his Brow, as one that was very Angry with Hagar; Hagar, said he, I find now, that you did not tell me the Cream of the Jest: Thou art just like the Servants of Rome; when they are turn'd out of Service, 'tis never any of their Fault, 'tis because their Mistresses are of an intollerable difficult Tem∣per; they are exceeding Humoursom; they are very Jealous, and 'tis impossible to live with them: But by what I can perceive, it was because you began to play the Mistress, and because there was a continual disturbance in the House upon your account. I know well enough, that Jealousie could not be a sufficient Reason for sending a good Servant packing; for otherwise our Roman Dames, who are extreamly Jealous, would never be able to keep any: But there must be this besides in the case, That this Jea∣lousie causeth Disturbance and Noise in the House between the Husband and his Wife, or between the Children; and then I am clearly of Abraham's Opinion, The Servant must Turn out, Ejice Ancillam & ••iliū ej••••▪

The Father, after that he had very dexterously plaid the Buffoon on this History of the Bible, past on to another, which he handled in the same Co∣mical manner, making all his Hearers to burst out into loud Laughter: And after all, fell upon the Devotion common to their Order, which is the Rosary; for they bring this in by Head and Shoul∣ders upon all occasions, let their Subjects be what they please. This was his constant Mode of Preaching, and the Church was always full of People.

The Italians are extreamly in love with Sermons that make them Laugh, which is the Reason, that the most part of their Preachers apply themselves to a Comical and Drolling Style. The Jesuits have another Way of Preaching, which I may call a Poetical Style: For they being persons who have spent their young Years in Teaching Human Learn∣ing in their Colledges, they have their Head and Fancies fill'd with Ovid's Metamorphosis and Aesop's Fables, and accordingly all their Sermons are stuft with them. If they speak concerning the Incarnation of the Word, they would think they had not exprest themselves well, without saying, That the Divine Prometheus brought down Fire from Heaven to the Earth; that is to say, Has personally united the Divine with the Human Nature. They com∣monly quote a vast number of Passages drawn from Profane Authors and Poets; as from Cicero, Virgil, Horace, Martial, &c. yea, I have heard some of them that have quoted Terence's Co∣medies, and Ovid De Arte Amandi; but they

very seldom are heard Citing the Fathers, and yet more seldom the Holy Scripture. The great Converse they have with Persons of Quality, makes their Words and Expressions to be choice; their Discourse neat and refin'd, tho' Substance and Soli∣dity be for the most part wanting in them; their Gesture is very proper, and their Declamation or Elocution not amiss. For to gain the more Credit to their Order, which is of late standing, and yet so powerful, they very frequently quote the Book of the Exercises of their Founder S. Ignatius; which, after all, is but a very poor Book, and (as 'tis said) none of his own neither, having stolen it when he was Convert Brother in the Abby of the Benedictins of Montserra.

The Capuchins have another Way of Preaching, and their Style is Stoical, Emphatical, and Thun∣dering: They commonly make choice of very Terrible Subjects, as Death, the Last Judgment, Purgatory, and Hell: They ••ill the Air with Excla∣mations, Thump the Pulpit with their Hands and Feet; they lay hold of their great Beards, and Roar with such a Tone, as terrisies all Men, yea, and the Dogs too; for I have observ'd, That when a Capuchin Preaches, all the Dogs run out of Church. In a word, Almost all the Religious have a different Way of Preaching, and different Divines too, whom they follow, whose Opinions are frequently opposite to one another. The Cordeliers have their Scotus and S. Bonaventura; the Dominicans, S. Tho∣mas; the Jesuits, their Suarez; and so of the rest.

As for the Order observ'd as to Partition of their Sermon, 'tis the same throughout all Italy. They all begin their Sermon with the Angelical Salu∣tation, or Ave Maria; and not with the Invoca∣tion of our Heavenly Father, in praying, Our Father, &c. or by calling upon the Holy Ghost, which yet are the most proper, or rather the only necessary for this purpose. But indeed, the Doctrin they preach is so extreamly corrupt and wrested, that it is no wonder to find their Introductions tainted with the same Infection. God by this very thing manifesting to us, That what they preach is not the pure Word of God, by permitting them to Preface their Human Inventions with the Invoca∣tion of a Creature. After their Address to the Virgin they pronounce their Text, which com∣monly is a place of Scripture, or sometimes a part of a Prayer of their Church, or some Entrance of the Mass. They cite the Texts of Scripture only by halves, and in an abstract and interrupted Sense, without declaring what goes before, or follows after; which yet they ought to do, to render the Sense perfect. After this they proceed to their Propo∣sition, and then continue their Discourse all of a pi••••e, without any Divisions or Subdivisions at all. They divide their Sermon indeed into Two parts; but the Second is nothing else but an heap of Exam∣ples, Histories, and Tales made at pleasure, to divert their Auditors. In the Interval between this First and Second part, they gather the Alms in the Church for the Poor. There are Men appointed for this purpose, who have Bags fastned to the end of long

S••aves, with little Bells at the Bottom of them, and they pass by all the Ranks and Seats of the Hear∣ers, to receive their Charity. The Preacher in the mean time, whilst these Bags or Purses are march∣ing about, doth with an incomparable Zeal exhort them, to Give freely.

I never in my life saw People more enflam'd with Charity for their Neighbour, than they are, in the Pulpit; you would say, They are the very Fathers of the Poor. Herein I cannot but do them the Justice to own, That our Protestant Ministers are not so good Advocates for the Necessitous Mem∣bers of Jesus Christ, and do not take the Cause of the Poor to Heart, with so much Heat and Zeal, as these Men do. However, Sir, I would have you know, that when I praise your Italian Monks, 'tis not their Persons I praise, but their Action, or rather the External Appearance of their Action: For if we cut this Fair Apple in two, we shall find the Worm there, which makes it all Rotten and Corrupt within. To make short, my meaning is, That the Motive that prompts them so seriously and zealously to Recommend the Poor to their Auditors, is a piece of Self-Interest: For the one half of the Alms that are gathered in the Church, as well as at the Church-Door, during the Sermon, belongs to the Father-Preacher: Otherwise, it were impossible to induce those Hard-hearted and pitiless Monks, those Hearts of Brass and Marble, who are so signally qualified with Insensibleness and Cruelty; I say, it would be impossible to induce them to any Sentiments of Mercy and Compassion for the Miseries

of their Neighbour, if Lay-men had not found out a way to joyn the Interest of the Preachers with that of the Poor, and to make but one of them. This, this Sir, is the great Spring that moves the whole Engin, and makes the Monks to study such importunate Motives and Reasons, to draw Mony from their Hearers Purses: Yea, there be some of them, who are so extreamly Malepert and Insolent, that I am astonish'd they do not pull them out of the Pulpit.

I went one day in Lent, to hear one of the Sermons at the Church of S. Andrew of the Valley at Rome; it was a Father Franciscan that then preach'd there; his Sermon was concerning Prede∣stination, and after he had declar'd, That the Num∣ber of those that were predestinate, was not so small as some did imagin; I speak now (said he) of Ca∣tholicks; for as for all Infidels, who do not believe in Jesus Christ, aswell as all Hereticks, as the Lutherans, Calvinists, Zuinglians, &c. our Mother (the Holy Church Catholick, Apostolick, and Roman) teacheth us, that they are all undoubtedly Damn'd, and we ought to believe accordingly. Afterwards, making a long enumeration of all those he firmly believ'd would certainly be saved, he amongst the rest mention'd all those who were Enroll'd in the Confraternity of S. Francis his Rope, which pecu∣liarly belongs to those of his Order; Because (said he) it is impossible, according to the Bulls we have concerning it, from the Popes, that any such should die in any Mortal Sin. He very frankly allow'd the same Grace also to all those who wore the

Habit of his Order, and so very handsomly justled in himself into the Number of the Elect. Finally, putting a Question to himself, Whether there were not some visible Mark upon Earth, by which one might distinguish the Elect from the Reprobate? he answer'd himself, Yes, that certainly there were such Signs. Amongst other Signs he reckon'd up, I remember this was one, To love Musick, and the sound of Instruments; but that the principal Sign of all was, To give Alms. This indeed was the Point he would be at, and very dexterously he took occasion from hence, to Exhort all his Audi∣tory, To expose that day to the Eyes of all Men, the undoubted Tokens of their Predestination, by their Liberal putting into the Purses; and that for his part, He would take exact Notice from his station on high, of all those who gave this Evidence of their Election, that so he might know, who were Reprobate, and who were Predestinate amongst them. Accordingly he sets himself down in his Pulpit, and was silent; and staring with his great Eyes that way they carried the Bags, having per∣ceived all the first Rank had shewed themselves very Liberal: This is well, said he, I find that here is one Rank already of my Auditors that are Pre∣destinate: And the second and third having fol∣low'd the same Example; In very Truth (said he) I believe, that my whole Auditory will prove to be of the Number of the Elect. This is an extra∣ordinary Com••ort for me, that I have Preach'd here this Lent, and I render Thanks to God for it▪ because it is a Sign, that Sinners are Converted.

By this means, the Father procur'd a very Liberal Collection. I observ'd all this while, that he put many of his Auditors into great trouble and con∣fusion, especially some Women, who probably had no Mony about them; they Blusht exceedingly, and to avoid the confusion of being accounted Reprobates, they reach'd forth their Hands to the Bags, as if they had put in something. I my self heard an Handicrafts-man saying to one of his Acquaintance, That Monk there (with his Signs of Predestination) made me, sore against my Will, put a Crown into the Bags, because I had no other Small Mony about me; for if I had given nothing, it would have spoil'd my Reputation; they would have taken me for a Damn'd Wretch, which would have been enough to have frightned all Customers from my Shop.

The Monk ravish'd to have seen so many Elect in his Auditory, very joyfully fell to the Second part of his Discourse, and being put into an extream good Humor by their Liberality, he play'd the Buffoon to admiration. After he had told them many Little pleasant Stories, he began his Second Quest for the Souls in Purgatory. He made use of the same Motive, with which he had speeded so well before. He represented to them, That it was not enough to have shew'd their Charity to the Living, but that it was necessary for the com∣pleating of the Evidence of their Predestination, to extend it also to those that are Dead; that is, to the Members of the Suffering-Church; for that is the Title they give to Purgatory. The Mony of this

Quest, goes to the Priests or Monks to whom the Church belongs, where the Sermon is Preached; and to Encourage the Preacher to do it more effe∣ctually, they allow him the Fourth part of the Col∣lection. This is that which makes them so zealous to Exhort the People from their Pulpits, to a Liberal Contribution. There are some who are so far transported with Zeal for these Suffering Souls, that not content to have made one Quest in General on this Subject, they back the same with two others. The Second is with an intention to Relieve some Relation or Friend, that any of the Auditors are more particularly obliged to assist; and the Third for that Soul in Purgatory, which is the most neg∣lected as to matter of Suffrages, and who hath neither Relations nor Friends to pray God for her. Thus it is that these Foolish and Rash Men, im∣prudently exalt their own Mercy and Compassion above that of God himself; implying, That if their Charity did not extend it self to these Wretched Souls, destitute of all help and assistance, as they say, God would be Pitiless and Cruel enough, to let them suffer a vast Number of Years, yea, even to the Day of Judgment, without shewing any Mercy to them.

I have been told a Story of a Country-man, who perceiving that the Preacher of his Parish, after having made Three Quests one after another, was about to make the Fourth, for the Soul that suffer'd the most; call'd out to him aloud, Father, I would advise you to shut up your Purgatory at present; for if you let one Soul more out, she will be in danger

to return from whence she came, without any thing: For my part (said he) I tell you plainly, I have no more Mony to give. Whether this be a true Story or no, I cannot aver; only this I know, that very often they give a fair occasion for their Auditors to say as much. 'Tis in the Interval of their ga∣thering this Collect, that the good Father Preachers do utter whatsoever comes into their Crowns, to persuade their Auditors to so Charitable a Work. Here it is, that with a great deal of Heat they vent all their Fables and Tales of Purgatory.

I heard a Father Carmelite in the Parish of S. Sophia at Venice, who having made a Sign with his Hand, to oblige his Auditory to be Silent, and Listning attentively with his Ear, as if he had heard something; he at length ask'd them, Whether they did not hear a kind of indistinct Noise, as of many Voices at a distance? Afterwards, lending his Ear a Second time, he told them, That he heard the Souls of Purgatory calling upon them, Not to spare their Charities, but to Relieve them with a Liberal Contribution; corrupting to this purpose that Pas∣sage of the Revelation, Audivi sub Altare Animas interfectorum clamantium, vindica sanguinem no∣strum, Deus noster; I heard under the Altar the Souls of those that were slain; Crying, Avenge our Blood, O God: For he made bold to change most of the Words, to accommodate them to his pur∣pose; saying, Audio sub Altare Animas defuncto∣rum clamantium, Refrigerate Sanguinem nostrum Fratres nostri; I heard under the Altar the Souls in Purgatory, that Cry, Refresh and cool our Blood

our Dear Brethren. I took this Action of the Preacher for an excellent Figure of Rhetorick, which is called Fictio; but I am sure, that many there did not take it in my Sense, but did really believe, That the Preacher had indeed heard the Souls in Purgatory crying under the High Altar; a sure Sign of which was, that many rose up from their Seats to look that way. The Sermon being ended, the Preacher comes down out of the Pulpit, and is led into the Sextry; whither the Purses are brought, and there they are open'd in his presence, and his Share or Dividend counted out to him; the Preachers herein resembling Fowls of Prey, or Hunting-Dogs, to whom always a portion is given of the Prey they have taken.

In those parts of Italy that Border upon Germany and France, the People don't suffer the Priests and Monks to lead them by the Nose, somuch as the Inhabitants of the Provinces that are nearer to Rome. True it is, the Priests are not wanting to use their utmost Endeavours to bring their Purga∣tory into Request; but the Lay-men look upon them no better than Mountebanks for their pains, who spare no Lies to persuade the People to buy their Drugs.

I was once desired, by the Curate of Campo Dolcino in the Alpes, to take the pains to clamber up to Mount Splug, to go and preach the Day of the Assumption of the Blessed Virgin, in a small Village: I went thither, and did my utmost En∣deavour to stir up their Devotion, and make it Beneficial to their Curate; but it was impossible for

me to exalt their Beneficence, beyond a few Pounds of Butter, notwithstanding the Curate had earnestly entreated me, to be importunate with them for some Mony. Mony it seems is very scarce in those Mountains, they affording nothing besides Butter, Cheese, Chesnuts, and Salt-Meat; and the poor Country people carry to the Church such as they have, to bestow upon their Curate. At the place where I went to Preach, the Inhabitants cannot continue, but about Two Months in the very midst of the Summer; after which the extream Cold drives them from thence, and obliges them to Re∣move lower, where they continue about Two Months longer with their Cattle; thus descending by degrees, till they come down to the Vallies, where they continue all the Winter. But to return to our Preachers.

The Second part of their Sermon, as is already mention'd, is made up of nothing but Idle Tales and Drollery; which is the Reason why many persons, who take no delight in these Jests and Fooleries, and probably also, for fear they should be forced against their Wills by the Impudence of the Preacher, to put Mony into the Purses, go out of Church towards the End of the First part. This First part contains the Body and Substance of their Discourse; and they who print their Quadragesimals and their Ad∣vent Sermons, that they may not disparage them∣selves, never print the Second part of them; but make a shift to divide their First part, and make two of it.

The Buffoon, or Comical Preachers, are the most follow'd by the Common people; but those that preach by curious Thoughts, are the most esteem'd; and those who are call'd Dotti, or Virtuosi, do generally frequent them. This Way of Preaching by curious Thoughts, consists chiefly in never re∣presenting things in their Natural Sense. If they alledge a Text of Scripture, it is a Sense that is forc'd, subtil, curious, and far-fetch'd, which is not the meaning of the Scripture; and a Preacher who should stop at the Literal and Natural Sense, would be look'd upon no better than a Simpleton, Igno∣ramus, and Ideot; and except he had something of a Comical Air with him, would be very slenderly provided with Auditors. I have made it my Ob∣servation, That they commonly take no place of Scripture in the Literal Sense, besides the Sacra∣mental Words, Hoc est Corpus meum; This is my Body; for here they obstinately keep to the Letter. And yet I once heard a Father Minim, in Trinity Church on the Hill, at Rome, who interpreted the whole History of the Institution of the Lord's Supper in another Sense, applying it wholly to the Doctrin of Alms. Our Lord Jesus Christ (said he) the more engagingly to recommend to us the Care of the Poor, would have the last Action he ever did here on Earth, should be an Act of Charity; to this purpose, when he had nothing more to dispose of, save one poor Morsel of Bread he had in his hands, He brake it, and gave it to his Disciples. This Thought of his was found very quaint and cu∣rious; tho' in the mean time it is very evident, that

this is not the True and Natural Sense of the Holy History; for Jesus Christ in this Action, did not in the least pretend to give an Alms, but to institute a Sacrament, that might serve for the Sustenance and Spiritual nourishment of our Souls. However, the Monk was extraordinarily applauded for this his curious Thought, and he was not wanting to make good use of it, at his Quest. And to the end they may be the more fruitful and copious in these fine Thoughts, the Monks ordinarily Retire, and take their Walks in pleasant places, as in Gardens and Woods, there to Meditate their Sermons: Others again, betake themselves to Dark and Subterranean places, there to Contemplate without disturbance. Some of them drink good Wine, and that in good quantity too, because (according to the Common Proverb) Vinum acuit Ingenium; Wine excites In∣vention: And lastly, Others follow there particular Humors.

The Superiours of Religious Houses, suffer their Preaching Monks to do what they please, and go whither they will, to favour their Invention, or (as they term it) their curious Thoughts. They deal with them as charily, as we us'd to do with Bigbellied-Women, whom nothing must be refused, for fear of spoiling their Fruit, which are their fine Thoughts. 'Tis this great Liberty and Indulgence, that makes so many Monks in Italy apply them∣selves to Preaching, because being once engaged in this Way, they are exempted from all the Obser∣servances their Rule obligeth them to.

The Way of setting forth these their fine Thoughts in the Pulpit is this: As soon as they have utter'd any thing that is Neat and Curious, to make appear, that it doth not want solidity, they (in order to back it) endeavour to find out some Texts of Scripture that seem to favour it, and to which, for the most part, they give as forc'd a Turn, as to that which is the Basis and Ground of their neat Thought. They commonly quote nothing but Ends and Scraps of Verses, without telling what goes before, or what follows, and seldom or never cite the Books from whence they are taken. They content themselves with saying, As it is Written; or, According to the Oracle of the Holy Spirit; or, As it is set down in the Sacred Texts; and then quote the place they intend: But it is impossible to know, whether what they alledge, be faithfully Reported by them or no. Thus it is an easie thing for these Corrupters of the Holy Writ, (that they may Au∣thorize their neat Thoughts, and high Sublimations of Wit) to seduce poor People which never Read the Scripture, and to whom the Reading of it is not so much as permitted. After they have thus endeavour'd to back their curious Thought with Scripture, they endeavour further to strengthen it by the Authority of the Fathers. They reckon amongst the Fathers, not only the Ancient Doctors of the Church, as S. Chry∣sostom, S. Ambrose, S. Jerom, S. Austin, &c. but also their most Modern Doctors, as S. Thomas Aquinas, Cardinal Bellarmin, &c. insomuch as at this rate they have a very large and wide Field to go a pickecring in. And forasmuch as it is an ordinary Say••ng,

that Good Wits jump, this egregiously flatters their Pride, to make out to the People, That those great Understandings of Ancient times do accord so well with theirs. Some have the sottish Vanity to say in the Pulpit, S. Austin, or S. Ambrose, had the same Thought with me, when he said, &c. They very seldom quote the Books and Chapters from whence they have their Authorities, and they content them∣selves with saying in general, As saith S. Austin; As S. Ambrose affirms. But Experience does evidence it beyond dispute, That they cite a vast Number of Authorities falsly, or else do so extreamly mangle and corrupt them, that if we should go to look for them in the Original, from whence they pre∣tend to have drawn them, it would be a very hard matter to know them.

I once heard a Benedictin Monk in the Church of S. Praxed at Rome, who having made an Ob∣jection to himself, Why amongst so many persons, who have recourse to the Blessed Virgin in their needs, so few are relieved by Her? An Event in∣deed which seems directly oppos'd to the Belief of the Church of Rome, viz. That all those who Addrest themselves with Confidence to the Blessed Virgin, are infallibly assisted by her. He Answer'd this Objection by saying, That those who fail'd of her Aid, were such as did not Lift up their Hearts to her. They indeed (said he) do often enough Lift up their Eyes, their Hands, and their Voice to Mary; but their Hearts all the while are grovelling on the Earth, and they never lift them up towards her. To this purpose he quoted S. Jerom, Si volu∣mus

exaudiri à Maria, erigamus corda nostra ad Mariam; If we would have Mary hear us, we must Lift up our Hearts to Mary. I have Read S. Jerom before, and I have Read him over since, having always this Passage of the Benedictin well imprest in my Memory, but I could never find it there; and I am well assur'd, that no Body will be able to find it there after me: But the Mystery of it was, That this Passage was very proper to back and confirm the fine Thought of the Monk.

We need not wonder to find the Roman Catho∣licks boast, of having the Fathers on their side; for if at any time they are not so, they soon make them come over to them by force, and draw them in (as we say) by Head and Soulders. In this case they do imitate another Italian Monk; who not being able to make a Passage of S. Chrysostom favour a fine Thought was come into his Head, he began to be in a Passion, and having chang'd two or three Words in the Text, which did in a manner spoil the whole sense of it; he said in bad Latin, but very expressive of what he would be at, Faciam te bene venire, and thus forc'd the Text to comply with his foolish Imaginations. By this means it is these miserable Monks, make those Venerable An∣cient Fathers, to assert that which they never thought of, and can never be found in their Writings; and all this is only to feed their Vain∣glorious Humor, and to obtrude their own Dreams for Authentick Truths, own'd and believ'd by the purest Times of Christendom.

Moreover, to set forth these their curious Thoughts with the greater lustre, they do adorn them with many quaint Figures of Rhetorick; all their Discourse being made up of Metaphors, Al∣lusions, and Holy Allegories, with a taking Elo∣cution, and curious select Words; and all of them Antitheta, or oppos'd to one another, wherein the Italian Language is happy beyond others. See here the fair and glittering Cup of Gold, wherein the Whore mingles her Poyson, Lyes and Errors, to intoxicate the Souls of Men. This is the Wide Gate, by which so many extravagant and dange∣rous Opinions are entred into the Church of Rome. You may easily judge by the Nature of the Pa∣sture, of the Condition the Flock is in; and by the Qualifications of their New Pastors, I mean the Monks, the wretched Estate of the Sheepfold, com∣mitted to their charge. These are those Pastors, who shear the Wool, and feed on the Fattest of the Flock; but have little or no concern for the Salvation of their Souls, so they may but glut and satisfie their Covetousness and Ambition.

Loredano, a Noble Venetian, so Famous in Italy for his witty and curious Compositions, Writing to Almorò Grimani at Verona, to recommend to him a Preacher of his Acquaintance, exprest himself in his Letter to him in these Words; Sene viene in cotesta Città il Padre Fra. Girolamo Olivi, a far pompa d'Eloquenza nel corso Quadragesimale; The Father Jerome Olivi goes to Verona, to make a pompous Show of his Eloquence during Lent. He saith not, That this Monk goes to preach the

Gospel, or to strive to gain Souls to Jesus Christ; but saith, That he goes, to make a Show of his Eloquence; in which Words he very fully ex∣presseth the Motive that puts these Monks upon Preaching.

I have no words, Sir, to express to you the Cabals, Intriegues, Sollicitations, and Intercessions that are made to get into the best Pulpits; that is to say, those where the most Mony or Honour is to be got. They interpose the Favour of Gran∣dees and Princes, to assure themselves of them, and that Four or Five Years before they become Vacant. There are some of these Pulpits••, that are worth to the Preacher, for an Advent and Lent, Four hun∣dred, Five hundred, and Six hundred Crowns; yea, some of them a Thousand and more, without reckoning their Share of the Alms given to the Poor. As for those, from whence there is no great profit to be expected, the press is not so great; and as for the poor Parishes in the Countr••, where nothing at all is to be had, there is not a Monk to be found, that will bestow so much as one Sermon upon them.

They have ordinarily no Preaching in Italy, save only during Advent and Lent: On all other Feasts, and Sundays of the Year, they have no Sermons at the Parishes; and instead th••reof they only Sing an High Mass in Musick; but the Word of God is not preached at all in them. Yet in some Convents of Monks, they have Sermons in the Afternoon; but these are Sermons peculiar to the Order of which the Monks are, and always on

the same Subject. The Dominicans preach eternally on the Rosary; the Carmelites, on the Scapulary; the Franciscans, on the Rope of S. Francis; and the Soccolanti have for their Subject S. Anthony of Padua. True it is, that these Matters are of themselves very dry and barren, and I am asto∣nish'd, how they can continually make them yield something to Talk of. One great Help indeed they have, which is, that the greatest part of their Sermons is made up of a Relation of Miracles, which a Preacher of good Invention may almost with as much ease, Coin, as Utter.

The Jesuits also have erected in their Houses, Congregations, which they denominate from the Blessed Virgin, where they preach all Sundays and Holy-days: And to the end they may Have at all, and draw to them all sorts of People, they make a distinction of Persons; they have one Congrega∣tion for Artizans and Handycraft-men, another for Scholars, a third for Merchants, and a Fourth for Gentlemen and Noblemen. They have also Set-days on which they Preach in their Churches, to prepare People to Die well: They have very hap∣pily possest themselves of this Post; for it is ex∣ceeding gainful and profitable to them. Upon this score it is, that they are sent for to Exhort the Sick, and such as lie at the point of Death; which is the most proper time, and fairest occasion, for them to get themselves put into their Last Wills.

There is yet another sort of Preachers in Italy, which I never saw in any other parts, where the Popish Religion is profest: These Preachers are call'd, Preachers of the Place. To give you a more distinct Idea hereof, you must know, Sir, that in the Great Cities of Italy, towards Evening, when the great Heat of the Day is past, the Ita∣lians (of what Rank or Quality soever they be) go and take a Walk in the Piazza: Here it is they give Audience, and discourse about their Business. If any has a mind to meet with any person about that Time, the first thing he does, is to go and look for him at the Place. Here you are sure always to meet with a great number of Ballad-Singers, Jug∣lers, Mountebanks, Fortune-Tellers, and other such like; who find their greatest profit, amongst the greatest Crowds: And the People do not fail to get about them, for their Diversion and Recreation; and amongst these, you meet with more Priests and Monks, than Lay-men; for after they have discharg'd themselves of their Masses in the Morn∣ing, there are none more Idle than they all the rest of the Day. No sooner are the Mountebanks got up to their Stage, but at the same time (by what Motive or Zeal I know not) a Monk, with a great Crucifix carried before him, with a little Bell they Ring, to give Notice of his Coming, mounts a portative Pulpit, prepared for him in one of the Corners of the Place, opposite to the Theatre of the Rope-Dancers, and there begins to Preach; a Multitude of People Running from all parts to Hear him.

When I first saw this, I was extreamly Edified, to see such Crowds of People leave these Actors and Rope-Dancers, to hear a Sermon; but drawing near my self to hear the Di••course, I found that these Preachers were better qualified, to make the People laugh by their pleasant Discourse and Mi∣mical G••sture, than the Merry-Andrews of the Stage. The Mountebanks play the Fool on their Stages; and they, the Buffoons and Drolls in their Pulpits. Whilst those use their utmost Effort, to sell their Drugs; these make a Quest in the Place, which goes in the Name of Being for the Poor, whom they Recommend with a great deal of Zeal and Earnestness to their Hearers; tho' indeed all the Mony they gather, comes into their own Pockets. I chanced once to be in the Company of some Monks, who impudently did aver, That these Ser∣mons in the Piazza's, were a manifest proof of the Truth of the Religion at Rome against the Here∣ticks; because in them there was a Visible accom∣plishment of that Oracle of the Holy Ghost, which we find in the First Chapter of the Proverbs, where it is said, that Wisdom cries in the publick Places; and that this was only to be found amongst the Roman Catholicks, where Wisdom, that is, The Word of God, made it self to be heard in publick, by means of these Preachers of the Places.

To tell you my Thoughts, Sir, I am fully per∣suaded, that if Wisdom do indeed Cry there, it is for Vengeance upon the horrid Abuse and Affront done to his Gospel, which is there ridicul'd and made the Subject of their Drollery, to make People

laugh. Neither can it be said, That Wisdom caus∣eth her Voice to be heard there, with respect to the persons of the Preachers; the most of them being Monks, of most debauch'd and profligate Lives. I knew one of them at Venice, that was a most wicked Wretch, who no sooner got out of the Pulpit, but went and spent the Mony he had got at his Quest, in Infamous places, upon Whores.

The Roman Catholicks are at a loss, whither to betake themselves for Visible Signs of the Truth of their Church. They produce some others every whit as pitiful as that now mention'd, amongst which they reckon a certain Custom introduc'd in Italy, to make Little Children Preach publickly in their Churches, from Christmass to Twelf-tide. They take pretty Children of about Three or Four Years of Age, and they make them get by Heart some short Sermons, upon the Birth of our Saviour, which may last about a Quarter of an Hour. They spend much Time to exercise them in the Utterance of them with a good Grace; and on Christmass-day they preach them, before the Man∣gers, that are prepared in all Churches at that Time. These Little Children observe all the Ceremonies of Preachers: They begin with their Ave Maria, then proceed to a short Introduction, and after∣wards to a Division. As soon as they have made an end of their first Part, they make a Quest, and all their Auditors give them something. This done, they preach for the Souls in Purgatory. No sooner has one of them made an end of his Sermon, but another takes his place, and begins: And thus

they continue till Twelfth tide. They begin early in the Morning, and don't make an end till far in the Night. The M••ny they get at their Quests, serves them afterwards to make a Collation with, and to buy them Sweet-Meats, or other Junkets. Thus it is they Educate and Accustom these young Lions betimes to the Prey, to the end (when they are grown up to be great Preachers) they may be Expert at devouring the Alms, which are given to the Poor only.

Now all this petty Intriegue is produc'd by the Italians, as a Mark forsooth of the Truth of their Religion, applying to it that Verse of the Psalmist; Ex ore Infantium & Lactentium perfecisti Lau∣dem; Thou hast (according to their Explication of it) perfected the work of Preaching, out of the Mouth of Infants. They say, That this is no where to be found, save only in their Church. This gives me an occasion, to speak to you of that sig∣nal Mark of their Church, of which they boast so much, and which with so much Vehemence they object to the Protestants, viz. the Mission of their Evangelical Preachers, which they send into Forein Countries, and of which number are all those wretched Jesuits that come for England; and of whom I doubt not but there be great Numbers still in that Kingdom. This I can assure you, That should the Jesuits of Italy, and other Coun∣tries of the Roman Communion send thither their Missionaries, proportionably to the Mony that is given them for this purpose, all the Fathers of that Order would not be sufficient to supply the places. It is impossible to imagine the immense Sums are

given them upon this account: This is their great pretence, in the frequent Visits they make to the Palaces of the Great Ones, as well as to the Houses of Widows and Rich Men, to induce them to con∣tribute to so Holy a Work. And after all, they content themselves with sending only a certain Number of their Jesuits, whom they provide for, employing the rest of the Mony in Building those stately Houses, or rather those sumptuous Palaces for themselves as they do, (for they will not have them call'd Monasteries or Convents) and with the same Mony they proportionably increase the Rents and Incoms thereof. A poor Capuchin, who goes about Begging an Alms, is very well content, if he gets but wherewith to fill his hungry Belly; but the Pretext of the Jesuits is far more specious, 'tis for the Conversion of Souls, and one must open wide ones Purse-strings to them, ad majorem Dei gloriam; For the greater Glory of God; else they are not well satisfied. In the mean time we see with our Eyes the Work they make in England, inso∣much as their Name is become execrable and abo∣minable; not so much for their earnest application to Convert, or rather to pervert Souls, as for the Intriegues they carry on to trouble the publick Peace: For finding it impossible to persuade People by the weakness of their pitiful Arguments, they endeavour to put a whole Kingdom into Combu∣stion, and to set Protestants together by the Ears, to the end, that having by their mutual Animo∣sities and Quarrels, plentifully drawn Blood from each other, some Catholick Prince may afterwards

subdue them the more easily; and so bring about that by the Sword, which it was impossible for them to do by their Reasons.

This is that I was told by a Jesuit of Milan, about Three Years since: Our Reverend Fathers, the Jesuits in England (said he) write to us, That the English are exceeding obstinate in persisting in their Heresie; and that the only way of Con∣verting them, is totally to exterminate and root them out. This is that therefore (continued he) for which our Fathers do incessantly labour; and we hope within a short time to see, that God has blest their Endeavours with an answerable Success. Indeed, when I arrived at London, about a Year and half ago, the Jesuits were become excessively Insolent. Being once occasionally got into Dispute with them, and finding themselves pinch'd, with∣out being able to answer, they began to put it off with Raillery; and telling me, That all my fine Reasonings would not hinder me from being damn'd at last. Another of them more cunning, and very probably more Malicious too, told me, That he had at his Lodging some Invincible Arguments set down in Writing; and if I would take the pains to come thither, he would easily answer all the Objections I had made against him. But I had a care of trusting so honest a Man, and I con∣tented my self with telling him, That he would do well, to go and fetch his Papers, or to appoint ano∣ther place for me to meet him, than at his own Lodging. But I found him Deaf of that Ear. Soon after, I perceiv'd the Jesuits had form'd a

Design, to make me leave London; and to this purpose, because they could not do it openly by Force, and for that they found me always upon my Guard, they sent out a great number of Rogues and Cut-Throats to dog me, who follow'd me every where, to have an occasion to do me some Mischief; but forasmuch as I never went abroad at Night, these good Missionaries fail'd of executing their Design; and the Happy Revolution, that hapned soon after, oblig'd them to cast their Thoughts another way.

One thing here is Remarkable, which is, That we do not find the Jesuits so zealous to go to other Protestant Countries, as they are to come for England; for we meet but with very few of them in Switzerland, or Germany; the Reason is, Because England is furnish'd with a Charm, that is irre∣sistible for them; 'tis a Country well stor'd with Mony, and could they but once wriggle in themselves, to be the Confessors and Directors of all the English Ladies, it would be a very pleasing Employment for them. Besides, it is well known what kind of Life they lead here, and that it is nothing less than a Penitential way of Living, as they would make others believe. Wherefore I cannot see how their Mission can be an infallible Mark of the Truth of the Roman Religion, as the Papists pretend: But sure I am that this Mark (if there must be any at this Time) may with greater Justice be attributed to those Zealous Protestant Ministers, who having already suffered Imprison∣ment and Banishment for the Defence of the Gospel,

are privately return'd to France, in the greatest Heat of the Persecution, and betaken themselves to those Provinces where they were altogether un∣known, for to strengthen and encourage their Bre∣thren, to persevere in the Profession of the Truth, and to endeavour to Raise up those again, who by their Frailty had Renounced it. Here, to be sure, were no Temporal Advantages for them to hope for; and they could easily be assur'd, That in case they were taken in the Fact, they would be sent to the Gallies, or Condemn'd to Death, as hath hapned to many of them.

But as for the Jesuits, they are so well persuaded, that they are never like to Suffer any thing here in England, upon the account of their Religion, that notwithstanding all the Acts of Parliament, which are only level'd to prevent their Wicked Designs, they still continue here very freely and openly: and yet when they are got home, they will not be wanting to publish every where, as it is their Custom to do, That they have been Persecuted; Clapt up in Prison; Tormented; and had certainly been put to Death, had not the Intercession of the Blessed Virgin, or of some Saint to whom they have devoted themselves, most miraculously deli∣ver'd them.

But 'tis time I return again to Italy, where I find yet another sort of Missionaries, which are not be employ'd in Forein Countries, but in Italy it self: These are all Monks, sometimes of one, and some∣times of another Order; but mostly Capuchins, and yet more ordinarily a certain sort of Fryers, which

are call'd, The Fathers of the Mission: These, after they have furnish'd themselves with a good Stock of Sermons upon different Subjects, they send to Rome, and demand a Mission from the Pope; that is, Leave to go and preach their Sermons in certain Towns and Provinces, with all the Indulgences and power to Absolve in, reserved; as is customarily granted on like occasions.

The first I ever saw of this sort was at Monte∣fiascone, Two days Journy and an half from Rome. These were Capuchins, who besides their Habit, which was very odd and antick, with their great Beards, they had on their Heads great Red Calots, or Close-Caps, to signifie their Zeal, and the Red-hot Ardour of their Charity, for the Conversion of Souls: For this (if we will believe them) is yet another Mark of the True Church; For even as the Holy Ghost did visibly descend on the Heads of the Apostles in the form of Fiery Tongues; so there are to this day found those Heads in the Church of Rome, whom the Fire of Scarlet distin∣guisheth from others; and that this also is the Rea∣son, why the Cardinals, who are all Divine Love, (or to speak more truly, who ought to be so) wear Red Hats, and the Pope, a Cap of the same colour. Well, to return to my Red-Caps, I had the Curio∣sity to go and hear them Preach; I entred the Church where I saw one of them in the Pulpit, with a great Rope or Cord about his Neck, and a great Crucifix in his Arms, who did his utmost endeavour, to excite Sensible Affections in the Hearts of his Auditors. The chief Aim of these Preachers,

is, to make the People Weep; if they can once effect this, they are happy, and this is all they desire; for this procures them the Reputation of being Great Missionaries, and Men of a true Apo∣stolick Spirit. To this end they make use of the most tender, melting, and affectionate Expressions they can think of, to draw Tears from their Hearers.

The Preacher I heard at this time, was Para∣phrasing the History of the Passion of our Saviour; and after he had employ'd his utmost Skill, in set∣ting forth our Saviour as the most Lovely and Beau∣tiful of all Men: He on the other hand represented those pityless Tormentors, who with great Cords tied his Fair Hands, white as the Driven-Snow, and beat his Lovely Countenance, where the Lally and the Rose did urge for Mastery. He added to all these Expressions a most lamentable and affecting Tone, with Gestures very proper, and according to the Subject; whereby I perceiv'd that this Father was an excellent Declaimer. When on a sudden some good Women, wholly melted into Tenderness and Compassion (as were those Women of Jeru∣salem, who Wept seeing Jesus Christ carrying his Cross up to Mount Calvary, and whom our Saviour bade, not to Weep for him, but for themselves) caus'd their Sighs to be heard aloud; and a few Minutes after, all that Quarter where the Women fat being all in Tears, the Emotion soon caught amongst the Men also; so that the whole Church was fill'd with Groans, Sighs, and Sobs. Where∣upon the Capuchin resolv'd to prosecute his Con∣quest,

Cast himself down upon his Knees, and fixing his Great Crucifix upon the Pulpit, he lifted up both his Hands to Heaven; and with a mournful and terrible Voice, Twisting the Cord about his Neck as if he had a mind to strangle himself, he cried out, Mercy, Mercy; and continued in the same manner, to repeat the same Word about Forty or Fifty times, till he made all his Auditory cry so after him. Then there was a most dreadful Noise heard in the Church, which continued for a good Quarter of an Hour, till their Breaths being spent, the Noise began to lessen by degrees, and at last ended in a great Silence; which gave occasion to the Father to Resume his Discourse, which he con∣tinued with the same Tender Affections to the End.

I don't pretend in the least to blame here the Sensibleness and Tenderness of Mens Hearts, with respect to our Saviour's Passion; I am so far from that, that I wish it were in my power to make a most deep Impression thereof in the Hearts of all Men: But withal, this shall never hinder me from averring, That these Affections do ordinarily pass away like Lightning; and that good solid Motives laid down in a Sermon, to engage People to a truly Christian Life, make a longer stay in a mans Mind, and are there ready upon occasions to move the Will; and this is that which these Missionaries wholly neglect. Accordingly we don't find, that the Italians (after all these Missions) are ever a whit the better Men. At the end of Three Weeks, or a Month, which commonly is the term of these

Missions, they go with a great deal of Solemnity and plant a Great Cross of Wood, of about Thirty or Forty Foot high, on some Eminent place near the Cities where the Mission has been discharg'd, ad perpetuam rei memoriam. This Action is per∣form'd with a great deal of Ceremony and Super∣stition; thither they repair all, and Worship, Bare∣footed, and Cords about their Necks; and here it is the Preacher Concludes and Seals his Mission, in giving the People a grand Benediction, and all the Indulgences the Pope has afforded him.

It was once my hap to meet with some Missio∣naries on Mount Apennine, who came from Preach∣ing in a City belonging to the County of Urbain. A Lusty young Man, who had been their Guide for Seven or Eight Miles together, and who had carried them on his Shoulders over a Brook, de∣clar'd, That he had never found any thing more Light than they were, and that he thought that they weighed no more than a Feather. The Ho∣stess, at whose House they had Lodg'd, Answer'd Smiling, That this Miracle did surprize her the more, because she had given them a good Dinner just before their going away; and if there were nothing, but what they had eaten, they must needs weigh something. The place where I met them was at another Inn, where they notwithstanding caus'd a second Dinner to be prepar'd for them. By this I perceiv'd, That all these Zealous Missio∣naries, with their Ropes about their Necks, are not always the greatest Lovers of Penance, herein re∣sembling the Pharisees, who tho' they carried the

Commandments of the Law written on their Fore∣heads, yet were not the strictest Observators of it. And yet it is to these kind of Missionaries, the Ro∣man Catholicks assure us, That the Gift of Preach∣ing is particularly communicated by the Holy Ghost, in the particular dispensation and division of his Graces and Gifts. For my part, I should rather believe, That this excellent Priviledge does in the first place belong to the Bishops and Ministers of the Churches; these are the True Pastors, whom the Sheep are to hear. Indeed we may say in one Sense, That the Ministry of Preaching is quite ceased in Italy, where they hear in a manner no∣thing else but the Voice of Strangers; I mean, of a vast number of Miserable Monks, who are not Curates of Churches.

I have already mention'd in one of my LET∣TERS, That during the space of Seven Years that I Liv'd there, I never heard any Man preach that had Ecclesiastical Authority; that is to say, who was either Curate or Bishop, except only Cardinal Visconti, Archbishop of Milan, whose Custom was to preach on the Four principal Feasts or Holy∣days of the Year in his own Cathedral. And yet herein also I found a great Inconvenience; for this Cardinal Archbishop, that he might preach with the greater Magnificence, and probably also by a motive of Vain-glory, would not permit any Ser∣mon to be preach'd that Day, neither in the Morning nor Afternoon; and this in Milan, which is a very great City, and full of People. The Church in∣deed is very spacious, but yet I don't believe it can

contain the Fiftieth part of the Inhabitants, at such a distance that they may understand the Preacher: So that excepting only a certain Number of persons, all the rest are depriv'd of Hearing the Word of God.

I went once to hear him preach on an Easter-Day; I could say indeed, that I saw him preach, but I could not hear him, the Sound of his Voice not reaching so far as where I was; and because of the great Crowd, it was not possible for me to get nearer. He was magnificently Apparel'd, in his Pontifical Habiliments, with the Mitre on his Head; And the Pulpit of that Cathedral being very spa∣cious, he had several Canons that assisted on each side of him, likewise drest in all their most pompous Ornaments. Having therefore seen him for a good while, shaking his Head, and casting abroad of his Hands, I went out of the Church, without having understood one word that he said. And forasmuch as I have now made mention of an Easter-Day, I cannot refrain, Sir, from giving you some account of a pleasant, but yet truly detestable and abominable Custom, which takes place on Easter-Day throughout all Italy, in reference to Preaching. They tell us, That Easter-Day is a Day of Merriment and Rejoycing for Christians, applying to this purpose that Text of the Psalmist; Haec est dies quam fecit Dominus, exultemus & laetemur in ea; This is the Day which the Lord hath made, let us be glad and rejoyce therein. And indeed it is such a Day; but in another Sense than they take it. Wherefore, to make the People

merry, all the Preachers on that Day (how grave or serious soever they be) must play the Merry Andrews in their Pulpits, and Act a kind of Co∣medy, that the People may hear the Preacher with the greater pleasure and satisfaction. The Sermon that is us'd to be preach'd, during Lent time, in the Morning, is on Easter-Day made in the Afternoon; because (as the Latin Proverb hath it) Venter jejunus non delectatur Musicâ; An hungry Belly takes no pleasure in Musick. The word Hallelujah is a common Text to all the Preachers on that Day, which Word in its proper signification is as much as to say, Praise the Lord: But on Easter-Day (in Italy) it signifies, Gentlemen and Ladies, prepare your selves for a sound Laughter. After they have nam'd their Text, they enter upon Matter, and vent all the most ridiculous Stuff they can think of. These Sermons afterwards serve all the Easter-time for Mirth and Pastime in Companies, where every one takes delight in relating to others what he hath heard.

Being once on an Easter-Day in Bononia, I went to hear the Sermon at S. Peter's Church, being the Cathedral of that City, the Archbishop himself being then present. The Preacher was one of the Fathers Soccolanti. After that he had turn'd several Texts of Scripture into Ridicule, he quoted the 2d Verse of the 16th Chapter of S. Mark, where it is said, That the Maries came to the Sepulchre, O••to jam Sole, after Sun-rising, as it is in the Vulgar Latin; and oppos'd this to the 1st Verse of the 20th Chapter of the Gospel of S. John, where it

is said, That they arriv'd very early, before it was yet day-light; and then put the Question, how it were possible to reconcile these two places, which seem'd to contradict one another. For his part (he said) he believed, That the M••ries did not Rise till long after the Sun was risen, and indeed till it was near Noon: For we see (said he) that this goes for very Early Rising with our Italian Ladies, who don't come to Mass on Sundays till it be half an hour after Eleven or Twelve. And hereupon he began in a Comical manner to represent a Womans awaking out of her Sleep; the time she takes to rub her Eyes, to stretch her Arms, and an hundred other impertinent Follies, which put all the Church into a loud Laughter. Afterwards (for this Father was very fertil of his Curious Thoughts) he re∣call'd himself, and said, That indeed the Maries were Risen very early in the Morning, but that they needed so much time to Dress and Trick up them∣selves, that it was very late before they could get out of Doors, which was the Reason they could not reach the Sepulchre till after the Sun was risen; Orto jam Sole. Here he represented Women Dres∣sing of themselves; how much time they spend in dressing their Head, in laying on of Paint, fixing their Patches, and making an hundred Faces before their Looking-Glasses; and express'd all these par∣ticulars admirably well, with his Mimical Gestures. This Curious Thought he immediately back'd with another: I cry Mercy! (said he) the Maries were not such vain Women, as I have been just now a describing: But they were Gossiping-Houswives;

they rose, and went abroad indeed betimes in the Morning, but before they could take their Leaves of their Neighbours, much time was spent; so that they did not come to the Sepulchre till it was late; Orto jam Sole. Here he enlarg'd himself on the Tattle and Gossiping-Discourse of Women, and mention'd such ridiculous Stuff amongst it, that the Cardinal-Archbishop, who was there, burst-out into a loud Laughter. He continued his Easter-Sermon at the same rate, to the end of it, profaning (after a most heinous and unworthy manner) so Holy a Day, and the Venerable History of these Holy Women, who were judg'd worthy to be the first Witnesses of the greatest Mystery of our Faith, viz. The Resurrection of our Lord JESUS CHRIST.

Another Year, being at Venice on Easter-Day, I heard a Benedictin, that was a Genouese by Birth, who (amongst a great many foolish and impertinent Stories) told this that follows, by which you may judge of the rest: A young Lady (said he) being newly Married, did extreamly afflict her self, be∣cause her Husband often told her, That he could not Love her so well as otherwise he would, because she had not black Eyes. Whereupon she went and communicated her Grief to her Confessor; the Good Father, whom she had chosen to be the Director of her Conscience, bade her not to afflict her self, and that if she would but bring him all the Jewels and Great Pieces of Gold, which her Husband kept very charily in his Closet, he would by his Prayers obtain for her of God the favour of having Black

Eyes. The Lady in the earnest desire she had of becoming more beautiful and pleasing to her Hus∣band, follow'd her Confessor's Direction, and brought him the Jewels and Gold, according to his desire: But her Husband missing them soon after, and per∣ceiving by the ambiguous and uncertain Answers of his Wife, that she must be guilty of the Theft, Beat her most outragiously; and to make her Con∣fess, how she had dispos'd of them, made her Black and Blew all over with the Stroaks he had given her. The poor Lady in this pitiful Condition, with Tears in her Eyes, returns to her Confessor, to ac∣quaint him how ill she had sped with his Advice, and to Redemand her Jewels; but the Confessor absolutely refus'd to restore them to her, maintaining, That now they were his own, according to the Bargain and Contract made between them; foras∣much as she could not deny, but she had obtain'd her Desire, and got Black Eyes with a Vengeance, as indeed they were with the Stroaks and Bruises her Husband had given her.

What think you, Sir, was not this a pretty Story, to be Told from a Pulpit on Easter-Day? It being moreover very probable, that this was only an In∣vented Tale. Thus these Wretched Monks, in∣stead of dispensing the Word of Truth to the People, ordinarily feed them with nothing but Lies.

I suppose, Sir, you will not take it ill, if I ven∣ture upon another short digression, referring to another pleasant Custom observ'd in Italy, viz. that of Blessing Eggs at Easter, which are of great

virtue to sanctifie both Soul and Body. On Easter-Eve, and Easter-Day, all the Heads of Families send great Chargers full of hard-Eggs to the Church, to get them Blessed, which the Priests per∣form by Saying several Appointed Prayers, and making great Signs of the Cross over them, and sprinkling them with Holy-Water. The Priest having finish'd the Ceremony, demands, how many Dozen Eggs there be in every Bason? to the end he may know, how many of them came to his share; and sometimes are so honest as to take Three or Four out of every Dozen, especially when they know the persons that send them to be Wealthy. There be some of the poorer Sort, who are apt to Cry, when they see the Priest take more than his due, or pick out the Fairest and Greatest of them. These Blest Eggs have the virtue of Sanctifying the Entrails of the Body, and are to be the first Fat or Fleshy nourishment they take after the Absti∣nence of Lent. The Italians do not only abstain from Flesh during Lent, but also from Eggs, Cheese, Butter, and all White Meats. As soon as the Eggs are Blessed, every one carries his portion home, and causeth a Large Table to be set in the Best Room they have in the House, which they cover with their best Linnen, all bestrew'd with Flowers; and place round about it a Dozen Dishes of Meat, and the great Charger of Eggs in the midst. 'Tis a very pleasant sight to see these Tables set forth in the Houses of Great persons, where they expose on Side-Board Tables (round about the Chamber) all the Plate they have in the House,

and whatsoever else they have that is Rich and Curious, in Honour to their Easter-Eggs, which of themselves yield a very fair Show; for the Shells of them are all painted with divers Colours and Gilt. Sometimes there are no less than Twenty Dozen in the same Charger, neatly laid together in form of a Pyramid. The Table continues in the same posture cover'd all the Easter-Week, and all those that come to Visit them within that time, are Invited to eat an Easter-Egg with them; which they must not refuse.

I return now again to my Sermons, upon which Subject I have this only further to add; That there is yet another sort of Preachers, who only preach before the Nuns Grates. These are Finnical Preachers, of a sweet Countenance, and commonly all of them handsom young Monks: For except Beauty and Sweetness do meet in a Preacher, the Nuns, who have the Choice of them, will have none of him. All the Study of these Men is, to find out pretty Words, and the most Tender and Affectionate Expressions, and frequently to enlarge themselves in praise of the Nuns, to whom they preach. I have heard many of these sorts of Preachers, and amongst the rest a young Monk at Milan, Preacher to the Benedictin Nuns of the Monastery call'd the Magiore. Scarcely could this Monk speak Three Words together without some expression of the high Value and Love he had for them: My most Dear and Lovely Sisters, whom I love from the deepest Bottom of my Heart, said he, which was almost the constant Appendix of every

Sentence he utter'd: So that having recollected all his Sermon with my self, I found that the upshot (in a manner) of all that he had said, was, That he loved them the most tenderly and affectionately that could be. When once a Monk has the good hap to become a Preacher to the Nuns, and that he is lik'd of by them, he may promise himself an happy Time of it ever after, and that he shall spend the rest of his Days in a voluptuous delicacy and ten∣derness: For the Nuns have nothing so much upon their Hearts, as to procure all manner of Ease to their Directors and Preachers, to the end, to make them the more Indulgent towards them. They allow them great Pensions every Year; they pro∣vide them with Linnen, and furnish them with Dry and Wet Sweet-Meats; and send them every Day a Dish of what they judge most pleasing and deli∣cate, which they call the Preachers-Dish. So that indeed it is no difficult thing for these handsom Monks, to declare from their Pulpits the extra∣ordinary Love they have for their Tender Nurses, and to be so lavish in their praising of them.

This way of Praising others from the Pulpit, puts me in mind of another Custom the Monks have introduc'd, to praise one another publickly, on certain Days of the Year, which is commonly the Feast of their Blessed Founders. Thus, for Example, on the Feast of S. Ignatius de Loyola, Founder of the Order of the Jesuits, they make the Panegyrick of that Saint in all their Churches; and after having enlarg'd themselves in the praise of their Patriarchs, they proceed to that of his

Children and Disciples, that is, all those that follow his Rule, and more particularly of the Fathers of that Convent where the Sermon is preach'd. But forasmuch as according to the Common Proverb, Proprio Laus sordet in Ore; That it is a base thing to praise one Self; they employ a Religious of some other Order to preach in their Churches on that Day. It is a thing but too Notorious, That the Monks do mortally hate one another; however, the desire of being prais'd themselves in their Turn, prevailing beyond their Hatred, makes them to undertake these otherwise unpleasing Panegyricks. The Dominicans do publickly praise the Jesuits, and the Jesuits the Dominicans; and so for the rest. They all agree, that these are the most diffi∣cult Sermons of all others, and that rarely one comes off with Credit and Applause, partly by reason of the too insatiable desire of the One party, to be prais'd beyond measure; and partly, because it goes against the grain with the Other, to praise them, which makes one in the midst of their En∣comiums to discover something of Force and Con∣straint, that evidenceth the Falsness of them. Indeed, how is it possible to praise those heartily, whose Hearts one wisheth out of their Bodies?

A Cordelier preaching the Day of S. Francis Xavier, in the Church of S. Lucia, belonging to the Father Jesuits of Bononia, praised them very pleasantly, attributing Elogies to them, diame∣trically opposite to their known qualities and pra∣ctice. Do you see (said he) the Reverend Fathers the Jesuits of this House, they are the best men that

live on the Earth: They are as modest as Angels, they never open their Eyes, to cast a Look upon the Ladies at Church: They are such extraordinary Lovers of Retirement, that one never sees them in the Streets: They are so in love with Poverty, that they despise and trample on all the Riches of the World; they never come near Dying-persons or Widows, to importune them to be remembred in their Last Wills; they never concern themselves in ma∣king up of Marriages: They never go to Comple∣ment the Cardinal Legat, or the Cardinal Arch∣bishop. And in this manner he ran over every par∣ticular of their Behaviour and Conduct. All that were in the Church Laugh'd at this pretty way of Commending them, the Cordelier had lighted on; but the Jesuits were gall'd to the Heart, and put to the utmost Confusion. The Cordelier having ended his Sermon, came down from the Pulpit; and in∣stead of going to the Jesuits Convent, there to be entertain'd, (according to the Custom of Preachers in the like case) he went directly to the Gate; it seems, he fear'd their giving of him the Lash, and (I suppose) that to avoid their Revenge, he never afterwards would appear in the City Bononia.

This, Sir, is the Substance of what I had to Write to you, concerning the Manner of Preach∣ing, and Behaviour of the Preachers in Italy. It remains now, that I should oppose to them, the way of Preaching us'd by our Protestant Ministers, and their profound and solid Sermons; but lest you should accuse me of being too lavish in praising my own Party, I shall at present content my self

with telling you, That they declare to the People The Word of God, with a great deal of Modesty and Reverence; and what is the chiefest of all, they always keep close to the Truth and Purity of the Gospel, in the which I desire to Live and Die. I wish you the same Grace, and am, Sir, with all my Heart,

Your most Humble Servant, &c.

The Seventh LETTER, Of the Processions of Italy, &c.

SIR,

HAving passed the Lent Time at Rome, I de∣parted thence some Weeks after Easter, with an intent of Returning to France. I took my Journy through that part of the Great Duke of Tuscany's Country, which Borders upon the Patri∣mony of S. Peter, or the Popes Dominions. The Entrance into the Dukes Territories, is by Il Rè de Caphani; which is a very high Mountain, sur∣rounded with many great Woods, and is a very proper place for Hunting; where I saw several Cardinals, who diverted themselves at that Sport. From hence 'tis Two small days Journy to Sienna; in my Way thither, I met with nothing but Pro∣cessions all along the Road. 'Tis an Ancient Cu∣stom establish'd in the Roman Church, to celebrate frequent Processions after Easter, which they call Rogations, in order to implore the Blessing of God upon the Fruits of the Earth. The Year wherein I took this Journy, there was a more pressing need of it, than ordinary, because of the great Drought, which threatned a Scarcity.

A Procession, according to the definition of the Papists, is, A Walking, or Marching of People from one Church to another, under the Conduct of the Priests, assisting with the Cross and Banner, there to Invoke, by the Intercession of some He or She Saint, the extraordinary Assistance of God. These Pro∣cessions are sometimes Two or Three Days a Marching before they come to the place design'd; and when they have once dispatch'd the Singing of their Letanies, they play the Fools, as much as the Pilgrims in their Pilgrimaging do, according to the Account I have already given you in a former LETTER: So that I wanted no Divertisement all the Way from the Rè de Cophani, till I came to Sienna, whither all these Processions were going. Only I found great Inconvenience when I came to my Inn; because that wherever these Processions pass, they cause great Scarcity, by reason of the great Numbers that compose them. Being come to Sienna, I enquir'd what Church it was to which all these Devotions were design'd; and was told, That they all went to a Church of our Lady, where they had lately uncover'd a Miraculous Image of the Virgin; which was only done at the end of every Forty years. My Curiosity invited me, to take a View of it; but the Throng of the People was so great, that I had much ado to Crowd into the Church. They told me, That this Thronging Concourse had already continued for Eight Days, (for so long the Image had been Unveiled) and that after Eight Days more, it was to be Veiled again with a great deal of Solemnity.

I took an exact View of this Image, which was about a Foot broad, and a Foot and an Half high, the Countenance of it representing that of a very young Girl; neither could I find any thing extra∣ordinary in it, for which it might seem to deserve the Adorations they gave it. I enquir'd of the Priests, that served this Church, What might be the Reason, that this Image was only Unveiled once every Forty Years? But they could give me no better than this, That it had been a Custom observed Time out of Mind; and that they believed, the first Rise of it was, An Order given by the Virgin her self, for so doing.

I have in Italy seen a vast Number of these sorts of Veiled-Images; not only of the Virgin, but also of the Crucifix, and all other Saints; and I can say with Truth, That there is scarcely a Church to be met with, which hath not Two or Three of them. Sometimes we meet with great Pictures in their Churches, where several Saints are represented, and amongst them one only having his or her Face Veiled, that being the Mysterious Saint. The Secret of which Intriegue, as far I could pierce into, by the use the Priests and Monks make of it, is plainly this: They find this way admirably well suited to advance their Temporal Profit. The things we see every Day, become too common with us, and make little or no Impression by reason of the Customariness of them on our Imagination. There be some Parts of the World, where they have six Months of Night, and six Months of Day; so that their whole Year consists but of a Day and

a Night. Now we are told, That the Inhabitants of these Countries, assemble themselves in Crowds to see the Sun Rise; whereas in these Lands where the Sun riseth every Day, we don't find People concern themselves, to be present at his Rising; and by a parity of Reason we may conclude, That the Images and Statues of the Church of Rome, would make no great impression on the Minds of the People, or be powerful enough to induce the opening of their Purse-Strings, if the Priests had not found out this ingenious Invention of making them more rare, and therefore the more desired. Yea, it seems also, that the long time of their Veiling, begets something of a greater Veneration for them, and that the Roman Catholicks imagin, That when after so long a time they are uncovered, they meet with in those Pi∣ctures, Images, and Statues, something more August and Divine than ordinary. In a word, They do all believe, and take it for granted, that when these are Unveiled here on Earth, the Saints whom they represent, become more Liberal in Heaven, and more favourably inclin'd to grant their Vows and Prayers. Thus you see whither Superstition, or rather Folly will run, when those who ought to be the most Zealous to overthrow it, I mean the Clergy, are the chief Contrivers of Ways and Methods to foster and encourage it. The Profit which from hence accrues to the Priests is very great, as you will be able to conceive from what I shall tell you of this Our Lady of Sienna.

I spent Nine or Ten Days in this City, and so had the leisure frequently to Visit this Church of the Virgin; I confess, I cannot give you an exact account of the Presents I saw there offer'd; and therefore shall content my self to tell you, That I do not believe any Single person entred the Church without giving something very considerable. And to encourage the People the more in their Libera∣lity, to exceed and outstrip one another, the Priests had had the Cunning to prepare a place Rail'd-in with Balisters, near to the Altar of the Virgin; where they expos'd to View part of the Presents the People had offer'd. Here were to be seen a vast quantity of whole Pieces of Cloth and Fine Linnen, Handkerchiefs, Shifts, many rich Jewels, and in particular, a prodigious number of Great Tapers of White Virgin-Wax, whereof some of them could weigh no less than Fifty pounds apiece, the least of them being about Four or Five pound each, with the Names of the Donors upon them. As for the Mony that was given, I suppose the Priest put that into their Pockets, parting it among themselves; for tho' the People were continually pouring in Mony into the Basons, yet some Hours after they were seen all Empty. Some Spanish Priests, that were Travelling homewards, having presented themselves to Say Mass in the said Church, whilst they were in the Sextry, had Rings presented to them by some of the Country Gentry, who supposed them to be Priests belong∣ing to that Church; and had desired them, to get them fastned to some particular Picture; but they

conceiv'd it more convenient, to put them into their own Pockets, and being got out of the Church, prosecuted their Journy with a great deal of Chear∣fulness for the Booty they had so happily lighted on: One of them said merrily, That he found no scruple in himself at all, for having committed this lawful piece of Robbery, as being in much more want than the Image of the Virgin, who had no need either to eat or drink, as he had.

The following Sunday, all the Inhabitants of Sienna and Neighbouring places met together in different Bodies, according as they were distinguish'd by their Trades and Callings; and all of them together made a great Procession to the Church of Our Lady, every Company marching under its own Cross and Banner, different from the rest, as under their proper Standard. The Coblers, as being In∣feriour to all the rest, went first of all; the Arms pourtray'd on their Banner were two Awls plac'd Salter-wise: These were follow'd by the Shoe∣makers; and so all the rest in their Order. After every Banner followed a Man, carrying a great Wax-Taper, which was that of the Company, being all Gilt, and adorn'd with Ribands and Flowers, with a great Scutheon upon it. Besides which, every Member of each Society or Com∣pany (which the Italians call Scuole) had their own Tapers of about Three or Four pounds apiece. After the Cross, Banner, and Taper, came a Man in a Surplice, carrying a great Purse, fastned to the End of a fine Great Staff, curiously gilt and painted, which contain'd the Sum of Mony, that

each Company were to present to the Image of the Virgin. Some of these had about Ten Crowns apiece in them, and others Twenty, more or less, according to the Ability of each Profession. In the Purse belonging to the Company of Merchants, there were at least Two hundred Crowns, as I was inform'd by one of the Merchants themselves.

All these Companies do not assist at these Pro∣cessions only in their Ordinary Cloaths, as having over them great Vests of Fine Linnen, dy'd of different Colours, to distinguish the Companies one from another; these they have girt about them with curious Girdles, and upon the Breast or Arms, the Device or Scutcheon of their Society; and have besides a great Cowl, hanging down on their Backs. After the Company of Merchants, fol∣low'd all the Religious Orders that are in that City, or Neighbouring places, which are very numerous: They marched according to their Antiquity, or Standing in the City.

'Tis on such occasions as these one may be di∣verted with the most pleasant variety of Extra∣vagant Dresses, that can be imagin'd: Some are drest in Grey, others in Brown, and others again in Black, &c. and all with their Frocks and Cowls shap'd in different Fashions, the pattern of most of which they pretend to have receiv'd from no meane•• a hand than that of the Virgin, or even God himself. Every one of these Religious Orders went under their own Cross and Banner, the diffe∣rence only was, that their Banners were not fol∣low'd by either Taper or Purse, they leaving

that Ceremony to the Seculars; as being very well pleas'd to see them bring plentifully to their Churches, and are not wanting to encourage them thereto, by all the devices and ways imaginable; but as for them, they take special Care the Seculars shall never be a Farthing the better for them.

It would be an easie matter one would think, for the Italians to reflect a little on these Practices, if once they were willing; but that is it which puts out their Eyes, that they are unwilling to discover the Cheat. For to speak the Truth, Sir, what does hinder these Monks, that are so Rich, and most of which have great Revenues belonging to them, which they so prodigally spend at Taverns and Bawdy-Houses; What hinders them, say I, from making up a Purse amongst themselves, as well as the Seculars, and to be at the Charge of a great Taper to present to the Virgin, as well as they; but that they do not find themselves in the Humor, to furnish other Priests with Mony; as knowing but too well, how they use to spend it? And yet, if the poor Seculars should entertain the same Thoughts of them, they would at the Tribunal of their Confession, condemn such Reflections of great Impiety and Sacriledge.

After the Monks, or Regular Clergy, follow'd the Secular Clergy, viz. the Priests, Curates, and Canons, who all appear'd likewise with Empty Hands. The Cardinal-Archbishop was somewhat indisposed, who (if he had been there) I am sure he would, like all the rest, have assisted at the Ceremony without either Purse or Taper. Both

these Orders of the Clergy were followed by the Magistrates of the City, and the Officers of Justice, all in their Robes of Ceremony, with their Tapers and Purses. And last of all, the whole Procession was concluded with a Company of young Gentle-men, and Sword-men.

This Procession marched on towards the Church of Our Lady in very good Order, at the sound of Trumpets and Drums, and the Air resounding with continual Ora pro nobis. All their Wax-Tapers and Purses were left in the Church, in the Hands of the Priests, by which you may guess the great Advantage they make of these Pageantries. For (as the Spaniard said very well) the Image doe; not stand in need either of Meat or Drink, and none but Men can make use of the Mony, and other Pre∣sents offer'd to it.

Two or Three Days after, as Children please themselves in imitating the Practices of their Elders, the Boys and Girles of the Town, assembled them∣selves in Companies. The School-Boys and young Girls got their Masters and Mistresses, to Conduct them to Our Ladies Church. They made Purses of about Two or Three Crowns apiece; so that about Two days after the Great Procession, one could scarcely walk through the Streets of Sienna; for they Boys had got great Cords, which they held at both Ends, stretch'd out, to make all those that had a mind to pass, to give somewhat to make up their Purses. Afterwards they provided them∣selves with Wax-Tapers, Little Crosses, and Ban∣ners, and so went by way of Procession to the

Church; where the Priests gave them a very kind Reception, Weeping for very Joy, to see so good Beginnings in such Tender and Young years.

The Sixth Day they uncovered the Image with a pomp and magnificence altogether extraordinary; at which time there was a great Concourse of the Nobility and Gentry of the City and Country. The Confluence was so extraordinary, that they were forced to set a Guard at the Doors of the Church, who suffer'd none to enter, but per∣sons of Appearance and Quality. I heard an Old Gentleman, who with a great Sense of Devotion blessed God with a Loud Voice, That he had vouchsafed him the happiness of having seen the same Miraculous Image Two and twenty times uncover'd during his Life time. I was some∣what surpriz'd at this Expression of his; for had it been true, That the Image (as was said) had not been uncover'd more than once in Forty years, it must have follow'd, that at that rate this Gentle∣man must be more Aged than Methusalem. But I was inform'd afterwards, That there seldom passed a Year, wherein (upon some emergency or other of publick Need requiring it) the said Image was not uncover'd. This gave me a full Notion of the Cunning of these Priests, who to procure the Vogue and Devotion of the People for some of their Images, do Veil them withal, declaring them to be Miraculous, and so trascendently Holy, that it is not lawful to expose them to publick and common View, more than once in several Years time, except it be upon some extraordinary

emergent Necessity: And yet, as soon as they see that their Device has taken, that the Devotion of the People is kindled, and that their Profits are sure, they have not the patience themselves to stay out the time of their own prefixing, before they discover these their Lucriferous Mysteries; but they lay hold of the opportunity of the first Drought, or Wet Season; and declare, That Necessity having no Law, the Fruits of the Earth being in great danger, they are forc'd to uncover the Image sooner than they had design'd.

And thus an Image, or Statue, which according to the first Institution was not to be expos'd more than once in Forty years, is set forth almost every Year. Which proceeding of theirs is so far from being suspected by the deluded Laity, that it gains them a great deal of Reputation, and the Esteem of very good and honest Men, full of Compassion, and extreamly desirous to obviate and prevent (as far as in them lies) all publick Calamities. The Monks and Priests do both of them perfectly well agree and harmonize in this Point; for they have all of them some hidden Idol or other in their Churches, which they uncover at certain Intervals of Time, each in their due order, without inter∣fering or clashing one with another, playing Hodie mihi, cras tibi.

In those Monasteries where the Abbots, Priors, and Guardians are Triennial, they have taken up the Custom of vouchsafing this Favour to the Pub∣lick, at their first Arrival in the Monastery, and this commonly either by exposing the Holy Sacra∣ment

for Three days together, or by uncovering some miraculous Image or other. Neither doth the Idol lose a whit of Credit and Repute for all this, because it is look'd upon as an extraordinary Occa∣sion, and ceaseth not to pass in the Minds of the People, for a Mystery not to be expos'd, but once in such an Interval of Years. This was the Rare Show I was entertain'd with at Sienna, which at present is one of the most Superstitious Cities that is in all Italy, and is commonly called by way of Prerogative and Excellence, Sienna the Devout. This City also is very famous for the Purity of her Language, the best Italian without contra∣diction being spoken here.

After that I had Visited all the Places of Devo∣tion that are in it, I prosecuted my Journy, and passing a Second time through Tuscany and Flo∣rence, after two great days Journy I came to Bo∣nonia, which is a very fine City. Formerly this place was a Commonwealth; but at present the Popes have reduc'd it to their Obedience, and have a Legat there, who Commands in their Name. On the great Gate of the Legates Palace, which is a very Ancient Structure, is a Statue of Stone, representing a Woman with a Tiara, or Triple Papal Crown upon her Head. They of Bononia say, This Figure represents RELIGION; but it seems with more probability to be a Statue of Pope Joan: For that it is not the former ap∣pears from hence, because the principal Marks with which the Papists set forth Religion are wanting in this Statue, viz. a Cross in the one Hand, and a

Chalice with the Host in the other. Two days after my Arrival at Bononia, I went to take a View of the Fair and Renowned Abby of S. Mi∣chael in Bosco, situate on a pleasant Hill, about two Musquet-shot from the City. It seems to have been plac'd on that Eminence, to be seen and ad∣mir'd by all Italy. Above all other places, this is peculiarly Famous for the curious Paintings that embelish it, Carache, Guido Rhenus, and many other Famous Painters seeming to have deposited in this Building the whole Curiosity and Per∣fection of their Art, to make it the more Recom∣mendable to Posterity. The Religious that dwell here are Olivetan-Monks; they profess the Rule of S. Bennet, and are habited in White.

As I was taking a View of the Painting of the Grotto's, or of the first Cloister, which is built with right Angles, the Abbot taking a Walk after Dinner with some of his Religious, by an extra∣ordinary piece of Civility drew near to me, and took the pains himself to explain to me the Pictures, which represent some very considerable Particula∣rities of the Life of their Legislator S. Bennet. After which he conducted me to their Library, which is all curiously painted, and furnished with very good and fairly Bound-Books, and certainly is one of the neatest I have seen in Italy. Where being entred into Discourse concerning some of those Books, the Abbot made a proffer to me of staying in the said Abby, and Teaching Humanity and Rhetorick to his Religious; telling me, That if I thought good to accept of it, I should be

Entertain'd at his own Table, and enjoy a very Competent Allowance. Tho' at this time I had no design of staying in Italy, and that I was now actually engag'd in my Journy for France; yet this occasion so favourably presenting it self, and meeting with a strong Inclination in me, to acquire a further perfection in the Italian Tongue, after Two or Three days respit I had desir'd of the Abbot, to consider of it, I accepted of his Offers. He appointed me a very good Salary, and assign'd me Twelve of his young Monks for my Pupils. They were almost all of them either Earls or Mar∣quisses; for these Fathers Receive none into their Society, but persons of the Highest Quality. I continued Two whole Years in this Employment, during which time I received a Thousand marks of Kindness and Civility from my young Religious Scholars, besides the continual Experience I had of the Bounty and Generosity of the Noble Prelat.

You cannot doubt, Sir, but that by this means I had the fairest Opportunity I could wish for, to penetrate all the Secrets of Monkery, for they kept nothing from me; and tho' I was not one of them, yet I liv'd and continually Convers'd with them, neither was any thing hid from me. Where∣fore I may say, without boasting, That I can speak of the Monastick-way of Living upon good grounds, which I intend to do in my next LET∣TER to you. As for this I have now in hand, as I have already begun it, with giving you some account of the Manner of their Processions, so I

intend to prosecute the same Subject; and the rather, because I find here, in this City, Matter enough to Stuff it out, and such as is very curious too; and therefore hope, that the Recital I shall make of it, will not prove unacceptable or tedious to you. I shall begin with the Processions which are celebrated during the Octave, or Week of the Holy Sacrament in the City of Bononia: The Feast of the Holy Sacrament having been instituted on pur∣pose, to make the Host to Triumph, as the Papists say, they omit nothing that may render that Day, and the Week following, the most pompous and solemn that may be. They make many fine Pro∣cessions, and carry the Consecrated Host, (which they say, is the Living Body of our Saviour Jesus Christ) through their Streets, with very Magnificent Shows and Ceremonies.

In France, it is the Custom on this occasion, to Adorn the Fronts of Houses with curious Tape∣stries, and to strew the Streets with Flowers and sweet smelling Herbs. They erect Oratories, or Repositories, (as they call them) at certain distances, there to repose the Holy Sacrament, as if it were very weary with the March it had taken. They Dress up abundance of Little Children, like Angels, to strew Flowers in the Way before it, and to Incense it: And in a word, they make a Thousand Idolatrous Prostrations and Adorations to it. In Germany they Adorn all their Streets with the Branches of Trees on both sides of them, by this means turning their Cities into Parks, or Forests, or rather into Fine Gardens, whereof

every Street represents a Long Walk, as far as one could see, all set with Trees and Verdure. But Italy being the most ingenious of them all, as well as the most Superstitious, does by many de∣grees excel all other Nations, that profess the Roman Catholick Religion; and the City Bononia exceeds the rest of Italy in her Famous celebration of the Octave of the Holy Sacrament.

Besides the great General Procession which is made throughout that City, the Thursday after Trinity Sunday (which is the Day appointed for that Feast) at which all the Clergy both Regular and Secular, with all the Magistrates of the City do assist; there are every Year Three Parishes appointed, to furnish and make the Preparatives for the Octave; and having discharged their Turn, they are quit of that Expence for Twelve or Fourteen years after, until all the rest have had theirs; this being a very Chargeable Office. About a Fortnight or Three Weeks before the Feast, they Barricado all the Entries of the Streets of those Parishes, to hinder Horses and Carts from passing that way, that the Workmen may apply themselves to their Work without disturbance. The Chief Work, and that which is most painful, and takes up most Time is, to cover all the Streets, and Walls, with Veils of Silk, which are the Manufactory of that City, and to form them into Figures and Histories. The several Parishes, when their Turn comes, strive to outvy one another in some New Invention or other. Some with these Little Veils represent all manner of Birds, others

all Four-footed Beasts, insomuch that a Man can∣not so much as imagine any whole Figure is not to be found there. Others endeavour to represent in the said Silken Figures, Huntings, Battels, Tri∣umphs, and in a word, an infinite Variety of things extreamly pleasing to the Eye. Moreover, they expose to publick View in the Streets, all the most curious Pictures which the Inhabitants of those Parishes are Masters of, not excepting the Profane ones themselves; amongst which are to be seen many infamous Naked Pictures, and Grotesques, to cause Laughter.

The Bononians are extreamly curious in Pictures; all their Closets, Halls and Chambers, are full hung with them; and forasmuch as they expose them to publick View at this time, Travellers meet with the satisfaction of seeing very Rare and Curious Pieces of Art. Over and above all this, Altars are erected almost in every Corner of the Streets, set forth and adorn'd with Statues, Images, and Vessels of Gold and Silver; and upon every Altar there is always a Representation to the Life, of some Mystery of our Religion, or of some Saint. The Houses of the Great Lords of those Parishes, that furnish the Ornament of the Feast, are open to all: As long as this Feast lasts, they take Care to adorn their Chambers the most sumptu∣ously they can, and to expose all their Riches to view: There be some of them so splendid and liberal, to bestow Cooling Liquors, called Sorbetti, upon all Comers, or at least upon all persons who appear never so little Considerable; and in their

Courts or Gardens, they have Fountains Running with Wine in great abundance for the Common People.

All things being thus prepared, the Procession begins: This is a Work on which the Priests exhaust their Invention, and rack their Brain, to bring forth something New and Unlook'd for, that may please the Spectators. They dress up a great many Little Children like Angles, with Wings at their Backs; they make very lively Representations of all the Figures and Types mention'd in the Old Testament, which they conceive did prefigure their Holy Sacrament; as Abraham's Sacrificing of his Son Isaac, the Of∣fering of Melchisedeck, the Shew-Bread, the Paschal Lamb, &c. They represent all the Prophets and Sibyls, that have Prophecied of our Saviour: And last of all, they make a Show of the Blessed Virgin, the Twelve Apostles, and our Saviour, who follows them with a Loaf in his Hand, as if he were about to break it, as he did at the Celebration of his Holy Supper. Besides these, they also give us the Repre∣sentations of many of their He and She Saints, which were the most devoted to the Holy Sacra∣ment; as S. Thomas Aquinas, S. Anthony of Padua, S. Rose of Viterbo, &c. All these they represent not in Figures to the Life, but Living Figures, that is, young Boys and Girls, chusing the prettiest and handsomest they can meet with. Above all, I took notice of many Little S. John Baptists amongst them. To represent these S. John Baptists, they take Little Children of Four or Five years of Age, strip them stark Naked, and put nothing upon them

besides a Colour'd Riband, which like a Belt reach∣eth from their Right Shoulder, to their Left Thigh; so as it doth not hinder their Nakedness from being expos'd to publick View. It is not now only, that the Italians are accus'd of equally loving both Sexes; so that no body needs to be surpriz'd at their having so great Devotion to these Little S. Johns; of whom I very well remember, I counted no less than Twenty in one Procession, following one ano∣ther. In one Hand they hold a great Cross, made of Reed, and very light; and with the other, they lead a little Lamb in a String. After all this Pageantry, follow the Priests in magnificent Habits, and next to them follows the Holy Sacrament, which is carried under a Rich Canopy, surrounded with an infinite number of young Boys and Girls, attir'd like An∣gels, who all the Way strew Flowers before it. Near to the Canopy there is always an Excellent Com∣pany of Musicians, who sing Hymns and Songs of the Holy Sacrament, being those the Church of Rome has compos'd since the Council of Trent, in honour of it. The Canopy is follow'd by the Principal Men of the Parish; and after them, to shut up all, a vast Crowd of People of all sorts. In this manner they Walk Our Lord (to use their own Expression) throughout all the Streets of the Parish; but yet so, as to give him leave to repose himself at the End of every Street, on the Altars erected for that purpose.

When the Procession is ended, they do not for all that take away the Adorning of their Streets, but leave them whole and entire for many days; to give

the Citizens leave to View them at their leisure, and to Walk the same Round the Procession took; for in so doing they believe they shall merit much, and obtain great Indulgences. All the Sbirris of the Legat and Archbishop, do guard all these Pageants all Night, to prevent the Stealing of them. And it is chiefly at Night, that the Gentlemen and Ladies of the Town walk abroad to take a View of them, because then they make the finest Show; all the Streets being illuminated with a vast Number of white Wax-Tapers, set thick in every Corner, which very much exalt the splendour of those Rich and pompous Ornaments. Here it is they Court their Mistresses, make Assignations, and dispatch Notes to one another, and in the End, always some miserable Wretch or other, is left a cold Victim on the ground, to the Revenge of his Enemies, or the Jealousie of his Rivals. All the Ladies of Pleasure, in a particular manner, never fail of coming thither towards Even∣ing, where they continue till they have got their Prey. In a word, it appears that the most Innocent are those, who repair thither only to satisfie their Eyes, or please their Curiosity; for as for Devotion, there is not so much as the least shadow of it to be discern'd amongst them. Thus are these fine gawdy Feasts, instituted on purpose to confound the Pro∣testants, within a short time, by a just Judgment of God, become the shame and confusion of Papists themselves; and I have reason to fear, that our Lord Jesus will tell them to their Faces, at that Great Day, in which he will come to judge both the Quick and the Dead, that his Soul has abhor'd their Feasts,

and that their Incense has been an Abomination unto him; because instead of advancing his Glory by them, as they seem to pretend, they have only endeavour'd to satisfie their own Curiosity, Vanity, and infamous Lusts.

I have been a Spectator of many other Pro∣cessions, made in honour of the Holy Sacrament at Venice, Milan, and other parts of Italy; but I will not take up time to give you the Particulars of them, because they generally are the same thing over again; except only, that their Adornings of the Streets are not so Curious, neither continue so long a Time as those at Bononia. I cannot find that the Priests reap any great Benefit from these Processions, but on the contrary are at the Charges of Adorning their Churches and Altars: But how∣ever, they hereby gain much Credit and Repute to their Priesthood and Masses; and they appear at them with so much Majesty, and drest with such pompous Ornaments, and Habiliments, that it makes the People conceive a greater Veneration for their Persons. However, they know very well how to Repay themselves this Charge they are at, upon other Occasions: 'Tis but Unveiling one of their Mira∣culous Images, when they have a mind to Re∣imburse themselves, double and treble. And pro∣bably 'tis for this very Reason, that at Bononia, (a short time after the Octave of the Holy Sacrament) they make that great Ceremony and Procession of our Lady of S. Luke. To give you some Idea of it, I shall tell you, that about Five Miles from Bo∣nonia, upon an high Hill called the Mount de la

Guardias, stands a Church, wherein is kept an Image of the Virgin, which the Papists tell us was painted by S. Luke himself. The Priests have so bestirr'd themselves, as to persuade the Magistrates, to put the City under Her Protection, giving her the Title of Their Patroness and Conservatrix; Patrona & Con∣servatrix Bononiae. They have caused a Coyn to be stampt in Honour of her, which on the one side bears the Representation of the Image pretendedly Painted by S. Luke; and on the Reverse, the Arms of the City; which Piece of Mony they call a Madonnine. The Magistrates have made a Vow, to go and fetch this Image every year, and carry it in Procession: They bring it from Mount de la Guardia to their Town, to the end she may bless its Inhabitants.

Many days before this Solemnity, great Prepara∣tions are made to fetch her off in Triumph. Having got her into the City, they make her stay there 8 Days, during which time they remove her to two or three Churches; where the People flock in throngs to Visit her, and Offer great Presents, all which accrue to the profit of the Priests of those Churches. After that they have sufficiently Idoliz'd this Image, or Picture, they oblige her to give her Blessing to all the People. To this purpose they fasten the Picture to great Staves or Poles, supported by Men; and lifting it up on high, they make it bow and incline towards the People, as if she Saluted them. This done, they lift her up a little higher, and incline her downwards again; and then stoop her down to∣wards the Right and Left, that so she may make

the Sign of the Cross over all the People that are present; and this, forsooth, is her Blessing of the People. To receive this Benediction with the greater Reverence, all the People are down upon their Knees, with their Faces bow'd down to the Ground. All this while the Trumpets and Drums do Won∣ders. And after this Ceremony is over, she is con∣ducted back again, in the same Processional way, to the place of her Abode, where she continues all the Year after, except some publick Calamity oblige the Magistrates, to permit the bringing of her extraordinarily to the City in Procession; for in that case, they believe she will not fail of redressing all the Evils they can lye under. Every Saturday there is a vast Concourse of People comes to this Image from the City of Bononia, and adjoyning places.

To make the Way more commodious for those devout Pilgrims, the Bononians have undertaken to make a Covered-way, which begins at the Gate of the City, and is intended to be carried on to that of the Church, where the Image resides. Above half of this Way was already finished, when I was there. The Whole is compos'd of great Porti••••'s of Brick, very large and high Roof'd, the Roofs being all curiously painted; and the bottom is Paved very neatly with great square Bricks. When this Portal is once finished, it will be one of the most Curious pieces of Workmanship that is in all Italy. Many particular Noblemen, have signaliz'd their Zeal for carrying on of this Work, having each of them made several Arches of it at their

own Charges, on which they have caused their Arms to be painted. But in the mean time, tho' this Work be already so far advanced, yet some are afraid they shall never see it brought to perfection; because the remaining part is the most difficult to compass, and will cost much more than what is already done; for this Portal is now to be carried on, up the Mountain, till it reach the Church of our Lady on the Top of it; and to this end they must be obliged to Dig very deep, to find firm Ground whereon to lay a solid Foundation. A good Curate perceivin••, that the Devotion of Con∣tributing to this vast Expence began to grow cold, found out a very ingenuous way to excite the Drowzy and Lethargic Charities of the People, making use of the following Device:

He acquainted his Parishioners, That he felt him∣self inspir'd by the Virgin, to make a Procession to the Miraculous Image with Twelve Wagons loaden with Materials, for carrying on this Structure; he desired them to shew their Zeal in contributing to so good a Work; and that for his part, he would take care to range the Procession in Order, according to the Model the Virgin had been pleased to give him of it in a Dream. His Parishioners very punctually executed the Orders he had given them, lading four Wagons with Bricks, four with Lime, and four with Sand. The Curate seeing their for∣wardness, sent every where for Flowers and sweet Herbs to cover the Wagons, and to make Garlands for the Oxen that drew them; he got their Horns and Hoofs to be gilt, and set himself at the Head of

this Convoy, with the Cross and Banner, having procur'd several young Girls with Timbrels in their Hands to play upon them, and Dance about the Wagons, as David did before the Ark. In this Equipage he pass'd through all the Streets of the City. He had the Approbation of the Italians, who are much delighted with new and well con∣triv'd Inventions, and especially wherein Women or Girls come to play their parts. The good Success this Curate met with, besides the general Approbation, put all his Brethren upon doing some∣thing in Imitation of him, and, if possible, to go beyond him. So that about a Fortnight after there was to be seen a general Procession of all the Parishes with above 200 Wagons loaden with Bricks, Lime, and Sand, drawn by Oxen with gilded Horns. I never saw a more Extravagant Proces∣sion than this was, nor a more pleasant one. The March advanced in very good order, with Crosses, Banners, Priests, and the Girls that Danced, to∣wards our Lady of S. Luke, and helpt to build a great part of that Portal. As soon as it is finished, they will be able to go (at all Seasons, and in all Weathers) from Bononia to the place of Devotion, without wetting or dirting themselves, any more than if they were in their own Houses.

But that I may not wander too far from my Subject of Processions, I shall further acquaint you, that the Monks do far excel the Priests in their In••vention on these Occasions. There is scarcely an Holiday or Sunday passeth over their heads, with••out some Procession or other made in their Mona∣steries.

The Dominicans make a Procession of the Rosary every first Sunday of the Month, and the second Sundays the Carmelites make one in honour of the Scapulary; the third Sundays, the Soccolanti celebrate a Procession in honour of S. Anthony of Padua. 'Tis in these Monkish Processions that all is put in practice, wherewith Lewdness and Vanity are capable of Inspiring the most loose and effemi∣nate Souls; so far are they from being Religious Employments, and fitted for Devotion, as they pretend them to be. By the small taste I shall here give you of them, you may be able to judge of all the rest. I shall begin with a Procession of the Rosary, which I saw at Venice, made by the Do∣minicans of Castello, which was order'd in this manner:

Next after the Cross and Banner, went about Two or Three hundred Little Children, drest like Angels, and others like little He and She Saints, amongst which they did not forget to place a good number of Little S. John Baptists: These were followed by Thirty or Forty young Women, re∣presenting so many Saints of their Sex. One of them represented S. Apollina; and to distinguish her from the rest, she carried in her hand a Bason gilt and enamell'd, in which there were Teeth; another represented S. Lucia, and carried in a Bason two Eyes; a third, S. Agnes, who carried in her Arms a Living Lamb; and so of the rest, every one of them being Characterized by their Marks of di∣stinction. There were some of them that were prepar'd on purpose to make People Laugh, and

above all the rest, a Saint Genevieve, who had a lighted Wax-Taper in one hand, and in the other a Book wherein she read, or at least made shew of doing so; and round about her there were Seven or Eight young Boys drest like Devils, all over black as a Coal, with great long Tails, and very extra∣vagant and ridiculous Countenances, and great Horns on their Heads; these skipped about the Saint, and made a Thousand Ridlculous postures, Apish Tricks, and Faces, to endeavour to distract and divert her from reading of her Breviary, by making of her Laugh. The Maiden who acted the Personage of this Saint, had been chosen by them on purpose of a Melancholy Temperament, who accordingly Acted her part very well; she always kept her Eyes fix'd on her Hours, without giving the least shew of a Smile; tho' all the Spe∣ctators that were present could not contain them∣selves from bursting out into loud Laughter, to see the Ridiculous Postures those Little Devils put themselves into, and who were certainly most im∣pudent and pickel'd Youths; forasmuch as many times they made a shew of taking up her Coats. This Saint was followed by another, as fit to make the People Laugh as the former; this was a S. Ca∣therine of Sienna, who had by her side a pretty Little Boy, with a Broom in one Hand, and a pair of Bellows in the other; for they hold, that this Saint (who was a Religious of the Dominican Order) had so great a Familiarity with the Child Jesus, that that Divine Infant, to ease her when she was weary, frequently came and swept her Cham∣ber,

and kindled her Fire. After these good She Saints came all those whom they call Figures, com∣prehending all those Holy Women, who according to them did represent the Blessed Virgin in the Old Testament; they were carried upon Frames on Mens Shoulders. Amongst the rest there was Jael to be seen in her Tent, with Sisera lying at her Feet, who was a Beautiful young Youth, drest in the Garb of a Warriour, and she with a Great Nail and Hammer, making shew as if she had been ready to pierce his Temples: After this Figure came a Dalila, sitting in an Elbow Chair with a comly young Youth between her knees; she had a pair of Scissors in her Hand, as if she had been about to cut off his Locks. After these appeareth Judith: This was a fine Figure indeed; for on the Frame where she was, there were above Twenty persons, it being the Representation of Judiths Return to Bethuliah in Triumph with Holofernes his Head, when the Priests and People came out to meet, and sung a Song in praise of her. This Judith was one of the most Beautiful young Women of Italy, and very Lasciviously drest; round about her (upon the same Frame or Pa∣geant) they had placed several excellent Musicians, who sung most Ravishing Stanza's in honour of her. The following Pageant, as if they had a mind to oppose Deformity to Beauty, supported a good Old Woman, without any Teeth in her Head, and very deformed; who mutter'd some∣thing within her Gums, and represented Hannah the Mother of Samuel. I was astonish'd to see a

Woman of her Age would trust her self on a Pageant. She was followed by many more Pa∣geants, which were in all Eighteen in number, with their different Figures; but I shall not insist upon a particular description of any more of them, that I may not tire you out; and shall only tell you, that the last of them all was the Truth of all these Figures, and the Person typified, viz. the Blessed Virgin, who was represented by a very comly and Beautiful Maid, very Richly drest, with a great Royal Robe; she held a great Rosary or Beadrow in her left Hand, and in her right Hand a Scepter. She had a rich Crown upon her Head, set thick with Pearls and Diamonds.

People of Quality in Italy take it to be a Meri∣torious piece of Service to accommodate the Saints of both Sexes, with their richest Jewels, at these Processions; which is the Reason, that very fre∣quently on these Occasions great Riches are ex∣pos'd to view.

I observed, that when this young Woman, who represented the Blessed Virgin past by, carried on a Pageant, no Body stirr'd their Hats, no Body bow'd themselves, or fell down to Worship her, or call upon her; but a little while after, when the Wooden Image of the Virgin came to pass by them, (which is the same that stands on the Altar of the Chappel of the Rosary of the Dominicans of Castello) all the People fell down on their Knees, and beating their Breasts, called her the Mother of God, and prayed to her. They made her, at certain distances, to bestow her Salutations

and Benedictions upon the People, in the same manner I related to you, speaking of our Lady of S. Luke of Bononia, and which were received by them with a great deal of Acknowledgment, as a very great Favour. Having apply'd my Mind to find out the Reason, why the Papists do not pay their Adorations to Living Figures, tho' they in∣deed represent the Virgin more naturally, than a piece of Stone or Wood can do; and yet are so exact in bestowing them on their Inanimate Sta∣tues: After having spent some Thoughts upon it, I could not light upon any other Reason but this; That Human Nature having a kind of Horrour imprest upon it, of rendring to the Creature a Worship that is due to GOD only, all Living Figures (and especially those of Men and Women) do more fully discover to the Sense their weak dependent Creatural Being, than Inanimate things do, in which they suppose there is some secret adhe∣rent Divine Virtue. Tho', to speak the Truth, this is no other than the highest pitch of Folly, and the root and rise of all Idolatry. But I return to our Procession.

This Image of Wood was carried in the midst of the Father Dominicans, who were to the num∣ber of about an Hundred; for they having many Convents in Venice, they are ready to assist one another upon the like Occasions. Nothing can be imagin'd more loose and lascivious than they appear'd in all their Deportment; they had great Rosaries on their Arms, but there was none of them that troubled himself to say them, except

it were some Old Father amongst them, that was going out of the World, and was no more fit to make any Figure in it; but all the rest of them, strutted and march'd in a most Wanton manner in their Fine white Habits. All the way they went, they Talk'd and Laugh'd together, casting their Eyes this way and that way on the Ladies that look'd out of Windows, or stood in the Streets, to see the Procession march along.

I do not think, Sir, it will be necessary for me, to desire you to make some Reflexion on these kind of Proceedings; because you cannot but take notice from the Recital I give you, what all these Processions aim at. Certainly, they are at the best no better than Entertainments for Children, or rather ridiculous Farces to please Fools; but which at the same time expose the Christian Religion to the reproach and derision of Atheists and In∣fidels. Some Persons reported to me of a Truth, that they had overheard some Turkish Merchants, who were Spectators at this Procession, saying to one another, Have you ever seen the like Extra∣vagant Fooleries? And, must not a Man be bereft of his Senses, before he can ever be per∣suaded to embrace such a Religion? The Papists boast themselves in this, as an infallible Mark of the Truth of their Religion, That there is no one Christian Society in the World, that take more pains for the Conversion of Infidels, and who are blest with greater Success in that Undertaking, than themselves. But supposing all they say to be True, yet I am sure it may be said (with much

more Truth,) That there is no Christian Church in the World, is a greater Obstacle to the Con∣version of Infidels than theirs is, and that for One whom they Convert, they hinder a Million from being Converted, who probably might come to the Light of the Gospel, had they not been Eye-witnesses of the gross Folly and Idolatry of their pretended Religious Practices: Yea, they are even found in the use of those things which make their own Roman Catholicks of Forein Countries to Blush for them, when they are told of it. The English Papists look upon such Relations barely as Exaggerations and Calumnies devised by their Ene∣mies, to blacken them. All that I can say to this sort of People is, That if they please to go to Italy, their own Eyes will be able to convince them of more and greater Extravagancies, than those I have related to you in any of my LETTERS. The very same Follies were formerly in Vogue and Practise in France; but the sight only of the Pro∣testants that were mingled amongst them, have made them drop a good number of them. Thus by a special effect of the Goodness of God, the Presence only of Protestants carries a kind of Blessing with it, which secretly reproves and cor∣rects Vice, confounds Error, and inspires Truth.

I will add to this Procession I saw at Venice, another I have seen at Milan: This was cele∣brated by the Carmelites in Honour of the Little Scapulary, wherewith I have entertain'd you in a former LETTER; and that I may not trouble you with Repetitions of the Angels and Figures,

which were of the same kind, as those I have already given you a description of; I shall only take notice to you of such Particulars as were sin∣gular, and different in this Procession from those before related. One thing very remarkable in this Procession was, That most of the young Gentle-women of the Town assisted at it in their Richest Cloaths, and adorn'd with all their Jewels. They marched Four in a Rank, with great white Wax Tapers in their Hands, and all the way they went, sung the Psalms and Hymns to the Blessed Virgin, that are used in the Roman Church. The Women in Italy are not wont to Sing in their Churches, it being forbidden them, except those only who are of some Religious Order. However the Car∣melites made bold to introduce this piece of No∣velty, either to give themselves the satisfaction of being Charm'd with so may sweet Voices, or at least to flatter and please the Humor of the Milan Gentlemen, who were extreamly pleas'd with the Device. They were rang'd on both Sides of the Street, to see the young Ladies pass by, who went with Naked Breasts, and with an Air of Wan∣tonness, proper to inspire their Lovers with a De∣votion indeed, but very different from what was pretended.

It was about an hour and half in the Night when the Procession began to set forth, and the Light of the Wax-Candles and Torches, much advanced the lustre of the Beauty and Ornaments of this Choice Band. All the Way they past, the Streets rung with nothing but, Ay, this is a fine

Show indeed! O, the Lovely Procession! See, how gracefully the Lady of N. carries her Taper! What a Majestick and becoming Gate that Lady has? O, the charming Voice of this Sweet one here! Others again more impertinent than the former, cast out Words to them (as they pass'd by) of a double meaning, which in the midst of so holy an Exercise, as (forsooth) they will needs have it to be, were pregnant Instances of the Profaness and Filth of their Hearts. After the Ladies, came the Fathers Carmelites, Two and Two together; so that this whole Procession was only compos'd of Women and Monks; with a Wooden Image re∣presenting the Virgin, which brought up the Rear, and to which all the Spectators paid their Adora∣tions, Kneeling down in the Streets when it pass'd by, to receive its Salutations and Benedictions, which the good Fathers Carmelites, that bore the Statue, made her bestow upon the People.

The Monks and Priests please themselves ex∣treamly in making such like Processions in their several Churches; because it is upon these Occasions, that they appear with a pomp and lustre, that dazles the Eyes of People, and makes the Simple imagin, they discern something in their Persons that is more than Human; tho' indeed all this be at the bottom no more than a foolish Vanity, and a pure Illusion of the Spirit of this World. We don't find them so zealous for, and ready to assist at those Processions, that have any thing that is painful annex'd to them; and at which the Ladies cannot conveni∣ently assist. This is what I observ'd at Milan,

at the time of the Rogations that are kept in Ascension Week. 'Tis a Custom observ'd in all Countries that are of the Romish Communion, to make Processions the Three days before Holy Thursday; that is to say, to go with Cross and Banner from one Church to another, to say their Prayers.

Now at Milan this Procession begins not till an Hour after Midnight, and doth not end till the next Day at Two of the Clock in the Afternoon. All the Priests of the City, and adjoyning Places, are bound to assist at them, not excepting the Stranger Priests that are in the City. They must precisely meet at the Hour appointed, at the Sound of the Great Bell of the Cathedral, in order to Range themselves under the Cross and Banner. But because the great Allurement is wanting in these kind of Processions, the Priests had rather Sleep far in the Day, than to take the pains to assist at them: But the Cardinal Archbishop, tho' he does not care for going himself, has at last found out a way to make them go, tho' sore against their Wills; for by his Order all the Sbirris of the Archbishoprick being joyn'd with those of the Town, to the number of an Hundred and Fifty, Armed with Blunderbusses, Pistols, and Bayonets, divide themselves into several small Parties of Five or Six together, and go the Round through all the Streets of the City, to look for the Priests, that are absent from the Procession; they go and search for them in their very Houses, and in case they find any, they tye their Hands together on their Backs,

and in this Infamous manner, drag them to the Archbishops Prisons. When they are come to the Prison Gates, then Sbirris search their Cloaths and Pockets, and after having very Abusively treated them, they take from them all they find about them, and thrust them down into a Dungeon; where they remain, till they be Summoned to Appear in the Archbishops Court; where at last they are acquitted, after a small Reproof, and a Mulct of Twenty Crowns to the Archbishop. The Priests seeing that there was no way of exempting them∣selves from assisting at the Procession, found out the Secret however, of making it somewhat more sweet and easie to them.

The Procession goes in One Morning only to Ten or Twelve Churches, where they enter, and stay for some considerable Time, to Sing their Litanies; but forasmuch as the Priests, by reason of their great Numbers, cannot all enter into the same Church, the far greater part of them being oblig'd to stand abroad in the Streets, about the Church; but they not liking this Waiting abroad, found a means to take up all the adjoyning Taverns and Victualling-Houses, and there made much of themselves, whilst their Brethren were Singing in the Church; and after they had well solac'd them∣selves, went and reliev'd their Brethren, giving them an occasion to do as they had done; and by this means the Office was dispatch'd with much more Courage and Vigour. But the thing in it self being so base and scandalous in the Eyes of the Seculars, and some Complaints having been

made of their disorderly Carriage to the Arch∣bishop, he order'd some Thirty of his Sbirris should always Coast about the Procession, and search all the Taverns for Priests, and if they find any, to drive them thence; so that the poor Priests being so nearly watch'd, are debarr'd of the Op∣portunity of Refreshing themselves with a Glass of good Wine. However this doth not hinder, but that some of them take care to have a Bottle of Wine in their Pockets, or some other Convenience, under their Surplices; and when they have a mind to take a Sup, they pray some of their Brethren to stand round them, and stooping a little, that they may not be perceived by the Sbirris, they very dexte∣rously Refresh themselves, in spite of the Machina∣tions of their Enemies.

When the Procession enters into any Churches belonging to Monks, the Priests get themselves into the Convent which joyns to it, where the Monks (that any of them are acquainted with) treat them with Meat and Drink, as much as they desire; and here they are secured from the Search of the Sbirris, who have no power to look for them there; and should they attempt such a thing, would find but a very bad Welcom. As soon as the Procession is arriv'd to a certain Church, spe∣cified by the Archbishop, the Twelve Ecclesiastical Praefects of the Twelve Gates of Milan, which are all Arch-Priests, and who have the inspection of all the Clergy divided amongst them, assemble them∣selves in some great Place, and every one of them having a List of all the Priests that are

under his Jurisdiction, they Read their Names aloud one after another, being all of them obliged to Answer to their Names, and present themselves. If any one be found wanting, the same day a Note is sent to his House, to pay the Twenty Crowns mulct for his Absence. The whole Ce∣remony being finish'd, the Procession returns to the Cathedral. It is commonly Three of the Clock in the Afternoon before the Procession enters the Ca∣thedral; and then upon the Ringing of the Great Bell, every one of them has leave to return home, the Sbirris having no further power to meddle with them; but they Scuffle home with that precipita∣tion, as makes the Spectators Laugh heartily, to see Hungry Priests post away to their long-look'd-for Dinners.

Now it is apparent, that these Rogation Proces∣sions are so very displeasing to them; because, first of all, there is nothing to be Gain'd by them. In the second place, there are no Ladies to assist at them. And thirdly, there are neither Angels nor Figures, to give them the least Sport or Diversion. In the fourth place, they are not permitted to Solemnize these Processions in their pompous Habits, but simply with their Surplices and square Bonnets; which is the cause why the Seculars will not so much as step out of their way to see them pass. Fifthly, the Procession being enjoyn'd them, under rigorous Mulcts and Punishments, this is that which makes it go most of all against their Stomach to assist at it; for as much pleasure as they take in imperiously Commanding others; so much regret

they have to obey and be subject to the Command of their Superiours. And last of all, in these kind of Processions, there are some Inconveniences to be endur'd; they must leave their Beds long before Day; they must take many large Turns and wearisom Steps, and Sing long without either Eating or Drinking; which does not very well sort with their Humor.

The Jolly Processions of the Holy Sacrament have much more Charms for them; or the Un∣veiling of some Miraculous Image; or the pom∣pous Procession of the Holy Nail, which is Cele∣brated every Summer in Milan, and to which not only the Inhabitants of that City, but all the Nobility and Gentry of the Neighbouring Towns and Provinces do flock in Crowds, to be the Spe∣ctators of that Ambulatory Pomp and Magnificence. In this case there is no need of the Sbirris, to oblige the Ecclesiasticks to assist at it: The Cardinal Archbishop himself. assists in person at it, and carries the Relick of the Holy Nail. According to their Tradition, this is one of those Nails that pierced the Adorable Body of our Lord and Saviour Jesus Christ, when he was Nailed to the Cross; which Constantine the Great having met with, in Honour to it, made it part of his Horses Bridle. It is now expos'd to View, enclos'd in a very fair Chrystal, fix'd upon a large Pedestal of pure Gold, of in∣comparable Workmanship, and embelish'd with Precious Stones; and is certainly one of the richest and finest Pieces that can be seen, and so heavy, that the Cardinal had much ado to carry it.

The Nail is crooked, as having been made a part of a Bridle.

The Reflection I have made upon this Nail is, that according to the History it self, which the Papists give us of it, it appears, That the Relicks, and specially the Instruments of the Passion of our Saviour, to which they at present pretend we are oblig'd to render Latria, that is, Divine Worship, did not in Ancient Times receive any such Honour, since Constantine (as they own themselves) made that Nail a part of his Horses Bridle; which no Body will be so impertinent as to own for a piece of Divine Honour. He did not cause it to be set upon the Altar, as it is at present; neither did Men Kneel before it, as the practice of the Papists is at this Day; for otherwise it would have follow'd, That wherever Constantine's Horse pass'd, all Per∣sons must have prostrated themselves before it; which is very absurd, and besides is not hinted to us in any part of the History of that Great Empe∣rour.

And since I am insensibly fallen upon the Pro∣cessions that are in Vogue at Milan, I think my self bound to give you the description of one of the most Famous that City can boast of, being the same which is put in practice the Eve of Holy Friday. This Procession is celebrated by Torch-Light, and proceeds in the Order as follows:

Immediately after the Cross and Banner, follow the Cross-Bearers; these are Men that carry great Crosses on their Shoulders, fifteen or twenty Foot long; they are very great and heavy in appearance,

but hollow within, and indeed are nothing but Four thin Boards glu'd together: Yet I am apt to believe, That by reason of their great Bulk, they are a reasonable good Burthen for a single Man, and troublesom enough to those that bear them; and accordingly they tell us, That these Cross-Bearers perform this piece of Devotion from a Spirit of Repentance and Penance, and to imitate our Saviour Jesus Christ, when he carried his Cross up to Mount Calvary. There are no less com∣monly than two or three Hundred of them, and the most of them have Ropes about their Necks, and great Chains on their Legs, which Trail on the Ground after them, and make a hideous Noise. Their Faces are cover'd with great Cowls.

These Cross-Bearers put me in mind of certain Hereticks, mention'd by Baronius in his Eccle∣siastical Annals, who were call'd Cruciferi. It seems they took that place of the Gospel according to the Letter, He that doth not take up his Cross and follow me, cannot be my Disciple▪ And accordingly they had got great Crosses, which they bore on their Shoulders, and running like Mad-Men over Mountains and through Deserts, they never quitted them, till Hunger, Thirst, and Wea∣riness, thrust their Souls out of their Bodies. I must confess, That those who assist at these Proces∣sions, do not strain their Devotion to this pitch; bnt still there is somewhat of resemblance in their Actions.

In the midst of these Cross-Bearers was carried on a Pageant, a Figure of our Saviour going up

to Mount Calvary. After these Cross-Bearers fol∣lowed the Discipliners, as they call them; these also had their Faces cover'd with great Cowls, and having their Backs stark Naked, with great Disci∣plines they had in their Hands they cruelly beat themselves, making the Blood to run down their Shoulders in a manner, that caus'd Horrour to Nature. In the midst of these Flagellators, was carried a Representation of the Scourging of our Saviour, ty'd to a Pillar. After these followed several Companies of Souldiers, with their Muskets and Pikes, the Points downwards, and their Colours in like manner. All the Drums were cover'd with Black Cloth, and beating upon it made the Sound very doleful. After the Souldiers, followed a Living Figure of our Saviour, which was a young Man drest in a large Purple Robe, with a Crown of Thorns on his Head, and bearing a great Cross on his Shoulders: He had round about him near a Score of Youths habited like Jews, who put them∣selves into an hundred ridiculous Postures, and made Faces at him after such a manner, as forc'd the Spectators to Laugh, at a Sight, which ought to have melted their Hearts into sorrow and com∣punction; neither was this a strange thing amongst them, their holy Representations being very surely exempt from some Notorious Profanation: There was no Kneeling to this Figure, because it was a Live one. This Figure was follow'd by all the Confraternities of the City or Scuole, which are very numerous. They marched Two and Two with Wax-Tapers lighted in their Hands; and

after them follow'd another Figure of our Saviour laid in his Sepulchre. As soon as this came by, tho' it were only made of Wood, all that stood in the Streets, fell down on their Knees and worship'd it. About this Figure, there marched a Company of Women all in Mourning, who held their Hand∣kerchiefs before their Eyes, as if they had wept. Next to these Women follow'd the Priests, and after them a Statue of the Blessed Virgin, having her Heart pierc'd with Seven great Swords, that stuck fast in it: They commonly call this, Our Lady of Pity; and wherever it passed, they paid to it the same Prostrations and Adorations, as to the Statue of our Saviour. A great Throng of People, last of all, concluded the Procession.

I know well enough, that the Papists will not only excuse these kinds of Processions, but will also exalt them far above their plain Ones; alledging. That these are all of them Holy Representations, which renew in our Minds, the Idea of what past long ago on Mount Calvary: But for my part, I believe, that the Time they take to dispose and regulate these kind of Processions, and which the Spectators spend in seeing them pass by, would be much better employ'd in Reading and Meditating of the History of our Saviour's Passion in private, in order to the enkindling of holy Affections, suit∣able to that great Occasion. This, I say, would in all probability be a far more efficacious Means to obtain this Holy End, than to dress up a Man like our Saviour, and turn all to a Farce, to make the people Laugh at so tremendous a Mystery; for this

indeed, however they may otherwise disguise it, is the End of all.

Thus likewise it is, when five Weeks after Easter they represent the Ascension of our Saviour Jesus Christ into Heaven; they have a great Statue of Wood to represent him, which they tye with great Cords about the Head, and just at Noon-tide of Ascension-day, at the Ringing of all the Bells in Town, and in the presence of all the People, cer∣tain Persons placed on the Roof of the Church, draw it up by Cords into the Air; the Priests in the mean time Singing the Anthem, Viri Galilaei quid admiramini aspicientes in Coelum? &c. When the Statue is ready to enter into the Hole, which they have made on purpose in the Roof for it, there are Men posted, who from the high Galleries of the Church cast some twenty or thirty Pails of Water on the Spectators; so that many of them are made wet to the Skins, which makes the rest break out into loud Laughter. This is the devout End of this fine Ceremony, or holy Representation, as they are pleas'd to term it. I have seen this particularly practis'd in Germany; where I have also seen a great number of Cross-Bearers and Discipliners, as in Italy. And indeed, to judge by outward appearance, one would believe these Per∣sons to be animated by a great Spirit of Devotion and Mortification; but having made it my business to search into the Matter, I found that the most of them are engag'd to do it for Interest sake, being paid for Lashing of themselves, because the Ecclesiasticks think it a shame, if in a Lent. Pro∣cession

they should not have a good Number of these Men of Discipline, and Cross-Bearers. Others again do it, because their Confessors have enjoyn'd it them, as a piece of Penance.

I know indeed no Reason, why the Priests should pride themselves with this; but sure I am, I have often heard them Reproach one another, that they had none, or very few Scourgers in their Processions. 'Tis possible, that by a sottish kind of Vanity they may suppose that the Glory of these kind of publick Penances reflects upon themselves, as being the Imposers of them, in which case their Vain∣glory is no better founded, than the Crow's in the Fable, who prided himself with that was none of his. They are very well pleased, to see others Lash themselves; but not so much as one of them will be an Example of it to others; for never in my Life did I see either Priests or Monks whip themselves in publick. These Whippers and Cross-Bearers, for the most part, to make this piece of Penance more tolerable to them, drink themselves to a good pitch before they set out a Processioning.

Whilst I was at Mentz in Germany, I saw a great Inconvenience and Disappointment happen upon this Occasion; where many of these Cross-Bearers, in the midst of the Procession, threw down their Crosses in the Streets, and very fairly set themselves down upon them, saying, That they had born them long enough, and that it was but fitting the Crosses should now bear them. Besides, many of the Discipliners fell a Singing and Danc∣ing, and Vomiting the surplus of the Wine they

had taken. Most of them were Jesuit Scholars, whom their Regents had forc'd to this involuntary Mortification.

By this, Sir, you may easily discern, that the Papists will make all things bend and stoop to their Fancy and Humor. They have almost fram'd to themselves a New Gospel; and they interpret the Mysteries of it so materially and grosly, that in the end they will probably persuade People, That to bear their Cross in this World, is nothing else, but to go a Processioning with great Crosses of Wood upon their Shoulders; and consequently maintain, That it is a meer Heresie to believe with the Pro∣testants, That true Mortification is that of an humble and contrite Heart, and of a Soul pierced with an holy Sorrow and Repentance for Sin. 'Tis scarce possible to make the Popish Jesuits and Priests, that come into England, acknowledge, That these sort of foolish Exercises of Devotion, are at this Day the most frequent Employments of their Roman Catholicks, in those Places where that Religion takes place. They are so asham'd to own these their Follies, that at present none but Travellers are able to convince them thereof, who can tell them, that they have seen with their own Eyes, what they so impudently deny with their Mouths. It was from an effect of this Shame, that made some Italian and German Jesuits (in my presence) Treat a Chapter of a certain Book, as containing nothing but meer Calumnies, because it mention'd a Devotion which is still every Year practis'd in Italy and Germany at Christmass,

which is the Ceremony of Rocking the Cradle of the Child JESUS. And yet there is nothing more true, than that this Custom is much in Vogue amongst them, my self having seen it done several times. Their way is this: They make on an Altar, or in some Chappel of their Churches, a Represen∣tation of the Stable at Bethlehem, with great Figures representing the Blessed Virgin, S. Joseph, and the Child JESUS lying in his Manger. The Ita∣lians do excel all others in making those kind of Representations, and make them their Pastime and Diversion all the Christmass Holydays; and the Women have leave at that time to go from Church to Church, to see these Pageants, and under pretext of frequenting these Devotions, many Bargains are struck, little suiting with the pretended Holiness of the places where they are made.

It cannot be deny'd, but that there is something in these Representations, that does extreamly take the Eye: You have a pleasant prospect here of Rocks, Fountains, Forests, and delightful Green Plains express'd to the Life, and Shepherds feeding their Flocks upon them: You see People from all parts coming through Lanes and Paths, to offer their Presents to the Child JESUS. All this is very naturally represented, and there is always some Merry Conceit or other joyn'd with them, to make People Laugh. But the principal Point I aim at in this Description is, That there are many great Rib∣bands, or Cords, ty'd to the Cradle of the Child Jesus, which the Spectators that are there present, (and upon their Knees) do pull towards them very

devoutly, to Rock the Cradle, in like manner as we see Nurses do their Children; and then sing what in Italian they call their Nà, Nà, which are Songs commonly sung, to Rock Children asleep; Sleep my Little Jesus, Sleep my Dear Love, Sleep; Nà, Nà, Nà, Nà. But that which surpriz'd me beyond mea∣sure was, to see sometime Old Men and Women rise up from their Knees in a great Anger, when they heard too much Noise made in the Church, and bidding them be Husht, for that else they would awake the Child Jesus; which notwithstanding is no more than a piece of Wood, or Past-Board painted over: Yea, there be some so fearful of offending this way, that they pull off their Shoes, assoon as they enter the Church, for fear of Troubling the Childs Rest; whilst (in the mean time) their Monks and Priests, standing behind in their Sextries, Laugh at all these their Follies.

I can say, that I never saw any of them lay hold of the Cords to Rock the Cradle, and would be sore asham'd to be found so sottishly employ'd. And probably, they would be understood in this sense, when they say, that this is never practis'd amongst them, because they do not do it themselves; but they are very glad to see the Seculars so well em∣ploy'd for their Diversion. Neither is this Childs Play altogether without Profit to them; for there be many of the Visitants, who bring some of them fresh Eggs, and others Pullets and Capons, to make Caudles and Broths for the Virgin; all which they lay in the Stable, near to the Image: Others bring Cheeses and great Bottles of Wine, which they lay

••ear to the Image of S. Joseph; and others cast large ••ieces of Mony into a great Bason, which the Priests ••eld out to them, and which (as they tell them) is to be laid out, to buy Necessaries for the Child Jesus.

I hapned once to be at Mentz in Germany, in the Sext••y of the Fathers Jesuits, with five or six of them. It was a diversion to us, to see the Presents they made to the Manger. A poor Country-Fellow (amongst the rest) brought with great Simplicity and Devotion a great Truss of Hay, and laid it down in the Holy Stable, between the Ox and the Ass••▪ but the Jesuits perceiving it, said to one another; Eie, Eie, this must be taken away imme∣diately, it will prove a very bad Precedent; at this rate they'•• bring nothing but Grass and Hay for the Beasts. No, this must not be; they had much better bring good Gammons of Bacon and Neats Tongues for S. Joseph. The Sexton accordingly ran to take it away; but the Country-Man briskly oppos'd him, saying▪ That he could not endure to see the Ox and the Ass die for Hunger, whilst the rest were so well provided. But they endeavour'd to appease him, by telling him, That the Child Jesus would take care to sustain them by his Divine virtue, rather than that should happen. Thus, for a miserable and base Interest, they most outragiously Abuse the poor, and keep them in Ignorance, and afterwards to advance their Impiety to the highest degree, they make a Vertue of it, giving it the Name of Simplicity and Innocence. 'Tis before these sort of Mangers, that (according as I have told you in a former LETTER) they set Little Children to Preach.

I have made bold upon this Occasion to make 〈◊〉〈◊〉 short Digression, which I hope will not prove un∣pleasing to you. I return now again to our Pr••∣cessions, or rather I shall conclude this LETTER▪ in like manner, as I have begun it, by giving you a Relation of another Unveiling of an Image of the Virgin I have seen at Milan, and which (as I was told) was only done once in 50 years. All the Corporations of the City, and of the Neighbouring places, made their Visits to it Processionally, with Wax-Tapers, Purses, Presents, and Ceremonies, not much unlike those I have already related to you▪ The only thing singular in this Uncovering was, That all the while the Image was Unveiled, there was a great Concourse from all parts of Possessed persons, the Priests being very busie in all Corners of the Church, to Exorcise them. The Papists maintain, That their Priests in their Ordination re∣ceive the Power of Casting out Devils, and that the Effect shews they are successful in it. For my part, I have seen very many of these Possessed Persons, and I have diligently apply'd my self, to search into and examin the Matter; but could never discover any able to persuade me, that those Effects or Operations proceed rather from the Devil, than from a strong Imagination or some violent Distemper. Besides, I seldom met with any, but Women that were Pos∣sessed; and I would gladly be inform'd, why the Devil should rather attack them than Men. Indeed, the true Reason of this is, That in Italy the Women are more than ordinary subject to fall into Phren∣sies and strange Imaginations. Their Parents, or

their Husbands, keep them always shut up in their Chambers or Garrets, without permitting them to go abroad, except it be sometime to Church: And being naturally of an Hot and Amarous Temper, a flattering and pleasing Object they may by chance have espy'd from their Windows, or at Mass, does so far transport them, that they are wholly possest with it, and not with the Devil, as is supposed. Their Thoughts are strongly fix'd on it Day and Night, and the force of their Imagination, making a wonderful impression upon their Vital Spirits, does extreamly agitate and confound them; and from thence proceed all that disorder, and those Convul∣sions that appear in their Bodies.

The Church I speak of was full of this sort of Possessed persons. Amongst the rest I perceived in one of the Chappels, a very Beautiful young Gentle∣woman, who continually beat her Breast with her hand, and cried out, as if she had felt something that would have choak'd her. She had many Priests about her, Reading of Exorcisms; but amongst the rest there was a very Handsom Priest, who did Wonders, and indeed outdid them all. The Possest Party seem'd to have no consideration for any of the rest, but for him only, and whenever he touch'd her, the Devil to appearance being overcome by the force of his Exorcisms, left off to Torment her. I was astonish'd to see the Liberty this young Gentleman took with his Possessed; for sometimes he would Embrace her Body, he handled her Hands and Arms, and almost continually gave her little Flaps on the Cheek. They tell us, That the Devil

being a proud and haughty Spirit, cannot endure to be humbled; which is the Reason of their Boxing and Affronting the Possessed. The other Priests that were about her, sometimes stretch'd forth their Hands to Box her, (as he did) but she shewed her self Enrag'd against them, and would not suffer them to touch her; so that they were fain to content them∣selves with abusing the Devil in Words, whilst the young Priest alone was admitted to Flap her on the Cheek. This Proceeding at last stirr'd up some Jealousie amongst themselves; and one of the Old Priests said to this young Blade, in a smart way of Raillery, Dom Pietro, I see well, that this Devil likes none so well as your self; and if I been't much mistaken, you would well enough agree together.

But whatever the Priests of Rome may pretend, certain it is, That the Absolute Power they claim over the Devils, is not so evidently verified in them, as they would make the People believe it is. I have seen Possessed Persons, and Exorcisms pronounced over them in quantity; but I never saw any of them freed of their Possession by this means. I know 'tis commonly said, There are many Beggars who counterfeit themselves Possessed, that by this means they may procure a good Maintenance all their Life after; and as for these indeed, I question not but the Priests have power to deliver them of their Counterfeit Possessions. This Cheat of the Beggars procures vast Credit to their Mysterious Images, which are but once Unveiled in 50 Years time. But I'le leave these Possessed, to come to a Conclusion of what I have said concerning Popis••

Processions, which they define, as I hinted at the beginning of this LETTER, a Marching, or Walking of the People from one Church to another, under the Conduct of their Priests, with the Cross and Banner, there to Invoke the Extraordinary Assistance of God. But indeed and in truth, ac∣cording to the account now given you of them▪ does it not appear to you, Sir, That they may with much more right be defin'd, Pompous and Magnifi∣cent Walks, invented on purpose to enhance the Cre∣dit and Repute of the Monks and Priests, and to abuse and gull the People▪ for their own Advantage?

We have not the least Footsteps of these kind of Processions in the Primitive Centuries of the Church, as being only an Invention of the Popes Brain; and if I been't much mistaken, S. Gregory the Great was the first that instituted them at a time of the Plague. In his time they were celebrated with abundance of Modesty; but the Luxury and Am∣bition of the Clergy have in process of time so much amplified them, that it is as clear as the Sun at Noon-day, they serve for no other use at pre∣sent, but to give them the Advantage, and make them triumph over the Seculars. Besides, they serve for publick Marks of Honour, whereby they are distinguished amongst themselves. There is nothing they are more jealous of, than their precedency in Processions, the Priests and Monks oft quarrel with one another on this occasion; and sometimes their Contests break out into great Disorders, as it hapned not long since at Dijon, a Parliament City in France, where the Monks of S. Bennet having undertaken

to go a Processioning, with great Canes in their Hands, as an Ensign of their Authority over the rest of the Clergy; the Canons of the Holy Chap∣pel rose up against them, which occasion'd a furious Skirmish between them, with their Crosses and Banners.

The Order observ'd in all Processions, is, That the Meanest march first, and those of the highest Rank and Quality last of all; so that the Bishop is always the last Man that shuts up the Procession. The Jesuits being of so late standing in the Church of Rome, and not having been able to obtain the Precedency they affected of their Senior Orders, at Processions, have wholly renounced them, and never assist at them. Only at Venice, the Senate obligeth them to go in Procession with the rest; and to avoid ming∣ling themselves among the Priests or Monks, they rather choose to march amongst Tradesmen. The Coblers, Shoemakers, and Taylors, march first of all, and after them come the Jesuits, who are fol∣lowed by the other Trades.

I shall here conclude this LETTER, and with∣out detaining you with an ample Moral Application of all this, shall only tell you, That forasmuch as it is so apparent and visible, that these kinds of Processions in the Church of Rome, are only made to serve the Ends of Ambition and Temporal Interest of the Clergy; that the best Processions we can make, are not to march from one Church to another; but to advance from one Vertue to another, until we arrive at the Holy Mount of God, viz. a Blessed Eternity. Optima Processio sit procedere de virtute in virtutem, usque ad Montem Domini. I remain, Sir,

Yours.

The Eighth LETTER, Of the Corruption of the Italian Priests and Monks in their Devotion and Morals, &c.

SIR,

I Have already acquainted you in my Last, that my Abode for two years together in the City of Bononia, at the Abby of S. Michael in the Wood, afforded me a very favourable Opportunity of pe∣netrating into the Lives and Manners of Monasticks; and I might have staid there much longer, if the Persuasions of a Noble Venetian had not prevail'd with me, to go with him to Venice. It seems, as if a Divine Providence had conducted me thither, to put me in a station where I might take a nearer View of the Conduct and Conversation of other Ecclesiasticks, commonly called Secular Priests; not so much, because I was ignorant before of their way of Life, having been always brought up amongst them, and one of them; but because I found a considerable deal of difference between the Secular Clergy of Italy, and those of France, amongst whom I had my Education. The former

of these live without any Restraint, and without being much observ'd or taken notice of by their own Countrymen, whom they have corrupted as well in their Practice, as in their Principles, as I shall more particularly make out to you in the Sequel hereof; whereas the latter, (that is to say, the Ecclesiasticks of France) have studied the Art of Dissimulation, and are more upon their Guard, to avoid their being expos'd to the Censure of Prote∣stants, whom they regard as so many Spies upon them.

I was no sooner arrived at Venice, but I had the good luck to procure my self the Protection of some of the most considerable Persons in that Re∣publick; so that in less than a Months time I was provided of three Small Benefices, in Three diffe∣rent Churches, which gave me an occasion of Con∣versing with a vast number of Clergymen of all Nations, who Resorts to this City of Liberty, there to enjoy the Pleasures of this Life. After I had staid Three years here, I undertook another Journy to Rome, having been drawn thither by the Promises of a Cardinal, who died Eight Days after my Ar∣rival there. This unlook'd for Accident having de∣feated the Hopes I had formed of making a longer stay in that City, I departed thence some Months after: Having Visited before the City of Naples, I took my Journy towards Milan, without any design of making any stay there; but the persua∣sion of some Noblemen of that Country made me change my Resolution. The Abbot of Great S. Victor, amongst others, made me very considerable

Offers, to oblige me to stay in his Abby, and to take upon me the Care of Instructing his Religious, according as he knew I had done in the Abby of S. Michael, in Bononïa, that was of the same Order as his; which at length induc'd me to yield to his Desire. By this means I found my self anew en∣gag'd with Monks.

I have here on this Occasion, Sir, hinted to you several parts of Italy, where I have made my Abode for some time, and the Employments I have had there; but without the least intent of Boasting my self on that account, but only to inform you, that what I take upon me to speak here concerning the Priests and Monks, is from a thorough Knowledge and Experience, as having had abundant Opportu∣nities to make those Observations, which many (who have handled the same Subject,) have been wholly depriv'd of. I have had several other Em∣ployments, both in Italy and Germany, which I might with more Reason boast of, if I was so minded; but they having no reference to the Sub∣ject in hand, I pass them by in Silence. Tho' indeed it be not altogether out of the way, for one in my Circumstances, to make mention of the Em∣ployments he has had beyond the Seas, and the Honourable way of Subsistence he has been in, if it were only to confute the Calumnies the Papists are wont to cast upon the Priests of their Religion, who leave their Communion, to satisfie their Con∣sciences by joyning themselves to that of the Reformed Churches: Their common Cry is, That such are either meer Vagabonds, or Persons that

had nothing to live on at home in their own Coun∣try, and who were weary of the condition they were in, for want of some good Benefice where∣with plentifully to maintain themselves; or else, that it is nothing but a Spirit of Libertinism, that prompts them to make this Change. This last Aspersion being the most odious and reflecting of all, made me very careful (when I was in Italy) to obviate it, by taking Attestations of my Good Beha∣viour and Manners from all the places where I had made any stay, that I might have them in a readi∣ness, to clear my self from any such Reproach, in case any should be found Malicious enough to rank me in that Number; so that indeed (by the Grace and Goodness of God) I may now speak boldly and openly, without the least danger or apprehen∣sion from the most envenom'd Tongues. Yet for all this, I must profess, that the Subject of this Last LETTER is very averse to my Natural Humor and Inclination, viz. to expose the Vices and De∣fects of others: But yet, when I consider on the other hand, that Jesus Christ oft declaim'd very severely against the Hypocrisie of the Scribes and Pharisees of his Time, and this, to inform the People, and deter them from following their ways; I conclude, it cannot be unlawful (upon good ground and occasions) to publish the Sins of those, who are not only the main Corrupters of the Mo∣rality, but also of the Principles and Doctrins of the Gospel, to the end, we may oblige others, to be warned and take heed of them, as of Wolves in Sheeps cloathing; Cavete à fermento Pharisaeorum;

Tahe heed of the Leaven of the Pharisees. By this means also it will appear, what use is made of all those vast Sums of Mony, which accrue to the Priests of the Church of Rome, by those Subtil Inventions and Religious Artifices where∣with I have entertain'd you in my Foregoing LETTERS: For it is evident, that Gold and Silver can serve only for the use of Men; and by the use they make of it, we may easily judge of the End they propounded to themselves, in searching for the Means to obtain it.

Having therefore more especially apply'd my self (during my Abode in Italy) to find out the Ways the Priests and Monks had, to dispose of and spend their vast Revenues, I found, that it was only to satisfie and glut their Domineering Appetites, Lusts, and Passions. Some of them are such Idolaters of Mammon, that the more they heap up, the less they think themselves possest of; and thus dye (like little Croesus's, or rather like bad Rich Men) in the midst of their Riches, from which nothing but Death could separate them. 'Tis the common Cry of the Poor in that Country, That nothing can be more inexorable, more insensible, or more pityless than the Clergy. 'Tis meer Labour lost, to address ones self to them for an Alms; for at the best one meets with a Denial, and very often with Scornful and Taunting Words: So that their Cove••ousness is like an unsatiable Gulf, which swallows all, and gives up nothing again. I have known several Priests, who had their Coffers full of Gold, and notwith∣standing grutch'd themselves a piece of dry Bread;

and some of these were so dextrous, as to make their sordid Avarice, pass for a Love of Abstinence and Mortification; but in the mean time were so far from bestowing the least Alms on the Poor, that they could not endure that any one should ask them a Charity; whence it was obvious to make this discovery, That so fair a Vertue as Abstinence is, could not be the Inmate of such sor∣didly Covetous Breasts: For according to that Say∣ing, Sublevamen Pauperis sit Abstinentia Jejunan∣tis; The Abstinence of him that Fasts, ought to be a Relief for the Poor.

Others bestow their Mony in Building Palaces for themselves; I say, Palaces; for tho' indeed it would much better become their Profession, to pro∣vide for themselves Houses, in which some Marks of that Christian Humility might be discerned, which is so indispensable a Qualification of Mini∣sters of the Altar; yet so far are they from this Temper, that they spare no Cost to erect for them∣selves most stately and sumptuous Fabricks, beyond the Magnificence of the Palaces of the greatest Princes. For proof of what I here alledge, we need only cast an Eye upon all the Monasteries of Italy; and those who have Travell'd those Coun∣tries know, That the fairest Palace which is found near the Church, is always the Curates House. Others consume their Revenues in Making much of Themselves, and contriving Ways for their Pleasure and Diversion: For seeing they have no Families to provide for, It would be a Profanation, say they, of the Gifts of God, (so they call the immense Riches

they have got by their Masses) in case they should not make use of them, to make much of themselves in this World, who do so much good to the Souls of Purgatory in the other. For this Reason it is we see their Tables so deliciously and profusely cover'd, and that they Entertain one another by Turns with such Exqui∣sitness, Splendor, and Magnificence; insomuch that their inclination this way has authoriz'd that Pro∣verbial Expression, so common in Italy, by which they call any extraordinary Dainty; Boccone di Preti ô di Cardinali; A Bit for a Priest or Cardinal. What I have here said concerning those Objects that please the Pallat, is to be understood propor∣tionably concerning all other things that do any way contribute to a delicious and luxurious Life, which they take care to procure for themselves with a superfluous profuseness, altogether inexcusable. Should any many be tempted with a desire to see the very utmost height of Vanity, of Wantonness, and of Effeminacy, he needs only to take a View of the Court of Rome; which, as it is composed only of Priests and Monks; so its boasts it self, of surpassing in Gallantry, Pomp, and Magnificence, those of the greatest and most potent Monarchs of the Earth.

Here you will find Bishops that have two or three Bishopricks, and Abbots that have five or six Abbies apiece. 'Tis a kind of disgrace for an Ec∣clesiastick, to have no more than one Benefice; for indeed without a great Revenue, one can make no Figure in this Court of Priests. Yea, the Vanity of this Court is mounted to that Excess, that the Mem∣bers

of it are so far from Blushing at it, that they make it the principal Matter of their glory and boasting. A Cardinal or a Bishop does not make an Hunting Match, does not Feast his Consorts, but the whole World forsooth must Ring of it. All the Gazets we have from Rome are stuft full of such Vanities as these, That my Lord the Cardinal N. has given a Visit to one of his Colleagues; That another was at the Opera; or caus'd a Rich Livery to be made for his Retinue, and appear'd in publick with a Train of so many Coaches. I have oft made it my diversion, whilst I was at Rome, to see the Cardinals (on Sunday Mornings) Ride to the Vatican, when the Pope held Chappel there. They are trick'd up like so many Scarlet Puppets in their Coaches, and all their Creatures are about them, with an Air that proclaims them extreamly Eff••mi∣nate and Wanton. After all▪ I confess, a Man must needs have a very strong Faith to believe, that this sort of People are no sooner met together in a Chamber, but the Holy Ghost is instantly in the midst of them, to give Law to the Consciences of all Men. If to meet together with such Excess of Ambition and Vanity, be to Meet in the Name of the Lord, 'tis certain our Saviour Jesus Christ, who appeared in so mean and humble a condition, did not come into the World in the same Name. Every Cardinal has his Nephew or Nearest Kinsman with him, who holds his Scarlet-Hat in the Boot of the Coach; which is a signal Honour to him, and a Mark of his being the most beloved Creature of the Cardinal.

'Tis this Nepotism, that made such a Noise in the Time of the late Pope Innocent the XIth, and which he (who, to give him his due, was a Man severe enough in his Morals) resolved wholly to extir∣pate, having begun the Reformation in his own House; but we see now, that things are quietly and without Noise return'd to their old Channel. All the Endeavours of Pope Innocent the XIth were only like the sprinkling of a little cold Water upon Red-hot Iron, which serves only to make it more fiery and glowing: And, for my part, I must own, That I cannot conceive how a Church (where Flesh and Blood ride so glouriously Triumphant, and prevail to that excessive Degree) can ever have the Face to boast, That the Gates of Hell shall never prevail against Her. This! Nepotism, or Exalta∣tion of their Nephews, does not only take place at the Court of Rome, but (whether from Imitation, or by Natural inclination of promoting those who are nearly related to us) we find it obtain amongst all the rest of the Clergy, who are not perfect Slaves to Avarice, or the love of Pleasure. They think of nothing else, but how they may enrich those of their Family, whose Humor pleaseth them best. I con∣fess indeed, that this is the most commendable and most innocent way of employing their Treasure, as carrying some appearance of Charity in it; tho' (to speak Truth) we can never make a Christian Vertue of it, as being common to us with the Hea∣thens themselves: The Turks do good to those of their Kindred and Friends, as well as the Priests of the Church of Rome, and probably also do it during

their Lives, which these latter are very seldom found guilty of, because they commonly do not dispose of their Riches to those of their Family, till they see Death ready to snatch them from them. This Nepotism therefore is a vast Gulf, which swallows a great part of the Ecclesiastical Revenue; but there is another Abyss that devours incomparably much more, and in a way that is not only a Scandal and Reproach to their Profession, but even to Nature it self; and, is in a word▪ the abominable Commerce they drive with both Sexes.

All the World knows that it is not lawful for the Priests and Monks of the Church of Rome to Marry, as having protested against Marriage at their Ordination, and in their several Professions and Orders, as against a thing (to use their own terms) which defiles and pollutes a Man, and makes him incapable of duly and purely serving at the Altar. 'Tis upon this Principle they refuse to Marry, and the Priest that can be convict of vio∣lating this Law, must be burnt alive. But for all this their Huffing, they perceive well enough, that all this while they reckon without their Host, and this great Undertaking of theirs proves quite ano∣ther thing in effect, than it was in Speculation. Take but a little leisure to Read their Lives, and you'l find, they have no sooner made their Vow of Chastity; but they study and invent (with all the Application imaginable) how to break it. They have voluntarily debarr'd themselves from honest and lawful Wedlock, and must now betake themselves to Fornication, Adultery, Incest, and Sacriledge, to

satisfie their Concupiscence, and glut their infamous Lusts.

Now to do this, there must be Mony, because the Debauched Sex is doubly concern'd for having to do with them, and therefore do not afford them so good Quarters as they do to others; and their Wenches have the Boldness to tell them, That since it is a greater Sin to have to do with them, than with others, 'tis but just they should pay accord∣ingly. The Clergy therefore finding that the World carries it somewhat Uncivil towards them in this regard, and groaning to see themselves in a condition to stand in need of them, resolve on their side (as far as possible) to be even with them; and accordingly they will not Say a Mass, or Prayer, or go a step upon any score whatsoever, without being well paid for it. If they be sent for to Bap∣tize an Infant, to Exhort a Sick Body, or to Bury a Corpse, they first demand what they will give them for their pains, and budge not till the Bargain be made. They sollicit for Mony towards their Confraternities, their Festivals, Processions, Bene∣dictions, and Devotions for the Souls in Purgatory, with incredible Importunity and earnestness, as being a prompt and effectual Expedient, to fill their Purses. There is nothing disquiets them more, than the persuasion which possesseth the Sex they Love, That to have to do with Men consecrated to God, (as they are) is a kind of Sacriledge, and the worst of all Crimes. This indeed is a Consequence, which very plainly follows from their Principles; but which they notwithstanding endeavour to Veil as

much as ever they can. You seldom hear them Preaching against Wanntoness, Incontinence, Adul∣tery, &c. and, if at any time they do, 'tis without being Invective, and so as to diminish the Horrour any one might have conceiv'd of these Crimes. Yea, some of them are arriv'd to that degree of Impudence, to publish, That these are the most Innocent of all other Vices, and that God consider∣ing, that they are born and grown up with us, and have their rise from the Blood and Body that sur∣rounds us, is very ready to forgive and pardon them. They say, That such Sins as these are In∣stances of Human frailty; and provided a person be only convinc'd of his Weakness therein, Confess them, and be humbled for them, 'tis enough; and one Ave Mary, or the Sign of the Cross, with a sprinkling of Holy-Water, is all the Penance that is ordinarily enjoyn'd for such Peccadillo's as these.

They are wont also, to treat Seculars very smoothly in this Point, at their Confessions, and in particular the Female Sex; Lest (say they) by treating them too harshly, they might be discouraged another time to Confess them with all their Circum∣stances. But the true Reason is, that in so doing they may oblige the Seculars, to be as favourable towards them in their Censures on the like occa••ion, and that they may not be too strictly observ'd them∣selves, when they fall into the same Crimes. Indeed Auricular and Secret Confession, is the most commo∣dious way the Priests have to lodge their Game; 'tis there they put Women to the Question, and by this means accustoming them (by little and little)

from their Youth up, to speak with Confidence of their secret Sins, they make them at length lose that Natural Shamefac'dness, which otherwise they would be sensible of, in making the least mention of such Filthiness. Being therefore by this means in∣form'd of their Inclinations and Weak-side, if they find them to be of an Amorous Complexion, it is an easie thing for them to speak for themselves, and to insinuate their own Passion. It is notoriously evident, that commonly none but Women go to Con∣fession; for as for Men, they seldom use it more than once a Year, and that towards Easter. The Reason whereof having been once ask'd in my presence, a Person of a very good Sense, return'd this Answer, That the Reason why none but Women were seen to Confess, was, because Men were Confessors; but, that if Women were once possest of the Chair of Confession, we should soon find the contrary, and that none but Men would appear before them. The Reason is, because Women for the most part take pleasure in their Confessing, being well assured, that their Confessors will put such Questions to them, as cannot much displease them; and knowing, that how openly soever they may declare their Sins, the Seal of Confession will always put them out of danger of running any Risque thereby: Yea, there are not wanting a vast Number of those, who re∣lying upon the Secrecy of this Tribunal, and en∣couraged by the Exhortations of their Priests, of hiding nothing from them, no not so much as their impure Thoughts, make no difficulty ingenuously to declare, That they Love them; that they can

neither by Day nor Night rid their Spirit from run∣ing out after them; and their Amorous Tempta∣tions are so violent, that except God be pleased to Restrain them, or they take some Compassion on them, it will make them infallibly go Mad and Distracted.

The Men (especially in Italy) go but seldom to Confession, because they do not love to be Question'd or Examin'd about their Amours. A Capuchin Fryer (who was very Ugly, and the very picture of a Satyr, with his great Beard) told me once Smiling, That his Confession-Seat was a Scare-Crow to Women; but that, to make amends for that, he was the great Confessor of Jealous Lovers. His meaning was, That Women did not care to Con∣fess to him, because he was Ugly; but that on the other hand, Men did choose to Confess to him the rather, because he was so, as judging him incapable of Injuring them by becoming their Rival. A Confessor, who has a design to make a bad use of his Minsterial Function, may easily find means, by the Questions he can put, and to which his Penitent is oblig'd to Answer, to discover the person he speaks of, and accordingly may afterwards find means of attempting her.

A young Noble Venetian having been upon a time too indiscreetly Question'd by a Monk in his Confession, where his Mistress dwelt, Swore, he would never Confess upon that point any more, except it were at the point of Death, or at least when he should be weary of his Misses, and no more apprehend, to have a Competitor in his Love.

I have been told by several Gentlewomen, That Con∣fessors have come to Visit them in their Houses, being led thither only by the Light they have got from the Confession of their Penitents. This Con∣fession is one of the New Sacraments of the Church of Rome, and we see to what goodly Ends it is made use of, and the Interest the Priests and Monks have to preserve it. This is that which makes them so boldly to protest against Marriage, which they care so little for; the Corruption of Mans Nature being so great, that it represents Sin more sweet and pleasant to him, than that which is honest and lawful.

I remember a Saying of a Regular Abbot of a Monastery in Italy, who talking with me about Women, said, Melius est habere nullam quam ali∣quam; That it was better to have none than any; And having demanded of him what he meant by those Words; Because (said he) when a person is not tied to one, he may make use of many. This you'l say was a fine piece of Morality; and, to give this Prelate his due, his Practice was very Confor∣mable to his Doctrin. He Entertain'd above a Score of Women with the Revenues of his Abby; he had many Country-Houses, which he turn'd into as many Brothel-Houses for himself and his Friends▪ where he splendidly Entertain'd them; and the excessive Expences he was at in these places of Plea∣sure, procur'd him the Surname of Liberal. But he was not of the same Humor towards his poor Far∣mers, who labour'd hard to make the best of his Incoms, and to Till his Ground; for he was to

them an insatiable Exactor and Oppressor, insomuch as they could scarcely get out of him some part of the Mony, which was of Right due to them. These poor Men finding themselves so ill Treated by him, resolved on a time to have their full Revenge of him, and to play their Master such a Malicious Trick, as he might have Reason to remember ever after. They knew very well the Archbishop was a sworn Enemy to Monks and Abbots, and there∣fore question'd not, but They would find him in a disposition of favouring their Enterprize. They went therefore and complain'd to him, of a Scanda∣lous Life their Abbot led, who was at that time Three Leagues distant from Bononia, at one of his Country-Houses, with Three young Women, who lay in the same Bed with him every Night. The Arch∣bishop having taken their Information, lost no time, but the same Evening, sent away all his Marshalsey, compos'd of the Barigel or Provost, and Threescore Sbirries or Serjeants well Arm'd, with Orders to seize the Abbot, and the Women that were with him. They arrived at the Abbots Country-House but a moment after he was gone to Bed. The Farmers, who had the Word, and the Keys of all the Doors, made the Provost, with his Sbirries, enter to rights into the Prelates Chamber; who (you may easily imagin) was extreamly surpriz'd with this unwelcom and unlook'd for Visit. He desir'd to compound with the Provost, and the Sbirries, as he had often done before; and to persuade them the better, open'd to them a Purse full of Gold; but their Orders were too express to be so eluded, and the Farmers, who out

of pure Revenge had solicited the Seizing of their Landlord, were in presence, and would not have fail'd to give in their full Information concerning all that had passed, to the Archbishop: So the Barigel and Sbirries (tho' People otherwise of base and covetous Minds) upon this occasion shew'd a forced Resolution, not to be corrupted by the Prelates Gold. Accordingly they took the Abbot stark Naked, as he was, without suffering him to put any thing upon him, besides a Morning-Gown; and in this Equipage having Mounted him with his Three Concubines, upon an old Cart they found in a back-Yard of the House, they tied them all toge∣ther Back to Back, and thus led them in Triumph in the most ignominious and reproachful manner into the City of Bononia, before the Archbishop. It was about Midnight when they arrived, and the thick Darkness of the Night favour'd the poor Ab∣bot very much, sparing him a great deal of Confu∣sion, he would otherwise have been put to. The Archbishop seeing him in this condition fell a Laughing, and by way of Raillery told him, That since it was not lawful for him to take any Cogni∣zance of the Affairs of Monks, he was willing so far to honour them, as to make themselves the Judges of their Brethren; and so order'd him with his Wenches, at that very instant, to be carried in the same posture to S. Michael in the Wood, a Mo∣nastery of the same Order, about a Canon-Shot distance from the City. It was about One of the Clock in the Morning when all this goodly Train arrived there. The Sbirries Knock'd with that

violence at the great Gates of the Monastery, and made such a Hollowing and Shouting, that the Abbot himself was fain to Rise, and to go (accom∣panied by all his Monks) to the great Gate, where he met with a Sight he had little dreamt of. He at first would not acknowledge the Old Abbot for his Brother, upon pretext forsooth he was in his Night-Gown, without the Habit of his Order, and refus'd to receive him into the Monastery: But the Sbirries told him, That if he was so resolv'd, they had no more to do, but to carry him back again to the Archbishop, who would not fail to send for his Habit, and to send him back the next day at High Noon in his Prelates Habit, and accompanied with his Doxies, as now he was. The Abbot perceiving, that nothing could be gain'd this way, but a double Reproach and Confusion, commanded his Fryers, to go and unloose him, and so admitted him into the Monastery, and let the Women go. The Penance impos'd upon this Abbot, for the Affront and Scan∣dal he had given, was this; To abide 15 Days in the Monastery without stirring abroad: Which was the more easie for him to submit to, because the Noise of this gallant Story being spread through the whole City, he could not well any sooner (without great Shame and Confusion) have appear'd in the Streets. The General, who might easily have Depos'd him from his Charge of Abbot, was of Opinion, That for so light a Fault as this, it was not worth the pains to proceed to so rigid a Cen∣sure; and thus by a Spirit of Charity, which will not permit us to do that to another, which we

would not have others do to us, especially when we find our selves in the same Circumstances, contented himself to make him exchange his Abby for some time, and Entertain'd him at his own Monastery of Mount Olivet.

I have given you a true and faithful Relation of this History, as having been an Eye-witness of part of it my self, because it hapned during the time that I was in the Monastery of S. Michael in the Wood. This Accident gave me the occasion of making a very pleasant Discovery; for upon the Sbirries entring into the Monastery, a young Reli∣gious being extreamly affrighted, and apprehending lest they might make a narrow search into his Chambers, where for Three Weeks time he had kept a young Lass, came directly to me; and without much considering to whom he addrest him∣self, desir'd me, for the Love of God, to hide his Mistress in one of the most private Chambers of my Apartment, until the Storm were over. But notwithstanding the extream Earnestness wherewith he solicited my Consent, I did not think it fit to expose my own Credit, to save his; and knowing withal how dangerous it is, to give a downright Refusal to an Italian, and more especially to a Monk; I in the mildest way I could, wish'd him to Address himself to the Apothecary of the Abby, who was a young Man of his own Country, and who was not so scrupulous in that point, as I was: The Religious following my Counsel, found the Apothecary very ready to comply with his desire, and without making any difficulty, took her from

him, and shut her up in one of the Large Presses of his Shop; where she continued the rest of that Night, and the Day following, in deadly Fears. The young Monk came to me the next Morning, to Excuse himself, and (as 'tis likely) being troubled, that he had given me an occasion, (by the discovery he had made to me) to believe, That the rest of his Brethren were better than he; he took the freedom to discover to me several things, which till then I was ignorant of, tho' I had now already continued six Months amongst them: He told me, That most of his Brethren had their Wenches, whom they kept in their Chambers; and that they got them in from abroad from time to time, where they kept them, some a Week, others a Fortnight, or a Month, ac∣cording to the Bargain they had made with them, and the Ability of their Purse: The Abbot himself was not ignorant of it; but prevalent Custom had reduc'd things to that pass amongst them, that he was fain to wink at all, and content himself with the Presents they made him from time to time for so doing: The most convenient time they had to get their Wenches into the Abby, was about the beginning of the Night; who being come to a place (according to Appointment) and precisely at such an Hour; the Monks, who had sent for them, brought them Cowls▪ and Frocks, and so dress'd them in their own Habit; which done, these good Fryers entred all without distinction into the Monastery, in greater Number than they were gone out.

I had indeed formerly often been surpriz'd, to see several new Figures of Monks entring into the

Dormitories, which I had never seen before; and upon my Enquiry, they had always made me be∣lieve, that they were some Stranger-Monks, that were come to Lodge with them. Most of the Re∣ligious have double Rooms, whereby they have a great Convenience of Entertaining their Women unperceiv'd. The Abbots make their Profit of it; for a Religious cannot have one of these Double-Chambers, without paying about an Hundred Crowns for it; and they are very well acquainted what it is design'd for; but provided their Religious only take care, to manage the Matter so, as that it may not come to the knowledge of Seculars, they do not trouble themselves about it; neither doth this hinder them from being advanced to Religious Charges and Employments, as much as if they were the Holiest persons of the World.

I was acquainted at Venice with a Regular Ca∣non of the Abby of S. Saviour, who was a young Man of considerable Learning, and who publickly taught Philosophy. This Man entertain'd the most infamous Whore that was in the whole City, and who commonly serv'd for a Model to the Lim••••rs of the Academy. It was above a Year that he had had commerce with her, and his Abbot gave him leave (every Evening) during Shrovetide, to dress him∣self in Masquerade, and to go to her Lodging, and lead her thence to the Opera or Comedy; after which, he either brought her along with him to his Chamber in the Monastery, or else past the rest of the Night with her at her own Lodging. Now, as long as the Matter was carried secretly, and without

making any Noise abroad, the Abbot•• let the young Monk take his swing, without giving him the least Check or Reproof for it; and having a particular Kindness for him, he had already dispos'd all things in order to his being chosen Abbot; when (by Ill-luck for this young Fryer) a great number of Arti∣zans, who lived in the same Street with this Cour∣tizan, and who probably were displeased with his frequent Visits to her, came and made their Com∣plaints to the Monastery. The Abbot having heard what they had to say, endeavour'd what he could to sweeten them, and to excuse the Monk; but all this did but incense them the more; and the next Sunday they gather'd together in the Church, near to the Chappel where this young Religious was wont to say Mass, being resolved publickly to Affront him, and to stop him from going up to the Altar; but the Abbot having notice of it, sent them a piece of Mony, to make them desist from prosecuting their Design; whereupon they retir'd without more ado: But the Abbot perceiving the thing had taken Wind, and was become the publick Talk of the City, thought it now high time to declare himself against the Monk; and notwith∣standing he had never before given him the least Reproof for this high Misdemeanour, he then wrote a Letter to the Father General of the Order, to deprive him of his Salary; and about a Fortnight after there came an Order, by which he was put out of his place of Philosophy Lecturer, and sent away to a small Monastery in the Country. His Crime, as far as I could search into the matter,

was not for having Entertain'd an infamous Fami∣liarity with a Common Prostitute, for this his Supe∣riour had been well acquainted with a year ago; but his Fault was, That he had been so unhappy, not to use that Caution, as to prevent its coming to publick Knowledge.

Italy, without contradiction, is accounted by all for a very Corrupt and Debauch'd Country; and it is as sure, that the Priests and Monks (a sort of People, who have Vowed Eternal Chastity) are the main occasion of her being branded with this just Reproach. The immense Treasures they possess, are a Scandal and Stumbling-Stone unto them, and Loose-Women, who are not ignorant of this, ac∣count themselves happy to be taken into their Favour; it being a Proverb in Italy, That the Wench of a Priest, or Monk, can never want any thing. The Monks, besides the Vow of Chastity, have also taken upon them that of Poverty, and accordingly ought never to possess any Mony of their own; but the Avarice of the Popes of Rome have made them, in direct opposition to their Vow, Proprietors. To what purpose is it, to cover the Institution of Monastick Orders under the fair pre∣text of leading a more Perfect and a more Chri∣stian Life, than Secular Men do; when it is so appa∣rent, that the principal Motive of their Institution was the filling of the Pope's Coffers, and the en∣riching of the Prelates of the Court of Rome? Let any one go and search as long as they please in Cloisters for that Spirit of Chastity, Poverty, and Obedience, which in them is expresly professed, and

after all, 'tis certain he will find there less of these than in many Secular Families: But sure it is, the Pope always finds them ready to furnish him with what Sum of Mony he stands in need of. The Reason why the Popes institute so many New Orders, is, because they are morally certain, they will not stand long, without falling and departing from the Rules and Strictness of their first Institution, and that this will make way for their Suppression, which cannot but be of vast advantage to them. 'Tis not long since that one Pope suppressed Three of them all at once, viz. the Order of S. Jerom, that of the Jesuats, and that of the Waters, who like∣wise professed the Rule of S. Jerom. The Institu∣tion of this last Order was a very pleasant one, and their Exit was as ridiculous.

The First Fathers of this Order being Inspired (as they said) by the Holy Ghost, set themselves to Distil Waters and Spirits, for the relief and service of poor Sick•• People; and this their Distilling of Waters, was their Character of distinction from others, and made them to be call'd Fathers of the Waters. A short time after, all this Spirituality was reduced to a Distilling of Beautifying Waters for La∣dies, to make their Hands white, and to preserve or augment their Beauty. All these Three Orders were become extreamly Rich and Scandalous, when the Pope thought fit to suppress them, and to unite to the Patrimony of the Church all their Possessi∣ons, giving their Churches to other Monks, who at the bottom were ne're a whit better, than those they were taken from. This was indeed a very

rude Treatment for them, thus at once to divest them of all their Revenues and Incoms, and to force them, tho' sore against their Will, to the practice of their Vow of Poverty, by reducing them to Beg∣gary, and the Charitable Benevolence of their Friends and Acquaintance. This is that which makes the Monks so much to dread these Suppres∣sions; and the Popes, who are not ignorant of it, have nothing to do, but to threaten them therewith, whenever they have a mind to squeez a considerable Sum of Mony from them; which Method the late Pope Innocent the XIth several times put in practice, as well against the Order of the Canons Regular, as several other Congregations of the Order of S. Bennet.

The Order of Mount Olivet alone, at one time, made him a Present of an Hundred Thousand Crowns, to appease his Anger; tho' it was not long before this, that another Pope had squeez'd out of them, by the same Artifice, the Sum of 400000 Crowns; and because for this Reason it was impos∣sible for them to raise that Sum in Ready Mony, within the short term was allotted them for it, he gave them leave to engage their Fonds, and to Mortgage the Land belonging to their Monastery; which they did accordingly, and making a dextrous use of this Conjuncture, by striking whilst the Iron was hot, they desired of the Pope, whom they found at that time in a good Humor, to give them leave to receive Pensions from their Kindred and Rela∣tions, and of possessing Land in Propriety; which was in effect to request, That notwithstanding their

Vow of Perpetual Poverty, it might be lawful for them, to be as Rich as any other Seculars; and yet as contradictory to their Vow, as their Request was, the Pope had the Conscience to grant it, not only to them, but to all other Religious Houses, from whence he drew vast Sums of Mony.

This is that which at this day makes the Monks of Italy so full of Mony, and so well Lin'd; for besides the competent Allowance they have for their Subsistence from the Monastery, they enjoy besides considerable Annual Pensions from their Fa∣milies, which they spend at their pleasure, and to satisfie their Lusts. I have known some of them my self, that had no less than 1000 l. Sterling, Annual Pension. The Cardinals perceiving that the Popes draw so considerable Advantage from Religious Or∣ders, are not wanting on their side, to make them as profitable to themselves, as they can; and to this end have found out the way of Selling them their Protection, for as much Mony as they can raise them to. Each Order has its Cardinal Protector, to whom they allow an Annual Pension of 3 or 4000 Crowns; and this, for to obtain their Favour and Protection at the Court of Rome, upon occasion. The Abbots of the Congregation of Mount Olivet, finding that Innocent the XIth was resolved to sup∣press them, or at least made a shew to be so, they immediately had recourse to their Protector, the Cardinal Faschinetti; they writ a Letter to him, wherein they declar'd, the great Danger in which their Congregation was, and earnestly entreated him, to make use of all his Credit with the Pope,

to stave off this fatal Blow from them, and that in consideration of this his seasonable Service, they would augment his Pension with the additional Sup∣plement of 1000 Crowns a Year. I was present at the very time when the Cardinal opened this Letter, and having read the Promise they made him of 1000 Crowns Augmentation, he Cry'd out in a most tender and affectionate Tone; Ah my Dear Congregation of Mount Olivet, I will never suffer it to be said, That so great an Affront should happen unto thee, whilst I am thy Protector; and imme∣diately thereupon sent his Secretary to the Vatican; to desire Audience of the Pope, upon a Matter that was extreamly pressing, and of great importance. He had the good luck to be admitted to Audience, at the very time when the Act for Suppressing the Order, was actually Drawing up. His Eminence cast himself at the Pope's Feet, and told him Weep∣ing, That if he did proceed in his Resolution, it would certainly be his Death. The Pope seeing him in this posture, lifted him up with a great deal of Kindness, and the Cardinal being his old Friend, he Promis'd, That for his sake he would not suppress the Order, as he had intended; and accordingly we see it subsist until this Day, tho' the Monks of it be ne're a whit better than others, who have been Supprest.

It would be matter of Astonishment to see so many Monasteries and Convents suffer'd in Italy, full of a sort of People, who being under a Vow of Obedience, take the full swing of their own Wills and Inclinations, who professing Poverty, are more

Proprietors than Men of the World, and who having consecrated their Virginity to God, live the most scandalous and debauch'd Lives that can be ••magin'd; I say, this would be matter of Asto∣nishment, but that it is notorious, That Gold is more powerful at Rome, than God himself. Can any thing be conceiv'd more Infamous and Licentious, than the Lives of Monks? He that doubts of it, needs only to go to Rome, Venice, or other principal Cities of Italy, at Shrovetide, where he shall meet with nothing in the Streets, but Monks in Masque∣rade, with their Whores; all the Theaters of Co∣medies and Opera's, and all places of publick Shews and Pastime, are throng'd with them; yea, and they glory in these their Excesses, which ought to be the greatest matter of Shame and Confusion to them.

I have been acquainted with a vast Number of Monks, who at Shrovetide seeing me, would draw near to me, and take off their Vizards on purpose that I might take notice of them; they had each of them a Wench by the Hand, and the next Morning in the Sextry, before they went to the Altar to say Mass, all their Discourse was about the Debauches and Licentious Pranks they had plaid the Day before, and of those they intended to play the same Day, after their Drudgery of Saying Mass was over. I call to mind a Story one of these Monks on a time told me, which because it contains some rare extraordinary Circumstances, I think worthy of my communicating to you. The Hi∣story I am about to tell you hapned at Venice.

This Monk told me, that it was about Three Weeks since, that he had met with a very happy Adventure; which was, That as he was going one Evening to the Play-House, he met with a Lady of Quality in Masquerade, whom (as far as he could guess from all Circumstances) he met with after∣wards, was a Noble Venetian tho' at first, because she was alone, and because she rather Addrest her self to him, than to her, he took her to be a Lady of Pleasure; and in this persuasion he desir'd her to go along with him to the Play-House; the Lady very readily accepted his Offer, which being ended, he offer'd her his Service to lead her home; and she who desir'd nothing more, presently made a sign to the Men (that waited for her coming at the Wate-side in her Gondola) to come and take her in. The Monk stept in with her, and spied at the farther-end of the Boat a Gentleman in Masque∣rade, who received him with a great deal of Civi∣lity. The Lady fearing lest the unlook'd for Meeting with this Gentleman, might affright or discompose her New Galant, bid him, Not to fear any harm; and commanded the Boat-men, to pull away. It was about One of the Clock in the Morn∣ing when they entred the Gondola, and the Moon being in the Wane, and the Heavens all cover'd with Clouds, made that nothing could be discern'd by any Light from thence; and the Boat-Men made so many Turnings and Windings through the Canals of Venice, that it was impossible for him to discern in what part of the City he was. All that he could take Notice of was, That the Gondola

stopt at a back Gate of a stately Palace, whence immediately many Vizarded Lackeys came forth with Flambeaus to Light them in. He was con∣ducted by a Private pair of Stairs into a spacious Dining-Room, where he likewise met with several Persons with Vizards. The Monk, tho' he was a person of great Confidence and Resolution, confest to me, That he was seiz'd with an extream Terrour, which receiv'd a considerable addition, after the Lady was withdrawn, and he saw himself left all alone with the Gentleman, and some of his Dome∣sticks, all Mask'd; for, as he assur'd me, he expected nothing less than Death. But the Gentleman, on the other hand, us'd his utmost endeavours to assure and rid him of his Fears. Soon after the Table was cover'd with a sumptuous Collation, and he was serv'd with several sorts of the choicest Wines. After which he was shewed to a rich Bed, where he was bid to Lie down. The Monk seeing there would be danger for him, not to comply readily with every thing they would have him to do, gave a ready Obedience to all their Orders. He was no sooner got into Bed, but the Fire and all the Tapers in the Room were put out, and immediately after the Lady entred, and came to Bed to him, giving him a Thousand Assurances, that not the least hurt should happen to him, and therefore wishing him to discard all Fear. He was thus kept and serv'd for a Fortnight together, in the manner as I have just now related, without ever being able to discover where he was, or who any of the Persons were, that accompanied him, or waited on him. All that

he could guess from the Ladies Discourse was, That because she could have no Children by her Husband, he had consented to avenge himself of some of his Near∣est Relations, to whom he was unwilling to leave his Estate after his Death, that she might find out some Expedient to have an Heir; and that they had not judg'd any way more proper for their Design, than to make use of a young and handsom Monk, as he was, to obtain their Desire. Thus after many Civi∣lities receiv'd, and very kind and great Entertain∣ment (but withal, after having committed a great Sin) he was sent away with the Present of about Fifty Guinea's value in Gold; and having in a dark Night put him into a Gondola, after many Turnings and Windings, they Landed him near the place, where they had taken him in; neither was it possi∣ble for him ever after to make any further discovery about this Matter. He himself related to me this Adventure with such a Transport of Joy, (and this too, when he was upon the point of going up to the Altar to say Mass) as made it evident, he would have been extreamly satisfied, to find himself again in the same Circumstances.

I have heard of another Monk, who (in a much like case) met with a very different Success; for having been brought by a Lady of Quality into her House, during her Husbands absence, and probably with the same design of providing him an Heir; but by Mishap for him, her Husband being un∣expectedly return'd, surpriz'd the good Fryer, and took him Napping; and having kept him a close Prisoner in a Chamber for about a Fortnight, till

a certain Holiday, on which a General Procession was to be celebrated; which the Gentleman knew was to pass by his Door; as the Procession was approaching, he caus'd his Prisoner to be stript stark Naked, and after he had been soundly Slasht by four of his Lackeys, just at the midst of the Procession, as the Fathers Carmelites pass'd by, of whose Order this Fryer was, he turn'd him out of Door stark Naked, with a Written Paper on his Back, spec••∣fying his Crime, and forc'd him thus to run through the Procession. This gave a very great Offence, and the Fathers Carmelites, who found themselves most outragiously Affronted thereby▪ went and complain'd to the Inquisition, pretending that the Gentleman, who had thus horribly e••pos'd one of their Brotherhood, could be no other than an He∣retick, and a sworn Enemy to all Religious Orders, whom he had so outragiously abus'd in the Person of their Brother▪ but however, notwithstanding all their Rage, the Honest Man made a shift to defend and justifie his Proceeding against the Diabolical Malice of these Monks.

I could furnish you here with an infinite number of curious Stories, concerning the Amours and In∣triegues of Monks and Priests, if I were not per∣suaded, That it is the Duty of every Honest Man, not to speak, but with great Moderation of a Vice, whereof the Discovery is equally dangerous, to him that makes it, and to those to whom it is made. And therefore shall only tell you, that I may out short here, That I never in my life convers'd with any one Monk or Priest of the Church of Rome,

for so long a time as was sufficient to penetrate a little into their Manners and Course of Life; but that I found at last, that they had secret Commerce with Women, or, which is worse, and what I would not willingly name, viz. That they were addicted to the abominable Sin of Sodomy. And yet many or those were meer Saints to outward appearance, all their Discourse was of the Blessed Virgin, and of Purgatory; and the only Reason why I desir'd their Friendship, was because at first I took them to be very good and honest Men; but sometime after I found to my great Regret, that I had been deceived by my too favourable Opinion of them.

I was acquainted (during my stay at Venice) with one of them, that was the Steward of a Religious House. He was a Man of the most promising Phy∣siognomy that could be; and I was much edified to see how Modest and Humble he was in his Garb and Behaviour. For, whereas most of the Monks of Italy wear curious shining Stuffs, fine Hats, Silk Stockens, and neat Shoes, he had nothing about him but what was very plain and simple: He wore a great old Hat, with a brim of a Foot and an half broad, which flap'd down over his Ears, with a great Pater Noster of Wood hanging down from his Girdle; and besides this, had an Air and Port that breath'd nothing but Devotion; and his Masses, which others have found a way to expedit in less than a Quarter of an Hour, always lasted an Hour and an Half. He was also a great Lover of Books, as

being of some competent Learning. These good Qualities I observed in him, joyn'd with some others that he possess'd, and the good Report he had every where, tho' indeed acquir'd by his Hypocrisie, were the Motives that engag'd me, to endeavour an Acquaintance with him; and I look'd upon my self as very happy, in meeting with a great deal of Facility in the executing of this my Design. During a Seventh Months Conversation I had with him, I perceived nothing by him but what was good and honest: Yea, he seem'd to have something of a Spirit of Prophecy; for what he had publickly fore∣told of the Raising of the Siege of Vienna, and of the total Defeat of the Turkish Army, very parti∣cularly came to pass. It had been happy for him, could he as well have foreseen the ill Consequences, which the licentious and flagitious Life he led in Secret, would draw down upon him, in order to have prevented them. This good Monk (for so he was as to all outward appearance, and whom I look'd upon as a Man come from Heaven) was oblig'd by a troublesom Accident that hapned to him, to discover to me all his Wicked Life: A Lewd Woman, whom he had kept for several years, was resolv'd at last to ruin his Reputation; She being perfectly well acquainted, how great a Lover this Hypocritical Monk was of Vain-glory, she had already for some Months threatned to expose him in his own Colours to the World, in case he did not furnish her with the Sum of Mony she demanded of him. She had already, by these her Menaces, drawn from him at twice an 100 Crowns,

and was now come for the Third time, to demand the like Sum, neither would he have mended him∣self a whit, by complying with her Demand, be∣cause she would not have fail'd within a Fortnight after to come with the same Threats, viz. That she was resov'd to declare in presence of the Prior of the Convent, and all the Religious, That he (through whose hands all the Mony of the Convent passed) had not only ravish'd her Daughter; but also abused one of her Boys, in the most abominable manner imaginable. The Monk own'd, that he had to do with the one, and the other, and the Mother too; but that he had not been the first; forasmuch as long before his Aquaintance with them, they had been Prostitutes, and that besides they had been well paid for it: That in the mean time, to put some stop to her Impudence, he desir'd me, to go and warn her seriously, That if she would not be satisfied with the Mony he had already given her, he was resolv'd to get her Murther'd. I was so far from offering him my Service in this Affair, that from that time forwards I conceiv'd the greatest horrour and aversion for him, and took a firm Resolution never to see him more. However, I had the Curiosity, before I took my last leave of him, to ask him, What was the Reason why the went so strangely Drest, and such a slouching Hat hanging over his Ears; he who took such great pleasure in Courting of Women? He told me, That he had found the Habit he wore very advantagious and useful to him, that being an Officer of the Monastery, when he went to receive any Rents,

the Persons concern'd had the greater Respect for him; and besides this, That it was also very bene∣ficial to fill his own Purse, which he shewed me how. For as our Monasteries (said he) are never without Suits at Law, every one knows what is the set price of an Assignation, a Warrant, a Contract, an Acquittance, and an hundred other Formalities us'd in Law. It is sufficient when I give in my Accounts, that I have made use of so many Assig∣nations, Consultations, Acquittances, &c. which do amount to such a Sum: All or most of which is my Profit; for sometimes I have disburs'd nothing at all for them. I go to the Lawyers, the Attorny, and Notary with my great Slouching-Hat, and in a pitiful Whining-tone I represent, to the utmost of my power, the extream Poverty of our Monastery, and that so effectually, as often to move them to compassion; and so they either take no Mony at all of me, or else content themselves with a very little: So that the Mony of these Formalities of Law comes most into my Pocket, neither am I oblig'd to give any account thereof to my Superiours, as being the fruit and product of my own Industry. Whereas (said he) should I present my self to these Men of the Law with a little Hat, and a neat Habit, they would presently twit me with a, See here a Com∣pany of good Fat Monks, who live at ease and pleasure, and have wherewith to pay well, and so they shall; and accordingly would make me pay for all these Writings to the utmost Rigour. And as for Women (said he) I am always assur'd, That tho' my Person may not please them, yet my Mony will;

and that as long as I am stor'd with that, I shall never fail of being Welcom to them.

The Discourse made me conceive, That all those great flapping Hats, those old and Thred-bare Cowls, the long Beards of the Capuchins, and the high Collars of the Jesuits, are no certain Proofs (as some suppose) that those who wear them are good and honest Men. The knowledge also I have had of their Disorders, has powerfully convinced me, that the Sin of Uncleanness is that which reigns most absolutely, and without controul amongst them; and that of all these Vowers of Chastity, there are but a very few, and may be, none at all that observe it indeed and in truth; for God will never afford his Blessing to foolish Confidences, or Rash Vows.

From all that has been said, it will not be diffi∣cult to conceive, how the Roman Clergy can make away with those vast Revenues they are possessed of, this Sin of the Flesh being one of those Vices that requires great Expences to maintain it. True it is, that Priests and Monks are not all of them equally Rich; for there be some of them, that have neither Benefices nor Pensions, and who consequently are not in a condition to spend as high as others, who yet spend proportionably to their Incoms. I have known some of them who had nothing to live upon, but the Mony they receiv'd for their Masses, who did almost starve themselves with Hunger, to spare something to enable them to Visit a Whore-House once a Fortnight, or at the least once a Month.

There are others of them who have such base and mean Souls, that they learn Handicrafts, and exercise them in private, to gain some Mony: Yea, there be not wanting some of them who learn to make Womens Cloaths; as, Mantoe's, Stays, and Petticoats; that by this means they may have an occasion of freer access to them; some of them pro∣fess the Art of Fortune-Telling, and some are down-right Negromancers. Lastly, there be others who are not only base and mean, but also Sacrilegious; for tho' (according to their Principles) to celebrate more Masses than one a day, be one of the greatest Profanations a man can be guilty of, yet these Priests and Monks, who sacrifice all that is Sacred and Holy to their own Interest, do easily get over this difficulty, and say sometimes three or four Masses a day in several places.

Once on a Holiday I heard Mass said very early in the Morning in the Church of S. Mark at Ve∣nice, by a poor Priest of my Acquaintance; and having occasion the same Morning to go to Muran, which is but a little League distant from Venice, as I past through a Church, I saw the same Priest celebrating another Mass. About Two Hours after I was oblig'd to go to a place call'd la Judeka, and there I again found the same Priest saying Mass in a Convent of Nuns. This Priest turning himself to the People at Dominus vobiscum, per∣ceiv'd me, and knowing he was discover'd, he be∣came seiz'd with such an excessive Fear and Rest∣lesness, during the rest of the Mass, that he scarcely knew or minded what he said; he left out some of

the accustomed Collects and Benedictions, and after he had consecrated the Cup, he forgat to lift it up on high, for the People to worship it, according to Custom. As soon as he had made an end of Saying Mass, he put off his Habit with an extraordinary precipitancy, and taking his Hat and Cloak, ran away without ever demanding his Mony for the Mass he had said. I could easily have caus'd him to be seiz'd; but knowing it to be a matter belong∣ing to the Inquisition, and having never had any liking for that Tribunal, I would not concern my self with it. Besides, I knew that he was not the only Man, that was guilty of this Fault, but that many others committed the same every day. My Pen is weary of setting down all those infamous and scandalous Actions; but yet, because there is no Evil from whence some great Good may not be drawn, I heartily wish, Sir, that from what I have here written, as well as in all my other LETTERS, you may at least derive this Benefit, to be convinc'd, That the first Argument which put me upon Wri∣ting these LETTERS, and upon which you rely so much for your confirmation in the Romish Reli∣gion, is a very poor, weak, and dangerous one; viz. That it is not possible, that such a great number of Monks and Priests, who sit at the Helm of your Church, should be all of them in an Error, and con∣sequently, that they may be very safely rely'd upon. This is one of those Arguments we call Circulus Vitiosus, a Vicious or Faulty Circle. The Seculars repose themselves in matters of Faith upon the Priests and Monks; and if we divide the Priests

and Monks, as they divide them at Rome; viz. into Priests on this side, and on the other side the Alpes; we find that the latter rely on the former, who are Italians; and these again repose themselves wholly on those at Rome, that is, upon that number of Ecclesiasticks that are about the Pope, and who in their Opinion pass for very great Doctors. Now these again on the other hand, do not rely so much upon their own Science or Learning, which they know to be very mean, as upon the great number of Priests and Seculars, who believe them. This made one of their great Preachers declare from the Pulpit; That it was an invincible Argu∣ment to prove the Truth of Transubstantiation, be∣cause there was such a vast number of those who believed, in comparison of the inconsiderable Number that deny'd it: That their Catholicks being twenty to one, were to be accounted as the strongest, so the truest.

I shall not employ my time here to shew, how weak and frivolous those Arguments are, that are drawn either from the Number, or Dignity of the Persons that profess it. It shall suffice me, that I have exposed to your View the discovery I have made of the Unfaithfulness and Falsness of your Pastors, and how much it is their outward Interest to abuse you, and to deceive themselves whilst they impose upon you. For as they are well-pleased to be made use of by the Multitude, as an Argument to enforce their Belief; so God suffers them to make the same Multitude, an Argument to confirm their own Belief. If one Blind-man leads another, they

must both of them fall into the Ditch; and if one leads Twenty, they must still undergo the same Fate. 'Tis a much surer way for us to rely upon something we know to be fixt and solid, (such as we know the Scriptures to be, and to endeavour to penetrate the true Sense thereof,) than to repose ones Confidence upon Men, who being blinded by their Interests, or Passion, may afterwards blind and de∣ceive us also for Company.

I shall conclude this account of my Journy, or rather the Remarks I have made during my stay in Italy, with the recital of some small Circum∣stances which deserve to be taken notice of. From Milan I took my Journy towards the Lake de Como, where I Embarked to go to the Valtelline; and from thence I again past over the Mountain Splug, where (in my way) I gave a Visit to the Curate of Campodolcino, my old Acquaintance, who was a Doctor of Milan. He was much surpriz'd to see me there again, and especially when he under∣stood by me, That my intention was to take another Journy through the Country of the Grisons into Switzerland. He advised me very seriously to be∣ware of the Hereticks, and to Converse with them as little and as cautiously as might be. I told him, it would be a very difficult Task, to avoid their Conversation in a Country, where they are every where mix'd with the Catholicks, or so much as to know and discern them. Whereupon he told me, That I might easily discern them by their manner of Discourse; For (saith he) you shall not be a quar∣ter of an Hour in any of their Company, but you

shall hear some of these Words coming from them, The Purity of the Gospel; the Liberty of the Children of God; the Written Truth; the Testa∣ment of Jesus Christ, and other like Expressions, tending to exalt the Holy Scripture above the Au∣thority of the See of Rome. But this Notion the Doctor gave me of the Protestants, was so far from giving me an undervaluing Conceit of them, that on the contrary, I took notice of something very pleasing and excellent in it, and which rendred them the more amiable in my Eyes.

And as I was passing over the Alpes, meditating on the description the Doctor had given me of the Protestants, I conceiv'd, That what was objected to them as a Crime, might very well be look'd upon as an Apology for them. Whilst my Mind was taken up with those Thoughts, I perceiv'd afar off a Company of Little Children, who came Running towards me from a little Hamlet, upon the Mountain, to Beg an Alms of me: I observ'd, that these Children beg'd only in the Name of God, and for the Love of Jesus Christ, by which I knew them to be Protestants. And tho' I was not then so well stor'd with Mony to be liberal to them; yet they were very thankful for the Little I gave them, and return'd peacably to the Village, having first bestow'd a Thousand Blessings upon me. As I Travell'd forwards, and was coming down the Mountain, I met with another small Hamlet, from whence also came forth a Company of Children upon the same design as the former; but their Form of Begging was very different, for they entreated

my Charity for the Love of the Blessed Virgin, of S. Anthony of Padua, and the Souls of Purgatory. Neither were they contented with the small Gift I had bestow'd upon the other Children, but followed me with great Importunity above a quarter of a League, repeating a great Number of Ave Maries, and Prayers for the Dead; and after all, seeing they could get no more of me, they chang'd their Prayers into a Thousand Curses, and took up Stones, which they flung at me. I perceiv'd by this Action, that these Little Catholicks were not so well Taught and Educated as the Children of Protestants; and that the Doctrin instill'd into them, did not produce so good Fruit, as the Purity of the Gospel did in the others. In this manner I continued my Journy through the Country of the Grisons, and of the Swisses; and without tying my self to observe the Advice of the Curate of Campodolcino, I indifferently Convers'd with the Protestants and Catholicks.

I know it is a difficult thing for People of a different Religion (tho' living under the same Laws and Government, as the Swisses are) perfectly to love one another. However, I observ'd, That the Papists spake with a great deal more of Bitterness against the Protestants, than the Protestants did against them, tho' indeed these latter had much more Reason so to do; for it was at the time when the Persecution was carried on against the Protestants with a great deal of Fury. I was very much edi∣fied with the Example of several French Protestants, fled into Switzerland, who were so far from com∣plaining

of the Miseries they had suffer'd, that they exhorted one another, (with Words of Holy Scrip∣ture) to bear patiently those further Sufferings their Exile might expose them to. Neither could they endure to hear others speak ill of their Persecutors, and testified themselves to desire nothing more, than that it would please God to Pardon and Convert them. There was an old Gentleman, who in my hearing, with a great deal of Charity reprov'd a young French Souldier for being transported in Passion against the French King; asking him, Whether the Reading of the Holy Bible had taught him so to do? The Young man was dash'd with this Check, and desired him, to excuse a Fault he had committed, by the Regret he had, to see himself reduc'd to the condition of a Souldiers Life for a poor Subsistence, after having lost all his Estate in France.

When I was in Switzerland, and so near to Geneva, I resolv'd to spend Three or Four Days there. I was Lodg'd at the House of a good Widow, who was a very Zealous Protestant, and by this occasion found my self many times engag'd, to dispute about Matters of Religion: And foras∣much as I was then maintaining a Weak Cause, I found the Arguments put to me to be very strong; and tho' I did not immediately give up the Cudgels, yet those I discours'd with, took notice of the Moderation wherewith I gave in my Answers; which made one of the Ministers who was then present, say, That it were greatly to be wish'd, that all the Priests of Rome had the same command of their Spirits; because by this means Truth would

have the better Opportunity of discovering her self unto them; but that commonly by their Passionate∣ness, and their scornful and injurious Expres∣sions, they broke off all Disputes, as soon as they found themselves pinch'd with the Evidence of Truth. The Truth is, they behaved themselves towards me with a great deal of Kindness and Ci∣vility; and after the Dispute was over, a Fine Col∣lation was Drest up, to which they Invited me, desiring only of me (by a kind of secret Re∣proach, which did not displease me, because I knew it to be Just) that I would be pleas'd to make this Reflection upon their Carriage, That their Spirit was not like that of the Papists: For (said they) Sir, you know very well, that if we had Disputed as much either in France or Italy, to maintain our Faith, as you have done here to defend yours, we should have been abus'd, Clapt up into Prison, yea, and Burnt alive; but as for us, we are so far from having any recourse to such barbarous and horrid Means, that we do not so much as upon that account think the worse of you; neither shall you perceive any thing from us, but the kindest Entertainment we are able to afford you. I cannot but own, that I found in this their Behaviour something of that Spirit of Beneficence and Sweetness, wherewith Jesus Christ, and his first Preachers of the Faith, did Convert such Crowds of Infidels and Sinners. The Idea whereof has been ever since imprest on my Mind, and put me upon applying my self to the Reading of the Writings of Protestants, and to weigh their Reasons with a more unbiass'd Tem∣per;

and having found them Solid, and founded on the Word of God and the Practice of the Reformed Churches, conform to those of the First Ages of the Church, God had been pleas'd to give me his Grace, to dispose my Will to embrace it, by abjuring all the Errors of the Church of Rome, which I have, and utterly do renounce from all my heart, and wish you (in Christian Charity) the same Happiness, as being,

SIR,

Your most Affectionate, &c.

FINIS.