{"1": {"fulltext": "J^^\\nm\\nH\\ni***-\\n1^\\ny 1^^", "height": "3592", "width": "2314", "jp2-path": "antipoperyorhist00gavi_0001.jp2"}, "2": {"fulltext": "", "height": "3421", "width": "2186", "jp2-path": "antipoperyorhist00gavi_0002.jp2"}, "3": {"fulltext": "", "height": "3421", "width": "2186", "jp2-path": "antipoperyorhist00gavi_0003.jp2"}, "4": {"fulltext": "", "height": "3361", "width": "1972", "jp2-path": "antipoperyorhist00gavi_0004.jp2"}, "5": {"fulltext": "", "height": "3361", "width": "1972", "jp2-path": "antipoperyorhist00gavi_0005.jp2"}, "6": {"fulltext": "", "height": "3404", "width": "2006", "jp2-path": "antipoperyorhist00gavi_0006.jp2"}, "7": {"fulltext": "", "height": "3404", "width": "2006", "jp2-path": "antipoperyorhist00gavi_0007.jp2"}, "8": {"fulltext": "", "height": "3421", "width": "2041", "jp2-path": "antipoperyorhist00gavi_0008.jp2"}, "9": {"fulltext": "", "height": "3421", "width": "2041", "jp2-path": "antipoperyorhist00gavi_0009.jp2"}, "10": {"fulltext": "", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0010.jp2"}, "11": {"fulltext": "", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0011.jp2"}, "12": {"fulltext": "", "height": "3447", "width": "2024", "jp2-path": "antipoperyorhist00gavi_0012.jp2"}, "13": {"fulltext": "ANTI-POPERY\\nOR\\nHISTORY OF THE POPISH CHURCH:\\nGIVING\\nA FULL ACCOUNT OF ALL THE CUSTOMS OF THE PRIESTS\\nAND friars; and the RITES and cere-\\nmonies OF THE popish RELIGION.\\nIN FOUR PARTS.\\nBY ANTHONY GAVIN\\nONS O? THE BOHAir CATHOLIC FBIESTS OF SARAOOSSA.\\nTO WHICH IS ADDED\\nAN ACCOUNT OF THE INQUISITION OF GOA AND MACERATA.\\nPHILADELPHM\\nPUBLISHED BY S. E. WALLINGTON Co.\\n18 37.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0013.jp2"}, "14": {"fulltext": "Entered according to the Act of Congress in the year 1832, by\\nS, E, WELLINGTONS Co.\\nin the Clerk s Office of the District Court for the Eastern Dis-\\ntrict of Pennsylvania.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0014.jp2"}, "15": {"fulltext": "PREFACE.\\nWhen I first designed to publish the following sheets, it was\\na matter of some doubt with me, whether or no I should put my\\nname to them for if I did, I considered that I exposed myself to\\nthe malice of a great body of men, whp would endeavor on all\\noccasions to injure me in my reputation and fortune, if not in my\\nlife; which last (to say no more) was no unnatural suspicion of a\\nSpaniard, and one in my case, to entertain of some fiery zealots\\nof the Church of Rome.\\nBut on the other hand, I foresaw, that if I concealed my name,\\na great part of the benefit intended to the public by this work\\nmight be lost. For I have often observed, as to books of this\\nkind, where facts only are related, (the truth of which in the\\ngreatest measure must depend on the credit of the relator,) that\\nwherever the authors, out of caution or fear, have concealed them-\\nselves, the event commonly has been, that even the friends to\\nthe cause, which the facts support, give but a cold assent to\\nthem, and the enemies reject them entirely as calumies, and\\nforgeries, without ever giving themselves the trouble of ex-\\namining into the truth of that which the relator dares not openly\\navow. On this account whatever, the consequences may be, I\\nresolved to put my name to this, and accordingly did so to the\\nfirst proposals which were made for printing it.\\nBut, by this means, I am at the same time obliged to say\\nsomething in vindication of myself, from several aspersions\\nwhich I lie under, and which indeed I have already in a great\\ndegree been a sufferer by, in the opinion of many worthy gentle-\\nmen. The first is, that I never was a priest, because I have not\\nmy letters of orders to produce. This, it must be confessed, is a", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0015.jp2"}, "16": {"fulltext": "6 PRE FAC E.\\ntestimonial, without which no one has a right, or can expect to\\nbe regarded as a person of that character; unless he has very\\nconvincing arguments to offer the world, that, in his circum-\\nstances, no such thing could reasonably be expected from him\\nand whether or no mine are such, I leave the world to judge.\\nMy case was this\\nAs soon as it had pleased God by his grace to overcome in me\\nthe prejudices of my education in favor of that corrupt church, in\\nwhich I had been raised, and to inspire me with a resolution to\\nembrace the protestant religion, I saw, that in order to preserve\\nmy life, I must immediately quit Spain, where all persons, who\\ndo not publicly profess the Romish religion, are condemned to\\ndeath. Upon this I resolved to lose no time in making my\\nescape, but how to make it was a matter of the greatest difficulty\\nand danger. However, I determined rather to hazzard all events\\nthan either to continue in that church, or expose myself to certain\\ndeath and accordingly made choice of disguises as the most\\nprobable method of favoring my escape. The fisrt I made use\\nof, was the habit of an officer in the army and as I was sure\\nthere would be strict inquiry and search made after me, I durst\\nnot bring along with me my letters of orders, which, upon my\\nbeing suspected in any place, for the person searched after, or\\nor any other unhappy accident, would have been an undeniable\\nevidence against me, and consequently would have condemned\\nme to the inquisition. By this means I got safely to London,\\nwhere I was most civilly received by the late Earl Stanhope, to\\nwhom I had the honor to be known when he was in Saragossa.\\nHe told me that there where some other new converts of my\\nnation in town, and that he hoped I would follow the command\\nof Jesus to Peter, viz. When thou art converted strengthen thy\\nbrethren.\\nUpon this I went to the late Lord Bishop of London, and by\\nhis lordship s order, his domestic chaplain examined nie three\\ndays together and as I could not produce the letters of orders,\\nhe advised me to get a certificate from my Lord Stanhope, that\\nhe knew me, and that I was a priest, which I obtained the very", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0016.jp2"}, "17": {"fulltext": "PREFACE. 7\\nsame day and upon this certificate, his lordship received my\\nrecantation, after morning prayers in his chapel of Somerset-\\nhouse, and licensed me to preach and officiate in a Spanish con-\\ngregation composed of my Lord Stanhope, several English\\nofficers, emd a few Spanish officers, new converts. By virtue of\\nthis license, I preached two yesrs and eight months, first in the\\nchapel of Queen s Square, Westminster, and afterwards in Ox-\\nenden s chapel, near the hay-market. But my benefactor, desirous\\nto settle me in the English church, advised me to go chaplin to\\nthe Preston man-of-war, where I might have a great deal of\\nleisure to learn the language and being presented and approved\\nby the Bishop of London, the lords of the Admiralty granted\\nme the warrant or commission of chaplain. Then his lordship,\\nthough he had given his consent in writing, to preach in Spanish\\nenlarged it in the warrant of the Admiralty, which license I\\nshall take leave to insert here at large.\\nWhersas the Reverend Mr. Anthony Gavin was recommended\\nto me by the right honorable Lord Stanhope, and by the same\\nand other English gentlemen, I was certified that the said Re-\\nverend Mr. Gavin was a secular priest, and master of arts in the\\nuniversity of the city of Saragossa, in the kingdom of Arragon,\\nin Spain, and that they knew him in the said city, and conversed\\nwith him several times This is to certify that the said Reverend\\nMr. Gavin, after having publicly and solemnly abjured the errors\\nof the Romish religion, and being thereupon by me reconciled to\\nthe church of England, on the 3d day of January, 1715-16, he\\nthen had my leave to officiate, in the Spanish language, in the\\nchapel of Queen s Square, Westminster and now being appointed\\nchaplain of his Majesty s ship the Preston, has my license to\\npreach in English, and to administer the sacraments, at home\\nand abroad, in all the churches and chapels of my diocess.\\nGiven under my hand, in London, the 13th of July, 1720.\\nSigned JOHN LONDON.\\nTJie certificate, licence, and warrant, may be seen at any time,\\nfor I have them by me.\\nAfter that, the ship being put out of commission, and my Lord", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0017.jp2"}, "18": {"fulltext": "PRE PACE.\\nStanhope being in Hanover with the king, I came over to Ireland\\non the importunity of a friend, with a desire to stay here until\\nmy lord s return into England But when I was thinking of\\ngoing over again, I heard of my lord s death, and having in him\\nlost my best patron, I resolved to try in this kingdom, whether\\nI could find any settlement and in a few days after, by the favor\\nof his grace my Lord Archbishop of Cashel, and the Reverend\\nDean Percival, I got the curacy of Gowran, which I served\\nalmost eleven months, by the license of my Lord Bishop of\\nOssory, who afterwards, upon my going to Cork, gave me his\\nletters dismissory.\\nI was in Cork very near a year, serving the cure of a parish\\nnear it, and the Rev. Dean Maule being at that time in London,\\nand I being recommended to him to preach in his parish church\\nof Shandon, he went to inquire about me to the Bishop of London,\\nwho, and several other persons of distinction, were pleased to\\ngive me a good character, as the Dean on my leaving him did\\nme the favor to certify under his hand, together with my good\\nbehaviour during my stay in Cork.\\nNow my case being such as I have represented it, I freely\\nsubmit it to the judgment of every gentlemen of ingenuity and\\nand candour to determine, whether it could be expected from me,\\nthat I should have my letters of orders to show and yet whether\\nthere can be any tolerable reason to suspect my not having been\\na priest. I think it might be enough to silence all suspicions on\\nthis account, that I was received as a priest into the church of\\nEngland, and licensed as such to preach and administer the\\nsacrements both in that kingdom and this and I hope no one\\ncan imagine, that any of the bishops of the best constituted and\\ngoverned churches upon earth, would admit any person to so\\nsacred a trust, without their being fully satisfied that he was in\\norders.\\nI shall, on this occasion, beg leave to mention what the Bishop\\nof London said to me, when I told him I had not my letters of\\norders, but that my Lord Stanhope, and other gentlemen of\\nhonour and credit, who knew me in my native city of Saragossa,", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0018.jp2"}, "19": {"fulltext": "PREFACE.\\nwould certify, that I there was esteemed, and officiated as a\\npriest. Bring such a certificate, said he, and I will receive and\\nlicense you for I would rather depend upon it, than any letters\\nofordersjovi could produce, which, for ought I ^ould tell, you\\nmi^it have forged.\\ni hope what I have here said may convince even my enemies,\\nof my being a clergyman And how I have behaved myself as\\nsuch, since I came into this kingdom, I appeal to those gentlemen\\nI conversed with in Gowran, Gortroe and Cork, and for this last\\nyear and a half, to the officers of Col. Barrel, Brigadier Napper,\\nCol. Hawley, Col. Newton, and Col. Lance s regiments, who\\nI am sure will do me justice, and I desire no more of them and\\nupon an inquiry into my behaviour, I flatter myself that the\\npublic will not lightly give credit to the ill reports spread abroad\\nby my enemies.\\nAnother objection raised against me is, that I have perjured\\nmyself in discovering the private confessions which were made\\nto me. In one point indeed they may call me perjured, and it is\\nmy comfort and glory that I am so in it, viz That I have broke\\nthe oath I took, when I \\\\vas ordained priest, which was, to live\\nand die in the Roman Catholic faith. But as to the other per-\\njury charged upon me, they lie under a mistake for there is no\\noath of secrecy at all administered to confessors, as most protes-\\ntants imagine. Secrecy indeed is recommended to all confessors\\nby the casuists, and enjoined by the councils and popes so\\nstrictly, that if a confessor reveals (except in some particular\\ncases) what is confessed to him, so as the penitent is discovered,\\nhe is to be punished for in the inquisition which, it must be\\nowned, is a more effectual way of enjoining secrecy than oaths\\nthemselves.\\nHowever, I am far from imagining, that because in this case\\nI have broken no oath, I should therefore be guilty of no crime,\\nthough I revealed every thing which was committed to my trust\\nas a confessor, of whatever ill consequence it might be to the\\npenitent no, such a practice I take to be exceedingly criminal,\\nand I do, from my soul, abhor it.\\n2", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0019.jp2"}, "20": {"fulltext": "10 PREFACE.\\nBut nevertheless there are cases where, by the constitution of\\nthe church of Rome itself, the most dangerous secrets may and\\nought to be revealed Such as those which are called reserved\\ncases, of which there are many some reserved to the Pope\\nhimself, as heresy some to his apostolic commissary or deputy,\\nas ince t in the first degree some to the Bishop of the diocess,\\nas the setting a neighhour^s house on fire. Now in such cases\\nthe confessor cannot absolve the penitent, and therefore he is\\nobliged to reveal the confession to the person to whom the ab-\\nsolution of that sin is reserved though indeed he never mentions\\nthe penitent s name, or any circumstance by which he may be\\ndiscovered.\\ni- Again, there are other cases (such as a conspiracy against the\\n^if^ of the Prince, or a traitorous design to overturn the government)\\nwhich the confessor is obliged in conscience, and for the safety\\nof the public, to reveal.\\nBut besides all these, whenever the patients s case happens\\nto have any thing of an uncommon difficulty in it, common pru-\\ndence, and a due regard to the faithful discharge of his office,\\nwill oblige a confessor to discover it to men of experience and\\njudgment in casuistry, that he may have their advice how to\\nproceed in it And that is what confessors in Spain not only\\nmay do, but are bound by the word of a priest to do wherever\\nthey have an opportunity of consulting a college of confes-\\nsors, or, as it is commonly called, a moral academy.\\nI believe it may be of some service on the present occasion, to\\ninform my readers what those moral academies are, which are to\\nbe met with through Spain, in every city and town where there\\nis a number of secular and regular priest But I shall speak\\nonly of those in the city of Saragossa, as being the most perfectly\\nacquainted with them.\\nA moral academy is a college or assembly consisting of\\nseveral Father confessors, in which each of them proposes\\nsome moral case which has happened to him in confession, with\\nan exact and particular account of confession, without mentioning\\nthe penitent s name And the proponent having done this, every\\nmember is to deliver his opinion upon it. This is constantly", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0020.jp2"}, "21": {"fulltext": "PREFACE. 11\\npractised every Friday, from two of the clock in the afternoon,\\ntill six, and sometimes till eight, as the cases proposed happen\\nto be more or less difficult. But when there is an extraordinary\\nintricate case to be resolved, and the members cannot agree in\\nthe resolution of it, they send one of their assembly to the great\\nacademy, which is a college composed of sixteen casuistical\\ndoctors, and four professors of divinity, the most learned and\\nexperienced in moral cases that may be had and by them the\\ncase in debate is resolved^ and the resolution of it entered in the\\nbooks of the academy by the consent of the president and mem-\\nbers.\\nThe academy of the holy trinity, founded and very nobly en-\\ndowed by Archbishop Gamboa, is one of the most famous in the\\ncity of Saragossa; and of it I was member for three years.\\nI was very young and inexpert in cases of conscience,\\nwhen I was first licensed to be a confessor; for the Pope\\nhaving dispensed with thirteen months of the time reqiured by\\nthe cannons for the age of a priest (for which I paid sixty\\npistoles) I was ordained before I was twenty three years old,\\nby Don Antonio Ibaunez de la Riva de Herrera, Archbishop of\\nSaragossa, and Viceroy of Arragon, and at the same time\\nlicenesed by him to hear confessions of both sexes. In order\\nthen the better and more speedily to qualify myself for the\\noffice, I thought it my most prudent way to apply as soon as\\npossible, to be admitted into this learned society, and as it\\nhappened, I had interest enough to succeed.\\nNow among many statutes left by the founder to this academy\\none is this, viz That every person who is chosen a mem-\\nber of it, is, on his admission, to promise upon the word of\\na priest, to give the whole assembly a faithful account of all the\\nprivate confessions he has heard the week before, which have\\nany thing in them difficult to be resolved yet so as not to men-\\ntion any circumstance by which the penitents may be known.\\nAnd for this end there is a book, where the secretary enters\\nall the cases proposed and resolved every Friday and every\\nthird year there is, by the consent of the president and members", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0021.jp2"}, "22": {"fulltext": "12 PREFACE.\\nof the academy, and the approbation of the Great One, a book\\nprinted containing all the cases resolved for three years before,\\nand which is entitled, compendium casuum moralium acade-\\nmiae S. S. trinitatis. The academy of the holy trinity is always\\ncomposed of twenty members, so that every one may easily\\nperceive, that each of the members may be acquainted in a year\\nor two, with many hundreds of private confessions of all ranks\\nand conditions of people besides those which were made to\\nthemselves Which remark I only make, by the by, to satisfy\\nsome men, who, I am told, find fault with me for pretending to\\nimpose on the public for genuine, several confessions which\\nwhere not made to myself, and consequently for the reality\\nof which, I can have no sufficient authority.\\nNow after all that has been said on this head, I believe I need\\nnot be at much trouble to vindicate myself from the imputation\\nof any criminal breach of secrecy for if the reader observe, that\\non the foregoing grounds, there is no confession whatever which\\nmay not lawfully be revealed, (provided the confessor do not\\ndiscover the penitent,) he cannot injustice condemn me for pub-\\nlishing a few, by which it is morally impossible, in the present\\ncircumstances, that the penitents should be known. Had I been\\nmuch more particular than I am in my relations, and mentioned\\neven the names and every thing else I knew of the persons,\\nthere would scarce be a possibility (considering the distance and\\nlittle intercourse there is between this place and Saragossa) of\\ntheir suffering in any degree by it And I need not observe that\\nthe chief, and indeed only reason of enjoining and keeping secre-\\ncy, is the hazards the penitent may run by discovery, but I do\\nassure the reader, that in every confession I have related, I have\\nmade use of feigned names, and avoided every circumstance by\\nwhich I had the least cause to suspect the parties might be found\\nout. And I assure him further, that most of the cases here pub-\\nlished by me, are in their most material points, already printed\\nin the compendiums of that moral academy of which I was a\\nmember.\\nAs for the reasons which moved me to publish this book, I", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0022.jp2"}, "23": {"fulltext": "PREFACE.\\n13[\\nshall only say, that as the corrupt practices, which are the sub-\\nject of it, first set me upon examining into the principles of the\\nchurch of Rome, and by that means of renouncing them so I\\nthought that the making of them public might happily produce\\nthe same eflfect in some others.\\nI did design on this occasion to give a particular account of\\nthe motive of my conversion, and leaving Spain but being con-\\nfined to four hundred pages, I must leave that and some other\\nthings relating to the sacrements of the church of Rome, to the\\nsecond part, which I intend to print if the public think fit to ea-\\ncourage me.\\nI must beg the reader s pardon for my presumption in writing\\nto him in his own language, on so short an acquaintance as I\\nhave with it. I hope he will excuse the many mistakes I have\\ncommitted in the book: I shall be very well pleased to be told of,\\nand I shall take the greater care to avoid them in the second part.\\nPREFACE TO THIS EDITION.\\nThe preceding preface, which was written by the original au-\\nthor of this valuable work, is published in his own words, in\\norder that the reader may understand his motives and views in\\ndisclosing the important facts which had come to his knowledge\\nin relation to Popery. Having abjured the errors of the Romish\\nreligion, he felt constrained to warn others of the insidious arts to\\nwhich he had been himself the victim, and to point out the\\nabsurd contrivances by which the priesthood of that denomination\\nimpose upon the credulity of the ignorant and unsuspecting. In\\ndoing this he has given to the world a mass of facts which cannot\\nbe disbelieved, nor controverted, and which must satisfy every\\nintelligent mind of the gros.s fallacy of the doctrines of that\\nancient church, and the dreadful corruptions practised by those\\nwho administer its concerns.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0023.jp2"}, "24": {"fulltext": "14 PREFACE.\\nTo make this compilation more complete, we have added to\\nthe original work of Mr Gavin, an account of The Inquisition\\nof Goa, by the celebrated Dr. Buchanan, who travelled and re-\\nsided in Asia an account of The Inquisition at Macerata in\\nItaly, by Mr. Bower.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0024.jp2"}, "25": {"fulltext": "HISTORY OF THE POPISH CHURCH.\\nPART I.\\nOP THE ROMAK-CATHOLICS AURlCtJLAll CONFESSION.\\nAuricular confession being one of the five com-\\nmandments of the Roman-Catholic Church, and a\\ncondition necessarily required in one of their sacra-\\nments and being too an article that will contribute\\nvery much to the discovery of many other errors of\\nthat communion, it may be proper to make use of\\nthe Master-Key, and begin with it And first of all^\\nwith the Father confessors, who are the only key-\\nkeepers of it.\\nThough a priest cannot be licensed, by the conons\\nof their church, to hear men s confessions, till he is\\nthirty years, nor to confess women till forty years of\\nage, yet ordinarily he gets a dispensation from the\\nbishop, to whom his probity secrecy, and sober con-\\nversation are represented by one of the diocesan* ex-\\naminators, his friend, or by some person of interest\\nThose that are appointed by the bishop, to examine those\\nthat are to be ordained, or licensed to preach and hear confessions.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0025.jp2"}, "26": {"fulltext": "16 HISTORYOPTHE\\nwith his lordship and by that means he gets a con-\\nfessor s Ucense, most commonly, the day he gets his\\nletters of orders, viz. Some at three-and-twenty, and\\nsome at four-and-twenty years of age, not only for\\nmen, but for women s confessions also. I say, some\\nat three-and-twenty; for the Pope dispenses with\\nthirteen months, to those that pay a sum of money\\nof which I shall speak in another place.\\nTo priests thus licensed, to be judges of the tribu-\\nnal of conscience, men and women discover their sins,\\ntheir actions, their thoughts, nay, their very dreams,\\nif they happen to be impure. I say, judges of the tri-\\nbunal of concsience for when they are licensed, they\\nought to resolve any case (let it be ever so hard) pro-\\nposed by the penitent And by this means it must\\noften happen, that a young man who, perhaps, does\\nnot know more than a few definitions (which he has\\nlearned in a little manual of some casuistical authors)\\nof what is sin, shall sit in such a tribunal, to judge,\\nin the most intricate cases, the consciences of men, and\\nmen too that may be his masters.\\nI saw a reverend father* who had been eight-and-\\ntwenty years professor of divinity in one of the most\\nconsiderablet universities of Spain, and one of the\\nmost famous men for his learning, in that religion,\\nFr. James Garcia.\\nfThe University of Saragossa, in the Kingdom of Arragon, in\\nSpain, which, according to their historians, was buih by Sertori-\\nous.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0026.jp2"}, "27": {"fulltext": "POPISHCHURCH. 17\\nkneel down before a young* priest of twenty-four\\nyears of age, and confess his sins to him. Who\\n-would not be surprised at them both A man fit to\\nl3e the judge, to act the part of a criminal before an\\nignorant judge, who, I am sure, could scarcely then\\ntell the titles of the Summ^ Morales.t\\nNay, the Pope, notwithstanding all Ms infallibility,\\ndoth kneel down before his confessor, tell him his\\n\u00c2\u00abins, heareth his correction, and receives and performs\\nwhatever penance he imposeth upon him. This is\\nthe only difference between the Pope s confessor, and\\nthe confessor of Kings and other persons, that all\\ncorifessors sit down to hear the Kings and other\\npersons, but the Pope^s confessor kneels down him-\\nself to hear the Holy Father. What, the holy one\\nupon earth humble himself as a sinner Holiness\\nand sin in one and the same subject, is a plain con-\\ntradiction in terms.\\nIf we ask the Roman-Catholics, Why so learned\\nmen, and the Pope, do so They will answer, that\\nthey do it out of reverence to such a sacrament, out\\nof humility, and to give a token and testimony of\\ntheir hearty sorrow for their sins. And as for the\\nPope, they say he does it to show an example of hu-\\nmility, as Jesus Christ did, when he washed the\\nApostles feet.\\nThis answer is true, but they do not say the whole\\nThe thing happened to me when I was 24 years of age.\\nfin this Moral Summ. Chap, xviii. of the requisites of a true\\npenitent.\\n3", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0027.jp2"}, "28": {"fulltext": "18 HISTORYOPTHE\\ntruth in it for, besides the aforesaid reasons, they\\nhave another, as Molina tells them, viz That the\\npenitent ought to submit entirely to his confessor s\\ncorrection, advice, and penance and he excepts no\\nbody from the necessary requisite of a true penitent.\\nWho would not be surprised (I say again) that a man\\nof noted learning would submit himself to a young,\\nunexperienced priest, as to judge of his conscience,\\ntake his advice, and receive his correction and pen-\\nance\\nWhat would a Roman-Catholic say, if he should\\nsee one of our learned bishops go to the college to\\nconsult a young collegian in a nice point of divinity\\nnay, to take his advice, and submit to his opinion\\nRealy, the Roman would heartily laugh at him, and\\nwith a great deal of reason nay, he could say, that\\nhis lordship was not right in his senses. What then\\ncan a protestant say of those infatuated, learned men\\nof the church of Rome, when they do more than what\\nis here supposed\\nAs to the Pope (I say) it is a damnable opinion to\\ncompare him, in this case, to our Saviour Jesus for\\nChrist knew not sin, but gave us an example of hu-\\nmility and patience, obedience and poverty. He\\nwashed the apostles feet and though we cannot\\nloiow by the Scripture whether he did kneel down\\nor not to wash them Suppose that he did, he did it\\nonly out of a true humility, and not to confess his sins.\\nBut the Pope doth kneel down, not to give an ex-\\nample of humility and patience, but really to confess\\nhis sins Not to give an example of obedience for,", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0028.jp2"}, "29": {"fulltext": "POPISH CHURCH. 19\\nbeing supreme pontifex, he obeys nobody, and as-\\nsumes a command over the whole world nor of pov-\\nerty for Pope and necessity dwell far from one\\nanother. And if some ignorant Roman-Catholic\\nshould say, that the Pope, as Pope, has no sin, we\\nmay prove the contrary with Cipriano de Valeria,*\\nwho gives an account of all the bastards of several\\nPopes for many years past. The Pope s bastards, in\\nLatin, are called nepotes. Now mind, reader,\\nthis common saying in Latin, among the Roman-\\nCatholics Solent clerica Jitois suos vocare sohrinos\\naut nepotes That is, the priests use to call their\\nown sons cousins or nephews. And when we give\\nthese instances to some of their learned men, (as I\\ndid to one in London,) they say, Jlngelorum est pec-\\ncare, hominumque penitere i. e. It belongs to an-\\ngels to sin, and to men to repent. By this they ac-\\nknowledge that the Pope is a sinner, and nevertheless\\nthey call him His holiness, and the most Holy father.\\nWho then would not be surprised to see the most\\nholy Jesus Christ s vicar on earth, and the infallable\\nin whatever he says, and doth submit himself to con-\\nfess his sins to a man, and a man too that has no\\nother power to correct him, to advise and impose a\\npenance upon the most holy one, than what his holi-\\nness has been pleased to grant him? Every body\\nindeed that has a grain of sense of religion, and re-\\nflects seriously on it.\\nI come now to their Auricular Confession, and of\\nThe lives of the Popes, and the sacrifice of Mass.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0029.jp2"}, "30": {"fulltext": "20 HISTORYOFTHE\\nthe ways and methods they practise and observe in\\nthe confessing of their sins. There is among them\\ntwo ranks of people, learned and imlearned. The\\nlearned confess by these three general heads, thought,\\nword, and deed, reducing into them all sorts of sins.\\nThe unlearned confess the ten commandments, dis-\\ncovering by them all the mortal sins which they have\\ncommitted since their last confession. I say mortal\\nsins for as to the venial sins or sins of a small matter,\\nthe opinion of their casuistical authors* is, they are\\nwashed away by the sign of the cross, or by sprink-\\nling the face with the holy water. To the discovery of\\nthe mortal sins, the father confessor doth very much\\nhelp the penitent for he sometimes, out of pure zeal,\\nbut most commonly out of curiosity, asks them many\\nquestions to know whether they do remember all\\ntheir sins or not By these and like questions, the\\nconfessors do more mischief than good, especially to\\nthe ignorant people and young women for perhaps\\nthey do not know what simple fornication is What\\nvoluntary or involuntary pollution What impure\\ndesire What simple motion of our hearts What\\nrelapse, reincidence, or reiteration of sins and the\\nlike and then by the confessors indiscreet questions,\\nthe penitents learn things of which they never had\\nParez, Irribarren^ and Salazar, in his compend. Moral.\\nSect. 12. de vitiis etpeccatis, gives a catalogue of the venial sins^\\nand says, among others, that to eat flesh on a day prohibited by\\nthe church, without minding it, was so. To kill a man, throw-\\ning a stone through the window, or being drunk, or in the first\\nmotion of his passion, are venial sins, c.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0030.jp2"}, "31": {"fulltext": "POPISHCHURCH- M\\ndreamed before and when they come to that tribu-\\nnal with a sincere, ignorant heart, to receive advice\\nand instruction, they go home with hght, knowledge,\\nand an idea of sins unknown to them before.\\nI said that the confessors do ask questions, most\\ncommonly out of curiosity, though they are warned\\nby their casuistical authors to be prudent, discreet,\\nand very cautious in the questions they ask, espe-\\ncially if the penitent be a young woman, or an igno-\\nrant for as Pineda says,* It is better to let them go\\nignorant than instructed in new sins. But contrary\\nto this good maxim, they are so indiscreet in this\\npoint, that I saw in the city of Lisbon, in Portugal, a\\ngirl of ten years of age, coming from church, ask her\\nmother what defiouring was For the father confessor\\nhad asked her whether she was defloured or not\\nAnd the mother, more discreet than the confessor,\\ntold the girl, that the meaning was, whether she took\\ndelight in smelling flowers or not? And so she\\nstopped her child s curiosity. But of this and many\\nother indiscretions, I shall speak more particularly by\\nand by.\\nNow observe, that as a penitent cannot hide any\\nthing from the spiritual judge, else he would make a\\nsacrilegious confession so I cannot hide any thing\\nfrom the public, which is to be my hearer, and the\\ntemporal judge of my work, else I should betray my\\nconscience Therefore, (to the best of my memory,\\nand as one that expects to be called before the drccid-\\nTract, de Penit. Sect. 1 sect. vii.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0031.jp2"}, "32": {"fulltext": "22 HISTORYOFTHE\\nful tribunal of God, on account of what I now write\\nand say, if I do not say and write the truth from the\\nbottom of my heart,) I shall give a faithful, plain ac-\\ncount of the Roman s auricular confession, and of the\\nmost usual questions and answers between the con-\\nfessors and penitents and this I shall do in so plain\\na style that every body may go along with me.\\nAnd first, it is very proper to give an account of\\nwhat the penitents do, from the time they come into\\nthe church till they begin their confession. When\\nthe penitent comes into the church, he takes holy\\nwater and sprinkles his face, and, making the sign of\\nthe cross, says, per signum crucis de inimicis nos-\\ntris libera nos Deus noster In nomine Patris et\\nFilii, et Spiritus Sancti. Amen. i. e. By the sign of\\nthe cross deliver us our God from our enemies, in\\nthe name of the Father, and of the Son, and of the\\nHoly Ghost. Jlmen. Then the penitent goes on,\\nand kneels down before the great altar, where the\\ngreat host (of which I shall speak in another place) is\\nkept in a neat and rich tabernacle, with a brass or\\nsilver lamp, hanging before it, burning continually,\\nnight and day. There he makes a prayer, first to\\nthe holy sacrament of the altar, (as they call it) after\\nto the Virgin Mary, and to the titular saints of the\\nchurch. Then turns about upon his knees, and visits\\nfive altars, or if there is but one altar in the church\\nfive times that altar, and says before each of them\\nfive times. Pater noster, c. and five times Ave Ma-\\nria, c. with Gloria Patria, c.\\nThen he rises, and goes to the confessionary i. e.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0032.jp2"}, "33": {"fulltext": "POPISH C HURCH. 23\\nThe confessing place, where the confessor sits in a\\nchair Uke our hackney chairs, which is most com-\\nmonly placed in some of the chapels, and in the\\ndarkest place in the church. The chairs, generally\\nspeaking, have an iron grate at each side, but none\\nat all before and some days of devotion, or on a\\ngreat festival, there is such a crowd of people that\\nyou may see three penitents at once about the chair,\\none at each grate, and the other at the door, though\\nonly one confesses at a time, whispering in the con-\\nfessor s ear, that the others should not hear what he\\nsays and when one has done, the other begins, and\\nso on But most commonly they confess at the door\\nof the chair, one after another for thus the con-\\nfessor has an opportunity of knowing the penitent\\nAnd though many gentlewomen, either out of bash-\\nfulness, shame, or modesty, do endeavor to hide\\ntheir faces with a fan, or veil, notwithstanding all\\nthis they are known by the confessor, who if curious,\\nby crafty questions brings them to tell him their\\nnames and houses, and this in the very act of con-\\nfession, or else he examines their faces when the\\nconfession is over whilst the penitents are kissing\\nhis hand or sleeve and if he cannot know them\\nthis way, he goes himself to give the sacrament, and\\nthen every one being obliged to show her face,\\nis known by the curious confessor, who doth this not\\nwithout a private view and design, as will appear at\\nthe end of some private confessions.\\nThe penitent then kneeling, bows herself to the\\nground before the confessor, and makes again the", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0033.jp2"}, "34": {"fulltext": "24 HISTORY 01* tHil\\nsign ofth6 cross in the aforesaid form and having\\nin her hai^id the beads, Or rosary of the Virgin Mary,\\nbegins the general confession of sins, which some say\\nin Latin, and some in the vulgar tongue therefore it\\nseems proper to give a copy of it both in Latin and\\nEnglish\\nConiiteor Deo Omnipotenti beatae Mariae semper\\nVirgini, beato Michaeli Archangelo, beato Joanni\\nBaptistae, Sanctis apostolis Petro et Paulo, omnibus\\nSanctis, et tibi, Pater quia peccavi nimis cogitatoine,\\nverbo, et opere, mea culpa, mea culpa, mea maxima\\nculpa Ideo precor beatam Mariam semper Virginem,\\nbeatum Michaelem Archangelum, beatum Joannem\\nBaptistam, sanctos apostolos Petrum et Paulum,\\nomnes sanctos, et te. Pater, orare pro me ad Dominum\\nDeum nostrum. Jlmen.\\nI do confess to God Almighty, to the blessed Mary,\\nalways a Virgin, to the blessed Archangel Michael,\\nto the blessed John Baptist, to the holy apostles Peter\\nand Paul, to all the saints, and to thee, Father,\\nthat I have too much sinned by thought, word, and\\ndeed, by my fault, by my fault, by my greatest fault.\\nTherefore I beseech the blessed Mary, always a\\nVirgin, the blessed Archangel Michael, the blessed\\nJohn Baptist, the holy apostles Peter and Paul, all\\nthe saints, and thee, Father, to pray to God our\\nLord for me. Jimen.\\nThis done, the penitent raises him from his pros-\\ntration to his knees, and touching with his lip either\\nthe ear or cheek of the Spiritual Father, begins to\\ndiscover his sins by the ten commandments: And", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0034.jp2"}, "35": {"fulltext": "POPISHCHURCH. 25\\nhere it may be necessary to give a translation of their\\nten commandments, word for word.\\nThe commandments of the law of God are ten\\nThe three first do pertain to the honor of God and\\nthe other seven to the benefit of our neighbor.\\nI. Thou shalt love God above all things.\\nII. Thou shalt not swear.\\nIII. Thou shalt sanctify the holy days.\\nIV. Thou shalt honor thy father and mother.\\nV. Thou shalt not kill.\\nVI. Thou shalt not commit fornication.\\nVII. Thou shalt not steal.\\nVIII. Thou shalt not bear false witness nor lie.\\nIX. Thou shalt not covet thy neighbor s wife.\\nX. Thou shalt not covet the things which are\\nanother s\\nThese ten commandments are comprised in two,\\nviz To serve and love God, and thy neighbor as\\nthyself. Amen.\\nNow, not to forget any thing that may instruct the\\npublic, it is to the purpose to give an account of the\\nlittle children s confessions I mean of those that\\nhave not yet attained the sventh year of their age;\\nfor at seven they begin most commonly to receive the\\nsacrament, and confess in private with all the for-\\nmalities of their church.\\nThere is in every city, in every parish, in every\\ntown and village, a Lent preacher and there is but\\none difference among them, viz. that some preachers\\npreach every day in Lent some three sermons in a\\nweek some two, viz. on Wednesdays and Sundays,\\n4", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0035.jp2"}, "36": {"fulltext": "26 HISTORY OP THE\\nand some only on Sundays, and the holy days\\nthat happen to fall in Lent. The preacher of the\\nparish pitches upon one day of the week, most com-\\nmonly in the middle of Lent, to hear the children s\\nconfessions, and gives notice to the congregation the\\nSunday before, that every father of a family may\\nsend his children, both boys and girls, to church, on\\nthe day appointed, in the afternoon. The mothers\\ndress their children the best they can that day, and\\ngive them the offering money for the expiation of\\ntheir sins. That afternoon is a holy day in the\\nparish, not by precept, but by custom, for no parish-\\nioner, either old or young, man or woman, misseth\\nto go and hear the children s confessions. For it is\\nreckoned, among them, a greater diversion than a\\ncomedy, as you may judge by the following account.\\nThe day appointed, the children repair to church\\nat three of the clock, where the preacher is waiting\\nfor them with a long reed in his hand, and when all\\nare together, (sometimes 150 in number, and some-\\ntimes less,) the reverend Father placeth them in a\\ncircle round himself, and then kneeling down, (the\\nchildren also doing the same,) makes the sign of the\\ncross, and says a short prayer. This done, he ex-\\nhorteth the children to hide no sin from him, but to\\ntell him all they have committed. Then he strikes\\nwith his reed, the child whom he designs to confess\\nthe first, and asks him the following questions\\nConfessor. How long is it since you last confessed\\nJBoT/. Father, a whole year, or the last Lent.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0036.jp2"}, "37": {"fulltext": "POPISHCHURCH. ^7\\nVonf. And how many sins have you committed\\nfrom that time till now\\nBoy, Two dozen.\\nNow the confessor asks round about.\\nConf, And you\\nBoy, A thousand and ten.\\nAnother will say a bag full of small lies, and ten\\nbig sins and so one after another answers, and tells\\nmany childish things.\\nConf, But pray, you say that you have cjommitted\\nten big sins, tell me how big\\nBoy, As big as a tree.\\nConf. But tell me the sins.\\nBoy. There is one sin I committed, which I dare\\nnot tell your reverence before all the people for\\nsomebody here present will kill me, if he heareth me.\\nConf. Well come out of the circle, and tell it me.\\nThey both go out, and with a loud voice, he tells\\nhim, that such a day he stole a nest of sparrows from\\na tree of another boy s, and that if he knew it, he\\nwould kill him. Then both come again intb the\\ncircle, and the father aski^ other boys and girls so\\nmany ridiculous questions, and the children answer\\nhim so many pleasant, innocent things, that the con-\\ngregation laughs all the while. One will say, that\\nhis sins are red, another that one of his sins is white,\\none black, and one green, and in these trifling ques-\\ntions they spend two hours time. When the con-\\ngregation is weary of laughing, the Confessor gives\\nthe children a correction, and bids them not to sin\\nany more, for a black boy takes along with him the", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0037.jp2"}, "38": {"fulltext": "28 H ISTORT OF THE\\nwicked children Then he asks the offering, and after\\nhe has got all from them, gives them the penance for\\ntheir sins. To one he says, I give you for penance,\\nto eat a sweet cake to another, not to go to school\\nthe day following to another, to desire his mother\\nto buy him a new hat, and such things as these and\\npronouncing the words of absolution, he dismisseth\\nthe congregation with Jimen so be it, every year.\\nThese are the first foundation of the Romish reli-\\ngion for youth. Now, reader I You may make re-\\nflections upon it, and the more you will reflect, so\\nmuch more you will hate the corruptions of that\\ncoDomunion, and it shall evidently appear to you,\\nthat the serious, religious instruction of our church,\\nas to the youth, is reasonable, solid, and without\\nreproach. that all Protestants would remember\\nthe rules they learned from their youth, and practise\\nthem while they live Sure I am, they should be like\\nangels on earth, and blessed forever after death, in\\nheaven.\\nFrom seven till fifteen, there is no extraordinary\\nthing to say of young people, only that from seven\\nyears of age, they begin to confess in private. The\\nconfessors have very little trouble with such young\\npeople, and likewise little profit, except with a Puella,\\nwho sometimes begins at twelve years the course of\\na lewd life, and then the Confessor finds business and\\nprofits enough, when she comes to confess. Now I\\ncome to give an account of several private confes-\\nsions of both sexes, beginning from people of fifteen\\nyears of age. The confession is a dialogue between", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0038.jp2"}, "39": {"fulltext": "POPIiHCHURCH. 29\\nthe Spiritual Father and the penitent therefore I\\nshall deliver the confessions in a way of dialogue.\\nThe letter C. signifies Confessor, and several other\\nletters the names of the penitents.\\nThe confession of a young woman in Saragossa, whom I shall\\ncall Mary. And this I set down chiefly to show the common\\nform of their confessing penitents. The thing was not public\\nand therefore I give it under a supposed name.\\nConfessor, How long is it since you last confessed?\\nMary, It is two years and two months.\\nConf. Pray, do you know the commandments of\\nour holy mother, the church?\\nMary, Yea, Father.\\nConf, Rehearse them.\\nMary, The commandments of our holy mother,\\nthe church, are five. 1. To hear Mass on Sundays\\nand Holy days, 2. To confess, at least, once in a\\nyear, and oftener, if there be danger of death. 3. To\\nreceive the eucharist 4. To fast. 5. To pay tithes\\nand Primitia.*\\nConf. Now rehearse the seven sacraments.\\nMary, The sacraments of the holy mother, the\\nchurch, are seven. 1. Baptism. 2. Confirmation.\\n3. Penance. 4. The Lord s supper. 5. Extreme\\nunction. 6. Holy orders. 7. Matrimony. Jimen,\\nConf You see in the second commandment of the\\nchurch, and in the third, among the sacraments, that\\nyou are obliged to confess every year. Why then\\nPrimitia is to pay, besides the tenth, one thirtieth part of the\\nfruits of the earth, towards the repair of the church vestments,", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0039.jp2"}, "40": {"fulltext": "so HlSTORYOPTHK\\nhave you neglected so much longer a time to fulfil\\nthe precept of our holy mother\\nMary. As I was young, and a great sinner, I was\\nashamed, reverend Father, to confess my sins to the\\npriest of our parish, for fear he should know me by\\nsome passages of my life, which would be prejudicial\\nto me, and to several other persons related to my\\nfamily.\\nConf. But you know that it is the indispensable\\nduty of the minister of the parish, to expose in the\\nchurch, after Easter, all those who have not confes-\\nsed, nor received the sacrament before that time.\\nMary. I do know it very well but I went out of\\nthe city towards the middle of Lent, and I did not\\ncome back again till after Easter and when I was\\nasked in the country, whether I had confessed that\\nLent or not I said, that I had done it in the city\\nand when the minister of the parish asked me the\\nsame question, I told him, I had done it in the coun-\\ntry. So, with this lie, I freed myself from the pub-\\nlic censure of the church.\\nConf. And did you perform the last penance im-\\nposed upon you\\nMary. Yea, Father, but not with that exactness I\\nwas commanded.\\nConf. What was the penance\\nMary. To fast three days upon bread and water,\\nand to give ten reals of plate,* and to say five masses\\nfor the souls in purgatory. I did perform the first,\\nA real of plate is about seven pence of our money in Ireland*", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0040.jp2"}, "41": {"fulltext": "POPISHGHURGH. 31\\nbut not the second, because I could not get money\\nfor it unknown to my parents at that time.\\nConf. Do you promise me to perform it as soon as\\nyou can\\nMary. I have the money here, which I will leave\\nwith you, and you may say, or order another priest\\nto say the Masses.\\nConf. Very well but tell me now, what reason\\nhave you to come and confess out of the time ap-\\npointed by the church Is it for devotion, to quiet\\nyour conscience, and merely to make your peace with\\nGod Almighty, or some worldly end\\nMary. Good Father, pity my condition, and pray\\nput me in the right way of salvation, for I am ready\\nto despair of God s mercy, if you do not quiet and\\nease my troubled conscience. Now I will answer to\\nyour question the reason is, because a gentleman\\nwho, under promise of marriage, has kept me these\\ntwo last years, is dead two months ago and I have\\nresolved in my heart to retire myself into a monas-\\ntery, and to end there my days, serving God and his\\nholy mother, the Virgin Mary.\\nCorif. Do not take any resolution precipitately, for,\\nmay be, if your passion grows cool, you will alter\\nyour mind and I suspect, with a great deal of reason,\\nthat your repentance is not sincere, and that you\\ncome to confess out of sorrow for the gentleman s\\ndeath, more than out of sorrow for your sins and if\\nit be so, I advise you to take more time to consider\\nthe state of your conscience, and to come to me a\\nfortnight hence.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0041.jp2"}, "42": {"fulltext": "32 HISTORY OPTHB\\nMary, My Father, all the world shall not alter my\\nmind, and the daily remorse of my conscience brings\\nme to your feet, with a full resolution to confess all\\nmy sins, in order to obtain absolution, and to live a\\nnew life hereafter.\\nConf. If it is so, let us, in the name of God, begin\\nthe confession, and I require of you not to forget any\\ncircumstance of sin, which may contribute to ease\\nyour conscience. Above all, I desire of you to lay\\naside shame, while you confess your sins for, sup-\\npose that your sins exceed the number of stars, or\\nthe number of the sands of the sea, God s mercy is\\ninfinite, and accepts of the true, penitent heart for\\nhe wills not the death of a sinner, but that he should\\nrepent and turn to him.\\nMary. I do design to open freely my heart to you,\\nand to follow your advice, as to the spiritual course\\nof my life.\\nOonf. Begin then by the first commandment.\\nMary. I do confess, in this commandment, that I\\nhave not loved God above all things for all my care,\\nthese two years past, has been to please Don Fran-\\ncisco, in whatever thing he desired me, and, to the\\nbest of my memory, I did not think of God, nor of\\nhis mother, Mary, for many months together.\\nConf. Have you constantly frequented the asssem-\\nblies of the faithful, and heard Mass on Sundays, and\\nholy days\\nMary. No, Father sometimes I have been four\\nmonths without going to church.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0042.jp2"}, "43": {"fulltext": "POPISHCHURCH. 33\\nConf You have done a great injury to your soul,\\nand you have given a great scandal to your neighbors.\\nMary. As for the first, I own it, for every Sunday\\nand holy day I went out in the morning, and in so\\npopulous a city, they could not know the church I\\nused to resort to.\\nConf. Did it come into your mind all this while,\\nthat God would punish you for your sins\\nMary. Yea, Father but the Virgin Mary is my\\nadvocate. I keep her image by my bedside, arid\\nused to address my prayer to her every night before\\nI went to bed, and I always had a great hope in her.\\nConf. If your devotion to the Virgin Mary is so\\nfervent, you must believe that your heart is moved\\nto repentance by her influence and mediation and\\nI charge you to continue the same devotion while\\nyou live, and fear nothing afterwards.\\nMary. That is my design.\\nConf. Go on.\\nMary. The second commandment is. Thou shalt\\nnot swear. I never was guilty of swearing, but I\\nhave a custom of saying. Such a thing is so, as sure\\nas there is a God in heaven and this I repeat very\\noften every day.\\nConf That is a sinful custom, for we cannot swear\\nnor affirm any thing by heaven or earth, as the\\nScripture tells us and less by Him who has the\\nthrone of his habitation in heaven so you must\\nbreak off that custom, or else you commit a sin every\\ntime you make use of it. Go on.\\nMary. The third is, Thou shalt sanctify the holy\\n5", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0043.jp2"}, "44": {"fulltext": "34 HISTORYOFTHE\\ndays, I have told you already, my spiritual Father,\\nthat I have neglected, sometimes, to go to Mass, four\\nmonths together and to the best of my memory, in\\nthese two years and two months, I have missed sixty\\nSundays and holy days going to Mass, and Avhen I\\ndid go, my mind was so much taken up with other\\ndiversions, that I did not mind the requisite devotion,\\nfor which I am heartily sorry.\\nConf, I hope you will not do so for the future\\nand so, go on.\\nMary. The fourth is, Thou shall honor father\\nand molher. I have father and mother as to my\\nfather, I do love, honor and fear him as to my\\nmother, I do confess, that I have answered and acted\\ncontrary to the duty, respect, and reverence due to\\nher, for her suspecting and watching my actions and\\nfalsesteps, and giving me a christian correction I\\nhave abused her, nay, sometimes, I have lifted up\\nmy hand to threaten her and these proceedings of\\nmine towards my good mother, torture now my heart.\\nConf. I am glad to observe your grief, and you\\nmay be sure, God will forgive you these and other\\nsins upon your hearty repentance, if you persevere\\nin it. Go on.\\nMary. The fifth is. Thou shall not kill. I have\\nnot transgressed this commandment effectively and\\nimmediately, but I have done it affectively and me-\\ndiately, and at second hand for a gentlewoman^\\nwho was a great hindrance to my designs, once pro-\\nvoked me to such a pitch, that I put in execution all", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0044.jp2"}, "45": {"fulltext": "POPISHCHURCH. 35\\nthe means of revenge I could think of, and gave ten\\npistoles to an assassin, to take away her life.\\nConf. And did he kill her\\nMary. No, Father, for she kept her house for\\nthree months, and in that time we were reconciled,\\nand now we are very good friends.\\nConf. Have you asked her pardon, and told her\\nyour design\\nMary. I did not tell her in express terms, but I\\ntold her that I had an ill will to her, and that at that\\ntime I could have killed her, had I got an opportunity\\nfor it for which I heartily begged her pardon she\\ndid forgive me, and so we live ever since like two\\nsisters.\\nConf. Go on.\\nMary. The sixth, Thou shall not commit forni-\\ncation. In the first place, I do confess that I have\\nunlawfully conversed with the said Don Francisco,\\nfor two years, and this unlawful commerce has made\\nme fall into many other sins.\\nConf. Did he promise solemnly to marry you.\\nMary. He did, but could not perform it, while his\\nfather was alive.\\nConf. Tell me from the beginning, to the day of\\nhis death, and to the best of your memory, your\\nsinful thoughts, words, actions, nay, your very\\ndreams, about this matter.\\nMary. Father, the gentleman was our neighbor;\\nof a good family and fortune, and by the means of*\\nthe neighborly friendship of our parents, we had the\\nopportunity to talk with one another as much as we", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0045.jp2"}, "46": {"fulltext": "36 HISTORYOPTHE\\npleased. For two years together, we loved one\\nanother in innocence but at last he discovered to\\nme one day, when our parents were abroad, the\\ngreat inclination he had for me and that having\\ngrown to a passion, and this to an inexpressible love,\\nhe could no longer hide it from me that his design\\nwas to marry me as soon as his father should die,\\nand that he was willing to give me all the proofs of\\nsincerity and unfeigned love I could desire from him.\\nTo this I answered, that if it was so, I was ready to\\npromise never to marry another during his life To\\nthis, he took a sign of the crucifix in his hands, and\\nbowing down before an image of the Virgin Mary,\\ncalled the four elements to be witnesses of the sin-\\ncerity of his vows, nay, all the saints of the heavenly\\ncourt to appear against him in the day of judgment,\\nif he was not true in heart and words and said,\\nthat by the crucifix in his hands, and by the image\\nof the Virgin Mary, there present, he promised and\\nswore never to marry another during my life.\\nI answered him in the same manner and ever since,\\nwe have lived with the familiarities of husband and\\nwife. The effect of this reciprocal promise was the\\nTuin of my soul, and the beginning of my sinful life\\nfor ever since, I minded nothing else, but to please\\nMm and myself, when I had an opportunity.\\nConf, How often did he visit you\\nMary. The first year he came to my room every\\nnight, after both families were gone to bed for in\\nthe vault of his house, which joins to ours, we dug\\nm night through the earth, and made a passage wide", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0046.jp2"}, "47": {"fulltext": "POPISHCHURCH. 37\\nenough for the purpose, which we covered on each\\nside with a large earthen water-jar and by that\\nmeans he came to me every night. But my grief is\\ndouble, when I consider, that, engaging my own\\nmaid into this intrigue, I have been the occasion of\\nher ruin too for by my ill example, she lived in the\\nsame way with the gentleman s servant, and I own\\nthat I have been the occasion of all her sins too.\\nConf, And the second year did he visit you so\\noften\\nMary. No, father for the breach in the vault\\nwas discovered by his father, and was stopped im-\\nmediately but nobody suspected any thing of our\\nintimacy, except my mother, who from something\\nshe had observed, began to question me, and after-\\nwards became more suspicious and watchful.\\nConf. Did any effect of these visits come to light\\nMary, It would, had I not been so barbarous\\nand inhuman to prevent it, by a remedy I took,\\nwhich answered my purpose.\\nConf. And how could you get the remedy, there\\nbeing a rigorous law against it\\nMary, The procuring it brought me into a yet\\nwickeder life for I was acquainted with a friar, a\\ncousin of mine, who had always expressed a great\\nesteem for me but one day after dinner, being alone,\\nhe began to make love to me, and was going to take\\ngreater liberties than he had ever done before. I\\ntold him that if he could keep a secret, and do me a\\nservice, I would comply with his desire. He\\npromised me to do it upon the word of a priest.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0047.jp2"}, "48": {"fulltext": "38 HISTORYOFTHE\\nThen I told him my business, and the day after he\\nbrought me the necessary medicme and ever since\\nI was freed from that uneasiness. I have hved the\\nsame course of hfe with my cousin nay, as I was\\nluider such an obUgation to him, I have ever since\\nbeen obhged to allow him many other liberties in my\\nhouse.\\nConf. Are those other liberties he took in your\\nhouse sinful or not\\nMary. The liberties I mean are, that he desired\\nme to gratify his companion too, several times, and\\nto consent that my maid should satisfy his lusts\\nand not only this, but by desiring me to corrupt one\\nof my friends, he has ruined her soul for, being in the\\nsame condition I had been in before, I was obliged,\\nout of fear, to furnish her with the same remedy,\\nwhich produced the same effect. Besides these wicked\\nactions, I have robbed my parents to supply him\\nwith whatever mone3r he demanded.\\nConf. But as to Don Francisco, pray tell me, how\\noften did he visit 3^ou since\\nMary. The second year lie could not see me in\\nprivate but ver^r seldom, and in a sacred place for\\nhaving no opportunity at home, nor abroad, I used\\nto go to a little chapel out of the town and having\\ngained the hermit with money, we continued our\\ncommerce, that way, for six or eight limes the second\\nyear.\\nConf. Your sins are aggravated, both by the\\ncircumstance of the sacred place, and by your cousin s\\nbeing a Priest, besides the two murders committed", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0048.jp2"}, "49": {"fulltext": "POPISH CHURCH.\\nby you, one in yourself, and the other in your friend.\\nNay, go on, if you have any more to say upon this\\nsubject.\\nMary. I have nothing else to say, as to the com-\\nmandment, but that I am heartily sorry for all these\\nmy misdoings.\\nConf. Go on.\\nMary. The seventh, Thou shalt not steal. I\\nhave nothing to confess in this commandment but\\nwhat I have told you already, i. e. that I have stolen\\nmany things from my father s house, to satisfy my\\ncousin s thirst of money and that I have advised my\\nfriend to do the same though this was done by me,\\nonly for fear that he should expose us, if we had not\\ngiven him what he desired.\\nConf. And do you design to continue the same\\nlife with your cousin, for fear of being discovered\\nMary. No, Father for he is sent to another\\nconvent, to be professor of divinity for three years\\nand if he comes back again, he shall find me in a\\nmonastery and then I will be safe, and free from\\nhis wicked attempts.\\nConf. How long is it since he went away\\nMary. Three months, and his companion is dead\\nso, God be thanked, I am without any apprehension\\nor fear now, and I hope to see my good design\\naccomplished.\\nConf. Go on.\\nMary. The eighth is, Thou shalt not bear false\\nwitness nor lie. The ninth. Thou shalt not covet\\nthy neighbor s wife. The tenth, Thou shalt not", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0049.jp2"}, "50": {"fulltext": "40 HISTORYOPT HE\\ncovet any things which are another^s. I know\\nnothing in these three commandments, that trouble\\nmy conscience Therefore, I conclude by confessing,\\nin general and particular, all the sins of my whole\\nlife, committed by thought, word and deed, and I\\nam heartily sorry for them all, and ask God s pardon,\\nand your advice, penance and absolution. Jlmen,\\nConf. Have you transgressed the fourth com-\\nmandment of the church\\nMary. Yea, Father for I did not fast as it pre-\\nscribes, for though I did abstain from flesh, yet I did\\nnot keep the form of fasting, these two years past\\nbut I have done it since the gentleman s death.\\nConf. Have you this year taken the bull of in-\\ndulgences\\nMary. Yea, Father.\\nConf. Have you visited five altars, the days ap-\\npointed for his holiness to take a soul out of purga-\\ntory\\nMary. I did not for several days.\\nConf. Do you promise me, as a minister of God,\\nand as if you were now before the tribunal of the\\ndreadful judge, to amend your life, and to avoid all\\nthe occasions of falling into the same or other sins,\\nand to frequent for the future, this sacrament, and\\nthe others, and to obey the commandments of God,\\nas things absolutely necessary to the salvation of\\nyour soul\\nMary. That is my design, with the help of God,\\nand of the blessed Virgin Mary, in whom I put my\\nwhole trust and confidence.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0050.jp2"}, "51": {"fulltext": "P P I S H C H U R C H. 41\\nVonf. Your contrition must be the foundation of\\nyour new life, for if you fall into other sins after this\\nsignal benefit you have received from God, and his\\nl)lessed mother, of calling you to repentance, it will\\nbe a hard thing for you to obtain pardon and for-\\ngiveness. You see God has taken away all the ob-\\nstacles of your true repentance pray ask continually\\nhis grace, that you may make good use of these\\nheavenly favors. But you ought to consider, that\\nthough you shall be freed by my absolution from the\\neternal pains your manifold sins deserve, you shall\\nnot be free from the sufferings of purgatory, where\\nyour soul must be purified by fire, if you in this\\npresent life do not take care to redeem your soul\\nfrom that terrible flame, by ordering some masses for\\nihe relief of souls in purgatory.\\nMary. I design to do it as far as it lies in my\\npower.\\nConf. Now, to show your obedience to God, and\\nour mother, the church, you must perform the fol-\\nlowing penance You must fast every second day,\\nto mortify your lusts and passions, and this for the\\nspace of two months. You must visit five altars\\nevery second day, and one privileged altar, and say\\nin each of them five times Pater noster, c., and five\\ntimes Jive Mary, c. You must say two every day\\nfor two months time, three-and-thirty times the creed,\\nin honor and memory of the three-and-thirty years\\nthat our Saviour did live upon earth and you must\\nconfess once a week and by the continuance of\\nthese spiritual exercises, your soul may be preserved", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0051.jp2"}, "52": {"fulltext": "42 HISTORYOFTHE\\nfrom several temptations, and may be happy for-\\never.\\nMary. I will do all that with the help of God.\\nConf. Say the act of contrition by which I ab-\\nsolve you.\\nMary. God, my God, I have sinned against\\nthee I am heartily sorry, c.\\nConf. Our Lord Jesus Christ absolve thee and\\nby the authority given me, I absolve, thee c.\\nA private confession of a woman to a Friar of the Dominican\\norder, laid down in writing before the Moral Academy,\\n1710, and the opinions of the members about it. The person\\nwas not known, therefore I shall call her Leonore.\\nLeonore did confess to F. Joseph Riva the follow-\\ning misdoings\\nLeonore. My reverend Father, I come to this\\nplace to make a general confession of all the sins I\\nhave committed in the whole course of my life, or of\\nall those I can remember.\\nConf. How long have you been preparing your-\\nself for this general confession\\nLeon. Eight days.\\nConf. Eight days are not enough to recollect\\nyourself, and bring into your memory all the sins of\\nyour life.\\nLeon. Father, have patience till you hear me, and\\nthen you may judge whether my confession be\\nperfect or imperfect.\\nConf. And how long is it since you confessed the\\nlast time\\nLeon. The last time I confessed was the Sunday", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0052.jp2"}, "53": {"fulltext": "POPISH CHURCH. 43\\nbefore Easter, which is eleven months and twenty\\ndays.\\nConf. Did you accomplish the penance then im-\\nposed upon you\\nLeon. Yea, Father.\\nConf, Begin then your confession.\\nLeon, I have neglected my duty towards God,\\nby whose holy name I have many times sworn. I\\nhave not sanctified his holy days as I was obliged by\\nlaw, nor honored my parents and superiors. I have\\nmany and many times desired the death of my\\nneighbors, when I was in a passion. I have been\\ndeeply engaged in amorous intrigues with many\\npeople of all ranks, but these two years past most\\nconstantly with Don Pedro Hasta, who is the only\\nsupport of my life,\\nConJ, Now I find out the reason why you have\\nso long neglected to come and confess and I do ex-\\npect, that you will tell me all the circumstances of\\nyour life, that I may judge the present state of your\\nconscience.\\nLeon, Father, as for the sins of my youth, till I\\nwas sixteen years of age, they are of no great conse-\\nquence, and I hope God will pardon me. Now my\\ngeneral confession begins from that time, when I fell\\ninto the first sin, which was- in the following manner.\\nThe confessor of our family was a Franciscan friar,\\nwho was absolute master in our house for my father\\nand mother were entirely governed by him. It was\\nabout that time of my life I lost my mother and a\\nmonth after her my father died, leaving all his sub-", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0053.jp2"}, "54": {"fulltext": "44 HISTORYOFTHE\\nstance to the father confessor, to dispose of at his owu\\nfancy, reserving only a certain part which I was ta\\nhave,. to settle me in the world, conditionally that I\\nwas obedient to him. A month after my father s\\ndeath, on pretence of taking care of every thing that\\nwas in the house, he ordered a bed for himself in the\\nchamber next to mine, where my maid also used to\\nlie. After supper, the first night he came home, he\\naddressed himself thus to me My daughter, you\\nmay with reason call me your father, for you are the\\nonly child yom father left under my care. Your\\npatrimony is in my hands, and you ought to obey\\nme blindly in every thing So in the first place order\\nyour maid s bed to be removed out of your own\\nchamber into another. Which being done according-\\nly, we parted, and went each one to our own room\\nbut scarcely had an hour past away, when the father\\ncame into my chamber, and what by flattery and pro-\\nmises, and what by threatenings, he deprived me of\\nmy best patrimony, my innocence. We continued\\nthis course of life till, as I believe, he was tired of\\nme for two months after, he took every thing out of\\nthe house, and went to his convent, where he died\\nin ten days time and by his death I lost the p atri-\\nmony left me by my father, and with it all my\\nsupport and as my parents had spared nothing in\\nmy education, and as I had always been kept in the\\ngreatest afliuence, you may judge how I was affected\\nby the miserable circumstances I was then left in,\\nwith servants to maintain, and nothing in the world\\nto supply even the necessary expenses of my house.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0054.jp2"}, "55": {"fulltext": "P O P I S H C H U R G H. 45\\nThis made me the more ready to accept the first offer\\nthat should be made me, and my condition being,\\nknown to an officer of the army, he came to offer me\\nhis humble services. I complied with his desire, and\\nso for two years we lived together, till at last he was\\nobliged to repair to his regiment at Catalonia and\\nthough he left me appointments more than sufficient\\nfor my subsistance during his absence, yet all our\\ncorrespondence was soon broken off by his death,\\nwhich happened soon after. Then, resolving to alter\\nmy life and conversation, I went to confess, and after\\nhaving given an account to my confessor of my life^\\nhe asked my name, did promise to come the next day\\nto see me, and to put me in a comfortable and credit-\\nable way of living. I was very glad to get such a\\npatron, and so the next day I waited at home for him.\\nThe father came, and after various discourses, he\\ntook me by the hand into my chamber, and told me\\nthat if I was willing to put in his hands my jewels,,\\nand what other things of value I had got from the\\nofficer, he would engage to get a gentleman suitable\\nto my condition to marry me. I did every thing as\\nhe desired me and so taking along with him all I\\nhad in the world, he carried them to his cell.\\nThe next day he came to see me, and made me\\nanother proposal, very different from what I expec-\\nted for he told nie that I must comply with his\\ndesire, or else he would expose me, and inform\\nagainst me before the holy tribunal of the inquisition\\nSo, rather than incur that danger, I did for the space\\nof six months, in which, having nothing to live upon.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0055.jp2"}, "56": {"fulltext": "46 HISTORYOFTHE\\n(for he kept my jewels,) I was obliged to abandon\\nmyself to many other gentlemen, by whom I was\\nmaintained.\\nAt last, he left me, and I still continued my wicked\\nlife, unlawfully conversing with married and un-\\nmarried gentlemen a whole year, and not daring to\\nconfess, for fear of experiencing the same treatment\\nfrom another confessor.\\nCoTfhf, But how could you fulfil the precept of\\nthe church, and not be exposed in the church after\\nEaster, all that while\\nLeon. I went to an old easy father, and promised\\nhim a pistole for a certificate of confession, which he\\ngave me without further inquiring into the matter\\nand so I did satisfy the curate of the parish with it.\\nBut last year I went to confess, and the confessor\\nwas very strict, and would not give me absolution,\\nbecause I was an habitual sinner but I gave him\\nfive pistoles for ten masses, and then he told me\\nthat a confessor s duty was to take care of the souls\\nin purgatory, and that upon their account he could\\nnot refuse me absolution so by that way I escaped\\nthe censure of the church.\\nConf. How long is it since you broke off your\\nsinful life\\nLeon. But six weeks.\\nConJ I cannot absolve you now, but come again\\nnext Thursday, and I will consult upon all the cir-\\ncumstances of your life and then I will absolve you.\\nLeon. Father, I have more to say For I stole\\nfrom the church a chalice, by the advice of the said", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0056.jp2"}, "57": {"fulltext": "POPISHCHURCH. 47\\nconfessor, and he made use himself of the money I\\ngot for the silver, which I cut in pieces and I did\\nconverse unlawfully several times in the church with\\nhim. To this I must add an infinite number of sins\\nby thought, word and deed, I have committed in\\nthis time, especially with the last person of my ac-\\nquaintance, though at present I am free from him.\\nConf. Pray give me leave to consult upon all\\nthese things, and I will resolve them to you the next\\nconfession now go in peace.\\nThe first point to be resolved was whether Leonore\\ncould sue the Franciscan convent for the patrimony\\nleft by her father in the confessor s hands\\nThe president went through all the reasons, ^ro\\nand con, and after resolved, that although the said\\nLoenore was never disobedient to her confessor, she\\ncould not sue the community without lessening her\\nown reputation, and laying upon the order so black\\na crime as that of her confesssor and that it was\\nthe common maxim of all casuists that. In rebus\\ndubiis, minimum est sequendum, in things doubt-\\nful, that of the least evil consequence is to be pursued\\nand seeing the losing of her patrimony would be less\\ndamage than the exposing of the whole Franciscan\\norder, and her own reputation It did seem proper\\nto leave the thing as it was.\\nThe second point to be resolved was whether\\nLeonore was in proxima occasoine peccati, in the\\nnext occasion of sin, with such a confessor the two\\nfirst months\\nSix members of the academy did think that she", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0057.jp2"}, "58": {"fulltext": "48 HISTORY OPTHE\\nwas for immediate occasion of sin signifies, that the\\nperson may satisfy his passions toties quoties, with-\\nout any impediment which Leonore could do all that\\nwhile. But the other members of the academy did\\nobject against it That the nature of occasio proxima,\\nbesides the said reason, implies freedom and liberty,\\nwhich Leonore did want at that time, being as she\\nwas, young, inexperienced, timorous, and under the\\nconfessor s care and power so it was resolved, that\\nshe was not the first two months in proxima occa-\\nsione peccati.\\nThe third point Whether she committed greater\\nsin with the second confessor, who threatened her\\nwith the inquisition And whether she was obliged\\nto undergo all the hardships, nay, death itself, rather\\nthan comply with the confessor s desire\\nIt was resolved nernine contradicnte, that she\\nwas obliged for self preservation s sake, to comply\\nwith the friar s desire, and therefore her sin was\\nless than other sins.\\nThe fourth Whether she was obliged to make\\nrestitution of the chalice she stole out of the church\\nby the advice of the confessor\\nThe members could not agree in the decision of\\nthis point, for some were of opinion that both she\\nand the friar were obliged to make restitution,\\ngrounded in the moral maxim Facientes, et con-\\nsentientes eadein paena puniuntur, those that act\\nand those who consent are to be punished alike.\\nOthers said, that Leonore was only an instrument of\\ntheft, and that the friar did put her in the way of", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0058.jp2"}, "59": {"fulltext": "POPISHCHURCH. 49\\ndoing what she never had done, but for fear of him,\\nand that she was forced to do it therefore, that she\\nhad not committed sacrilege, nay, nor venial sin by-\\nit and that the friar only was guilty of sacrilege\\nand robery, and obliged to make restitution. Upon\\nthis division, the Rev. Mr. Ant. Polomo, then pro-\\nfessor of philosophy, was appointed to lay the case\\nbefore the members of the great academy, with this\\nlimitation, that he should not mention any thing of\\nthe friar in it, except the members of the academy\\nshould ask him the aggravating circumstances in the\\ncase.\\nHe did it accordingly, and being asked by the\\npresident about the circumstances, it was resolved\\nthat Loenore was free from restitution, taking a bull\\nof pardons. And as for the friar, by his belonging\\nto the community, and having nothing of his own,\\nand obliged to leave at his death, every thing to the\\nconvent, he must be excused from making such resti-\\ntution, c.\\nThe fifth point Whether the church was dese-\\ncrated by their unlawful commerce and whether\\nthe confessor was obliged to reveal the nature of the\\nthing to the bishop or not\\nAs to the first part, all did agree, that the church\\nwas polluted. As to the second, four were of\\nopinion, that the thing was to be revealed to the\\nbishop in general terms; but sixteen did object\\nagainst it, and said that the dominical, asperges me\\nHysopoy et mundabor, thou shalt sprinkle me with\\nhysop, and I shall be clean, c. When the priest\\n7", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0059.jp2"}, "60": {"fulltext": "^0 HISTORYOFTHE\\nwith the holy water and hysop sprinkles the church,\\nit was enough to restore and purify the church.\\nAfter which, the president moved another question,\\nviz Whether this private confession was to be\\nentered in the academy s book ad perpetuam rei\\nTnemoriam, in perpetual memory of the thing. And\\nit was agreed to enter the cases and resolutions,\\nmentioning nothing concerning the confessors, nor\\ntheir orders. Item, it was resolved that the propo-\\nnent could safely in conscience absolve Leonore the\\nnext confession, if she had the bull of indulgences,\\nand promised to be zealous in the correction and\\npenance, which he was to give her, c. And\\naccordingly he did, and Leonore was absolved.\\nThe private confession proposed in the Academy, by father Gasca,\\nJesuit, and member of the Academy of a woman of thirty-\\nthree years of age.\\nMost reverend and learned fathers, I have thought\\nlit not to trouble you with the methodical way of\\nprivate confession I heard last Sunday, but to give\\nyou only an account of the difficult case in it. The\\ncase is this a woman of thirty-three years of age,\\ncame to confess, and told me, that from sixteen years\\nof age, till twenty-four, she had committed all sorts\\nof lewdness, only with ecclesiastical persons, having\\nin every convent a friar, who, under the name of\\ncousin, did use to visit her and notwithstanding\\nthe multiplicity of cousins, she lived so poorly, that\\nshe was forced to turn procuress at the same time,\\nfor new cousins, and that she had followed that", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0060.jp2"}, "61": {"fulltext": "POPISH CHURCH. 5\\\\\\nwicked life till thirty-two years of age. The last\\nyear she dreamed that the devil was very free with\\nher, and those dreams or visions continuing for a\\nlong while, she found herself with child and she\\nprotests that she knew no man for fourteen months\\nbefore. She is delivered of a boy, and she says that\\nhe is the devil s son, and that her conscience is so\\ntroubled about it, that if I do not find some way ta\\nquiet her mind she will lay violent hands upon\\nherself. I asked her leave to consult the case, with\\na promise to resolve it next Sunday. Now I ask\\nyour wise advice upon this case.\\nThe president said, that the case was impossible,,\\nand that the woman was mad that he was of the\\nopinion to send the woman to the physicians to be\\ncured of some bodily distemper she was troubled\\nwith. The Jesuit proponent replied, that the woman\\nwas in her perfect senses, and that the case well\\nrequired further consideration: upon which, F\u00c2\u00bb\\nAntonio Palomo, who was reputed and the most\\nlearned of the academy, said, that saint Augustin\\ntreats de Incubo et Sucubo, and he would examine\\nthe case, and see whether he might not give some\\nlight for the resolution of the case\\nAnd another member said, that there was in the\\ncase something more than apparition and devilish\\nliberty, and that he thought fit that the father Jesuit\\nshould inquire more carefully into the matter, and\\ngo himself to examine the house, and question the\\npeople of it which being approved by the whole\\nassembly, he did it the next morning, and in the", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0061.jp2"}, "62": {"fulltext": "52 HISTORTOFTHE\\nafternoon, being an extraordinary meeting, he came\\nand said.\\nMost reverend and learned fathers, the woman\\nwas so strongly possessed with such a vision, that\\nshe has made pubhc the case among the neighbors,\\nand it is spread abroad. Upon which the inquisitors\\ndid send for the woman and the maid, and this has\\ndiscovered the whole story, viz That father Con-\\nchillos, Victorian friar, was in love with the woman,\\nbut she could not endure the sight of him. That he\\ngained the maid, and by that means he got into the\\nhouse every night, and the maid putting some opium\\ninto her mistress s supper, she fell fast asleep, and the\\nsaid father did lie with her six nights together. So\\nthe child is not the son of the devil, but of father\\nConchillos. Afterwards it was resolved to enter the\\ncase for a memorondum, in the academy s book.\\nThe friar was put into the inquisition for having\\npersuaded the maid to tell her mistress that it was\\nthe devil for she had been imder the same fear, and\\nreally she was in the same condition. What became\\nof the friar I do not know, this I do aver for a truth,\\nthat I spoke with the woman myself, and with the\\nmaid and that the children used to go to her door,\\nand call for the son of the devil. And being so\\nmocked, she left the city in a few days after, and we\\nwere told that she lived after a retired christian life\\nin the country.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0062.jp2"}, "63": {"fulltext": "POPISH CHURCH. 53\\nThe private confession of a priest, being at the point of death, in\\n1710. 1 shall call him Don Paulo.\\nDon Paulo. Since God Almighty is pleased to\\nvisit me with this sickness, I ought to make good use\\nof the time I have to live, and I desire of you to help\\nme with your prayers, and to take the trouble to\\nwrite some substantial points of my confession, that\\nyou may perform, after my death, whatever I think\\nmay enable me in some measure, to discharge my\\nduty towords God and men. When I was ordained\\npriest, I made a general confession of all my sins from\\nmy youth to that time and I wish I could now be\\nas true a penitent as I was at that time but I hope,\\nthough I fear too late, that God will hear the prayer\\nof my heart.\\nI have served my parish sixteen years, and all\\nmy care has been to discover the tempers and incli-\\nnations of my parishioners, and I have been as happy\\nin this world as unhappy before my Saviour. I have\\nin ready money fifteen thousand pistoles, and I have\\ngiven away more than six thousand. I had no\\npatrimony, and my living is worth but four hundred\\npistoles a year. By this you may easily know, that\\nmy money is unlawfully gotten, as I shall tell you, if\\nGod spare my life till I make ^n end of my confes-\\nsion. There are in my parish sixteen hundred\\nfamilies, and more or less, I have defrauded them all\\nsome way or other.\\nMy thoughts have been impure ever since I began\\nto hear confessions my words grave and severe", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0063.jp2"}, "64": {"fulltext": "54 HISTORYOPTHE\\nwith them all, and all my parishioners have respected\\nand feared me. I have had so great an empire over\\nthem, that some of them knowing of my misdoings,,\\nhave taken my defence in public. They have had\\nin me a solicitor, in all emergencies, and I have\\nomitted nothing to please them in outward appear-\\nance but my actions have been the most criminal\\nof mankind for as to my ecclesiastical duty, what I\\nhave done has been for custom s sake. The necessary\\nintention of a priest, in the administration of baptism\\nand consecration, without which the sacraments are\\nof no effect, I confess I had it not several times as you\\nshall see, in the parish books and observe there,\\nthat all these names marked with a star, the baptism\\nwas not valid, for I had no intention And for this\\nI can give no other reason than my malice and\\nwickedness. Many of them are dead, for which I\\nam heartily sorry. As for the times I have conse-\\ncrated without intention, we must leave it to God\\nAlmighty s mercy, for the wrong done by it to the\\nsouls of my parishioners, and those in purgatory\\ncannot be helped.\\nAs to the confessions and wills I have received\\nfrom my parishioners at the point of their death, I\\ndo confess, I have made myself master of as much\\nas I could, and by that means I have gathered\\ntogether all my riches. I have sent this morning for\\nfifty bulls, and I have given one hundred pistoles for\\nthe benefit of the holy crusade^ by which his holiness\\nsecures my soul from eternal death.\\nAs to my duty towards God, I am guilty to the", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0064.jp2"}, "65": {"fulltext": "P O P I S H C H U R C H. 55\\nhighest degree, for I have not loved him I have\\nneglected to say the private divine service at home\\nevery day I have polluted his holy days hy my\\ngrevious sins I have not minded my superiors in\\nthe respect due to them and I have been the cause\\nof many innocent deaths. I have procured, by\\nremedies, sixty abortions, making the fathers of the\\nchildren their murderers besides many other in-\\ntended, though not executed, by some unexpected\\naccident.\\nAs to the sixth commandment, I cannot confess by\\nparticulars, but by general heads, my sins. I confess,\\nin the first place, that I have frequented the parish\\nclub twelve years. ^We were only six parish priests\\nin it and there we did consult and contrive all ways\\nto satisfy our passions. Every body had a list of the\\nhandsomest women in the parish and when one\\nhad a fancy to see any woman, remarkable for\\nher beauty, in another s parish, the priest of her\\nparish sent for her to his own house and having pre-\\npared the way for wickedness, the other had nothing\\nto do but to meet her there, and fulfil his desires\\nand so we have served one another these twelve\\nyears past. Our method has been, to persuade the\\nhusbands and fathers not to hinder them any spiritual\\ncomfort and to the ladies to persuade them to be\\nsubject to our advice and will and that in so doing,\\nthey should have liberty at any time to go out on\\npretence of communicating some spiritual business to\\nthe priest. And if they refused to do it, then we\\nshould speak to their husbands and fathers not to let", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0065.jp2"}, "66": {"fulltext": "56\\nHISTORY OF THE\\nthem go out at all or, which woiild be worse for\\nthem, we should inform against them to the holy\\ntribunal of the inquisition And by these diabolical\\npersuasions they were at our command, without fear\\nof revealing the secret.\\nI have spared no woman of my parish, whom I\\nhad a fancy for, and many other of my brethren s\\nparishes but I cannot tell the number. I have sixty\\nnepotes alive, of several women But my principal\\ncare ought to be of those that I have by the two\\nyoung women I keep at home since their parents\\ndied. Both are sisters, and I had by the eldest two\\nboys, and by the youngest, one and one which I had\\nby my own sister is dead. Therefore I leave to my\\nsister five thousand pistoles, upon condition that she\\nwould enter nun in St. Bernard s monastery and\\nupon the same condition I leave two thousand pistoles\\na-piece to the two young women and the remainder\\nI leave to my three nepotes under the care of Mossen\\nJohn Peralta, and ordering that they should be heirs\\nto one another, if any of them should die before they\\nare settled in the world, and if all should die, I leave\\nthe money to the treasury of the church, for the\\nbenefit of the souls in purgatory. Item I order\\nthat all the papers of such a little trunk be burnt after\\nmy confession is over, (which was done accordingly,)\\nand that the holy bull of the dead be bought before\\nI die, that I may have the comfort of having at home\\nthe Pope s pass for the next world. Now I ask your\\npenance and absolution for all the sins reserved in all\\nthe bulls, from the first Pope for which purpose I", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0066.jp2"}, "67": {"fulltext": "POPISHCHURCH. 57\\nhave taken the bull of privileges in such cases as\\nmine.\\nSo I did absolve him and assist him afterwards,\\nand he died the next day. What to do in such a\\ncase, was all my uneasiness after his death for if I\\ndid propose the case before the members of the\\nacademy, every body could easily know the person,\\nwhich was against one of the articles we did swear\\nat our admittance into it. And if I did not propose\\nit, I should act against another article. All my diffi-\\nculty was about the baptisms which he had admin-\\nistered without intention For it is the known\\nopinion of their church, that the intention of a priest\\nis absolutely necessary to the validity of the sacra-\\nment, and that without it there is no sacrament at all.\\nI had examined the books of the parish, and I found\\na hundred and fifty-two names marked with a star,\\nand examining the register of the dead, I found\\neighty-six of them dead According to the principles\\nof the church, all those that were alive were to be bap-\\ntized which could not be done without great scandal,\\nand prejudice to the clergy. In this uneasiness of mind\\nI continued, till I went to visit the reverend father\\nJohn Garcia, who had been my master in divinity,\\nand I did consult him, on the case, suh secreto\\nnaturali. He did advise me to propose the case to\\nthe assembly, upon supposition, that if such a\\ncase should happen, what should be done in it and\\nhe recommended to me to talk with a great deal of\\ncaution, and to insist that it ought to be communicated\\nto the bishop and if the members did agree with\\n8", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0067.jp2"}, "68": {"fulltext": "58 HISTORYOPTHE\\nme, then without further confession, I was to go to\\nthe bishop, and tell his lordship the case, under\\nsecrecy of confession I did so, and the bishop said\\nhe would send for the books, and take the list of all\\nthose names and as many of them as could be found\\nhe would send for, one by one, into his own chamber,\\nand baptize them commanding them, under the\\npain of ecclesiastical censure, not to talk of it, neither\\nin public or private. But as for the other sins,\\nthere was no necessity for revealing them, for by\\nvirtue of the bull of Crusade, (of which I shall speak\\nin the second chapter,) we could absolve them all.\\nHear, heaven Give ear, earth And be\\nhorribly astonished To see the best religion in the\\nworld turned into superstition and folly to see, too,\\nthat those who are to guide the people, and put their\\nflock in the way of salvation, are wolves in sheep s\\nclothing, that devour them, and put them into the\\nWay of damnation. God, open the eyes of the\\nignorant people, that they may see the injuries done\\nto their souls by their own guides\\nI do not write this out of any private end, to blame\\nall sorts of confessors for there are some who,\\naccording to the principles of their religion, do\\ndischarge their duty with exactness and purity, and\\nwhose lives, in their own way, are unblamable, and\\nwithout reproach among men. Such confessors as\\nthese I am speaking of, are sober in their actions\\nthey mortify their bodies with fasting over and above\\nthe rules prescribed by the church, by discipline, by\\nkneeling down in their closets six or eight hours every", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0068.jp2"}, "69": {"fulltext": "POPISHCHURCH. 59\\nday, to meditate on the holy mysteries, the goodness\\nof God, and to pray to him for all sorts of sinners,\\nthat they may be brought to repentance and salvation,\\nc. They sleep but few hours. They spend most\\nof their spare time in reading the ancient fathers of\\nthe church, and other books of devotion.\\nThey live poorly, because whatever they have,\\nthe poor are enjoyers of it. The time they give to\\nthe public is but very little, and not every day and\\nthen whatever councils they give are right, sincere,\\nwithout flattery or interest. All pious, religious\\npersons do solicit their acquaintance and conversa-^\\ntion but they avoid all pomp and vanity, and keep\\nthemselves, as much as they can, within the limits of\\nsolitude and if they make some visits, it must be\\nupon urgent necessity. Sometimes you may find\\nthem in the hospitals among the poor, sick, helping\\nand exorting them but they go there most commonly\\nin the night, for what they do, they do it not out of\\npride, but humility.\\nI knew some of those exemplary men, but a very\\nfew and I heard some of them preach with a fervent\\nzeal about the promoting of Christ*s religion, and\\nexorting the people to put their lives voluntarily in\\nthe defence of the Roman Catholic faith, and extir-\\npate and destroy all the enemies of their communion.\\nI do not pretend to judge them, for judgment belong-\\neth to God This I say with St. Paul, that if those\\nreligious men havt a zeal of God, their zeal is not\\naccording to knowledge.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0069.jp2"}, "70": {"fulltext": "60 HISTORTOFTHE\\nThe private confession of a Nun, in the convent of S. O.\u00e2\u0080\u0094\\nBefore I begin the confession, it will not be improper to give\\nan account of the customs of the nuns, and places of their\\nconfessions.\\nBy the constitutions of their order, so many days\\nare appointed, in which all the nuns are obliged to\\nconfess, from the Mother Abbess to the very wheeler\\ni. e. the nun that turns the wheel near the door,\\nthrough which they give and receive every thing\\nthey want. They have a father confessor and a\\nfather companion, who live next to the convent, and\\nhave a small grate in the wall of their chamber, which\\nanswers to the upper cloister or gallery of the convent.\\nThe confessor hath care of the souls of the convent,\\nand he is obliged to say mass every day, hear confes-\\nsions, administer the sacraments, and visit the sick\\nnuns. There are several narrow closets in the church,\\nwith a small iron grate One side ansv/ers to the clois-\\nter, and the other to the church. So the nun being on\\nthe inside, and the confessor on the outside they hear\\none another. There is a large grate facing the great\\naltar, and the holes of it are a quarter of a yard\\nsquare but that grate is double, that is, one within\\nand another without, and the distance between both\\nis more than half a yard. And besides these, there\\nis another grate for relations, and benefactors of the\\ncommunity, which grate is single, and consists of very\\nthin iron bars the holes of such a grate are near a\\nquarter and a half square. In all those grates the\\nmmg confess their sins for, on a solemn day, they", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0070.jp2"}, "71": {"fulltext": "POPISHCHURCH. 61\\nsend for ten or twelve confessors otherwise they\\ncould not confess the fourth part of them, for there\\nare m some monasteries 110 nuns, in others 80, in\\nothers 40, but this last is a small number.\\nThe nuns father-confessor hath but little trouble\\nwith the young nuns, for they generally send for a\\nconfessor who is a stranger to them, so that his\\ntrouble is with the old ones, who have no business\\nat the grate. These trouble their confessor almost\\nevery day with many ridiculous trifles, and will keep\\nthe poor man two hours at the grate, telling him how\\nmany times they have spit in the church, how many\\nflies they have killed, how many times they have\\nflown into a passion with their lap dogs, and other\\nnonsensical, ridiculous things like these and the\\nreason is because they have nothing to do, nobody\\ngoes to visit them nor cares for them so sometimes\\nthey choose to be spies for the young nuns, when\\nthey are at the grate with their gallants and for fear\\nof their Mother Abbess, they place some of the old\\nnuns before the door of the parlor, to watch the\\nMother Abbess, and to give them timely notice of\\nher coming and the poor old nuns perform this\\noffice with a great deal of pleasure, faithfulness, and\\nsome profit too. But I shall not say any more of\\nthem, confining myself wholly to the way of living\\namong the young nuns.\\nMany gentlemen send their daughters to the nun-\\nnery when they are some five, some six, some eight\\nyears old, under the care of some nun of their rela-\\ntions, or else some old nun of their acquaintance", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0071.jp2"}, "72": {"fulltext": "62 HISTORYOPTHE\\nand there they get education till they are fifteen\\nyears old. The tutress takes a great deal of care\\nnot to let them go to the grate, nor converse with\\nmen all the while, to prevent in them the knowledge\\nand love of the world. They are caressed by all the\\nnmis, and thinking it will be always so, they are\\nvery well pleased with their confinement. They\\nhave only liberty to go to the grate to their parents\\nor relations, and always accompanied with the old\\nmother tutress. And when they are fifteen years\\nold, which is the age fixed by the constitutions of\\nall the orders, they receive the habit of a nun, and\\nbegin the year of noviciate, which is the year of\\ntrial to see whether they can go through all the\\nhardships, fastings, disciplines, prayers, hours of\\ndivine service, obedience, poverty, chastity, and\\npenances practised in the monastery But the\\nprioress or abbess, and the rest of the professed\\nnuns, do dispense with, and excuse the novices from\\nall the severities, for fear that the novices should be\\ndissatisfied with, and leave the convent And in this\\nthey are very much in the wrong for, besides that\\nthey do not observe the precepts of their monastical\\nrule, they deceive the poor, ignorant, inexperienced\\nyoung novices, who, after their profession and vows\\nof perpetuity, do heartily repent they had been so\\nmuch indulged. Thus the novices, flattered in the\\ny^ar of noviciate, and thinking they will be so all\\ntheir life time, when the year is expired, make pro-\\nfession, and swear to observe chastity, obedience\\nand poverty, during their lives, and clausara, i. c.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0072.jp2"}, "73": {"fulltext": "POPISH CHURCH. 63\\nconfinement; obliging themselves, by it, never to go\\nout of the monastery.\\nAfter the profession is made, they begin to feel\\nthe severity and hardships of the monastical life for\\none is made a door keeper another turner of the\\nwheel, to receive and deliver by it all the nuns mes-\\nsages; another bell nun, that is to call the nuns,\\nwhen any one comes to visit them another baker\\nanother book-keeper of all the rents and expenses,\\nand the like and in the performance of all these\\nemployments, they must expend a great deal of their\\nown money. After this they have liberty to go to\\nthe grate, and talk with gentlemen, priests and friars,\\nwho only go there as a gallant goes to see his\\nmistress. So when the young nuns begin to have a\\nnotion of the pleasures of the world, and how they\\nhave been deceived, they are heartily sorry, but too\\nlate, for there is no remedy. And minding nothing\\nbut to satisfy their passions as well as they can, they\\nabandon themselves to all sorts of wickedness and\\namorous intrigues.\\nThere is another sort of nuns, whom the people\\ncall las forcadas, the forced nuns i. e. those who\\nhave made a false step in the world, and cannot\\nfind husbands, on account of their crimes being public.\\nThose are despised and ill used by their parents and\\nrelations, till they choose to go to the nunnery So\\nby this it is easily known what sort of nuns they will\\nmake.\\nNow as to the spending of their time. They get\\nup at six in the morning and go to prayers, and to", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0073.jp2"}, "74": {"fulltext": "64 HISTORYOPTHE\\nhear mass till seven. From seven till ten, they work\\nor go to breakfast, either in their chambers, or in the\\ncommon hall. At ten they go to the great mass till\\neleven After it, they go to dinner. After dinner,\\nthey may divert themselves till two. At two they\\ngo to prayers, for a quarter of an hour, or (if they\\nsing vespers) for half an Tiour; and afterwards they\\nare free till the next morning So every one is\\nwaiting for her devoto, that is, a gallant, or spiritual\\nhusband, as they call him. When it is dark evening,\\nthey send away their devotos, and the doors are\\nlocked up so they go to their own chamber to write\\na billet, or letter to the spiritual husband, which they\\nsend in the morning to them, and get an answer\\nand though they see one another almost every day,\\nfor all that, they must write to one another every\\nmorning And these letters of love, they call the\\nrecreation of the spirit for the time the devotos are\\nabsent from them. Every day they must give one\\nanother an account of whatever thing they have done\\nsince the last visit; and indeed there are warmer\\nexpressions of love and jealousy between the nun\\nand the devoto, than between real wife and husband.\\nNow I come to the private confession and I wish I could have\\nthe style of an angel, to express myself with purity and\\nmodesty in this confession.\\nNun. Reverend Father, as the number of my sins\\nare so great, and so great the variety of circumstances\\nattending them mistrusting my memory, I have set\\ndown in writing this confession, that you may en-", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0074.jp2"}, "75": {"fulltext": "POPISH CHURCH. 65\\ntirely be acquainted with every thing that troubles\\nmy conscience and so I humbly beg of you to read\\nit.\\nConf. I did approve the method of writing, but\\nyou ought to read it yourself, or else it cannot be oris\\nconfessio, or confession by mouth.\\nNun. If it is so, I begin. I thought fit to cquaint\\nyou with the circumstances of my past life, that you\\nmay form a right judgment of my monastical life and\\nconversation, which in some measure, will excuse\\nme before the world, though not before God, our\\nrighteous judge.\\nI am the only daughter of councellor N. E. who\\nbrought me up in the fear of God, and gave me a\\nwriting master, which is a rare thing. I was not\\nquite thirteen years of age, when a gentleman of\\nquality, though not very rich, began his love to me\\nby letters which he (gaining my writing master) sent\\nto me by him. There was nothing in the world so\\nobliging, civil, modest and endearing, as his expres-\\nsions seemed to me, and at last having the opportu-\\nnity of meeting him at the house of one of my aunts,\\nhis person and conversation did so charm my heart,\\nthat a few days after we gave one another reciprocal\\npromises of an eternal union: But by a letter\\nwhich was unfortunately miscarried, and fell into my\\nfather s hand, our honest designs were discovered\\nand without telling me any thing, he went to see the\\ngentleman, and spoke to him in this manner Sir,\\nmy daughter, in discharging of her duty to so good\\na father, has communicated to me your honorable\\n9", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0075.jp2"}, "76": {"fulltext": "66 HISTORY OP THE\\ndesigns, and I come to thank you for the honor yoil\\nare pleased to do my family But, being so young,\\nwe think proper to put off the performance of it, till\\nshe comes to be fifteen years of age Now she, and\\nI also, as a father to you both, (for I look upon you\\nas upon my own son) do desire of you the favor not\\nto give any public occasion of censure to the watchful\\nneighbors, and if you have any regard for her, I hope\\nyou will do this and more for her and for me And\\nto show you my great affection, I offer you a captain s\\ncommission in the regiment that the city raiseth for\\nthe king, and advise you to serve two years, and\\nafterwards, you may accomplish your desire. The\\ngentleman accepted it, and the next day the commis-\\nsion was signed and delivered to him, with an order\\nto go to Catalonia. At the same time the writing\\nmaster was sent out of town under pretence of\\nreceiving some money from my father and I was\\nkept close at home, so he could not get an opportunity\\nof seeing or writing to me for my father told him I\\nwas sick in bed. As soon as he left the town, my\\nfather told me that he was dead, and that I must\\nretire myself into the nunnery, for that was his will\\nSo immediately he brought me here, and gave severe\\ndirections to the mother abbess, not to let me see any\\nbody but himself. Indeed, he did spare nothing to\\nplease me, until I received the habit, and made the\\nprofession and vows of a monastical life: After\\nwhich he told me the whole story himself; and the\\ngentleman was killed in Catalonia the first campaign.\\nI do confess, that ever since, I did not care what", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0076.jp2"}, "77": {"fulltext": "POPISH CHURCH. 67\\nshould become of me, and I have abandoned myself\\nto all the sins I have been capable to commit. It is.\\nbut ten months since I made my profession, and\\nbound myself to perpetuity though as I did it without\\nintention, I am not a nun before God, nor obliged to\\nkeep the vow of religion and of this opinion are\\nmany other nuns, especially, ten young nuns, my\\nintimate friends, who, as well as I, do communicate\\nto one another the most secret things of our hearts.\\nEach of this assembly has her devoto, and we are\\nevery day in the afternoon at the grate We show\\none another the letters we receive from them, and\\nthere is nothing that we do not invent for the accom-\\nplishment of our pleasures.\\nConf^ Pray, confess your own sins, and omit the\\nsins of your friends.\\nNun, I cannot, for my sins are so confounded\\nwith the sins of my friends, that I cannot mention\\nthe one without the other.\\nBut coming now to my greatest sin, I must tell\\nyou, that a nun of our assembly has a friar her\\ndevoto, the most beautiful young man, and w e\\ncontrived and agreed together to bring him into the\\nconvent, as we did, and have kept him two and\\ntwenty days in our chamber During which time\\nwe went to the grate very seldom, on pretence of\\nbeing not well. We have given no scandal, for\\nnobody has suspected the least thing in the case.\\nAnd this is the greatest sin I have committed with\\nman.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0077.jp2"}, "78": {"fulltext": "68 HISTORY OP THE\\nConf, Pray, tell me, how could you let him in\\nwithout scandal\\nNun, One of the assembly contrived to mat\\nall the floor of her chamber, and sent for the\\nmat-maker to take the measure of the length and\\nbreadth of the room, and to make it in one piece, and\\nsend it to the Sexton s chamber, who is a poor\\nignorant fellow. When the mat was there, and the\\nman paid for it, one day in the evening we sent the\\nsexton on several messages, and kept the key of his\\nroom. The friar had asked leave of his prior to go\\ninto the country for a month s time, and disguising\\nhimself in a layman s habit, feeing well two porters,\\ncame in the dusk of the evening into the sexton s\\nroom, and rolling up himself in the mat, the porters\\nbrought the mat to the door, where we were\\nwaiting for it and, taking it, we carried it up to one\\nof our chambers. We were afraid that the porters\\nwould discover the thing, but by money we have\\nsecured ourselves from them for we hired ruffians\\nto make away with them. We put him out of the\\nconvent in a great chest which could be opened on\\nthe inside, and of which he had the key, and giving\\nthe chest to the sexton, he and the servant of the\\nconvent carried it into the sexton s room. We\\nordered him to leave the key at the door, for we ex-\\npected some relations which were to take a collation\\nthere and we sent him on some errand till the friar\\nhad got out of the chest and of danger.\\nA month after, three of our friends began to\\nperceive the condition they were in, and left the", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0078.jp2"}, "79": {"fulltext": "POPISH CHURCH. 69\\nconvent in one night, by which they have given great\\nscandal to the city, and we do not know what has\\nbecome of them as for me, I design to do the same,\\nfor I am under the same apprehensions and fear for\\nI consider that if I do continue in the convent,\\nmy unusual size will discover me, and though one\\nlife shall be saved, I shall lose mine by the rulers of\\nour order in a miserable manner, and not only so, but\\na heavy reflection will fall upon the whole order, and\\nthe dishonor of my family shall be the more public\\nWhereas, if I quit the convent by night, I save two\\nlives, and the world will reflect only upon me, and\\nthen I shall take care to go so far off that nobody\\nshall hear of me and as I am sure, in my conscience,\\nthat I am not a nun for want of intention, when I\\ndid promise to keep obedience, chastity, poverty,\\nand perpetuity, I shall not incur the crime of apos-\\ntacy in leaving the convent and if I continue in it,\\nI am fully resolved to prevent my ruin and death by\\na strong operating remedy. This is all I have to say,\\nand I do expect from y\u00c2\u00a9u not only your advice, but\\nyour assistance too.\\nConf, I do find the case so intricate, that I want\\nexperience and learning to resolve what to do in it\\nand I do think it proper for you to send for another\\nconfessor of years and learning, and then you shall\\nhave the satisfaction of being well directed and\\nadvised.\\nNun. Now, reverend father, I do tell you positively,,\\nthat I shall never open my heart to another confessor,,\\nwhile I live and if you do not advise me what ta", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0079.jp2"}, "80": {"fulltext": "70 HIST a Kir OF THE\\ndo, I shall call you before God for it and now I lay\\nupon you whatever thing may happen in my case.\\nConf. Ignorance will excuse me from sin, and I\\ntell you I am ignorant how to resolve the case.\\nNun. I am resolved for all events, and if you.\\nrefuse me this comfort, I shall cry out, and say, that\\nyou have been soliciting and corrupting me in the\\nvery act of confession, and you shall suffer for it in\\nthe inquisition.\\nConf. Well, have patience, means may be found\\nout and if you give me leave to consult the case, I\\nshall resolve you about it in three days time.\\nNun. How can you consult my case, without\\nexposing the order, and my reputation too, perhaps,,\\nby some circumstance\\nConf. Leave it to me, and be not uneasy about\\nit, and I do promise to come with the resolution on\\nSunday next.\\nNun. Pray, Father, if it be possible, come next\\nMonday morning, and I shall be free from company..\\nConf It is very well but in the mean time,\\nhave before your eyes the wrath of God against those\\nthat abandon themselves and forget that he is a living\\nGod, to punish suddenly great sinners and with.\\nthis, farewell.\\nMy mind never before was so much ti oubled as\\nit was after this case. I was, more by the interests\\nof others, than by my learning, appointed penitentiary\\nconfessor in the cathedral church of St. Salvator\\nand as the duty of such a confessor is to be every\\nday, in the morning, four hours in the confessionary.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0080.jp2"}, "81": {"fulltext": "POPISH CHURCH. 71\\nfrom eight to twelve, except he be \u00e2\u0080\u00a2called abroad\\nevery body thinks that such a confessor must be able\\nto resolve all cases and difficulties But it was not\\nso with me for I was young and without experi-\\nence. And as to this case, the next academical day\\nI proposed it in the following manner.\\nThere is a person bound by word of mouth, but at\\nthe same time without intention, nay, with a mind\\nand heart averse to it bound, I say, to obedience,\\nthastitt/j and poverty. If the person leaves the con-\\nvent, the crime of apostacy is not committed in foro\\ninterno and if the person continues in the convent,\\nthe consequence is to be a great sin in foro externo\\nand interno. The person expects the resolution, or\\nelse is fully resolved to expose the confessor to\\nscandal and personal sufferings This is the case\\nwhich I humbly lay down before your learned\\nreverences.\\nThe president s t pinion was, that in such a case,\\nthe confessor was obliged, in the first place, to reveal\\nit in general terms to the holy inquisitors for (said\\nhe) though this case is not mentioned in our authors,\\nthere are others very like this, which ought to be\\nrevealed, viz all those that are against either the\\ntemporal or spiritual good of our neighbor, which\\n-cases are reserved to the bishop or to his deputy\\nand this case, by the last circumstance, being injuri-\\nous to the holy tribunal, the confessor ought to\\nprevent the scandal which might otherwise fall upon\\nhim, to reveal the last circumstance. As for the first\\ntjircumstance of the case, in this and others, we must", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0081.jp2"}, "82": {"fulltext": "72 HISTORYOFTHE\\njudge secundum allegata and probata; and we\\nmust suppose, that no penitent comes to confess with\\na lie in his mouth therefore, if the person affirms\\nthat he was bound without intention, he is free before\\nGod Besides, in rebus dubiis minimum est sequen-\\ndum so to prevent greater eivil, I think the person\\nmay be advised to quit the convent and this is\\nagreeable to the Pope s dispensations to such persons,\\nwhen they swear and produce witness, that (before\\nthey were bound to the vow) heard the person say\\nthey had no intention to it.\\nThe reverend Mr. Palomo s opinion was, that the\\nconfessor was to take the safest part, which was to\\nadvise the penitent to send to Rome for a dispensa-\\ntion, which could be obtained by money, or to the\\nPope s Nuncio, who would give leave to quit the\\nconvent for six months, upon necessity of preserving\\nor recovering bodily health and in that time, may\\nbe the person would dissipate some fumes of grief or\\nmelancholy fancies, c.\\nBut I replied to this, that the person could not do\\nthe first, for want of witness, nor the second, for\\nbeing in perfect health, the physician never would\\ngrant his certificate to be produced before the Pope s\\nNuncio, which is absolutely necessary in such cases\\nand as to revealing the case to the holy inquisitors,\\nit is very dangerous, both to the person and the con-\\nfessor, as we could prove by several instances.\\nTo this, several members being of my opinion, it\\nwas resolved, that the confessor, first of all, was to\\nabsolve the penitent, having a bull of cruzade and", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0082.jp2"}, "83": {"fulltext": "POPISHCHURCH. 73\\nextra confessionem, or out of confession give, as a\\nprivate person, advice to the penitent to quit the\\nconvent and take a certificate Wherein the peni-\\ntent was to specify, that the confessor had given such\\nadvice extra actum confessionis. The case and\\nresolution was entered in the academy s book. And\\naccordingly Monday following, I went to the nun\\nand performed Avhat was resolved and the very same\\nweek, we heard in the city, that such a nun had made\\nher escape out of the convent.\\nTwo years and a half after this, I saw this very\\nnun one day at the court of Lisbon, but I did not\\nspeak with her, for as I was dressed like an officer of\\nthe army, I thought she would not know me but I\\nwas mistaken, for she knew me in my disguise as\\nwell as I did her. The next day she came to my\\nlodgings followed by a lacquay, who, by her orders,\\nhad dogged me the night before. I was troubled for\\nfear to be discovered, that I thought the best way I\\ncould take was to run away and secure myself in an\\nEnglish ship But by her first words, I discovered\\nthat her fear was greater than mine for after giving\\nme an account of her escape out of the convent, and\\nsafe delivery, she told me that a Portuguese captain\\nhappening to quarter in the same town where she\\nwas, took her away one night, and carried her to.\\nBarcelonia, but that she refusing to comply with his\\ndesires, on any but honorable terms, he had married\\nh6r and brought her to Lisbon That her husband\\nknew nothing of her having been a nuA that she\\ntook another name, and that she was very happy\\n10", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0083.jp2"}, "84": {"fulltext": "74 HISTORYOFTHE\\nwith her husband, who was very rich, and a man of\\ngood sense. She begged me with tears in her eyes\\nnot to ruin her by discovering any thing of her Ufe\\npast. I assured her, that nothing should happen on\\nmy account, that should disoblige her; and after-\\nwards she asked me why I was not dressed in a\\nclerical habit To which I desired her to take no\\nnotice of it, for I was there upon secret business and\\nof great consequence, and that as there was nobody\\nthere who knew me in Saragossa, it was proper to be\\ndisguised. She desired my leave to introduce me to\\nher husband, under the title of a country gentleman,\\nwho was come thither for Charles the 3d s sake. I\\nthanked her, and she went home overjoyed with my\\npromise, and I was no less with hers. The next day\\nher husband came to visit me, and ever after, we\\nvisited almost every day one another, till I left that\\ncity. This I say, she was a better wife than she had\\nbeen a nun, and lived more religiously in the world,\\nthan she had done in the cloister of the convent.\\nNow I must leave off the account of private cases\\nand confessions, not to be tedious to the readers by\\ninsisting too long a time upon one subject. But, as\\nI promised to the public to discover the most secret\\npractices of the Romish priests, in this point of auri-\\ncular confession, I cannot dismiss nor put an end to\\nthis first chapter, without performing my promise.\\nBy the account I have already given of a few\\nprivate confessions, every body may easily know the\\nwickedness of the Romish priests, but more particu-\\nlarly their covetousness and thirst of money will be\\ndetected by my following observations.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0084.jp2"}, "85": {"fulltext": "POPISH CHURCH. 75\\nFirst of all, if a poor countryman goes to confess,\\nthe father confessor takes Uttle pains with him, for, as\\nhe expects Uttle or nothing from him, he heajeth him,\\nand with bitter words corrects the poor man, and,\\nmost commonly, without any correction, imposing\\nupon him a hard penance, sends him away with the\\nsame ignorance he went to confess.\\n2. If a soldier happens to go to make his peace\\nwith God, (so they express themselves when they go\\nto confess) then the confessor showeth the power of\\na spiritual guide. He questions him about three sins\\nonly, viz. thefts, drunkenness and uncleanness.\\nPerhaps the poor soldier is free from the two first,\\nbut if he is guilty of the last, the confessor draws the\\nconsequence that he is guilty of all the three, and\\nterrifying him with hell, and all the devils, and the\\nfire of it, he chargeth him with restitution, and that\\nhe is obliged to give so much money for the relief of\\nsouls in purgatory, or else he cannot get absolution.\\nSo the poor man, out of better conscience than his\\nconfessor, offers a month s pay, which must be given\\nupon the spot (for in the shop of the confessors there\\nis neither trust nor credit) to appease the rough, bitter\\nconfessor, and to get absolution and I believe this\\nhard way of using the poor soldiers is the reason that\\nthey did not care at all for that act of devotion and\\nas they are so bad customers to the confessor s shop,\\nthe confessors use their endeavors, when they go to\\nbuy absolution, to sell it as dear as they can so they\\npay at one time for two, three, or more years.\\nI heard a soldier, damning the confessors, say, if", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0085.jp2"}, "86": {"fulltext": "f6 HiSll Ol^YOfTHE\\n1 continue in the king s service twenty years, I will\\nnot go to confess, for it is easier and cheaper to lift up\\nmy finger* and be absolved by our chaplain, than go\\nto a devilish friar, who doth nothing but rail and\\ngrumble at me, and yet I must give him money for\\nmasses, or else he will not absolve me 1 will give\\nhim leave to bury me alive, if ever he gets me near\\nhim again.\\nIf a collegian goes to confess, he finds a mild and\\nsweet confessor, and without being questioned, and\\nwith a small penance, he generally gets absolution.\\nThe reason the confessors have to use the collegians\\nwith so great civility and mildness is, first, because\\nif a collegian is ill-used by his confessor, he goes to a\\ndeaf friar, who absolves ad dexteram and ad sinis-\\ntram, all sorts of penitents for a real of plate and\\nafter, he inquireth and examineth into all the other\\nconfessor s actions, visits and intrigues and when\\nhe has got matter enough, he will write a lampoon\\non him, which has happened very often in my time,\\nSo the confessor dares not meddle with the collegians,\\nfor fear that his tricks should be brought to light\\nand another reason is, because the collegians, for the\\ngenerality are like the Jilles de joye in Lent i. e\u00c2\u00bb\\n*The custom of the Spanish army in the field, and the day\\nbefore the battle, or before the engagement, the chaplain goes\\nthrough all the companies, to ask the ofiicers whether they have\\na mind to confess, and if any one has any thing to say, he\\nwhispers in the chaplain s ear, and so through all the officers*\\nAs for the private men Crying out, says, he that has a sin, let\\nhim lift up one finger, and gives a general absolution to all at\\nonce.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0086.jp2"}, "87": {"fulltext": "POPISHCHURCH. 77\\nwithout money, and so the confessor cannot expect\\nany profit by them.\\nI say, if absolution is denied to a collegian, he goes\\nto a deaf confessor for some confessors are called\\ndeaf, not because they are really, but because they\\ngive small penance without correction and never\\ndeny absolution, though the sins be reserved to the\\nPope. I knew two Dominican friars, who were\\nknown by the name of deaf confessors, because they\\nnever used to question the penitent.\\nOnly one of such confessors has more business in\\nLent, than twenty of the others, for he (like our\\ncouple -beggars, who for six pence do marry the\\npeople) for the same sum gives absolution. And for\\nthis reason all the great and habitual sinners go to\\nthe deaf confessor, who gives, upon a bargain, a\\ncertificate, in which he says that such a one has\\nfulfiled the commandment of the church, for every\\nbody is obliged to produce a certificate of confession\\nto the minister of the parish before Easter, or else he\\nmust be exposed in the church So as it is a hard\\nthing for any old sinner to get absolution, and a\\ncertificate from other covetous confessors, without a\\n^reat deal of money, they generally go to the deaf\\nconfesso7 s. I had a friend in the same convent, who\\ntold me, that such confessors were obliged to give\\ntwo-thirds of their profit to the community, and being\\nonly two deaf confessors in that convent, he assured\\nme, that in one lent, they gave to the father prior 600\\npistoles a piece. I found the thing incredible, think-\\ning that only poor and debauched people used to go", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0087.jp2"}, "88": {"fulltext": "78 HISTORYOFTHE\\nto them but he satisfied me, saying, that rich and\\npoor, men and women, priests and nuns^ were cus^\\ntomers to them, and that only the poor and loose\\npeople used to go to confess in the church but as\\nfor the rich, priests and nuns, they were sent for by\\nthem, in the afternoon, and at night and that the\\npoor Deafs had scarcely time to get their rest and\\nthat when they were sent for, the common price was\\na pistole, and sometimes ten pistoles, according to the\\nquality and circumstances of the person. And thus\\nmuch of deaf confessors.\\n.4. If a friar or priest comes to confess, every body\\nought to suppose, that the father-confessor has nothing\\nto do, but to give the penance, and pronounce the\\nwords of absolution for both penitent and confessor\\nbeing of the same trade, and of the same corporation,\\nor brotherhood the fashion of this cloak of absolution\\nis not paid among them, and they work one for\\nanother, Avithout any interest, in expectation of the\\nsame return.\\nThis must be understood between the friars only,\\nnot between a friar and a secular priest for these\\ndo not like one another, and the reason is, because\\nthe friars, for the generality, are such officious and\\ninsinuating persons in families, that by their impor-\\ntunities and assiduity of visits, they become at last\\nthe masters of families, and goods so the secular\\npriest hath nothing to busy himself with and\\nobserve, that there are twenty friars to one secular\\npriest, so the small fish is eaten by the greater\\ntherefore, if it happens sometimes upon necessity,", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0088.jp2"}, "89": {"fulltext": "POPISHCKURCH. 79\\nthat a priest goes to (X)nfess to a friar, or a friar to a\\npriest, they make use of such an opportunity, to exact\\nas much as they can from one another.\\nI know a good merry priest, who had been in\\ncompany with a friar s devota, i. e. in proper terms,\\nmistress and jested a httle with her Afterwards,\\nthe poor priest having something to confess, and no\\nother confessor in his way, but the devoto of that\\ndevota, he was forced to open his heart to him but\\nthe confessor was so hard upon him, that he made\\nhim pay on the nail two pieces of eight, to %et abso-\\nhition. So he paid dear for jesting with the mistress\\nof a friar and he protested to me, that if it ever\\nhappened, that that friar should come to confess to\\nhim, he should not go away at so cheap a rate.\\nThis I can aver, that I went to a Franciscan\\nconvent the second day of August, to get the indul-\\ngences of the Jubilee of Porciunculae, and my confes-\\nsor was so hard, that he began to persuade me, he\\ncould not absolve me without a pistole in hand I\\ntold him, that I had not confessed any reserved sin,\\nand that he did not know I could ruin him But the\\nfriar, knowing that it was a great scandal to get up\\nfrom his feet without adsolution, he insisted on it\\nand I was obliged to avoid scandal, to give him his\\ndemand. After the confession was over, as I had\\nbeen in a great passion at the unreasonable usage\\nof the friar I thought it was not fit for me to cele-\\nbrate the Mass without a new reconciliation (as we\\ncall the short confession,) so I went to the father-\\nguardian or superior of the convent, and confessing", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0089.jp2"}, "90": {"fulltext": "80 HISTORYOFTHE\\nthat sin of passion, occasioned by the covetous usage\\nof such a confessor, his correction to me was, to pay\\ndown another pistole for scandalizing both the friar\\nand the Franciscan habit I refused the correction,\\nand went home without the second absolution. I\\nhad a mind to expose both of them but upon second\\nthoughts, I did nothing at all, for fear that the whole\\norder should be against me.\\n5. If a modest, serious, religious lady comes to\\nconfess, he useth her in another way for he knows\\nthat such ladies never come to confess, without giving\\na good charity for Masses so all the confessor^s care\\nis, to get himself into the lady s favor, which he doth\\nby hypocritical expressions of godliness and devotion,\\nof humility and strictness of life. He speaks gravely\\nand conscientiously, and if the lady has a family, he\\ngives her excellent advices, as, to keep her children\\nwithin the limits of sobriety and virtue, for the world\\nis so deceitful, that we ought always to be upon our\\nguard and to watch continually over our souls, c.\\nAnd by that means and the like, (the good lady\\nbelieving him a sincere and devout man,) he becomes\\nthe guide of her soul, of her house and family, and\\nmost commonly the ruin of her children, and some-\\ntimes her own ruin too. I will give the following\\ninstance to confirm this truth and as the thing was\\npublic, I need not scruple to mention it with the real\\nnames. In the year 1706, F. Antonio Gallardo, Au-\\ngustin friar, murdered Donna Isabella Mendez, and\\na child three weeks old sucking at her breast. The\\nlady was but twenty -four years of age, and had been", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0090.jp2"}, "91": {"fulltext": "11", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0091.jp2"}, "92": {"fulltext": "82 HISTORYOFTHE\\nmarried eight years to Don Francisco Mendez. The\\nfriar had been her spiritual guide all that while, and\\nall the family had so great a respect and esteem for\\nhim, that he was the absolute master of the house.\\nThe lady was brought to bed, and Don Francisco\\nbeing obliged to go into the country for four days,\\ndesired the father to come and lie in his house, and\\ntake care of it in his absence. The father s room\\nwas always ready so he went there the same day\\nDon Francisco went into the country. At eight at\\nnight, both the father and the lady went to supper,\\nand after he sent all the maids and servants into the\\nhall to sup, the lady took the child to give him suck\\nand the friar told her, in plain and short reasons, his\\nlove, and that without any reply or delay, she must\\ncomply with his request. The lady said to him,\\nFather, if you propose such a thing to try my faith-\\nfulness and virtue, you know my conscience these\\neight years past and if you have any ill design, I\\nwill call my family to prevent your further assurance.\\nThe friar then in fury taking a knife, killed the child,\\nand wounded so deeply the mother, that she died two\\nhours after. The friar made his escape, but whether\\nhe went to his convent or not, we di^ not hear. I\\nmyself saw the lady dead, and went to her burial in\\nthe church of the old St. John.\\n6. If a Beat a goes to confess, which they do every\\nday, or at least every other day, then the Confessor,\\nwith a great deal of patience, hears her (sure of his\\nreward.) I cannot pass by without giving a plain\\ndescription of the women called Beatas, i. e. blessed", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0092.jp2"}, "93": {"fulltext": "POPISHCHURCH. 83\\nwomen. These are most commonly tradesmen s\\nwives, [generally speaking, ugly] and of a middle age.\\nBut this rule has some exceptions, for there are some\\nBeatas young and handsome. They are dressed\\nwith modesty, and walk, with a serious coimtenance.\\nBut since their designs in this outward modesty, were\\ndiscovered, they are less in number and almost out\\nof fashion, since king Philip came to the throne of\\nSpain for the French liberty and freedom being\\nintroduced amongst the ladies, they have no occasion\\nof stratagems to go abroad when they please So,\\nas the design of a Beata was to have an excuse, on\\npretence of confession, to go out, suhlata causa\\ntollitur effectus.\\nThe Confessor, I said, of a Beata, was sure of his\\nreward for she, watching the living and dead, useth\\nto gather money for masses, from several people, to\\nsatisfy her confessor for the trouble of hearing her\\nimpertinences every day. A Beata sometimes makes\\nher confesssor beleive that many things were revealed\\nto her by the Holy Spirit sometimes she pretends to\\nwork miracles and by such visions^ fancies, or\\ndreams, the confessors fall into horrible crimes before\\nGod and the world.\\nThe following instance, which was published by the inquisitors,\\nwill be a testimony of this truth. I give the real names of the\\npersons in this account, because the thing was made public.\\nIn the city of Saragossa, near the college of St.\\nThomas of Villaneuva, lived Mary Guerrero, married\\n*o a tailor she was handsome, witty, and ambitious", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0093.jp2"}, "94": {"fulltext": "84 HISTORTOFTHE\\nbut as the rank of a tailor s wife could not make her\\nshine among the quality, she undertook the life of sL\\nBeata, to be known by it in the city. The first step\\nshe was to make was to choose a confessor of good\\nparts, and of good reputation among the nobility so\\nshe pitched upon the reverend Father Fr. Michael\\nNavarro, a Dominican Friar, a man who was D. D.\\nand a man universally well beloved for his doctrine\\nand good behaviour. But, quando Venus vigilat,\\nMinerva dormit. She began to confess to him, and\\nin less than a year, by her feigned modesty, and\\nhypocritical airs and by confessing no sins, but the\\nreligious exercises of her life the reverend father\\nbegan to publish in the city her sanctity to the highest\\npitch. Many ladies and gentlemeii of the first rank,\\ndesirous to see the new saint, sent for her, but she\\ndid not appear, but by her maid, gave a denial to all.\\nThis was a new addition to the fame of her sanctity,\\nand a new incitement to the ladies to see her. So\\nsome, going to visit Father Navarro, desired the favor\\nof him to go along with them, and introduce them\\nto the blessed Guerrero But the father, (either\\nbewitched by her, or in expectation of a bishoprick,\\nfor the making of a saint, or the better to conceal his\\nprivate designs,) answered, that he could not do such\\na thing for, knowing her virtue, modesty, and\\naversion to any act of vanity, he should be very much\\nin the wrong to give her opportunities of cooling her\\nfervent zeal and purity.\\nBy that means, rich and poor, old and young, men\\nand women, began to resort to her neighbor s house,", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0094.jp2"}, "95": {"fulltext": "POPISHCHURCH. 85\\nand the Dominican church, only to see the blessed\\nGuerrero. She showed a great displeasure at these\\npopular demonstrations of respect, and resolved to\\nkeep close at home and after a long consultation\\nwith the Father Navarro, they agreed that she should\\nkeep her room, and that he would go to confess her,\\nand say mass in her room, (for the Dominicans, and\\nthe four Mendicant orders, have a privilege for their\\nfriars to say Mass, or, as they say, to set an altar\\nevery where.) To begin this new way of living, the\\nfather charged her husband to quit the house and\\nnever appear before his wife for his sight would be\\na great hindrance to his wife^s sanctity and purity\\nand the poor sot believing every thing, went away\\nand took a lodging for himself and apprentice.\\nThey continued this way of living, both she and\\nthe Father, a whole year but the fatigue of going\\nevery day to say Mass and confess the blessed, being\\ntoo great for the reverend, he asked leave from the\\nreverend father Buenacasa, then prior of the convent,\\nto go and live with her as a spiritual guide. The\\nprior, foreseeing some great advantage, gave him\\nleave, so he went for good and all to be her lodger and\\nmaster of the houi^. When the father was in the\\nhouse, he began by degrees to give permission to the\\npeople now and then to see the blessed, through the\\nglass of a little window, desiring them not to make a\\nnoise, for fear of disturbing the blessed in her exercise\\nof devotion She was in her own room, always upon\\nher knees, when some people were to see her through\\nthe glass, which was in the wall between her room", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0095.jp2"}, "96": {"fulltext": "86 HISTORY or THE\\nand that of the reverend. In a few months after, the\\narchbishop went to see her, and conversed with her\\nand the father Navarro, who was in great friendship\\nwith, and much honored by his Grace. This example\\nof the prelate put the nobility in mind to do the same.\\nThe viceroy not being permitted by his royal repre-\\nsentation to go to her, sent his coach one night for\\nher, and both the father and the bhsssd had the\\nhonor to sup in private with his Excellancy. This\\nbeing spread abroad, she was troubled with coaches\\nand presents from all sorts and conditions of people.\\nMany sick went there in hopes to be healed by her\\nsight and some that happened to go when nature\\nitself was upon the crisis, or by the exercise of\\nwalking, or by some other natural operation, finding\\nthemselves better, used to cry out, a miracle, a\\nmiracle She wanted nothing but to be carried on a\\npedestal upon the ignorant s shoulders The fame\\nof her sanctity was spread so far, that she was\\ntroubled every post day with letters from people of\\nquality in other provinces, so the reverend was\\nobliged to take a secretary under him, and a porter\\nto keep the door for they had removed to another\\nhouse of better appearance and more conveniency.\\nThus they continued for the space of two years, and\\nall this while the reverend was writing the life of the\\nblessed; and many times he was pressed to print\\npart of her life-; but the time of the discovery of\\nitheir wickedness being come, they were taken by am\\n^rder from the holy inquisition.\\nThe discovery happened thus: Ann Moroia, a", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0096.jp2"}, "97": {"fulltext": "POPISHCHURGH. 87\\nsurgeon s wife, who lived next door to the blessed,\\nhad a child of ten months old and, as a neighbor,\\nshe went to desire the reverend to beg of the blessed\\nto take the child and kiss him, thinking, that by such\\nan holy kiss, her child would be happy forever. But\\nthe reverend desiring her to go herself and make the\\nrequest to the blessed, she did it accordingly. Mary\\nGuerrero took the child, and bid the mother leave\\nhim with her for a quarter of an hour. Ann Moron\\nthen thought that her child was already in heaven\\nbut when in a quarter of an hour after, she came\\nagain for the child, the blessed told her, that her child\\nwas to die the night following, for so God had\\nrevealed to her in a short prayer she made for the\\nchild. The child really died the night following, but\\nthe surgeon, as a tender father, seeing some spots and\\nmarks in his child s body, opened it, and found in it\\nthe cause of its unfortimate death, which was a dose\\nof poison. Upon this suspicion of the child s being\\npoisoned, and the foretelling of his death by the\\nblessed, the father went to the inquisitors, and told\\nthe nature of the thing.\\nDon Pedro Guerrero, the first inquisitor, was then\\nabsent; so Don Francisco Torrejon, second inquisi-\\ntor went himself to examine the thing, and seeing\\nthe child dead, and all the circumstances against the\\nblessed, he then ordered that she and the reverend,\\nand all their domestic servants, should be secured\\nimmediately, and sent to the holy inquisition. All\\nthings were done accordingly, and this sudden and\\nunexpected accident made such a noise in town, that", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0097.jp2"}, "98": {"fulltext": "88 HISTORYOPTHE\\nevery body reasoned in his own way, but nobody\\ndared to speak of the inquisitor. At the same time\\nevery thing in the house was seized upon, with the\\npapers of the reverend, c. Among the papers was\\nfound the hfe of the blessed, written by father\\nNavarro s own hand. I said in the beginning that\\nhe was bewitched, and so many people believed for\\nit seemed incredible that so learned a man as he was\\nin his own religion, should fall into so gross an igno-\\nrance as to write such a piece, in the method it was\\nfound composed for the manuscript contained about\\nsix hundred sheets, which by an order of the inquisi-\\ntors, were sent to the qualijicators of the holy office,\\nto be reviewed by them, and to have their opinions\\nthereupon. I shall speak of these qualificators, when\\nI come to treat of the inquisitors and their practices.\\nNow it is sufficient to say, that all the qualificators,\\nbeing examinators of the crimes committed against\\nthe holy catholic faith, examined the sheets, and their\\nopinion was, that the book entitled the life of the\\nblessed Mary Guerrero, composed by the reverend\\nfather Fr. Michael Navarro, was scandalous, false,\\nand against revealed doctrines in the Scripture, and\\ngood manners, and that it deserved to be burnt in\\nthe common yard of the holy offiice, by the mean\\nofficer of it.\\nAfter this examination was made, the inquisitors\\nsummoned two priests out of every parish church,\\nand two friars out of every convent, to come such a\\nday to the hall of the holy tribunal, to be present at\\nthe trial and examinations against Mary Guerrero,", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0098.jp2"}, "99": {"fulltext": "POPISHCHURCH. 89\\nand Michael Navarro. It was my turn to go to that\\ntrial for the cathedral church of St. Salvator. We\\nwent the day appointed, and all the summoned priests\\nand friars, to the number of one hundred and fifty,\\nbesides the inquisitors, officers of the inquisition, and\\nqualificators these had the cross of the holy office\\nbefore their breasts, which is set upon their habits in\\na very nice manner. The number of qualificators I\\nreckoned that day in the hall, were two hundred and\\ntwenty. When all the summoned were together,\\nand the inquisitors under a canopy of black velvet,\\n(which is placed at the right corner of the altar, upon\\nwhich was an image of the crucifix, and six yellow\\nwax candles, without any other light,) they made\\nthe signal to bring the prisoners to the bar, and\\nimmediately they came out of prison, and kneeling\\ndown before the holy fathers, the secretary began to\\nread the articles of the examination, and convictions\\nof their crimes.\\nIndeed, both the father and the blessed appeared\\nthat day very much like saints, if we will believe the\\nRoman s proverb, that paleness and thin visage is a\\nsign of sanctity. The examination, and the lecture\\nof their crimes was so long, that We were summoned\\nthree times more upon the same trial, in which to the\\nbest of my memory, I heard the following articles\\nThat by the blessed s confession to Michael Na-\\nvarro, this in the beginning of her life says 1st.\\nThat the blessed creature knew no sin since she was\\nborn into the world. 2d. She has been several times\\nvisited by the angels in her closet j and Jesus Christ\\n12", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0099.jp2"}, "100": {"fulltext": "90 HISTORYOFTHE\\nhimself has come down thrice to give her new\\nheavenly instructions. 3d. She was advised by the\\ndivine spouse to live separately from her husband.\\n4th. She was once favored with a visit of the holy\\ntrinity, and then she saw Jesus at the left hand of the\\nFather. 5th. The holy dove came afterwards and\\nsat upon her head many times. 6th. This holy\\ncomforter has foretold her, that her body after death\\nshall be always incorruptable and that a great king,\\nwith the news of her death, shall come to honor her\\nsepulchre with this motto The soul of this warrior*\\nis the glory of my kingdom. 7th. Jesus Christ, in\\na Dominican s habit, appeared to her at night, and in\\na celestial dream she was overshadowed by the spirit.\\n8th. She had taken out of purgatory seven times the\\nsoul of her companion s sister. (What folly 9th.\\nThe Pope and the whole church shall rejoice in her\\ndeath nay, his holiness shall canonize her, and put\\nher in the litany before the apostles, c.\\nAfter these things, her private miracles were read,\\nc., and so many passages of her life, that it would\\nbe too tedious to give an account of them. I only\\nwrite these to show the stupidity of the reverend\\nNavarro, who, if he had been in his perfect senses,\\ncould not have committed so gross an error. (This\\nwas the pious people s opinion.) The truth is, that the\\nBlessed was not overshadowed by the spirit, but by\\nher confessor for she being at that time with child,\\nand delivered in the inquisition, one article against\\nGuerrero fin Spanish, signifies warrior.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0100.jp2"}, "101": {"fulltext": "POPISH CHURCH. 91\\nthe father was, that he had his bed near her bed, and\\nthat he was the father of the new child, or monster\\non earth.\\nTheir sentences were not read in public, and what\\nwas their end we know not only we heard that the\\nhusband of the blessed had notice given him by an\\nofficer of the holy office, that he was at liberty to\\nmarry any other he had a fancy for and by this true\\naccomit the public may easily know the extravagances\\nof the Romish confessors, who, blinded either by their\\nown passions, or by the subtilties of the wicked beatas\\ndo commit so great and heineous crimes, c.\\nThere is another sort of beatas, whom we call\\nendemoniadas, i. e. demoniacs, and by these possessed\\nthe confessor gets a vast deal of masses. I will tell\\nyou, reader, the nature of the thing, and by it you\\nwill see the cheat of the confessor and the demoniac.\\nI said before, that among the beatas there are two\\nsorts, young, and of middle age, but all married and\\nthat the young undertake the way of confessing every\\nday, or three times a week, to get an opportunity of\\ngoing abroad, and be delivered a while from their\\nhusband s jealousies: But many husbands being\\njealous of the flies that come near their wives, they\\nscarcely give them leave to go to confess. Observe\\nfurther, that those women make their husbands\\nbeheve that out of spite, a witch has given them the\\nevil spirit, and they make such unusual gestures, both\\nwith their faces and mouths, that it is enough to\\nmake the world laugh only at the sight of them.\\nWhen they are in the fit of the evil spirit they talk", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0101.jp2"}, "102": {"fulltext": "92 HISTORYOFTHE\\nblasphemously against God and his saints they beat\\nhusbands and servants they put themselves in such\\na sweat, that when the evil spirit leaves them for a\\nwhile, (as they say,) they cannot stand upon their\\nfeet for excessive fatigue. The poor deceived hus-\\nbands, troubled in mind and body, send for a physi-\\ncian but this says, he has no remedy for such a\\ndistemper, and that physic knows no manner of devil,\\nand so, their dealing being not of the spirit, but with\\nthe body, he sends the husband to the spiritual\\nphysician and by that means they are, out of a good\\ndesign, procurers for their own wives for really\\nthey go to the spiritual father, begging his favor and\\nassistance to come to exorcise, i. e. to read the prayer\\nof the church, and to turn out the evil spirit out of his\\nwife s body. Then the father makes him understand,\\nthat the thing is very troublesome, and that if the devil\\nis obstinate and positive, he cannot leave his wife in\\nthree or four nights, and may be, in a month or two\\nby which he must neglect other business of honor and\\nprofit. To this the deluded husband promises that\\nhis trouble shall be well recompenced, and puts a\\npeice of gold in his hand, to make him easy so he\\npays beforehand for his future dishonor. Then the\\nfather exorcist goes along with him, and as soon as\\nthe wife hears the voice of the exorcist, she flies into\\nan unmeasurable fury, and cries out, do not let that\\nman (meaning the exorcist) come to torment me (as if\\nthe devil did speak in her and for her.) But he takes\\nthe hysop with holy water and sprinkles the room.\\nHere the demoniac throweth herself on the floor,", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0102.jp2"}, "103": {"fulltext": "POPISHCHURCH. 93\\nteareth her clothes and hair, as if she was perfectly a\\nmad woman. Then the priest tieth the blessed stole,\\ni. e. a sort of scarf they make use of among other\\nornaments to say mass, upon her neck, and begins\\nthe prayers. Sometimes the devil is very timorous,\\nand leaves the creature immediately easy sometimes\\nhe is obstinate, and will resist a long while before he\\nobeys the exorcisms of the church but at last he\\nretires himself into his own habitation, and frees the\\ncreature from his torments for, they say, that the\\ndevil or evil spirit, sometimes has his place in the\\nhead, sometimes in the stomach, sometimes in the\\nliver, c. After the woman is easy for a Avhile, they\\neat and drink the best that can be found in the town.\\nA while after, when the husband is to mind his\\nown business, the wife, on pretence that the evil\\nspirit begins again to trouble her, goes into her\\nchamber and desireth the father to hear her confes-\\nsion. They lock the door after them, and what they\\ndo for an hour or two, God only knoweth. These\\nprivate confessions and exercises of devotion continue\\nfor several months together, and the husband loath to\\ngo to bed with his wife, for fear of the evil spirit,\\ngoes to another chamber, and the father lieth in the\\nsame room with his wife on a field-bed, to be always\\nready, when the malignant spirit comes, to exorcise,\\nand beat him with the holy Stola. So deeply igno-\\nrant are the people in that part of the world, or so\\ngreat bigots, that on pretence of religious remedies to\\ncure their wives of the devilish distemper, they\\ncontract a worse distemper on their heads and honors,", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0103.jp2"}, "104": {"fulltext": "94 HISTORY OF THE\\nwhich no physician, either spiritual or corporal, can\\never cure.\\nWhen in a month or two, the father and demoniac\\nhave settled matters between themselves, for the\\ntime to come, he tells the husband, that the devil is\\nin a great measure tamed, by the daily exorcisms of\\nthe holy mother, the church, and that it is time for\\nhim to retire, and mind other business of his convent\\nand that, it being impossible for him to continue\\nlonger in his house, all he can do, is to serve him\\nand her in his convent, if she goes there every day.\\nThe husband, with a great deal of thanks, pays the\\nfather for his trouble, who, taking his leave, goes to\\nhis community, and gives to the father prior two\\nparts of the money (for the third part is allowed to him\\nfor his own pains.) The day following, in the morning\\nthe demoniac is worse than she was before Then\\nthe husband, out of faith, and zeal of a good Christian,\\ncrieth out, the father is gone, and the devil is loose\\nThe exorcisms of the church are not ready at hand,\\nand the evil spirit thinks himself at liberty, and begins\\nto trouble the poor creature Let us send her to the\\nconvent, and the bold, malignant spirit shall pay dear\\nthere for this new attempt. So the wife goes to the\\nfather, and the father takes her into a little room,\\nnext to the vestry, (a place to receive their acquaint-\\nance, only of the female sex,) and there, both in\\nprivate, the father appeases the devil, and the woman\\ngoes quiet and easy to her house, where she con-\\ntinues in the same easiness till the next morning.\\nThen the devil begins to trouble her again and the", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0104.jp2"}, "105": {"fulltext": "POPISH CHURCH. 95\\nhusband says, obstinate spirit You make all this\\nnoise because the hour of being beaten with the holy\\nstola is near I know that your spite and malice\\nagainst the exorcisms of the church is great but the\\npoAver of them is greater than thine Go, go to the\\nfather, and go through all the lashes of the stola, So\\nthe woman goes again to the father, and in this\\nmanner of life they continue for a long while.\\nThere is of these beatas, in every convent church,\\nnot a few for sometimes, one of these exorcists keeps\\nsix, and sometimes ten, by whom, and their husbands,\\nhe is very well paid for the trouble of confessing them\\nevery day, and for taming the devil. But the most\\npleasant thing among those demoniacs is, that they\\nhave different devils that trouble them; for, by a\\nstrict commandment of the father, they are forced to\\ntell their names, so one is called Belzebub, another\\nLucifer, c. And those devils are very jealous, one\\nof another. I saw several times, in the body of the\\nchurch, a battle among three of those demoniacs, on\\npretence of being in the fit of the evil spirit,\\nthreatening and beating one another, and calling one\\nanother nicknames, till the father came with the\\nhysop, holy water and the stola, to appease them,\\nand bid them to be silent, and not to make such a\\nnoise in the house of the Lord. And the whole\\nmatter was, (as we knew afterwards,) that the father\\nexorcist was more careful of one than the others\\nand jealousy (which is the worse devil) getting into\\ntheir heads, they give it to their respective devils,\\nwho, with an infernal fury, fought one against", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0105.jp2"}, "106": {"fulltext": "96 HISTORYOFTHE\\nanother, out of pet and revenge for the sake of their\\nlodging-room.\\nIn the city Huesca, where (as they beUeve)\\nPonthis Pilate was professor of law in the university,\\nand his chair, or part of it, is kept in the bishop s\\npalace for a show, and a piece of antiquity, (and\\nwhich I saw myself,) I say, I saw, and conversed\\nboth with the father exorcist and the beata demoniac\\nabout the following instance\\nThe thing not being publicly divulged, but among\\na few persons, I will give an account of it under the\\nnames of father John and Dorothea. This Dorothea,\\nwhen thirteen years old, was married, against her incli-\\nnations, to a tradesman fifty years old. The beauty of\\nDorothea, and the ugliness of her husband, were very\\nmuch, the one admired, and the other observed by all\\nthe inhabitants of the city. The bishop s secretary\\nmade the match, and read the ceremony of the church,\\nfor he was the only executor of her father s will and\\ntestament. She was known by the name of Young\\ndancing eyes. Her husband was jealous of her, in\\nthe highest degree She could not go out without\\nhim and so she suffered this torment for the space\\nof three years. She had an aversion, and a great\\nantipathy against him. Her confessor was a young,\\nwell-shaped friar and whether out of her own con-\\ntrivance, or by the friar s advice, one day, unexpected\\nby her husband, the devil was detected and mani-\\nfested in her. What affliction this was to the old,\\namorous, jealous husband, is inexpressible. The\\npoor man went himself to the Jesuit s college, next to", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0106.jp2"}, "107": {"fulltext": "POPISHCHURCH. 97\\nhis house, for an exorcist, but the Jesuit could do\\nnothing to appease that devil, to the great surprise\\nof the poor husband, and many others too, who.\\nbelieve, that a Jesuit can command and overcome the\\ndevil himself, and that the devils are more afraid of\\na Jesuit, than of their sovereign prince in hell\\nThe poor husband sent for many others, but the\\neffect did not answer the purpose, till at last her own\\nconfessor came to her, and after many exorcisms and\\nprivate prayers, she was (or the devil in her) pacified\\nfor a while. This was a testimony of the father\\nJohn s fervent zeal and virtue to the husband sa\\nthey settled how the case was to be managed for the\\nfuture. Friar John was very well recompensed upon\\nthe bargain and both the demoniac and friar John\\ncontinued in daily battle with the evil spirit for two\\nyears together. The husband began to sleep quiet\\nand easy, thinking that his wife, having the devil in\\nher body, was not able to be unfaithful to him for\\nwhile the malignant torments the body, the woman\\nbegins to fast in public, and eat in private with the\\nexorcist and the exercises of such demoniacs are all\\nof prayers and devotions so the deceived husband\\nbelieves it is better to have a demoniac wife, than\\none free from the evil spirit.\\nThe exorcisms of friar John, (being to appease not\\na spiritual, but a material devil,) he and Dorothea\\nwere both discovered, and found in the fact, by a\\nfriar in the same convent, who, by many presents\\nfrom friar John and Dorothea, did not reveal the\\nthing to the prior, but he told it to some of his friends^\\n13", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0107.jp2"}, "108": {"fulltext": "98 HISTORYOFTHE\\nwhich were enemies to friar John, from whom I\\nheard the story. For my part, I did not beUeve it\\nfor a while, till at last, I knew, that the friar John\\nwas removed into another convent, and that Dorothea\\nleft her house and husband, and went after him\\nthough the husband endeavored to spread abroad.,\\nthat the devil had stolen his wife. These are the\\neffects of the practices of the demoniacs and exorcists.\\nNow I come lo the persons of public authority, either in ecclesi-\\nastical, civil, or military affairs, and to the ladies of the first\\nquality or rank in the world. As to those, I must beg leave\\nto tell the truth, as well as of the inferior people. But,\\nbecause the confessors of such persons are most commonly all\\nJesuits, it seems very apropos to give a description of those\\nFathers, their practices and lives, and to write of them, what\\nI know to be a matter of fact.\\nAlmost in all the Roman-Catholic countries, the\\nJesuit fathers are the teachers of the Latin tongue,\\nand to this purpose they have in every college, (so\\nthey call their convents) four large rooms, which are\\ncalled the four classes for the grammar. There is\\none teacher in each of them. The city corporation,\\nor political body, paying the rector of the Jesuits so\\nmuch a year, and the young gentlemen are at no\\nexpense at all for learning the Latin tongue. The\\nscholars lodge in town, and they go every day, from\\neight in the morning till eleven, to the college and\\nwhen the clock strikes eleven, they go along with the\\nfour teachers to hear mass They go at two in the\\nafternoon, till half after four, and so they do all the\\nyear long, except the holidays, and the vacations", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0108.jp2"}, "109": {"fulltext": "POPISH CHURCH. 99\\nfrom the fifteenth of August till the ninth of Septem-\\nber. As the four teachers receive nothing for their\\ntrouble, because the payment of the city goes to the\\ncommunity, they have contrived how to be recom-\\npensed for their labor There were in the college of\\nSaragossa, when I learned Latin, very near six\\nhundi ed scholars, noblemen, and tradesmen s sons\\nevery one was to pay every Saturday a real of plate\\nfor the rule (as they call it.) There is a custom, to\\nhave a public literal act once every day, to which are\\ninvited the young gentlemen s parents, but none of\\nthe common people. The father rector and all the\\ncommunity are present, and placed in their velvet\\nchairs. To the splendid performance of this act, the\\nfour teachers choose twelve gentlemen, and each of\\nthem is to make, by heart, a Latin speech in the\\npulpit. They choose besides the twelve, one emperor,\\ntwo kings, and two pretors, which are always the\\nmost noble of the young gentlemen They wear\\ncrowns on then* heads that day, which is the dis-\\ntinguishing character of their learning. The emperor\\nsits under a canopy, the pretors on each side, and the\\nkings a step lower, and the twelve senators in two\\nlines next to the throne. This act lasts three hours\\nand after all is over, the teachers and the father\\nrector invite the nobility and the emperor, with the\\npretors, kings and senators, to go to the conmion hall\\nof the college, to take refreshment of the most nice\\nsweetmeats and best liquor. The fathers of the\\nemperor, kings, pretors, and senators, are to pay for\\nall the charges and expenses, which are fixed to be", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0109.jp2"}, "110": {"fulltext": "100 HISTORY OF THE\\na hundred pistoles every month. And every time\\nthere are new emperors or kings, c, by moderate\\ncomputation, we were sure, that out of the remainder\\nof th\u00e2\u0082\u00ac hundred pistoles a month, and a real of plate\\nevery week from each of the scholars, the four father\\nteachers had clear, to be divided among themselves\\nevery year, sixteen hundred pistoles.\\nWe must own that the Jesuits are very fit, and the\\nmost proper persons for the education of youth, and\\nthat all these exercises and public acts (though for\\ntheir interests) are great stimulations and incitements\\nto learning in young gentlemen for one of them\\nwill study night and day only to get the empty title\\nof Emperor, c. once in a month and their parents\\nare very glad to expend eight pistoles a year to\\nencourage their sons, and besides that, they believe,\\nthat they are under a great obligation to the Jesuit s\\ncollege, and the Jesuits knowing their tempers, be-\\ncome, not only acquainted with them, but absolute\\nmasters of their houses I must own, likewise, that\\nI never heard of any Jesuit father, any thing against\\ngood manners or Christian^conversation for really,\\nthey behave themselves, as to outward appearance,\\nwith so great civility, modesty, and policy, that\\nnobody has any thing to say against their deport-\\nment in the world, except self-interest and ambition.\\nAnd really, the Jesuits order is the richest of all\\nthe orders in Christendom and because the reason\\nof it is not well known, I will now tell the ways by\\nwhich they gather together so great treasures every\\nwhere. As they are universally teachers of the", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0110.jp2"}, "111": {"fulltext": "POPISH CHURCH. 101\\nLatin tongue, and have this opportunity to know the\\nyouth, they pitch upon the most ingenious young\\nmen, and upon the richest of all, though they be not\\nvery witty they spare neither time, nor persuasions\\nnor presents, to persuade them to be of the society\\nof Jesus (so they name their order) the poor and\\ningenious are very glad of it, and the noble and rich\\ntoo, thinking to be great men upon account of their\\nquality so their colleges are composed of witty and\\nnoble people. By the noble gentlemen they get\\nriches by the witty and ingenious they support\\ntheir learning, and breed up teachers and great men\\nto govern the consciences of princes, people of public\\nauthority, and ladies of the first rank.\\nThey do not receive ladies in private in their\\ncolleges, but always in the middle of the church or\\nchapel they never sit down to hear them. They\\ndo not recieve charity for masses, nor beatas, nor\\ndemoniacs in their church, (I never saw one there)\\ntheir modesty and civil manners charm every one\\nthat speaks with them though I believe, all that is\\nto carry on their private end and interests. They\\nare indefatigable in the procuring the good of souls,\\nand sending missionaries to catechise the children in\\nthe country and they have fit persons in every\\ncollege for all sorts of exercises, either of devotion, of\\nlaw, or policy, c. They entertain nobody within\\nthe gate of the college, so nobody knows what they\\ndo among themselves. If it sometimes happens that\\none doth not answer their expectation, after he has\\ntaken the habit, they turn him out for they have", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0111.jp2"}, "112": {"fulltext": "102 HISTORY OP THE\\nfourteen years trial but as soon as they turn him\\nout, they underhand procure a handsome settlement\\nfor him so that he who is expelled dares not say\\nany thing against them, for fear of losing his bread.\\nAnd if, after he is out, he behaves himself well, and\\ngets some riches, he is sure to die a Jesuit.\\nI heard of Don Pedro Segovia, who had been a\\nJesuit, but was tvirned out, but by the Jesuits influ-\\nence, he got a prebendary in the cathedral church,\\nand was an eminent preacher. He was afterwards\\nconstantly visited by them, and whenhe came to die,\\nhe asked again the habit, and being granted to him\\nhe died a Jesuit, and by his death the Jesuits became\\nheirs of twenty thousand pistoles in money and lands.\\nThere are confessors of kings and princes, of\\nministers of state, and generals, and of all the people\\nof distinction and estates. So it is no wonder if they\\nare masters of the tenth part of the riches in every\\nkingdom, and if God doth not put a stop to their\\ncovetousness, it is to be feared, that one way or other,\\nthey will become masters of all, for they do not seek\\ndignities, being prohibited by the constitutions of\\ntheir order, to be bishops and popes it is only\\nallowed to them to be cardinals, to govern the pope\\nby that means, as well as to rule emperors, kings, and\\nprinces. At this present time all the sovereigns of\\nEurope have Jesuits for their confessors.\\nNow it is high time to come to say something as\\nto their practices in confessions and I will only\\nspeak of those I knew particularly well.\\nFirst, The reverend father Navasques, professor", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0112.jp2"}, "113": {"fulltext": "POPISH CHURCH. 103\\nof divinity in their college, was chosen confessor of\\nthe countess of Fuentes, who was left a widow at\\ntwenty-four years of age. This lady, as well as\\nother persons of quality, kept a coach and servant\\nfor the father confessor. He has always a father\\ncompanion to say mass to the lady. She allows so\\nmuch a year to the college, and so much to her con-\\nfessor and his companion. All persons have an\\noratory or chapel in their houses, by dispensation\\nfrom the pope, for which they pay a great deal of\\nmoney. There way of living is thus, in the morning\\nthey send the coach and servant to the college, most\\ncommonly at eleven of the clock the father goes\\nevery day at that time, and the lords and ladies do\\nnot confess every day they have mass said at home\\nand after mass, the reverend stays in the lady s\\ncompany till dinner-time then he goes to the college\\ntill six in the evening, and at six goes again to see\\nthe lady or lord, till eleven. What are their dis-\\ncourses I do not know, This I Imow, that nothing\\nis done in the family without the reverend s advice\\nand approbation. So it was with the countess\\nfamily, and when she died, the college got four\\nthousand pistoles a year from her.\\nThe reverend father Muniessa, confessor of the\\ndutchess of Villahermosa, in the same manner got at\\nher death thirty thousand pistoles, and the reverend\\nfather Aranda, confessor to the countess of Aranda,\\ngot two thousand pistoles yearly rent from her, all\\nfor the college. Now what means they make use of\\nto bewitch the people and to suck their substance,", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0113.jp2"}, "114": {"fulltext": "104 HISTORY OP THE\\nevery body may think, but nobody may guess at.\\nAn ingenious politician was asked how the Jesuits\\ncould be rightly described and defined, and he gave\\nthis definition of them. Jimicifrigidi, and inimici\\ncalidi, i. e. cold friends and warm enemies. And\\nthis is all I can write concerning their manners and\\npractices.\\nBefore I dismiss this subject, I cannot pass by one\\ninstance more, touching the practices of confessors in\\ngeneral, and that is, that since I came to these\\nnorthern countries, I have been told by gentlemen of\\ngood sense, and serious in their conversation, that\\nmany priests and friars were procurers (when they\\nwere in those parts of the world) and showed them\\nthe way of falling into the comman sin. It is no\\ndoubt they know all the lewd women by auricular\\nconfession, but I could not believe they could be so\\nvillanous and base, as to make a show of their\\nwickedness before strangers. This I must say in\\nvindication of a great many of them (for what I write\\nis only of the wicked ones,) that they are many times\\nengaged in intrigues unknown to themselves, and\\nthey are not to be blamed, but only the persons that\\nwith false insinuations, make them believe a lie for\\na truth, and this under a pretence of devotion. To\\nclear this I will tell a story, which was told me by a\\ncolonel in the English service, who lives at present\\nin London.\\nHe said to me that an officer, a friend of his, was\\na prisoner in Spain his lodgings were opposite to a\\ncouncellor s house. The councellor was old and", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0114.jp2"}, "115": {"fulltext": "POPISH CHURCH. 105\\njealous, the lady young, handsome, and confined, and\\nthe officer well shaped and very fair. The windows\\nand balconies of the councellor were covered with\\nnarrow lattices, and the officer never saw any woman\\nof that house. But the lady, who had several times\\nseen him at his Avindow, could not long conceal her\\nlove so she sent for her father confessor, and spoke\\nwith him in the following manner My reverend\\nfather, you are my spiritural guide, and you must\\nprevent the ruin of my soul, reputation, and quietness\\nof my life. Over the way, said she, lives an English\\nofficer, who is constantly at the window, making\\nsigns and demonstrations of love to me, and though\\nI endeavor not to haunt my balcony, for fear of being\\nfound out by my spouse my waiting maid tells me\\nthat he is always there. You know my spouse s\\ntemper and jealousy, and if he observes the least\\nthing in the world, I am undone forever. So to put\\na timely stop to this, I wish you would be so kind as\\nto go over and desire him to make no more signs\\nand that if he is a gentleman, as he seems to be, he\\nwill never do any thing to disquiet a gentlewoman.\\nThe credulous confessor, believing every syllable,\\nwent over to the English officer, and told him the\\nmessage, asking his pardon for the liberty he took\\nbut that he could not help it, being as he was the\\nlady s confessor.\\nThe officer, who was of a very fiery temper,\\nanswered him in a resolute manner. Hear, friar,\\nsaid he to the confessor, go your way, and never\\ncome to me with such false stories, for I do not know\\n14", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0115.jp2"}, "116": {"fulltext": "106 HISTORY OF THE\\nwhat you say, nor I never saw any lady over the\\nway. The poor father, full of shame and fear, took\\nhis leave, and went to deliver the answer to the lady\\nWhat, said she, doth he deny the truth I hope God\\nwill prove my innocence before you, and that before\\ntwo days. The father did comfort her, and went to\\nhis convent. The lady seeing her designs frustrated\\nhis way, did contrive another to let the officer know,\\nher inclination. So one of her servants wrote a\\nletter to her in the officers name, with many lovely\\nexpressions, and desiring her to be in her garden\\nat eight in the dark evening, under a fig tree\\nnext to the walls. And recommending to her servant\\nthe secret, sealed the letter directed to her. Two\\ndays after, she sent for her confessor again, and told,\\nhim. Now my reverend father, God has put a letter,\\nfrom the officer, into my hands to convince him and\\nyou of the truth. Pray take the letter and go to him\\nand if he denies, as he did before, show him his own\\nletter, and I hope he will not be so bold as to trouble\\nme any more. He did accordingly, and the English\\ngentleman answered as the first time and as he\\nflew into a passion, the father told him. Sir, see this\\nletter, and answer me which the officer reading,\\nsoon understood the meaning, and said, Now, my\\ngood father, I must own my folly, for I cannot deny\\nmy handwriting, and to assure you, and the lady, that\\nI shall be quite a different man for the future, pray\\ntell her that I will obey her commands, and that I\\nwill never do any thing against her orders. The\\nconfessor, very glad of so unexpected good, success.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0116.jp2"}, "117": {"fulltext": "POPISH CHURCH. 107\\nas he thought, gave the answer to the lady, adding\\nto it, Now, madam, you may be quiet, and without\\nany fear, for he will obey you. Did not I tell you,\\nsaid she, that he could not deny the fact of the letter\\nSo the confessor went home, having a very good\\nopinion of the lady, and the English officer too, who\\ndid not fail to go to the rendezvous, c.\\nEvery serious, religious man, will rather blame the\\nwicked lady, than the confessor for the poor man,\\nthough he was a procurer and instrument of bringing\\nthat intrigue to an effect, really he was innocent all\\nthe while and how could he suspect any thing of\\nwantonness in a lady so devoutly affected and so\\nwatchful of the ruin of her soul, honor, and quietness\\nof her life We must excuse them in such a case as\\nthis was, and say, that many and many confessors,\\nif they are procurers, they do it unknown to them-\\nselves, ajid out of pure zeal for the good of the souls,\\nor to prevent many disturbances in a family But as\\nfor those that, out of wickedness, busy themselves in\\nso base and villanous exercises, I say, heaven and\\nearth ought to rise in Judgment against them. They\\ndo deserve to be punished in this world, that, by their\\nexample, the same exercise might be prevented in\\nothers.\\nI have given an account of some private confes-\\nsions of both sexes, and of the most secret practices\\nof some of the Roman-Catholic priests, according to\\nwhat I promised the public in my printed proposals.\\nAnd from all that is written and said, I crave leave\\nto draw some few inferences.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0117.jp2"}, "118": {"fulltext": "108 HISTORY OF THE\\nFirst, I say, that the pope and councils are the\\noriginal causes of the aforesaid misdoings and ill\\npractices of the Romish priests. Marriage being\\nforbidden to a priest, not by any commandment of\\nGod or divine scripture, but by a strict ordinance\\nfrom the pope, an indisputable canon of the council.\\nThis was not practised by them for many centuries\\nafter the death of our saviour and the priests were\\nthen more religious and exemplary than they are now.\\nI know the reasons their church has for it, which I\\nwill not contradict, to avoid all sort of controversy\\nBut this I may say, that if the priests, friars and nuns\\nwere at lawful liberty to marry, they would be better\\nChristians, the people richer in honor and estates,\\nthe kingdom better peopled, the king stronger, and\\nthe Romish religion more free from foreign attempts\\nand calumnies.\\nThey do make a vow of chastity, and they break\\nit by living loose, lewd, and irregular lives. They\\ndo vow poverty, and their thirst for riches is un-\\nquenchable and whatever they get, is most com-\\nmonly by unlawful means. They swear obedience,\\nand they only obey their lusts, passions and inclina-\\ntion. How many sins are occasioned by binding\\nthemselves with these three vows in a monastical life,\\nit is inexpressible And all, or the greater number\\nof sins committed by them, would be hindered, if the\\npope and ^council were to imitate the right^founda-\\ntions of the primitive church, and the apostles of\\nJesus Christ our Saviour.\\nAs to particular persons, among the priests and", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0118.jp2"}, "119": {"fulltext": "POPISH CHURCH. 109\\nfriars, touching their corruptions and ill practices in\\nauricular confession, I say, they do act against divine\\nand human law in such practice, and are guilty of\\nseveral sins, especially sacrilege and robbery. It is\\ntrue, the Moral Summs are defective in the instruc-\\ntion of confessors, as opinions, grounded in the erro-\\nneous principles of their church: But as to the\\nsettled rules for the guiding and advising the penitent,\\nwhat he ought to do, to walk uprightly, they are not\\ndefective so the confessors cannot plead ignorance\\nfor so doing, and consequently the means they make\\nuse of in the tribunal of conscience, are all sinful,\\nbeing only to deceive and cheat the poor, ignorant\\npeople.\\nTheir practices then, are against divine and human\\nlaw, contrary to the holy scriptures, nay, to humanity\\nitself For, Thou that teachest another, thou shalt\\nnot kill, nor commit adultery, nor steal, nor covet\\nthy neighbor s goods, nor wife Dost thou all those\\nthings And to insist only on sacrilege and robbery.\\nWhat can it be but robbery and sacrilege, to sell\\nabsolution, or, which is the same thing, to refuse it\\nto the penitent, if he does not give so much money\\nfor masses\\nThis may be cleared by their own principles, and\\nby the opinions of their casuistical authors, who agree\\nin this, viz. That there are three sorts of sacrilege,\\nor a sacrilege which may be committed three different\\nways. These are the expressions they make use of\\nSacrum in sacro Sacrum ex sacro Sacrum pro\\n^acro. That is, to take a sacred thing for g, sacred", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0119.jp2"}, "120": {"fulltext": "110 HISTORY OF THE\\nthing, a sacred thing in a sacred place and a sacred\\nthing out of a sacred place. All these are robbery\\nand sacrilege together, according to their opinions\\nand I said that the confessors in their practices are\\nguilty of all three for in their opinion, the holy\\ntribunal of conscience is a sacred thing the absolu-\\ntion and consecrated church are sacred likewise. As\\nfor the money given for the relief of the souls in\\npurgatory, Corrella, in his Moral Sum, says, that that\\nis a sacred thing too. Now it is certain among them,\\nthat no priest can receive money for absolution,\\ndirectly or indirectly. Those then that take it, rob\\nthat money which is unlawfully taken from the\\npenitent and it is a sacrilege too, because they take\\na sacred thing for a sacred thing, viz. the sacred\\nmoney for masses taken for absolution. They take\\nthat sacred thing in a sacred place, viz. in the\\nsacred tribunal of conscience and they take a\\nsacred thmg out of a sacred place, viz. the church\\nAgain Though most commonly, Quodcumque\\nligaveris super terram erit ligatum et in coelis, is\\nunderstood by them literally, and the pope usurps\\nthe power of absolving men without contrition,\\nprovided they have attrition, or only confession by\\nmouth, as we shall see in the following chapter of\\nthe popes s bull. Nevertheless the casuists, when\\nthey come to treat of a perfect confession under the\\nsacrament of penance, they unanimously say, that\\nthree things are absolutely necessary to a perfect con-\\nfession, and to salvation too, viz. Oris confessioy\\ncordis contritio, and operis satisf actio. Though at", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0120.jp2"}, "121": {"fulltext": "POPISH CHURCH. Ill\\nthe same time they say, except in case of pontifical\\ndispensation with faculties, privileges, indulgences,\\nand pardon of all sins committed by a man But\\nthough they except this case, I am sure they do it\\nout of obedience, and flattery, rather than your own\\nbelief. If they then believe, that without contrition\\nof heart, the absolution is of no efiect, why do they\\npersuade the contrary to the penitent Why do\\nthey take money for absolution It is, then, a cheat,\\nrobbery, and sacrilege.\\nSecondly. I say, that the confessors [generally\\nspeaking] are the the occassion of the ruin of many\\nfamilies, of many thefts, debaucheries, murders, and\\ndivisions among several families [for which they\\nmust answer before that dreadful tribunal of God,\\nwhen and where all the secret practices and wicked-\\nness shall be disclosed] add to this, that by auricular\\nconfession, they are acquainted with the tempers and\\ninclinations of people, which contribute very much\\nto heap up riches, and to make themselves com-\\nmanding masters of all sorts of persons for when a\\nconfessor is thoroughly acquainted with a man s\\ntemper and natural inclinations, it is the most easy\\nthing in the world to bring him to his own opinion,\\nand to be master over him and his substance.\\nThat the confessors, commonly speaking, are the\\noccasion of all the aforesaid mischiefs, will appear by\\nthe following observations\\nFirst, They get the best estates from the rich peo^\\npie, for the use and benefit of their communities, by\\nwhich many and many private persons, and whole", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0121.jp2"}, "122": {"fulltext": "112 HISTORY OF THE\\nfamilies, are reduced and ruined. Obseve now their\\npractices as to sick. If a nobleman of a good estate\\nbe very ill, the confessor must be by him night and\\nday and when he goes to sleep, his companion sup-\\nplies his place, to direct, and exhort the s ck to die\\nas a good christian, and to advise him how to make\\nhis last will and testament. If the confessor is a\\ndown-right honest man, he must betray his principles\\nof honesty, or disoblige his superior, and all the com-\\nmunity, by getting nothing from the sick so he\\nchargeth upon the poor man s conscience, to leave\\nhis convent thousands of masses; for the speedy\\ndelivery of his soul out of purgatory and besides\\nthat, to settle a yearly mass forever upon the convent\\nand to leave a voluntary gift, that the friars may\\nremember him in their public and private prayers,\\nas a benefactor of that community And in these\\nand other legacies and charities, three parts of his\\nestate go to the church, or convents. But if the\\nconfessor have a large conscience, then without any\\nchristian consideration for the sick man s family and\\npoor relations, he makes use of all the means an\\ninhuman, covetous man can invent, to get the whole\\nestate for his convent. And this is the reason why\\nthey are so rich, and so many families so poor,\\nreduced, and ruined.\\nFrom these we may infer thefts, murders, de-\\nbaucheries, and divisons of families. I say, the\\nconfessors are the original causes of all these ill con-\\nsequences; for when they take the best of estates\\nfor themselves, no wonder if private persons and", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0122.jp2"}, "123": {"fulltext": "POPISHCHURCH. 113\\nwhole families are left in such want, and neces-\\nsity, that they abandon themselves to all sorts of sins,\\nand hazards of losmg both lives and honors, rather\\nthan to abate somethmg of their pride.\\nI might prove this by several instances, which I\\ndo not question, are very well Iniown by several\\ncurious people and though some malicious persons\\nare apt to suspect that such instances are mere\\ndreams, or forgeries of envious people for my part\\nI believe, that many confessors are the original cause\\nof the aforesaid evils, as may be seen by the follow-\\ning matter of fact\\nIn the account of the Jesuits and their practices, I\\nsaid that the reverend Navasques was the confessor\\nof the countess of Fuentes, who was left a widow at\\ntwenty-four years of age, and never married again\\nfor the reverend s care is to advise them to Hve a\\nsingle life. (Purity bemg the first step to heaven.)\\nThe lady countess had no children, and had an estate\\nof her own, of 4000 pistoles a year, besides her\\njewels and household goods, which, after her death,\\nwere valued at 15,000 pistoles. All these things and\\nher personal estate, were left to the Jesuit s college,\\nthough she had many near relations, among whom I\\nknew two yomig gentlemen, second cousins of her\\nladyship, and two yoimg ladies kept in the house as\\nher cousins too. She had promised to give them a\\nsettlement suitable to their quality and merits;\\nwhich promise the father confessor confirmed to\\nthem several times. But the lady died, and both the\\nyoung ladies and the two gentlemen were left under\\n15", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0123.jp2"}, "124": {"fulltext": "114 HISTORY OF THE\\nthe providence of God, for the countess had forgotten\\nthem in her last will and the father confessor took\\nno notice of them afterward. The two young ladies\\nabandoned themselves to all manner of private\\npleasures at first, and at last to public wickedness.\\nAs to the young gentlemen, in a few months after\\nthe lady s death, one left the city and went to serve\\nthe king, as a cadet the other following a licentious\\nlife, was ready to finish his days with shame and\\ndishonor upon a public scafibld, had not the goodness\\nand compassion of the marquis of Camarrassa, then\\nviceroy of Aragon, prevented it. Now, whether\\nthe father confessor shall be answerable before God,\\nfor all the sins committed by the young ladies, and\\none of the gentlemen, for want of what they expected\\nfrom the countess, or not God only knows. We\\nmay think and believe, that if the lady had provided\\nfor them according to their condition in the world, in\\nall human probability they had not committed such\\nsins. Or if the college, or the reverend father had\\nbeen more charitable, and compassionate to the con-\\ndition they were left in, they had put a timely stop\\nto their wickedness.\\nThirdly. I say that confessors and preachers are\\nthe occasion, that many thousands of young men and\\nwomen choose a single, retired life, in a monastery\\nor convent and therefore are the cause of many\\nfamilies being extinguished, and their own treasure\\nexceedingly increased.\\nIf a gentleman have two or three sons, and as\\nmany daughters, the confessor of the family adviseth", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0124.jp2"}, "125": {"fulltext": "POPISH CHURCH. 115\\nthe father to keep the eldest son at home, and send\\nthe rest, both sons and daughters, into a convent or\\nmonastery praising the monastical life., and saying,\\n;that to be retired from the world, is the safest way\\nto heaven. There is a proverb which runs thus in\\nEnglish It is better to he alone, than in had\\ncompany. And the confessors alter it thus It is\\nbetter to he alone, than in good company which\\nthey pretend to prove with so many sophistical argu-\\nments, nay, with a passage from the Scirpture and\\nthis not only in private conversation, but publicly in\\nthe pulpit. I remember, I heard my celebrated Mr.\\nF. James Garcia preach a sermon upon the subject\\nof a retired life and solitude, which sermon and\\nothers preached by him in lent, in the cathedral\\nchurch of St. Salvator, were printed afterwards.\\nThe book is in folio, and its title Quadragesima de\\nGracia. He was the first preacher I heard make use\\nof the above proverb, and alter it in the aforesaid\\nway and to prove the sense of his alteration he\\nsaid Reinem^her the woman in the apocalypis, that\\nran from heaven into the desert. What was not\\nthat woman in heaven, in the company of the\\nstars and planets, by which are represented all the\\nheavenly spirits Why then quits she that good\\ncompany, and chooses to be alone in a desert place\\nBecause, said he, that woman is the holy soul,\\nand for a soul that desireth to be holy it is\\nbetter to be alone than in good company. In\\nthe desert, in the convent, in the monastery, the\\nsoul is safe, free from sundry temptations of the", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0125.jp2"}, "126": {"fulltext": "116 HISTORY OP THE\\nworld and so it belongs to a christian soul, not\\nonly to run from bad company, but to quit the best\\ncompany in the world and retire into the desert of a\\nconvent, or monastery, if that soul desire to be holy\\nand pure this was his proof, and if he had not been\\nmy master, I would have been bold to make some\\nreflections upon it. But the respect of a disciple,\\nbeloved by him, is enough to make me silent, and\\nleave to the reader the satisfaction of reflecting in his\\nown way, to which I heartily submit.\\nThese, I say, are the advices the confessors give to\\nthe fathers of families, who, glad of lessening the\\nexpences of the house, and of seeing their children\\nprovided for, send them into the desert place of a\\nconvent, which is really in the middle of the world.\\nNow observe, that it is twenty to one, that their heir\\ndies before he marries and has children so the\\nestate and every thing else fall to the second, who is\\na professed friar or nun, and as they cannot use the\\nexpression of meum or tuum, all goes that way to\\nthe community. And this is the reason why many\\nfamilies are extinguished, and their names quite out\\nof memory the convent so crowded, the kingdom so\\nthin of people and the friars, nuns, and monasteries\\nso rich.\\nFourthly. I say that the confessors, priests, and\\nespecially friars, make good this saying among the\\ncommon people Frayle ofraude es todo uno; i. e.\\nfriar or fraud is the same thing for they not only\\ndefraud whole families, but make use of barbarous,\\ninhuman means to get the estates of many rich\\npersons.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0126.jp2"}, "127": {"fulltext": "POPISH CHURCH. 117\\nThe Marquis of Arino had one only daughter, and\\nhis second brother was an Augustan friar, under\\nwhose care the marquis left his daughter when he\\ndied. She was fifteen years of age, rich and hand-\\nsome. Her uncle and executor was at that time\\ndoctor and professor of divinity in the university, and\\nprior of the convent, and could not personally take\\ncare of his neice and her family so he desired one\\nof her aunts to go and live with her, and sent another\\nfriar to be like a steward and overseer of the house.\\nThe uncle was a good honest man and mighty\\nreligious. He minded more his office of prior, his\\nstudy and exercises of devotion, than the riches,\\npomp, magnificence and vanity of the world so,\\nseeing that the discharge of his duty and that of an\\nexecutor of his neice were inconsistent together, he\\ndid resolve to marry her which he did to the baron\\nSuelves, a young, handsome, healthy, rich gentleman\\nbut he died seven months after his marriage, so the\\ngood uncle was again at the same trouble and care\\nof his neice, who was left a widow, but without child-\\nren. After the year of her mourning was expired,\\nshe was married to the great president of the council,\\nwho was afterwards great chancellor of the kingdom,\\nbut he died, leaving no children. The first and\\nsecond husband left all their estates to her and she\\nwas reckoned to have eighty thousand pistoles in\\nyearly rent and goods. A year after, Don Pedro\\nCarillo, brigadier-general, and general govenor of\\nthe kingdom, married her, but has no children by her.\\nI left both the govenor and the lady alive, when I", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0127.jp2"}, "128": {"fulltext": "118 HISTORY OF THE\\nquitted the country. Now I come to the point. It\\nwas specified in all the matches between the gentle-\\nmen and the lady, that if they had no issue by her,\\nall the estate and goods should fall to the uncle as a\\nsecond brother of her father and so ex necessitate\\nthe convent should be forever the only enjoyer of it.\\nIt was found out, but too late, that the friar steward,\\nbefore she first married, had given her a dose to\\nmake her a barren woman and though nobody did\\nbeUeve that the uncle had any hand in it, (so great\\nan opinion the world and the lady s husband had of\\nhim,) every body did suspect at first tha friar\\nsteward, and so it was confirmed at last by his own\\nconfession for being at the point of death, he owned\\nthe fact publicly and his design in it.\\nAnother instance. A lady of the first rank, of\\neighteen years of age, the only heiress of a con-\\nsiderable estate, was kept by her parents at a dis-\\ntance from all sorts of company, except only that of\\nthe confessor of the family, who was a learned and\\ndevout man but as these reverends have always a\\nfather companion to assist them at home and abroad,\\nmany times the mischief is contrived and efiected\\nunknown to the confessor, by his wicked companion;\\nso it happened in this instance. The fame of the\\nwonderful beauty of this young lady was spread so\\nfar abroad, that the king and queen being in the city\\nfor eight months together, and not seeing the cele-\\nbrated beauty at their court, her majesty asked her\\nfather one day, whether he had any children And\\nwhen he answered, that he had only one daughter,", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0128.jp2"}, "129": {"fulltext": "POPISH CHURCH. 119\\nhe was desired by the queen to bring her along with\\nhim to court, the next day, for she had a great desire\\nto see her beauty so much admired at home and\\nabroad. The father could not refuse it, and so the\\nnext day the lady did appear at court, and was so\\nmuch admired that a grandee (who had then the\\ncommand of the army, though not of his own pas-\\nsions) said, this is the first time I see the sun among\\nthe stars. The grandee began to covet that inesti-\\nmable jewel, and his heart burning in the agreeable\\nflame of her eyes, he went to see her father, but\\ncould not see the daughter. At last, all his endeavors\\nbeing in vain, for he was married, he sent for the\\nconfessor s companion, whose interest and mediation\\nhe got by money and fair promises of raising him to\\nan exclesiastical dignity so by that means he sent\\na letter to the lady, who read it, and in very few\\ndays he got her consent to disguise himself and come\\nto see her along with the father companion so one\\nevening in the dark, putting on a friar ^s habit, he\\nwent to her chamber, where he was always in\\ncompany with the companion friar, who by crafty\\npersuasions made the lady understand, that if she\\ndid not consent to every thing that the grandee\\nshould desire, her life and reputation were lost, c.\\nIn the same disguise they saw one another several\\ntimes to the grandee s satisfaction, and her grief and\\nvexation.\\nBut the court being gone, the young lady began to\\nsuspect some public proof of her intrigue, till then\\nsecret, and consulting the father companion upon it.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0129.jp2"}, "130": {"fulltext": "120 HISTORYOFTHE\\nhe did what he could to prevent it, but in vain. The\\nmisfortune was suspected, and owned by her to her\\nparents. The father died of grief in eight days time\\nand the mother went into the country with her\\ndaughter, till she was free from, her disease, and\\nafterwards, both ladies, mother and daughter, retired\\ninto a monastery, where I knew and conversed\\nseveral times with them. The gentleman had made\\nhis will long before, by which the convent Avas to\\nget the estate in case the lady should die without\\nchildren and as she had taken the habit of a nun,\\nand professed the vows of religion, the prior was so\\nambitious that he asked the estate, alleging, that she\\nbeing a professed nun, could have no children to\\nwhich the lady replied, that she was obliged to obey\\nher father s will, by which she was mistress of the\\nestate during her life adding that it was better for\\nthe father prior not to insist on his demand; for she\\nwas ruined in her reputation by the wickedness of\\none of his friars, and that she if pressed, would show\\nher own child, who was the only heir of her father s\\nestate. But the prior, deaf to her threatenings, did\\ncarry on his pretentions, and by an agreement, (not\\nto make the thing more public than it was, for very\\nfew knew the true story,) the prior got the estate,\\nobliging the convent to give the lady and her mother,\\nduring their lives, 400 pistoles every year, the whole\\nestate being 5000 yearly rent.\\nI could give several more instances of this nature\\nto convince that the confessors, priests, and friars are\\nthe fimdamental original cause of almost all the", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0130.jp2"}, "131": {"fulltext": "POPISH CHURCH. 121\\nmisdoings and mischiefs that happen in the famihes.\\nBy the instances already given every body may\\neasily know the secret practices of some of the\\nRomish priests, which are an abomination to the\\nLord, especially in the holy tribunal of confession.\\nSo I may conclude and dismiss this first chapter,\\nsaying, that the confession is the mint of friars and\\npriests, the sins of the penitent the metals, the abso-\\nlution the coin of money, and the confessors the\\nkeepers of it. Now the reader may draw from these\\naccounts as many inferences as he pleases, till, God\\nwilling, I furnish him with new arguments, and\\ninstances, of their evil practices in the second part of\\nthis work.\\n16", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0131.jp2"}, "132": {"fulltext": "", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0132.jp2"}, "133": {"fulltext": "PART II.\\n*niis is a true cojpy of the Pope s Bull ou* of Spanish, in the\\ntranslation of whi(^ into English, I am tied up to the\\nletter almost word for word, and this is to preve nt (as to this\\npoint) all calumny and objection, which may be made against\\nit, by some cdtic among the Roman-Catholics.\\nMDCCXVIIL\\nBull of the holy ^crusade, granted hy the holmess\\nof our most holy father Clement, the Xlth, to the\\nkingdoms of Spain, and the isles to them pertaining, in\\nfavor of all of them, that should help and serve the\\nking Dn. Philip V. our lord, in the war and expenses\\nof it, which he doth make against the enemies of our\\ncatholic faith, with great indulgences and pardons,\\nfor the year one thousand seven hundred and\\neighteen.\\nThe prophet Joel, sorry for the damages which the\\nsons of Israel did endure by the invasion of the\\nChaldean armies, (zealous, for and desirous of their\\ndefence, after having recommended to them the\\nobservance of the law) calling the soldiers to the war,\\nsaith That he saw, for the comfort of all, a mystical\\nspring come out from God and his house, which did\\nwater and wash away the sins of that people. Chap.\\n3, v. 18.\\nSeeing then our most holy father, Clement XI, (who\\nat this day doth rule, and govern the holy apostolical", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0133.jp2"}, "134": {"fulltext": "124 HISTORYOPTHE\\nsee) for the zeal of the cathohc king of the Spains,\\nDn. Philip, the Vth, for the defence of our holy faith,\\nand for that purpose gathereth together, and main-\\ntaineth his armies against all the enemies of Christi-\\nanity, to help him in his holy enterprise, doth grant\\nhim this bull, by which his holiness openeth the\\nsprings of the blood of Christ, and the treasure of his\\ninestimable merits and with it encourageth all the\\nchristians to the assistance of this undertaking. For\\nthis purpose, and that they might enjoy this benefit\\nhe orders to be published the following indulgences,\\ngraces, and faculties, or privileges.\\n1. His holiness doth grant to all the true christians\\nof the said kingdom and dominions, dwellers, and\\nsettled, and inhabitants in them, and to all comers to\\nthem, or should be found in them who, moved with\\nthe zeal of promoting the holy catholic faith, should\\ngo personally, and upon their own expenses, to the\\nwar in the army, and with the forces which his\\nmajesty sendeth, for the time of one year, to fight\\nagainst the Turks, and other infidels, or to do any\\nother service, as, to help personally in the same army,\\ncontinuing in it the whole year. To all these his\\nholiness doth grant a free and full indulgence, and\\npardon of all their sins, (if they have a perfect con-\\ntrition, or, if they confess them by mouth, and if they\\ncannot, if they have a hearty desire of it) which hath\\nbeen used to be granted to them that to go to the con-\\nquest of the holy land, and in the year of Jubilee and\\ndeclares that all they, that should die before the end\\nof the expedition, or in the way, as they are going", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0134.jp2"}, "135": {"fulltext": "POPISH CHURCH. 125\\nto the army before the expedition, should likewise\\nenjoy and obtain the said pardon and indulgence.\\nHe granteth also the same to them, who, (though\\nthey do not go personally) should send another upon\\ntheir own expenses in this manner, viz If he that\\nsends another is a cardinal, primate, patriarch, arch-\\nbishop, bishop, son of a king, prince, duke, marquis,\\nor earl, then he must send as many as he can\\npossibly send, till ten and if he cannot send ten, he\\nmust send at least four soldiers. All other persons\\nof what condition soever they may be, must send\\none, in such a case, two or three, or four, may join\\nand contribute, every one according to his abilities,\\nand send one soldier.\\n2. Item. The chapters, all churches, monasteries\\nof friars and nuns, without expecting mendicant\\norders, if ten, with the consent of the chapter or\\ncommunity, do join to send one soldier, they do enjoy\\nthe said indulgence and not they only, but the\\nperson too, sent by them, if he be poor.\\n3. Item. The secular priests, who, with the\\nconsent of their diocesan and the friars of their\\nsuperiors, should preach the word of God in the said\\narmy, or should perform any other ecclesiastical and\\npious office, (which is declared to be lawful for them,\\nwithout incurring irregularity) are empowered to\\nserve their benefices, by meet and fit tenants, having\\nnot the cure of souls for if they have, they cannot\\nwithout his holiness consent. And it is declared,\\nthat the soldiers employed in this war are not obliged\\nto fast the days appointed and commanded by the", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0135.jp2"}, "136": {"fulltext": "126 HISTORY OF THE\\nchurch, and which they should be obHged to fast on,\\nif they were not in the war.\\n4. Item. His hoUness grants (not only to the\\nsoldiers, but to all them too, who, though they should\\nnot go, should encourage this holy work with the\\ncharity undermentioned) all the indulgences, graces,\\nand privileges in this bull contained, and this for a\\nwhole year, reckoning from the publishing of it in\\nany place whatsoever, viz. that (yet, in the time of\\napostolical, or ordinary interdictum, i. e. suspension\\nof all ecclesiastical and divine service) they may hear\\nmass either in the churches and monasteries, or in\\nthe private oratories marked and visited by the\\ndiocesan and if they were priests, to say mass and\\nother divine offices or if they were not, to make\\nothers to celebrate mass before them, their familiar\\nfriends and relations, to recieve the holy sacrament\\nof the Lord s supper and the other sacraments, except\\non Easter Sunday, provided, that they have not\\ngiven occasion for the said interdictum, nor hindered\\nthe taking of it Provided likewise, that every time\\nthey make use of such oratory, they should, according\\nto their devotion, pray for the union and concord\\namong all Christian princes, the rooting out of\\nheresies, and victory over the infidels.\\n5. Item. His holiness granteth, that in time of\\ninterdictum, their corpse may be buried in sacred\\nground, with a moderate funeral pomp.\\n6. Item. He grants to all, that should take this\\nbull, that during the year, by the council of both\\nspiritual and corporal physicians, they may eat flesh", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0136.jp2"}, "137": {"fulltext": "POPISH CHURCH. 127\\nin Lent, and several other days in which it is pro-\\nhibited And Ukewise, that they may freely eat\\neggs and things with milk and that all these, who\\nshould eat no flesh (keeping the form of the ecclesi-\\nastical fast,) do fulfil the precept of fasting And in\\nthis privilege of eating eggs, c., are not comprised\\nthe ^patriarchs, primates, archbishops, bishops, nor\\nother inferior prelates, nor any person whatsoever of\\nthe regulars^ nor of the secular priests, (the days only\\nof lent,) notwithstanding from the mentioned persons,\\nwe except all those that are sixty years of age, and\\nall the knights of the military orders, who freely may\\neat eggs, c., and enjoy the said privilege.\\n7. Item. The abovenamed, that should not go,\\nnor send any soldier to this holy war, out of their\\nown substance, (if they should help to it, keeping a\\nfast for devotion s sake, in some days, which are of\\nno precept, and praying and imploring the help of\\nGod, for the victory against the infidels, and his\\ngrace, for the union among the Christian princes,) as\\nmany times as they should do it, during the year, so\\nmany times it is granted them, and graciously\\nforgiven fifteen years, and fifteen quarantains of\\npardon, and all the penances imposed on them, and\\nin whatever manner due also that they be partakers\\nof all the prayers, alms and pilgrimages of Jerusalem,\\nand all the good works which should be done in the\\nuniversal militant church, and in each of its members.\\n8. Item. To all those, who in the days of lent\\nand other days of the year, in which* estations are\\nat Rome, should visit five churches, or five altars.", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0137.jp2"}, "138": {"fulltext": "128 HISTORYOFTHE\\nand if there is not five churches, or five altars, five\\ntimes should visit one church, or one altar, praying\\nfor the victory, and union above mentioned, his holi-\\nness granteth that they should enjoy and obtain the\\nindulgences and pardons, which all these do enjoy\\nand obtain, that personal visit the churches of the\\ncity of Rome, and without the walls of it, as well as\\nif they did visit personally the said churches.\\n9. Item. To the intent that the s^me persons\\nwith more purity, and cleanness of their consciences,\\nmight pray, his holiness grants, that they might\\nchoose for their confessor any secular or regular\\npriest licensed by the diocesan, to whom power is\\ngranted to absolve them of all sins and censures\\nwhatsoever, [though they be reserved to the apos-\\ntolical see, and specified in the bull of the Lord s\\nsupper, except of the crime heresy,] and that they\\nshould enjoy free and full indulgence and pardon of\\nthem all. But of the sins not reserved to the apos-\\ntolical see, they may be absolved toties quoties, i. e.\\nas many times as they do confess them, and perform\\nsalutary penance And if to be absolved, there be\\nneed of restitution, they might make it themselves,\\nor by their heirs, if they have any impediment to\\nmake it themselves. Likewise the said confessor\\nshall have power to communicate or change any vow\\nwhatsoever, though made with an oath, (excepting\\nthe vow of chastity, religion, and beyond seas) but\\nthis is, upon giving for charity what they should\\nthink fit, for the benefit of the holy crusade.\\n10. Item. That if, during the said year they", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0138.jp2"}, "139": {"fulltext": "POPISH CHURCH. 129\\nshould happen, by sudden death or by the absence\\nof then- confessor, to die without confessing their\\nsins if they die hearty penitents and in the time\\nappointed by the church, had confessed and have not\\nbeen negligent or careless in confidence of this grace,\\nit is granted, that they should obtain the said free\\nand full indulgence and pardon of all their sins and\\ntheir corpse might be buried in ecclesiastical burying\\nplace, (if they did not die excommunicated,) notwith-\\nstanding the interdictum.\\n11. Likewise his holiness hath granted by his\\nparticular brief, to all the faithful Christians, that\\ntake the bull twice a year, that they might once\\nmore, during their lives, and once more at the point\\nof death, (besides what is said above,) be absolved\\nof all the sins, crimes, excesses of what nature\\nsoever, censures, sentences of excommunication,\\nthough comprised in the bull of the Lord^s supper,\\nand though the absolution of them be reserved to\\nhis holiness, (except the crime and oifence of heresy,)\\nand that they might twice more enjoy all the graces,\\nindulgences, faculties and pardons granted in this\\nbull.\\n12. And his holiness gives power and authority to\\nus Don Francis Anthony Ramirez de la Piscina,\\narchdeacon of Alcarraz, prebendary and canon of the\\nholy church of Toledo, primate of the Spains, of his\\nmajesty s council, apostolic, general commissary of\\nthe holy crusada, and all other graces in all the\\nkingdoms and dominions of Spain, to suspend (during\\nthe year of the pubHshing of this bull) all the graces,\\n17", "height": "3413", "width": "2135", "jp2-path": "antipoperyorhist00gavi_0139.jp2"}, "140": {"fulltext": "130 HISTORYOFTHE\\nindulgences, and faculties, granted to the said king-\\ndoms, dominions, isles, provinces, to whatever\\nchurches, monasteries, hospitals, brotherhoods, pious\\nplaces, and to particular persons, though the granting\\nof them did contain words contrary to this suspension.\\n1 3. Likewise he gives us power to reinforce and\\nmake good again the same graces and faculties, and\\nall others whatsoever and he gives us and our\\ndeputies, power to suspend the interdictum in what-\\never place this bull should be preached and likewise\\nto fix and determine the quantum of the contribution\\nthe people is to give for this bull, according to the\\nabilities and quality of persons.\\n14. And we the said apostolic general commissary\\nof the holy crusada, (in favor of this holy bull, by\\nthe apostolical authority granted to us, and that so\\nholy a word do not cease nor be hindered by any\\nother indulgence,) do suspend, during the year, all\\nthe graces, indulgences and faculties, of this or any\\nother kind, granted by his holiness, or by other popes\\nhis predecessors, or by the holy apostolical see, or by\\nhis authority, to all the kingdoms of his majesty, to\\nall churches, monasteries, hospitals and other pious\\nplaces, universities, brotherhoods, and secular per-\\nsons though the said graces and faculties be in\\nfavor of the building of St. Peter s church ta Rome,\\nor of any crusada, though all and every one of them\\nshould contain words contrary to this suspension\\nSo that, during the year, no person shall obtain, or\\nenjoy any other graces, indulgences or faculties\\nwhatsoever, nor can be published, except only the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0140.jp2"}, "141": {"fulltext": "POPISH CHURCH. 131\\nprivileges granted to the superiors of the mendicant\\norders, as to their friars.\\n15. And in favor of this bull, and by the said\\napostolical authority we declare, that all those that\\nwould take this bull, might obtain, and enjoy all the\\ngraces, faculties and indulgences, jubilees and par-\\ndons, which have been granted by our holy fathers,\\nPaul the Vth, and Urbannus the Vlllth, and by\\nother popes of happy memory, and by the holy\\napostolical see, or by its authority, mentioned and\\ncomprised in the said suspension, and which, by the\\napostolical commission, we reinforce and make good\\nagain and by the same authority do suspend the\\ninterdictum for eight days before and after publishing\\nthis bull, in any place whatsoever (as it is contained\\nin his holiness s brief) And we command that\\nevery body, that would take this bull, be obliged to\\nkeep by him the same which is here printed, signed\\nand sealed with our name and seal, and that other-\\nwise they cannot obtain, nor enjoy the benefit of the\\nsaid bull.\\n16. And whereas you (Peter de Zuloaga) have\\ngiven two reales de plata, which is the charity fixed\\nby us, and have taken this bull, and your name is\\nwritten in it, we do declare, that you have already\\nobtained, and are granted the said indulgences, and\\nthat you may enjoy and make use of them in the\\nabovementioned form. Given at Madrid, the\\neighteenth day of March, one thousand seven hun-\\ndred and eighteen.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0141.jp2"}, "142": {"fulltext": "132 HISTORY OP THE\\nForm of absolution, which, by virtue of this bull, may be given\\nto all those that take the bull once in their life time, and once\\nupon the point of death.\\nMisereatur tui Omnipotens Deus, c. By the\\nauthority of God and his holy apostles St. Peter and\\nSt. Paul, and our most holy father (N.) to you\\nespecially granted and to be committed, I absolve\\nyou from all censure of the greater or lesser excom-\\nmunication, suspension, interdictum, and from all\\nother censures and pains, or punishments, which\\nthey have incurred and deserved, though the absolu-\\ntion of them be reserved to the apostolic see, (as by\\nthe same is granted to you.) And I bring you again\\ninto the union and communion of the faithful Chris-\\ntians And also I absolve you from all the sins,\\ncrimes, and excesses, which you have now here\\nconfessed, and from those which you would confess,\\nif you did remember them, though they be so ex\\nceeding great, that the absolution of them be reserved\\nto the apostolical see and I do grant you free and\\nfull indulgence, and pardon of all your sins now and\\nwhenever confessed, forgotten, and out of your mind,\\nand of all the pains and punishments which you\\nwere obliged to endure for them in purgatory. In\\nthe name of the Father, of the Son, and of the Holy\\nGhost. Amen.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0142.jp2"}, "143": {"fulltext": "POPISH CHURCH. 133\\nBrief, or sum of the estations and indulgences of Rome, which\\nhis holiness grants to all those that would take and fulfil the\\ncontents of this bull.\\nThe first day in St. Sabine, free and full indulgence.\\nThursday in St. George, do.\\nFriday in St. John and St. Paul, do.\\nSaturday in St. Griffon, do.\\nFirst Sunday in Lent, in St. John St. Paul, do.\\nMonday in St. Peter ad Vincula, do.\\nTuesday in St. Anastasie, do.\\n*And this day every body takes a soul out of\\npurgatory.\\nWednesday in St. Mary, the greater, free and full\\nindulgence.\\nThursday in St. Laurence Panispema, do.\\nFriday in the saints, apostles, do.\\nSaturday in St. Peter, do.\\nSecond Sunday in lent, in St. Mary, of Na-\\nvicula, and St. Mary, the greater, do.\\nMonday in St. Clement, do.\\nTuesday in St. Balbine, do.\\nWednesday in St. Cicile, do.\\nThursday in St. Marytranstiber, do.\\nFriday in St. Vidal, do.\\nSaturday in St. Peter and St. Marcelin, do.\\n*And this day every body takes one soul out of\\npurgatory.\\nThird Sunday in lent in St. Laurence,\\nextra Muros, free and full indulgence.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0143.jp2"}, "144": {"fulltext": "134 HISTORYOPTHE\\n*And this day every body takes one soul out of\\npurgatory.\\nMonday in St. Mark, free and full indulgence.\\nTuesday in St. Potenciane, do.\\nWednesday in St. Sixte, do.\\nThursday in St. Cosme, and St. Damian,\\nthe image of our lady of Populi and\\nPacis, is shown. do.\\nFriday in St. Laurence in Lucina, do.\\nSaturday in St. Susane, and St. Mary of\\nthe angels.\\nFourth Sunday in lent in St. Crosse of\\nJerusalem, do.\\n*This day every body takes one soul out\\nof purgatory.\\nMonday in the 4-crowned free and full\\nindulgences.\\nTuesday in St. Laurence in Damascus, do.\\nWednesday in St. Peter, do.\\nThursday in St. Silvastre and in St. Mary\\nin the mountains. do.\\nFriday in St. Usebe, do.\\nSaturday in St. Nicholas in prison, do.\\nFifth Sunday in lent in St. Peter, do.\\nMonday in St. Crissone, free and full indulgence.\\nTuesday in St. Quirce, do.\\nWednesday in St Marcelle do.\\nThursday in St. Appollinaris do.\\nFriday in St. Estephan, do.\\n*This day every body takes one soul out\\ngurgatory.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0144.jp2"}, "145": {"fulltext": "POPISH CHURCH. 135\\nSaturday in St. John ante Portam Latinam, free and\\nfull indulgence.\\n*And this day every one takes a soul out\\npurgatory.\\nSixth Sunday in lent in St. John de Leteran,\\nfull and free indulgence.\\nMonday in St. Praxedis, do.\\nTuesday in St. Priske, do.\\nWednesday in St. Mary the greater do.\\nThursday in St. John de Leteran, do.\\nFriday in St. Crosse of Jerusalem, and in\\nSt. Mary of the angels, do.\\nSaturday in St. John de Leteran, do.\\nEaster Sunday in St. Mary the greater, do.\\nMonday in St. Peter. do.\\nTuesday in St. Paul, do.\\nWednesday in St. Laurence extra muros, do.\\n*This day every body takes a soul out of\\npurgatory.\\nThursday in the saints apostles, free and full in-\\ndulgence.\\nFriday in St. Mary Rotunda, do.\\nSaturday in St. John Deleteran, do.\\nSunday after Easter in St. Pancracy, do.\\nESTATIONS AFTER EASTER.\\nIn the greater litanies St. Mark s day in\\nSt. Peter. do.\\nAscension-day in St. Peter, do.\\nWhitesunday in St. John de Leteran, do.\\nMonday in St. Peter, do.\\nTuesday in St. Anastasie, do.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0145.jp2"}, "146": {"fulltext": "136 HISTORY OP THE\\nWednesday in St. Mary the greater, do.\\nThursday in St. Laurence, extra muros, do.\\n*This day every body takes a soul out of\\npurgatory.\\nFriday in the saints apostles, free and full indul-\\ngence.\\nSaturday in St. Peter, do.\\nESTATIONS IN ADVENT.\\nFirst Sunday in St. Mary the greater, do.\\nAnd in the same church all the holy days\\nof our lady, do.\\nSecond Sunday in St. Crosse of Jerusalem,\\nfree and full indulgence.\\nThe same day in St. Mary of the angels, do.\\nThird Sunday in St. Peter, do.\\nWednesday of the four rogations, in St.\\nMary the greater,\\nFriday in the saints apostles, do.\\nSaturday in St. Peter, do.\\nFourth Sunday in the saints apostles, do.\\nCHRISTMAS NIGHT.\\nAt the first mass in St. Mary the greater,\\nin the Manger s chapel, do.\\nAt the second mass St. Anast^sie, do.\\nCHRISTMAS DAY.\\nAt the third mass in St. Mary the greater do.\\nMonday in St. Mary Rotunda, do.\\nTuesday in St. Mary the greater, do.\\nThe innocent s day in St. Paul, do.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0146.jp2"}, "147": {"fulltext": "POPISH CHURCH. 137\\nThe circumcision of Christ in St. Mary Transtiber,\\nThe Epiphany in St. Peter, do.\\nDominica in Septuag. in St. Laurence, extra muros,\\n*This day every body takes a soul out of\\npurgatory.\\nDominica in Sexag. in St. Paul, free and\\nfull indulgence.\\nDominica in Quinquag. in St. Peter, do.\\nAnd because every day in the year, there is esta-\\ntions at Rome, with great indulgences, therefore it is\\ngranted to all those that take this bull, the same\\nindulgences and pardons every day which are granted\\nat Rome.\\nDon Francis Anthony Ramiret, de la Pisoina.\\nExplanation of this bull, and remark upon it.\\nBULL OF CRUSADE.\\nA pope s brief, granting the sign of the cross to\\nthose that take it. All that a foreigner can learn in\\nthe dictionaries, as to this word, is the above account\\ntherefore I ought to tell you that are foreigners, that\\nthe word crusada was a grant of the cross i. e. that\\nwhen the king of Spain makes war against the\\nTurks and infidels, his coat of arms, and the motto of\\nhis colors, is the cross, by which all the soldiers\\nunderstand such a war is an holy war, and that the\\narmy of the king, having in its standard the sign of\\nthe cross, hath a great advantage over the enemy\\nfor, as they do believe, if they die in such a war,\\ntheir souls go straight to heaven and to confirm\\nthem in this opinion, the pope grants them this bull,\\nIS", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0147.jp2"}, "148": {"fulltext": "138 HISTORYOFTHE\\nsigned with the sign of the cross, so many indulgences\\nas you have read in it.\\nAgain, crus, or cross, is the only distinguishing\\ncharacter of those that follow the colors of Jesus\\nChrist, from whence crusada is derived, that is to say,\\na brief of indulgences and privileges of the cross\\ngranted to all those that serve in the war for the\\ndefence of the christian faith against all its enemies\\nwhatsoever.\\nThis bull is granted by the pope every year to the\\nking of Spain, and all his subjects, by which the king\\nincreases his treasure, and the pope takes no small\\nshare of it. The excessive sums of money, which\\nthe bull brings in to the king and pope, every body\\nmay easily Imow, by the account I am going to give\\nof it.\\nIt is an inviolable custom in Spain, every year,\\nafter Christmas, to have this bull published in every\\ncity, town and borough, which is always done in the\\nfollowing manner\\nThe general commissary of the holy crusada most\\ncommonly resides at Madrid, from whence he sends\\nto his deputies in every kingdom or province, the\\nprinted bulls they want in their respective jurisdic-\\ntions. This bull being published at Madrid by the\\ngeneral commissary or his deputy, which is always\\ndone by a famous preacher, after the gospel is sung\\nin the high mass, and in a sermon which he preaches\\nupon this subject. After this is done at Madrid,\\n(I say,) all the deputies of the holy crusada send from\\nthe capital city, where they reside, friars with a", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0148.jp2"}, "149": {"fulltext": "POPISH CHURCH. 1 39\\npetit commissary to every town and village, to\\npreach and publish the bull. Every preacher has\\nhis own circuit, and a certain number of towns and\\nvillages to publish it in, and making use of the\\nprivileges mentioned in the bull, he in his sermon\\npersuades the people that nobody can be saved that\\nyear without it, which they do and say every year\\nagain.\\nThe petit commissary, for his trouble, has half a\\nreal of eight, i. e. two and fourpence a day and the\\npreacher, according to the extent of the circuit, has\\ntwenty or thirty crowns for the whole journey, and\\nboth are well entertained in every place.\\nEvery soul from seven years of age and upwards,\\nis obliged to take a bull, and pay two reals of plate,\\ni. e. thirteen pence three farthings of this money\\nand one part out of three of the living persons take\\ntwo or three, according to their families and abilities.\\nThe regular priests are obliged to take three times\\nevery year the bull, for which they pay two reals of\\nplate In the beginning of lent another which they\\ncall, bull of lacticinous, i. e. bull to eat eggs, and\\nthings of milk, without which they cannot And\\nanother in the holy week. For the bull of lacticinous\\nthey pay four and ninepence, and the same for the\\nbull of the holy week the friars and nuns do the\\nsame. Now, if you consider the number of ecclesi-\\nastics and nuns and all the living souls from seven\\nyears of age and upwards, you may easily know\\nwhat vast sums of money the king gets in his\\ndominions by this yearly brief, of which the third\\npart or better goes to Rome one way or other.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0149.jp2"}, "150": {"fulltext": "140 HtS TORY Ot THE\\nAdd to this the bull of the dead. This is another\\nsort of bull for the pope grants in it pardon of sinSy\\nand salvation to them who, before they die, or after\\ntheir death, their relations for them take this bull of\\ndefunctorum. The custom of taking this bull is\\nbecome a law, and a very rigorous law in their\\nchurch for nobody can be buried, either in the\\nchurch, or in the church-yard, without having this\\nbull upon their breasts, which (as they say) is a token\\nand signal that they were Christians in their lives,\\nand after death they are in the way of salvation.\\nSo many poor people, either beggars or strangers,\\nor those that die in the hospitals, could not be buried\\nwithout the help of the well-disposed people, who\\nbestow their charities for the use of taking bulls of\\nthe dead, that the poor destitute people might have\\nthe benefit of a consecrated burying-place. The sum\\nfor this bull is two reals of plate, and whatever\\nmoney is gathered together in the whole year goes\\nto the Pope, or (as they say) to the treasure of the\\nchurch. Now I leave to every body s consideration,\\nhow many persons die in a year, in so vast dominions\\nas those of the king of Spain, by which, in this point,\\nthe Pope s benefit, or the treasure of the church, may\\nbe nearly known.\\nstupid, blind, ignorant people Of what use or\\nbenefit is this bull after death Hear what St. John\\ntells you, Happy are they that die in the Lord. It\\nis certain that all those that die in the grace of the\\nLord, heartily penitent, and sorry for their sins, go\\nimmediately to enjoy the ravishing pleasures of", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0150.jp2"}, "151": {"fulltext": "POPISH CHURCH. 141\\neternal life and those that die in sin, go to suffer\\nforever in the dark place of torment. And this\\nhappens to our souls the very instant of their separa-\\ntion from their bodies. Let every body make use of\\ntheir natural reason, and read impartially the Scrip-\\nture, and he will find it to be so, or else he will\\nbelieve it to be so. Then if it is so, they ought to\\nconsider, that when they take this bull (which is\\ncommonly a little before they carry the corpse) into\\nthe church, the judgment of God, as to the soul, is\\nover, (for in the twinkling of an eye he may lay the\\ncharges and pass the sentence) at that time the soul\\nis either in heaven, or hell. What then doth the bull\\nsignify to them But of this I shall speak in another\\nplace. And now I come to the explanation of the\\nbull, and the remarks upon it.\\nThis bull I am speaking of was granted five years\\nago to the faithful people of Spain, by the late pope,\\nand which a gentleman of the army took accidentally\\nfrom a master of a ship out of Biscay, whose name\\nis Peter de Zoloaga, as it is signed by himself in the\\nsame bull, and may be seen at the publishers. I\\nhave said already that a bull is every year granted\\nto the king of Spain, by the pope in being, who either\\nfor the sake of money, or for fear, doth not scruple\\nat all to grant quite contrary bulls, to two kings at\\nthe same time reigning in Spain. Now I crave leave\\nto vmdicate my present saying.\\nWhen the present king of Spain, Philip the Vth,\\nwent there and was crowned, both the arms spiritual\\nand temporal, representatives of the whole nation.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0151.jp2"}, "152": {"fulltext": "142 HISTORYOFTHE\\n(as in these kingdoms, the house of lords and com-\\nmons,) gave him the oath of fidelity, acknowledging\\nhim for their lawful sovereign And when this was\\ndone, pope Clement Xlth did confirm it, nay, his\\nhoUness gave him the investiture of Naples, which is\\nthe seaUng up all the titles and rights belonging to a\\nlawful king, and after this he granted him the bull\\nof crusade, by which he acknowledged him king,\\nand gave him help to defend himself and his domin-\\nions against all the enemies of Christianity, and all\\nenemies whatsoever. Every body knows that this\\npope was for the interests of the house of Bourbon,\\nrather than the house of Austria and so no wonder,\\nif he did not lose any time in settling the crown and\\nall the right upon Philip of Bourbon, rather than\\nupon Charles the Hid, the present emperor of Ger-\\nmany.\\nThis last, thinking that the right to the crown of\\nSpain belonged to him, of which I shall not talk,\\nbegun the war against Philip, supported by the\\nHeretics (as the Spaniards call the English,) and\\nbeing proclaimed at Madrid, and at Saragossa, he\\napplied to the pope to be confirmed king, and to get\\nboth the investiture of Naples, and the bull of the\\nholy crusade. As to the investiture of Naples, I\\nleave it to the history written upon the late war\\nBut as to the bull, the pope granted it to him, giving\\nhim all the titles he gave to Philip. At the same\\ntime there were two kings, and two bulls, and one\\npope, and one people. The divines met together to\\nexamine this point, viz Whether the same people,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0152.jp2"}, "153": {"fulltext": "POPISH CHURCH. 143\\nhaving given their oath of fidelity to Philip, and\\ntaken the bull granted to him, were obliged to\\nacknowledge Charles as a king, and take the bull\\ngranted to him.\\nThe divines for Philip were of opinion that the\\npope could not annul the oath, nor dispense with the\\noath taken by the whole nation, and that the people\\nwere obliged in conscience not to take any other bull\\nthan that granted to Philip and their reason was,\\nthat the pope was forced by the imperial army to do\\nit and that his holiness did it out of fear, and to\\nprevent the ruin of the church, which then was\\nthreatened.\\nThe divines for Charles did allege the pope s\\ninfallibility, and that every christian is obliged in\\nconscience to follow the last declaration of the pope,\\nand blindly to obey it, without inquiring into the\\nreasons that did move the pope to it. And the same\\ndispute was about the presentation of bishops, for\\nthere was at the same time a bishoprick vacant, and\\nCharles having appointed one, and Philip another,\\nthe pope confirmed them both, and both of them were\\nconsecrated. From this it appears that the pope\\nmakes no scruple at all in granting two bulls to two\\nkings at the same time, and to embroil with them\\nthe whole nation which he did not out of fear, nor\\nto prevent the ruin of the church, but of self-interest,\\nand to secure his revenue both ways, and on both\\nsides.\\nBut, reader, be not surprised at this for this pope\\nI am speaking of, was so ambitious, and of so", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0153.jp2"}, "154": {"fulltext": "144 HISTORY OF THE\\nhaughty a temper, that he did not care what means\\nhe made use of, either to please his temper, or to\\nquench the thirst of his ambition. I say, he was of\\nso haughty a temper, that he never suffered his\\ndecrees to he contradicted or disputed, though they\\nwere against both human and divine laws. To clear\\nthis, I Avill give an account of an instance in a case\\nwhich happened in his pontificate\\nI was in Lisbon ten years ago, and a Spanish\\ngentleman whose surname was Gonzalez, came to\\nlodge in the same house where I was for a while\\nbefore and as we, after supper, were talking of the\\npope s supremacy and power, he told me that he\\nhimself was a living witness of the pope s authority\\non oath and asking him how he gave the follow-\\ning account.\\nI was born in Granade, said he, of honest and rich,\\nthough not noble parents, who gave me the best\\neducation they could in that city. I was not twenty\\nyears of age when my father and mother died, both\\nwithin the space of six months. They left me all\\nthey had in the world, recommending to me in their\\ntestament, to take care of my sister Dorothea, and ta\\nprovide for her. She was the only sister I had, and\\nat that time in the eighteenth year of her age. From\\nour youth we had tenderly loved one another and\\nupon her account, quitting my studies, I gave myself\\nup to her company. This tender brotherly love\\nproduced in my heart at last another sort of love for\\nhcT and though I never showed her my passion, I\\nwas a sufferer by it. I was ashamed within myself", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0154.jp2"}, "155": {"fulltext": "POPISH CHURCH. 145\\nto see that I could not master nor overcome this\\nirregular inclination and percieving that the per-\\nsisting in it would prove the ruin of my soul, and\\nmy sister s too, I finally resolved to quit the country\\nfor a while, to see whether I could dissipate this\\npassion, and banish out of my heart this burning and\\nconsuming fire and after having settled my affairs,\\nand put my sister under the care of an aunt, I took\\nmy leave of her, who being surprised at this unex-\\npected news, she upon her knees begged me to tell\\nthe reason that moved me to quit the country and\\nafter telling her that I had no reason, but only a\\nmind and desire to travel two or three years, and\\nthat I begged of her not to marry any person in the\\nworld, until my return home, I left her and went to\\nRome. By letters of recommendation, by money,\\nand my careful comportment, I got myself in a little\\ntime into the favor and house of cardinal A. I. Two\\nyears I spent in his service at my own expense, and\\nhis kindness to me was so exceeding^ great, that I\\nwas not only his companion, but his fovorite and\\nconfidant. All this while, I was so raving and in so\\ndeep a melancholy, that his eminence pressed upon\\nme to tell him the reason. I told him that my dis-\\ntemper had no remedy but he still insisted the more\\nto know my distemper. At last, I told him the love\\nI had for my sister, and that it bemg impossible she\\nshould be my wife, my distemper had no remedy.\\nTo this he said nothing, but the day following went\\nto the sacred palace, and meeting in the pope s anti-\\nchamber cardinal P. I., he asked him whether the\\n19", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0155.jp2"}, "156": {"fulltext": "146 HISTORYOFTHE\\npope could dispense with the natural and divine\\nimpediment between brother and sister to be married\\nand as cardinal P. I. said that the pope could not,\\nmy protector began a loud and bitter dispute with\\nhim, alleging reasons by which the pope could do it.\\nThe pope, hearing the noise, came out of his chamber,\\nand asked what was the matter He was told it,\\nand flying into an uncommon passion, said the pope\\nmay do every thing, I do dispense with it, and left\\nthem with these words. The protector took testi-\\nmony of the Pope s declaration, and went to the\\ndatary and drew a public instrument of the dispensa-\\ntion, and coming home, gave it to me, and said,\\nthough I shall be deprived of your good services and\\ncompany, I am very glad that I serve you in this to\\nyour heart s desire and satisfaction. Take this dis-\\npensation, and go whenever you please to marry\\nyour sister. I left Rome, and came home, and after\\nI had rested from the fatigue of so long a journey, I\\nwent to present the dispensation to the bishop and\\nto get his license but he told me that he could not\\nreceive the dispensation, nor give such a license I\\nacquainted my protector with this, and immediately\\nan excommimication was despatched against the\\nbishop, for having disobeyed the pope, and com-\\nmanding him to pay a thousand pistoles for the\\ntreasure of the church, and to marry me himself so\\nI was married by the bishop, and at this time I have\\nfive children by my wife and sister.\\nFrom these accounts, christian reader, you may\\njudge of that popes temper and ambition, and you", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0156.jp2"}, "157": {"fulltext": "POPISH CHURCH. 147\\nmay likewise think of the rest as you may see it in\\nthe following discourse.\\nThe title, head or direction of this bull is, to all\\nthe faithful christians, in the kingdoms and dominions\\nof Spain, who should help, or serve in the war,\\nwhich the king makes against Turks, Infidels, and\\nall the enemies of the holy Catholic faith; or to\\nthose that should contribute, and pray for the union\\namong the christian princes, and for the victory over\\nthe enemies of Christianity.\\nThe Roman Catholics, with the Pope, say and\\nfirmly believe (I speak of the generality) that no man\\ncan be saved out of their communion and so they\\nreckon enemies of their faith all those that are of a\\ndifferent opinion and we may be sure that the\\nProtestants or heretics (as they call them) are their\\nirreconcilable enemies.\\nThey pray publicly for the extirpation of the\\nheretics, Turks, and Infidels in the mass and they\\ndo really believe, they are bound in conscience to\\nmake use of all sorts of means, let them be ever so\\nbase, inhuman, and barbarous, for the murdering of\\nthem. This is the doctrine of the church of Rome,\\nwhich the priests and confessors do take care to sow\\nin the Roman Catholics and by their advice, the\\nhatred, malice, and aversion is raised to a great height\\nagainst the heretics, as you shall know by the follow-\\ning instances.\\nFirst, in the last war between Charles the Hid,\\nand Philip the Vth, the Protestants confederate with\\nCharles did suffer very much by the country people.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0157.jp2"}, "158": {"fulltext": "148 HISTORY OF THE\\nThose encouraged by the priests and confessors of\\nPhiUp s part, thinking that if any Christian could kill\\na heretic, he should do God service, did murder in\\nprivate many soldiers both English and Dutch. I\\nsaw, and I do speak now before God and the world,\\nin a town called Ficentes de Ebro, several arms and\\nlegs out of the ground in the field, and inquiring the\\nreason why those corpses were buried in the field (a\\nthing indeed not unusual there) I was answered, that\\nthose were the corpses of some English heretics,\\nmurdered by the patrons or land-lords, who had\\nkilled them to show their zeal for their religion, and\\nan old maxim among them De los Enemigos los\\nmenos let us have as few enemies as we can.\\nFourteen English private men were killed the night\\nbefore in their beds, and buried in the field, and I\\nmyself reckoned all of them and I suppose many\\nothers were murdered, whom I did not see, though I\\nheard of it.\\nThe murderers make no scruple of it, but out of\\nbravery, and zeal for their religion, tell it to the father\\nconfessor, not as a sin, but as a famous action done\\nby them in favor of their faith. So great is the\\nhatred and aversion the Catholics have against the\\nProtestants and enemies of their religion. We could\\nconfirm the truth of this proposition with the cruelty\\nof the late king of France against the poor Hugono-\\ntes, whom we call now refugees. This is well known\\nto every body, therefore I leave Lewis and his coun-\\ncellors, where they are in the other world, where it is\\nto be feared they endure more torments than the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0158.jp2"}, "159": {"fulltext": "P O P I S H C H U R C H. 149\\nbanished refugees in this present one. So to con-\\nclude what I have to say upon the head or title of\\nthis bull, I may positively affirm that the pope s\\ndesign in granting it, is, first, out of interest secondly,\\nto encourage the common people to make war, and\\nto root up all the people that are not of his commu-\\nnion or to increase this way, if he can, his revenues,\\nor the treasure of the church.\\nI come now to the beginning of the bull, where\\nthe pope or his subdelegate, deputy, or general\\ncommissary, doth ground the granting of it in that\\npassage of the prophet Joel, chap, iii, v. 18. expressed\\nin these words That he saw for the comfort of all,\\na mystical fountain come out from God in his\\nhouse, (or as it is in Spanish in the original bull)\\nfrom God and from the Lord^s house, which did\\nwater and wash the sins of that people.\\nThe reflections which may be made upon this text,\\nI leave to our divines, whose learning I do equally\\ncovet and respect I only say, that in the Latin Bible\\nI have found the text thus Et fons e domo Jehovce\\nprodibit, qui irrigabit vallem cedrorum Lectissima-\\nrum. And in our English translation And a foun-\\ntain shall come forth of the house of the Lord, and\\nshall water the valley of Shittem. Now I leave the\\nlearned man to make his reflections, and I proceed to\\nthe application.\\nSeeing then our most holy father (so goes on)\\nClement the Xlth, for the zeal of the Catholic king,\\nfor the defence of our holy faith, to help him in this\\nholy enterprise, doth grant him this bull, by which", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0159.jp2"}, "160": {"fulltext": "150 HISTORYOPTHE\\nhis holiness openeth the springs of the blood of\\nChrist and the treasure of his inestimable merits,\\nand with it encourageth all the Christians to the\\nassistance of this midertaking.\\nI said before that the pope grants every year snch\\na bull as this for the same purpose so every year he\\nopeneth the springs of Christ s blood. heaven\\nwhat is man that thou shouldst magnify him Or\\nrather, what is this man that he should magnify\\nhimself, taking upon him the title of most holy father,\\nand that of his holiness A man (really a man) for\\nit is certain that this man and many others of his\\npredecessors, had several b s. This man (I say)\\nto take upon himself the power of opening the springs\\nof Christ, and this every year Who will not be\\nsurprised at his assurance, and at his highest provo-\\ncation of the Lord and his Christ\\nFor my part, I really believe that he openeth the\\nsprings of the blood of Christ, and openeth afresh\\nthose wounds of our Redeemer, not only every year,\\nbut every day without ceasing. This I do believe,\\nbut not as they believe it and if their doctrine be\\ntrue among themselves, by course they must agree\\nwith me in this saying, that the pope doth crucify\\nafresh our Saviour Christ without ceasing. In the\\ntreatise of vices and sins, the Romish divines propose\\na question utrum, or whether a man that takes\\nupon himself one of God s attributes, be a blasphe-\\nmous man, and whether such a man by his sins can\\nkill God and Christ, or not As to the first part of\\nthe question, they all do agree that such a man is a", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0160.jp2"}, "161": {"fulltext": "POPISH CHURCH. 151\\nblasphemous man. As to the second part, some are\\nof an opinion that such an expression, of killing God,\\nhas no room in the question. But the greater part\\nof scholastic and moral authors do admit the expres-\\nsion, and say such a man cannot kill God effectively,\\nbut that he doth it affectively that is to say, that\\nwillingly taking upon himself an attribute of God,\\nand acting against his laws, he doth affront and\\noffend in the highest degree that supreme lawgiver\\nand by taking on himself the office of a high priest,\\nthe power of forgiving sins, which only belong to our\\nSaviour Jesus, he affectively offends, and openeth\\nafresh his wounds and the springs of his blood and\\nif it were possible for us to see him face to face,\\nwhom no man living hath seen yet as we see him\\nthrough a glass now, we should find his high indig-\\nnation against such a man. But he must appear\\nbefore the dreadful tribunal of our God, and be judged\\nby him according to his deeds he shall have the\\nsame judgment with the anti-christ, for though we\\ncannot prove by the Scripture that he is the anti-\\nchrist, notwithstanding we may defy anti-christ him-\\nself whoever he be, and whenever he comes, to do\\nworse and more wicked things than the pope doth.\\n0, what a fearful thing is it to fall mto the hands of\\na living God Now I come to the articles of the bull\\nand first of all,\\n1. His holiness grants a free and full indulgence\\nand pardon of all their sins to those who, upon their\\nown expenses, go to or serve personally in the war\\nagainst the enemies of the Roman Catholic faith but", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0161.jp2"}, "162": {"fulltext": "152 HISTORY OP THE\\nthis must be understood if they continue in the army\\nthe whole year so the next year they are obUged\\nto take this bull, and to continue in the same service,\\nif they will obtain the same indulgence and pardon,\\nand so on all their life time, for if they quit the service,\\nthey cannot enjoy this^ benefit, therefore, for sake of\\nthis imaginary pardon, they continue in it till they\\ndie, for otherwise there is no pardon of sins.\\nLet us observe another thing in this article. The\\nsame indulgence and pardon is granted to those that\\ndie in the army, or going to the army before the ex-\\npedition, or before the end of the year but this\\nmust be understood also, if they die with perfect\\ncontrition of their sins or if they do confess them\\nby mouth, or if they cannot, if they have a hearty de-\\nsire to confess them. As to the first condition, if they\\ndie with perfect contrition, no Roman or Protestant\\ndivine will deny that God will forgive such a man s\\nsins, and receive him into his everlasting favor, so Xo\\nsuch a man, a free and full indulgence and pardon is\\nof no use for without it, he is sure to obtain God s\\nmercy and forgiveness.\\nAs to the second condition, or if they do confess\\nthem by mouth, or have a hearty desire to do it if\\na man want a hearty repentance, or is not heartily\\npenitent and contrite, what can this condition of con-\\nfessing by mouth, or having a hearty desire for it,\\nprofit such a man s soul It being certain that a\\nman by his open confession may deceive the confes-\\nsor and his own soul, but he cannot deceive God\\nAlmighty, who is the only searcher of our hearts. And", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0162.jp2"}, "163": {"fulltext": "POPlSHCHURCa* 153\\nif the Catholics will say to this, that open confession\\nis a sign of repentance, we may answer them, thdt\\namong the Protestants it is so, for being not obliged\\nto do it, nor by the laws of God, nor by those of the\\nchurch, when they do it, it is in all human probability,\\na sure sign of repentance but among the Roman\\nCatholics, this is no argument of repentance, for very\\noften their lips are near the Lord, but their hearts\\nvery far off.\\nHow can we suppose that an habitual sinner, that\\nto fulfil the precepts of their church, confesses once a\\nyear and after it, the very same day, falls again\\ninto the same course of life how can we presume, I\\nsay, that the open confession of such a man is a sign\\nof repentance And if the Roman Catholics reply to\\nthis, that the case of this first article is quite different,\\nbeing only for those that die in the war with true\\ncontrition and repentance, or open confession, or\\nhearty desire of it I say that in this case it is the\\nsame as in others. For whenever and wherever a\\nman dies truly penitent and heartily sorry for his sin,\\nsuch a man, without this bull and its indulgences and\\npardons, is forgiven by God, who hath promised his\\nholy spirit to all those that ask it and on the 6ther\\nside, if a man dies without repentance, though he\\nconfesseth his sins, he cannot obtain pardon and\\nforgiveness from God, and in such a case the pope^s\\nindulgences and pardons cannot free that man from\\nthe punishment his impenitent heart hath deserved.\\nObserve likewise, that to all those warriors against\\nthe enemies of the Romish faith, the pope grants the\\nSO", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0163.jp2"}, "164": {"fulltext": "154 HISTORY OF THE\\nsame indulgences which he grants to those, that go-\\nto the conquest of the holy land, in the year of jubilee.\\nThe Roman Catholics ought to consider, that the\\ngreatest favor we can expect from God Almighty, is\\nonly the pardon of our sins, for his grace and ever-\\nlasting glory do follow after it. Then if the pope\\ngrants them free, full and general pardon of their\\nsins in this bull, what need have they of the par-\\ndons and indulgences, granted to those that go to\\nthe conquest of the holy land, and in the year of\\njubilee\\nBut because few are acquainted with the nature\\nof such indulgences and graces granted in the year\\nof jubilee, I must crave leave from the learned\\npeople to say what I know in this matter. I will\\nnot trouble the public with the catalogue of the\\npope s bulls, but I cannot pass by one article con-\\ntained in one of these bulls, which may be found in\\nsome libraries of curious gentlemen and learned\\ndivines of our church, and especially in the earl of\\nSunderland s library, which is directed to the Roman\\nCatholics of England in these words Filii mei date\\nmihi cor da vestra, et hoc sufficit vobis My children\\ngive me your hearts, and this is sufficient. So by\\nthis, they may swear and curse, steal and murder,\\nand commit most heinous crimes if they keep their\\nhearjts for the pope, that is enough to be saved.\\nObserve this doctrine, and I leave it to you, reader,\\nwhether such an opinion is according to God s will,\\nnay, to natural reason, or not\\nThe article of the bull for the year of jubilee doth", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0164.jp2"}, "165": {"fulltext": "POPISH CHURCH. 155\\ncontain these words If any christian, and profes-\\nsor of our Catholic faith, going to the holy land,\\nto th\u00e2\u0082\u00ac war against the Turks and Infidels, or in\\nthe year of jubilee to our city of Rome, should\\nhappen to die in the way, we declare that his soul\\ngoes straightway to heaven.\\nThe preachers of the holy crusade, in their circuits,\\nare careful in specifying in their sermons, all these\\ngraces and indulgences, to encourage the people,\\n-either to go to the war or to make more bulls than\\none. With this crowd of litanies and pardons, the\\npope blinds the common people, and increases his\\ntreasure.\\nIn this same first article of our present bull, it is\\nsaid, that the same graces and indulgences are\\ngranted to all those, who, though they do not go\\npersonally, should send another upon their own\\nexpenses and that if he be a cardinal, primate,\\npatriarch, archbishop, bishop, son of a king, prince,\\nduke, marquis, or earl, he must send ten, or at least\\nfour soldiers, and the rest of the people one, or one\\nbetween ten.\\nObserve now, that according to the rules of their\\nmorality, no man can merit, by any involuntary\\naction because, as they say, he is compelld and\\nforced to it. How can, then, this noble people merit,\\nor obtain such graces and indulgences, when they do\\nnot act voluntarily for if we mind the pope s ex-\\npression, he compels and forces them to send ten\\nsoldiers, or at least four. They have no liberty to\\nthe contrary, and consequently they cannot merit by\\nit.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0165.jp2"}, "166": {"fulltext": "156 HISTORYOFTHE\\nThe Second Article of this Bull.\\nThe pope compriseth in this command of sending\\none soldier, chapters, parish churches, convents of\\nfriars, and monasteries of nuns, without excepting\\nthe mendicant orders but the pope in this doth favor\\nthe ecclesiastical persons more than the laity, for as\\nto the laity, he says, that three or four may join\\ntogether, and send one soldier and as to the ecclesi-\\nastical persons, he enlarges this to ten persons, that\\nif between them, ten do send one soldier, they all,\\nand the person sent by them, obtain the said graces.\\nI do believe there is a great injustice done to the\\nlaity for these have families to maintain, and the\\necclesiastics have not, and the greatest part of the\\nriches are in their hands. This I can aver, that I\\nread in the chronicles of the Franciscan order, written\\nby Fr. Anthony Perez, of the same order, where^ ex-\\ntolling and praising the providence of God upon the\\nFranciscan friars, he says, that the general of St.\\nFrancis s order doth rule and govern continually\\n600,000 friars in Christendom, who having nothing\\nto live upon, God takes care of them, and all are well\\nclothed and maintained. There are in the Roman\\nCatholic religion seventy different orders, governed\\nby seventy regular generals, who, after six years of\\ncommand, are made either bishops or cardinals. I\\nsay this by the by, to let the public know the great\\nnumber of priests and friars, idle and needless people\\nin that religion for if in one order only there are\\n600,000 friars, how many shall be found in seventy", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0166.jp2"}, "167": {"fulltext": "POPISH CHUBCH. 157\\ndifferent orders I am sure if the pope would com-\\nmand the fiftieth part of them to go to this holy war,\\nthe laity would be relieved, the king would have a\\ngreat deal more powerful army, and his dominions\\nwould not be so much embroiled with divisions, nor\\nso full of vice and debauchery, as they are now.\\nThe Third Article.\\nIt is lawful for the priests and friars to go to this\\nwar to preach the word of God in it, or serve, or help\\nin it, without incurring irregularity. They do preach\\nand encourage the soldiers to kill the enemies of their\\nreligion, and to make use of whatever means they\\ncan for it for in so doing there is no sin, but a great\\nservice done to God.\\nOut of this war if a priest strike another and there\\nis mutilation, or if he encourage another to revenge\\nor murder, he incurs irregularity, and he cannot\\nperform any ecclesiastical or divine service, till he is\\nabsolved by the pope, or his deputy But in the war\\nagainst the enemies of their religion, nay, out of the\\nwar they advise them to murder them, as I have\\nsaid before, and this without incurring irregularity.\\nblindness of heart He endeth this article by\\nexcusing the soldiers from fasting when they are in\\nthe army, but not when they are out of it a strange\\nthing that a man should command more than God.\\nOur Saviour Jesus Christ commands us to fast from\\nsin, not from meat but more of this in another\\narticle.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0167.jp2"}, "168": {"fulltext": "158 HISTORY or THE\\nThe Fourth Article.\\nIn this article the pope compriseth all the people,\\nand puts them upon double charges and expenses,\\nfor besides the contribution for a soldier, every body\\nmust take the bull if he will obtain the said graces,\\nand must give two reals of plate, i. e. thirteen pence\\nhalf penny. This is a bitter and hard thing for the\\npeople but see how the pope sweetens it. I grant,\\nbesides the said graces, to all those who should take\\nthis bull and give the charity undermentioned, that\\neven in the time of suspension Of divine and ecclesi-\\nastical service, they may hear and say mass, and\\nother devotions, c. Charity must be voluntary to\\nbe acceptable to God How then can he call it\\ncharity, when the people must pay for the bull, or\\nsome of their goods shall be sold And not only\\nthis, but that their corpse cannot be buried in sacred\\nground without it, as is expressed in the fifth article.\\nThe Sixth Article.\\nThe pope doth excuse all that take this bull not\\nonly from fasting, but he gives them license to eat\\nflesh in lent by the consent of both physicians spirit-\\nual and temporal. This is, if a man is sick, he must\\nconsult the physician, whether he may eat flesh or\\nnot and if the physician gives his consent, he must\\nask his father-confessor s consent too, to eat flesh ill\\nlent and other days of ecclesiastical prohibition.\\nOnly a stupid man will not find out the trick of this\\ngranting, for in the first place, necessitas caret lege", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0168.jp2"}, "169": {"fulltext": "POPISH CHURCH. 159\\nnecessity knows no law If a man is sick, he is\\nexcused by the law of God, nay, by the law of nature\\nfrom hurtful things, nay, he is obliged in conscience to\\npreserve his health by using all sorts of lawful means.\\nThis is a maxim received among the Romans, as\\nwell as among us. What occasion is there then of\\nthe pope s and both physicians license to do such a\\nthing Or if there is such a power in the bull, why\\ndoth not the pope grant them license absolutely,\\nwithout asking consent of both physicians We\\nmay conclude that such people must be blindly\\nsuperstitious, or deeply ignorant.\\nBut this great privilege must be understood only\\nfor the laity, not for the secular, nor regular priests,\\nexcept the cardinals, who are not mentioned here,\\nthe knights of the military order, and those that are\\nsixty years of age and above. But the priests and\\nfriars (notwithstanding this express prohibition) if\\nthey have a mind, evade it on pretence of many\\nlight distempers, of the assiduity of their studies, or\\nexercise of preaching the lent s sermons and by\\nthese and other, as they think, weighty reasons, they\\nget a license to eat flesh in lent. So we see, that\\nthey will preach to the people obedience to all the\\ncommandments of the pope, and they do disobey\\nthem they preach so, because they have private\\nends and interests in so doing but they do not\\nobserve them themselves, because they are against\\ntheir inclinations, and without any profit, and so\\nadvising the people to mind them, they do not mind\\nthem themselves.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0169.jp2"}, "170": {"fulltext": "160 HISTORY OF THE\\nThe Seventh and Eighth Jlrticles.\\nTo the same, the pope grants fifteen years, ancf\\nfifteen quarantains of pardon, and all the penances\\nnot yet performed by them, c. Observe the igno-\\nranee of that people the pope grants them f^teen\\nyears and fifteen quarantains oi pardon by this bull,\\nand they are so infatuated that they take it every\\nyear indeed they cannot desire more than the free\\nand general pardon of sins and if they obtain it by\\none bull for fifteen years, and fifteen quarantains^\\nwhat need or occasion have they for a yearly bull^\\nPerhaps some are so stuped as to think to heap up\\npardons during this life for the next world, or to\\nleave them to their children and relations but\\nobserve, likewise, that to obtain this, they must fast\\nfor devotion s sake some days not prohibited by the\\nchurch. They really believe, that keeping them-\\nselves within the rules of ecclesiastical fasting, they\\nmerit a great deal but God knows, for as they say,\\nthe merit is grounded in the mortification of the\\nbody, and by this rule, I will convince them that\\nthey cannot merit at all.\\nFor let us know how they fast, and what, and\\nhow they eat Now I will give a true account of\\ntheir fasting in general the rules which must be\\nobserved in a right fasting are these In the morning,\\nit is allowed by all the casuistical authors, to drink\\nwhatever a body has a mind for, and eat an ounce\\ndf bread, which they call parva materia, a small\\nmatter. And as for the drink, they follow the pope s", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0170.jp2"}, "171": {"fulltext": "POPISH CHURCH. 161\\ndeclaration concerning chocolate. Give me leave to\\nacquaint you with the case.\\nWhen the chocolate begun to be introduced, the\\nJesuits opinion was, that being a great nourishment,\\nit could not be drunk without breaking fast but the\\nlovers of it proposing the case to the pope, he\\nordered to be brought to him all the ingredients of\\nwhich the chocolate is made, which being accordingly\\ndone, the pope drank a cup, and decided the dispute,\\n^B^ym^ypotusnonfrangitjejuniurn: Liquid doth\\nnot break fasting, which declaration is a maxim put\\ninto all their moral sums and by it every body\\nmay lawfully drink as many cups as he pleases and\\neat an ounce of bread, as a small matter in the\\nmorning and by the same rule any body may drink\\na bottle of wine or two without breaking his fasting,\\nfor liquid doth not break fasting.\\nAt noon they may eat as much as they can of all\\nsorts of things, except flesh and at night, it is\\nallowed not to sup, but to take something by way of\\ncollation in this point of collation, the casuists do\\nnot agree together for some say that nobody can\\nlawfully eat but eight ounces of dry and cold things\\nas bread, walnuts, raisins, cold fried fishes, and the\\nlilce. Other authors say, that the quantity of this\\ncollation, must be measured with the constitution of\\nthe person who fasts for if the person is of a strong\\nconstitution, tall, and of a good appetite, eight ounces\\nare not enough, and twelve must be allowed to such\\na man, and so of the rest. This is the form of their\\nfasting in general though some few religious and\\n21", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0171.jp2"}, "172": {"fulltext": "162 HISTORY OF THE\\ndevout persons eat but one meal a day nay, some\\nused to fast twenty-four hours without eating any\\nthing but this is once in a year, which they call a\\nfast with the bells, that is, in the holy week, among\\nother ceremonies, the Roman Catholics put the con-\\nsecrated host or wafer in a rich urna or box, on\\nThursday, at twelve of the clock in the morning\\nand they take it out on Friday at the same time\\nthese twenty -four hours every body is in mourning,\\nnay, the altars are veiled, and the monument where\\nthey place the image of Jesus Christ upon the cross,\\nis all covered with black. The bells are not heard\\nall this while and, as I said, many used to fast with\\nthe bells and they make use of this expression to\\nsignify that they fast twenty -four hours without\\neating any thing at all.\\nFrom these we may easily know whether their\\nbodies are mortified with fasting or not For how\\ncan a man of sense say, that he mortifies his body\\nwith fasting, when he drinks two or three cups of\\nchocolate, with a small toast in the morning, eats as\\nmuch as he can at dinner, and eight ounces at night:\\nAdd to this, that he may sit in company and eat a\\ncrust of bread, and drink as many bottles of wine as\\nhe will: this is not accounted eolation, because\\nliquid doth not break fasting. This is the form of\\ntheir fasting, and the rules they must observe in it,\\nand this is reckoned a meritorious work and there-\\nfore doing this, they obtain the said indulgences and\\npardons of this bull.\\nObserve likewise, that the Roman Catholics of", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0172.jp2"}, "173": {"fulltext": "POPISH CHURCH. 163\\nSpain are allowed to eat, in some days, prohibited\\nby the church, and especially Saturdays, the follow-\\ning things: The head and pluck of a sheep, a\\neheevelet of a foul, and the like nay, they may boil\\na leg of mutton, and drink the broth of it. This\\ntoleration of eating such things was granted by the\\npope to king Ferdinand, who being in a warm war\\nagainst the Moors, the soldiers suffered very much\\nin the days of fasting for want of fish, and other\\nthings eatable for such days and for this reason the\\npope granted him and his army license to eat the\\nabove mentioned things on Saturdays and other\\ndays of fasting commanded by the church and this\\nwas in the year 1479. But this toleration only to\\nthe army was introduced among the country people,\\nespecially in both Old and New Castilla, and this\\ncustom is become a law among them. But this is not\\nso in other provinces of Spain, where the common\\npeople have not the liberty of eating such things\\namong the quality only those that have a particular\\ndispensation from the pope for them and their\\nfamilies.\\nThere is an order of friars, called La or den de la\\nvictoria, the order of the victory, whose first founder\\nwas St. Francis de Paula and the friars are prO\\nhibited by the rules, statues and constitution of the\\norder, to eat flesh nay, this prohibition stands in\\nforce during their lives, as it is among the Carthusians,\\nwho, though in great sickness, cannot eat any thing\\nof flesh but this must be understood within the\\nconvent s gate for when they go abroad they may", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0173.jp2"}, "174": {"fulltext": "164 HISTORYOPTHE\\neat any thing without transgressing the statue of the\\norder.\\nBut the pleasantness of their practices will show\\nthe tricks of that religion. As to the Victorian friars,\\nI knew in Saragossa, one father Conchillos, professor\\nof divinity in his convent, learned in their way, but\\na pleasant companion. He was, by his daily exercise\\nof the public lecture, confined to his convent every\\nday in the afternoon but as soon as the lecture was\\nover, his thought and care was to divert himself with\\nmusic, gaming, c. One evening, having given me\\nan invitation to his room, I went accordingly, and\\nthere was nothing wanting of all sorts of recreation,\\nmusic, cards, comedy, and very good merry company.\\nWe went to supper, which is composed of nice,\\ndelicate eatable things, both of flesh and fish, and\\nfor the dessert the best sweetmeats. But observing,\\nat supper, that my good Conchillos used to take a leg\\nof partridge and go to the window, and come again\\nand take a wing of a fowl, and do the same, I asked\\nhim whether he had some beggar in the street, to\\nwhom he threw the leg and wing No, said he to\\nme. What then do you do with them out of the\\nwindow What, said he I cannot eat flesh within\\nthe walls, but the statue of my order doth not forbid\\nme to eat it without the walls and so, whenever\\nwe have a fancy for it, we may eat flesh, putting\\nour heads out of the window. Thus they give a\\nturn to the law, but a turn agreeable to them And\\nso they do in all their fastings, and abstinences from\\nflesh.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0174.jp2"}, "175": {"fulltext": "POPISH CHURCH. 165\\nAs to the Carthusians, and their abstinence and\\nfasting, I could say a great deal, but I am afraid I\\nshould swell this treatise beyond its designed length,\\nif I should amuse you with an account of all their\\nridiculous ways. This I cannot pass by, for it con-\\nduces very much to clearing this point of abstinence\\nand fasting. The order of this constitution is\\nFirst A continual abstinence from flesh and\\nthis is observed so severely and strictly, that I knew\\na friar, who, being dangerously ill, the physicians\\nordered to apply, upon his head, a young pigeon,\\nopened alive at the breast which being proposed by\\nthe prior to the whole community, they were of\\nopinion that such a remedy was against the constitu-\\ntion, and therefore not fit to be used any way That\\nthese poor friars must die rather than touch any\\nfleshly thing, though it be for the preserving of their\\nhealth.\\nSecondly. Perpetual silence and confinement is\\nthe next precept of St. Brune, their founder That\\nis, that the friars cannot go abroad out of the convent,\\nor garden walls, only the prior and procurator may\\ngo upon business of the community. The rest of the\\nfriars lives are thus Each of them has an apartment\\nwith a room, bed-chamber, kitchen, cellar, closet to\\nkeep fruit in, a garden, with a well, and a place in it\\nfor firing. Next to the door of the apartment there\\nis a wheel in the wall, which serves to put the\\nvictuals in at noon, and at night, and the friar turns\\nthe wheel, and takes his dinner and supper, and in\\nthe morning he puts in the wheel the plates, by", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0175.jp2"}, "176": {"fulltext": "16^ HISTORY OP THE\\nwhich the servant, that carries the victuals, kno\\\\vi\\nthey are in good health and if he finds the victuals\\nagain, he acquaints the father prior with it, who\\nstraight goes to visit them. The prior hath a master-\\nkey of all the rooms, for the friars are obliged to lock\\nthe door on the inside, and to keep the room always\\nshut, except when they go to say mass in the\\nmorning, and to say the canonical hours in the day\\ntime then if they meet one another, they can say\\nno other words but these One says, Brother, we\\nmust die and the other answers, We knowt it.\\nOnly on Thursday, between three and four in the\\nafternoon, they meet together for an hour s time, and\\nif it befair weather, they go to walk in the garden of\\nthe convent, and if not, in the common hall, where\\nthey cannot talk of other things, but of the lives of\\nsuch or such a saint and when the hour is over,\\nevery one goes to his own chamber. So they observe\\nfasting and silence continually, but except flesh, they\\neat the most exquisite and delicate things in the\\nworld for commonly in one convent there are but\\ntwenty friars, and there is not one convent of Carthu-\\nsians, which hath not five, six, and many, twenty\\nthousand pistoles of yearly rent.\\nSuch is their fasting from flesh and conversation\\nbut let us know their fasting from sins.\\nDr. Peter Bernes, secular priest, belonging to the\\nparish church of the blessed Mary Magdalene, (as\\nthey do call her,) being thirty-two years of age, and\\ndangerously ill, made a vow to the glorious saint,\\nthat if he should recover from that sickness, he would", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0176.jp2"}, "177": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0177.jp2"}, "178": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0178.jp2"}, "179": {"fulltext": "POPISH CHURCH. 169\\nretire into a Carthusian convent. He recovered, and\\naccordingly, renouncing his benefice and the world,he\\ntook the Carthusian habit, in the convent of the Con-\\nception, three miles from Saragossa. For the space\\nof three years he gave proofs of virtue and singular\\nconformity with the statues of the order. His strict\\nhfe was so crowded with the disciplines and mortifi-\\ncations, that the prior gave out, in the city, that he\\nwas a saint on earth. I went to see him with the\\nfather prior s consent, and indeed I thought there was\\nsomething extraordinary in his countenance, and in\\nhis words and I had taken him myself for a man\\nready to work miracles. Many people went to see\\nhim, and among the crowd a young woman, ac-\\nquainted with him before he took the habit, who\\nunknown to the strict friars got into his chamber, and\\nthere she was kept by the pious father eighteen\\nmonths. In that time the prior used to visit the\\nchamber, but the Senora was kept in the bed-\\nchamber, till at last the prior went one night to\\nconsult him upon some business, and hearing a child\\ncry, asked him what was the matter and though\\nmy friend Bernes endeavored to conceal the case, the\\nprior found it out and she, owning the thing, was\\nturned out with the child, and the father was confined\\nforever And this was his virtue, fasting and absti-\\nnence from flesh, c.\\nTo those that either fast in the abovesaid manner,\\nor keep fasting for devotion s sake, his holiness grants\\n(takmg this bull of crusade) all the said graces,\\npardons and indulgences and really, if such grace*\\n22", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0179.jp2"}, "180": {"fulltext": "170 HISTORYOFTHB\\nwere of some use or benefit, the people thus doing,\\nwant them very much or may be, the pope know-\\ning these practices, doth this out of pity and compas-\\nsion for their souls, without thinking that this bull is\\na great encouragement and incitement to sin.\\nThe Ninth Article,\\nThis article contains, first, that to pray with more\\npurity, every body taking this bull may choose a\\nconfessor to his own fancy, who is empowered to\\nabsolve sins, except the crime of heresy, reserved to\\nthe pope, or apostolical see. You must know what\\nthey mean by the crime heresy. Salazar Irribarren\\nand Corrella, treating of the reserved sins, say, that\\nthe crime of heresy is, viz. If I am all alone in my\\nroom, and the door being locked up, talking to myself;\\nI say, I do not believe in God, or in the pope of Rome,\\nthis is heresy. They distinguish two sorts of heresies\\none interna, and another externa, that is public and\\nsecret. The public heresy, such as that I have now\\ntold you of, nobody can absolve, but the pope\\nhimself The second being only in thought, every\\nbody can absolve, being licensed by the bishop,\\nby the benefit of this bull. So, whoever pronounces\\nthe pope is not infallible the English or Protestants\\nmay be saved The Virgin Mary is not to be prayed\\nto The priest hath not power to bring down from\\nheaven J. C. with fiYQ words Such an one is a\\npublic heretic, and he must go to Rome, if he\\ndesireth to get absolution.\\nSecondly. This article contains, that by the benefit", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0180.jp2"}, "181": {"fulltext": "POPISH CHURCH. 171\\nof this bull, every body may be free from restitution,\\nduring his own life and that he may make it by his\\nheirs after his death. what an unnatural thing is\\nthis What, if I take away from my neighbor three\\nhundred pounds, which is all he hath in the world to\\nmaintain his family, must I be free from this restitu-\\ntion, and leave it to my heir s will to make it after\\nmy death Must I see my neighbor s family suffer\\nby it and can I bo free before God, of a thing that\\n0od, nature and humanity, require of me to do\\nIndeed this is a diabolical doctrine. Add to this\\nwhat I have said of the bull of composition, that is,\\nif you take so many bulls, to compound the matter\\nwith your confessor, you will be free forever from\\nmaking restitution But really you shall not be free\\nfrom the eternal punishment.\\nLikewise, by the power of this bull, any confessor\\nmay commute any vow, except those of chastity,\\nreligion, and beyond seas But this is upon con-\\ndition that they should give something for the crusade.\\nGod, what an expression is this To commute\\nany vow, except those of chastity, c. c. So, if I\\nmake a vow to kill a man, if I promise upon oath to\\nrob my neighbor, the confessor may commute me\\nthese vows, for sixpence But if I vow to keep\\nchastity, I must go to Rome, to the pope himself.\\nWhat an expression is this I say again how many\\nmillions have vowed chastity If I say two millions,\\n1 shall not lie. And how many of these two millions\\nobserve it If I say five hundred, I shall not lie.\\nAnd for all this, we see nobody go to Rome for abso-\\nlution.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0181.jp2"}, "182": {"fulltext": "173 HISTORY OF THB\\nThe Roman Catholics will say, that by these\\nwords, vow of chastity^ must be only understood\\nabstaining from marriage but I will leave it to any\\nman of reason, whether the nature of chastity com-\\npriseth only that Or let me ask the Roman\\nCatholics, whether a priest, who has made a vow of\\nchastity, that is, never to marry, if he commits the\\nsins of the flesh, will be accounted chaste or not\\nThey will, and must say, not. Then, if so many\\nthousands of priests live lewdly, breaking the vow of\\nchastity, why do they not go to the pope for absolu-\\ntion To this they never can answer me therefore\\nthe pope, in this bull, doth blind them, and the priests\\ndo what they please, and only the common people\\nare imposed upon, and suffer by it. God Almighty,\\nby his infinite power, enlighten them all, that so the\\npriests may be more sincere, and the people lew\\ndarkened.\\nThe Tenth Article,\\nThe pope grants the same indulgences to those\\nthat should die suddenly, if they die heartily sorry\\nfor their sins. Of this I have spoken already, and\\nsaid, that if a man dies truly penitent he hath no\\noccasion for the pope s pardon, for his true penitence\\nhath more interest (if I may thus express myself)\\nwith God Almighty, than the pope with all his infalli-\\nbility. So I proceed to the next, which is\\nThe Eleventh Article.\\nIn this article the pope grants besides the said\\nindulgences, to those that take this bull, that they", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0182.jp2"}, "183": {"fulltext": "POPISQ CHURCH. 173\\nmay twice more in the same year be absolved of all\\ntheir sins, of what nature soever, once more during:\\ntheir lives, and once more at the poiilt of death.\\nThis is a bold saying, and full of assurance, poor\\nblind people Where have you your eyes or under-\\nstanding Mind, I pray, for the light of your con-\\nsciences, this impudent way of decieving you, and\\ngo along with me. The pope has granted you in the\\naforesaid articles, all you can wish for, and now\\nagain, he grants you a nonsensical privilege, viz.\\nthat you may twice at the point of death, be absolved\\nof all your sins. Observe, passing by, that a simple\\npriest, who hath not been licensed by the ordinary to\\nhear confessions, upon urgent necessity, i. e. upon\\nthe point of death, is allowed by all the casuistical\\nauthors, nay, by the councils, to absolve all sins\\nwhatsoever, if there be not present another licensed\\npriest. Again, nobody can get such an absolution,\\nas is expressed in this bull, but at the point of his\\nsoul s departing from the body, i. e. when there is no\\nhope of recovery and the confessors are so careful\\nin this point, that sometimes, they begin to pronounce\\nthe absolution, when a man is alive, and he is dead\\nbefore they finish the words.\\nNow pray tell me how can a man be twice in such\\na point And if he got once as much, as he cannot\\nget the second time, what occasion hath he for the\\nsecond full, free, and plenary indulgence, and abso-\\nlution of all his sins I must stop here, for if I was\\nto tell freely my opinion upon this point, some will\\nthink I do it out of some private ends j which I never\\ndo upon delivering matters of fact.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0183.jp2"}, "184": {"fulltext": "174 HISTORTOPTHB\\nThe Twelfth Article.\\nHere the most holy father gives his power and\\nauthority to the general apostolical commissary oi\\nthe crusade, and all other graces and faculties, to\\nrevoke and suspend all the graces and indulgences\\ngranted in this bull, by his holiness, during the year\\nof publishing it; and not only to suspend them upon\\nany restriction or limitation, but absolutely, though\\nthis, or any other bull, or brief of indulgences, granted\\nby this or other popes, did contain words contrary to\\nit, viz Suppose if Clement, or another pope, should\\nsay, I grant to such an one such faculties, and I\\nanathematize all those that should attempt to suspend\\nthe said faculties. This last expression would be of\\nno force at all, because this bull specifies the contrary.\\nSo it is a thing very remarkable, that the pope\\ndispossesseth himself by this bull, of all his power\\nand authority, and giveth it to the general apostolical\\ncommissary, insomuch that the apostolical commis-\\nsary hath more power than the pope himself, during\\nthe year and this power and authority is renewed\\nand confirmed to him by his holiness. And not only\\nhe has this power over the pope, but over all the\\npopes, and their briefs, in whatsoever time granted\\nto any place, or person whatsoeveV. For it is in the\\napostolical commissary s power to suspend all graces\\nand privileges whatsoever, granted since the first\\npope began to grant indulgences, which things are\\nall inconsistent with the independency and supremacy\\nof the holy father, nay, according to the principles", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0184.jp2"}, "185": {"fulltext": "P O P I S H C H U R C H. 175\\nand sentiments of their own authors, but we see they\\nare consistent with their blindness and ignorance.\\nThe Thirteenth Article.\\nThis article showeth us plainly the reason, why\\nthe pope acts thus in granting of his power to the\\ngeneral apostolical commissary of the crusade, for he\\ngrants him authority to revoke and suspend all the\\nindulgences here granted by himself and other popes,\\nbut he grants him the same authority to call again\\nthe very same indulgences, and to make them good\\nagain. And next to this power (observe this) he\\ngrants him and his deputies power to fix and settle\\nthe price or charity, the people ought to give for the\\nbull. This is the whole matter, and we may use the\\nEnglish saying. No cure, no pay, quite reverse. No\\npayx^aa cure, no indulgence nor pardon of sins. The\\ntreasiire of the church (being a spiritual gift) cannot\\nbe sold for money, without Simony. And if the\\nRomans say that the pope has that power derived\\nfrom Christ, or given gratis to him, let them mind\\nthe words Quod gratis accepistis, gratis date. If\\nthe pope payeth nothing for having such power, if\\nhe has it gratis, why does he sell it to the faithful\\nGan a private man, or his deputy put a price an a\\nspiritual thing blindness of heart\\nThe Fourteenth Article.\\nIn this article the general apostolical commissary\\nmakes use of his powei: and authority, he says, In\\nfavor of this holy bully we do suspend, during tht", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0185.jp2"}, "186": {"fulltext": "17$ HISTORY OP THE\\nyear^ all the graces, indulgences, and faculties of\\nthis or any other kind, ^^c. Though they be in\\nJ avor of the building of St. Peter^s church at Rome.\\nExcept only from this suspension of the privileges\\ngranted to the superiors of the mendicant orders.\\nHe excepts only from this suspension the privileges\\nof the four mendicant orders, because the friars of\\nthose orders, being mendicants or beggars, they can\\nbe no great hindrance of this project. I ask my\\ncountrymen this- question If Dn. Francis Anthony\\nRamirez has such a power, to do and undo, in despite\\nof the pope, whatever he pleases for a whole year\\nand this power is renewed to him every year, by a\\nfresh bull of what use is the pope in Spain And\\nif he has resigned his authority to Don Ramirez, why\\ndo they send every year to Rome for privileges,\\ndispensations, faculties, bulls, c., and throw their\\nmoney away If Ramirez has power to stop, and\\nmake void any concession by the pope, what need\\nhave they for so great trouble and expense Is not\\nthis a great stupidity and infatuity Observe the\\nnext article.\\nThe Fifteenth Article,\\nAll those prohibitions and suspensions aforemen*-\\ntioned, are only to obhge the people to take the bull\\nfor the general apostolical commissary says Wt\\ndeclare that all those that take this hull, do obtain\\nand enjoy all the graces, and faculties, 8fc. which\\nhave been granted by the popes, Paul the Vth, and\\nUrbannus the Vlllth, Sfc. So if a poor man takes no", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0186.jp2"}, "187": {"fulltext": "POPISH CHURCH. 177\\nbull, though he be heartily penitent, there is no\\npardon for him. I say, there is no pardon for him\\nfrom the pope and his commissary, but there is surely\\npardon for him from God and he is in a better way\\nthan all the bigots that take the bull, thinking to be\\nfree by it from all their sins.\\nObserve also the last words of this article We\\ncommand that every body that takes this bull, be\\nobliged to keep by him the same, which is here\\nprinted, signed and sealed with our name and seal\\nand that otherwise they cannot obtain, nor enjoy\\nthe benefit of the said bull. This is a cheat, robbery,\\nand roguery for the design of the general apostohcal\\ncommissary is, to oblige them to take another bull.\\nThe custom is, that when they take every year a new\\nbull, they ought to show the old one, or else they\\nmust take two that year. Now let us suppose that\\nall the contents of the bull are as efficacious as the\\nbigots do believe them to be. A man takes the bull,\\npays for it, and performs and fulfileth the contents of\\nit. Is not this enough to enjoy all the graces, c\\nWhat is the meaning then of commanding to keep\\nthe same bull by them, but a cheat, robbery, and\\nroguery I do not desire better proof of this than\\nwhat the commissary affords me in his following\\nwords, by which he contradicts himself. He says,\\nand whereas you (speaking with Peter Dezuloaga,\\nwho was the man that took the bull which was left\\nat the publisher s shop) havegiwn two reals ofplate^\\nand have taken this bull, and your nam^e is written\\nin it, we declare that you have already obtained\\n23", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0187.jp2"}, "188": {"fulltext": "178 HISTORY OP THE\\nand art granted the said indulgences, S^c. And\\nthat you may enjoy and make use of them, 8fC.\\nIf he has already obtained all, of what use may it\\nbe to keep the bull by him How can the commis-\\nsary make these expressions agree together First.\\nIf he doth not keep the bull by him, he cannot enjoy\\nthe benefit of the bull. Second. Jls soon as he takes\\nit, he has already obtained all the graces, S^c, and\\nenjoys the benefit of the bull. These are two quite\\ncontrary ^things. Then the design in the first is\\nrobbery and roguery, and in the second, cheat, fraud\\nand deceit.\\nReflect again Whereas you have taken the bull\\nand paid for it, you have already obtained all the\\nindulgences and pardons af sins. By this declara-\\ntion, infallible to the Romans, let a man come from\\ncommitting murder, adultery, sacrilege, c., if he\\ntakes and pays for the bull, his sins are already\\npardoned. Is not this a scandalous presumption\\nIf a man is in a state of sin, and has no repentance\\nin his heart, how can such a man be pardoned at so\\ncheap a rate as two reals of plate If this was sure\\nand certain, the whole world would embrace their\\nreligion, for they then would be sure of their salva-\\ntion. Again, if they believe this bull to be true,\\nhow can they doubt of their going to heaven imme-\\ndiately after death? For a man, whose sins are\\npardoned, goes straightway to heaven so if the sins\\nof all men and women (for every body takes the\\nbull) are pardoned by it, and consequently go to\\nheaven, why do they set up a purgatory or why\\nare they afraid of hell", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0188.jp2"}, "189": {"fulltext": "POPISH CHURCH. 179\\nLet us say, that we may suspect, that this bull\\nsends more people into hell, than it can save from it\\nfor it is the greatest encouragement to sin in the\\nworld. A man says, I may satisfy my lusts and\\npassions, I may commit all wickedness, and yet I am\\nsure to be pardoned of all, by the taking of this bull\\nfor two reals of plate. By the same rule, their\\nconsciences cannot be under any remorse nor trouble,\\nfor if a man commits a great sin, he goes to confess,\\nhe gets absolution, he has by him this bull, or\\npermission to sin, and his conscience is at perfect\\nease, insomuch that after he gets absolution, he may\\ngo and commit new sins, and go again for absolution.\\nIf we press with these reflections and arguments\\nthe Roman Catholic priests, especially those of good\\nsense, they will answer that they do not believe any\\nsuch thing for if a man (say they) doth not repent\\ntruly of his sins, he is not pardoned by God, though\\nhe be absolved by the confessor. Well, if it be so,\\nwhy does the pope, by his general apostolical com-\\nmissary, say, Whereas you have taken and paid Jor\\nthis bull, you have already obtained pardon for\\nyour sins, 8^c. We must come then to say, that the\\ncheat, fraud, and deceit is in the pope, and that Don\\nRamirez is the pope s instrument to impose so grossly\\nupon the poor Spaniards. The confessor grants free\\nand full indulgence and pardon of all sins, and of all\\nthe pains and punishments which the penitent was\\nobliged to endure for them in purgatory. By virtue\\nof this absolution then, we may say, no soul goes to\\npurgatory especially out of the dominions of the king", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0189.jp2"}, "190": {"fulltext": "180 HISTORY OF THfi\\nof Spain, for as I said, in the beginning of the expla-\\nnation of the bull, every living soul, from seven years\\nof age and upwards, is obliged to take the bull, and\\nconsequently, if every soul obtains the grant of being^\\npardoned of all the pains which they were to endure\\nand suifer in purgatory, all go to heaven. Why do\\nthe priests ask masses, and say them for the relief of\\nthe souls in purgatory.\\nLet us from these proceed to the sum of the esta-\\ntions and indulgences granted to the city of Rome,\\nwhich the pope grants likewise to all those that take\\nthe bull, and fulfil the contents of it.\\nEstations, in this place, signify the going from one\\nchurch to another, in remembrance of Christ s being,\\nor remaining so long on Mount Calvary, so long in\\nthe garden, so long on the cross, so long in the\\nsepulchre.\\nWe call also estations, or to walk the estations, to\\ngo from the first cross to the mount Calvary c.\\nThis is a new thing to many of this kingdom, there-\\nfoi*e, a plain account of that custom among the\\nRomans, will not be amiss in this place.\\nThere is in every city, town and village, a mount\\nCalvary out of the gates, in remembrance of the\\nCalvary where our Saviour was crucified. There\\nare fourteen crosses placed at a distance one from\\nanother. The first cross is out of the gates, and from\\nthe first to the second, the Romans reckon so many\\nsteps or paces, more or less from the second to the\\nthird, and so on from one to another of the remaining^\\ntill they come to the twelfth cross, which is in the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0190.jp2"}, "191": {"fulltext": "POPISH CHURCH. 181\\nmiddle of two crosses, which represent two crosses\\nwhich the two malefactors were crucified on each\\nside of Christ. They walk these twelve estations in\\nremembrance of all the steps and paces our Saviour\\nwalked from the gates of the city of Jerusalem to\\nmount Calvary, where he was crucified. In the first\\nestation^ you will see the image of Jesus, with the\\ncross on his shoulders, in the second, falling down,\\nc. In the last cross, our last estation of the three\\ncrosses, Jesus is represented crucified between two\\nmalefactors.\\nEvery Friday in the year, the devout people walk\\nthe estations, and kneel down before every cross, and\\nsay so many pater nosters, c., and a prayer for the\\nmeditation of what did happen to our Jesus at that\\ndistance. When the weather hinders the people\\nfrom going to the great Calvary, they have another\\nin every church, and in the cloisters of the convents,\\nand monasteries, and they walk the estations there,\\nand especially in lent, there is such a crowd of people\\nevery Friday in the afternoon, that there is scarcely\\nroom enough in the highway for all to kneel down.\\nOn good Friday in the evening, is the great pro-\\ncession, at which almost all the poople assist with\\nlanterns in their hands. The people, both men and\\nwomen, old and young, go to church in the after-\\nnoon. The parish minister, dressed in a surplice,\\nand a sacredotal cloak on, and a square black cap on\\nhis head, and the rest of the clergy in their surplices,\\nand the reverend father preacher in his habit. This\\nlast begins a short exhortation to the people, recom-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0191.jp2"}, "192": {"fulltext": "182 HISTORY OF THE\\nmending to them devotion, humility, and meditation\\nof our Saviour s sufFerir.gs after he has done, the\\nprior of the fraturnity of the blood of Christ, ordereth\\nthe procession in this manner First of all, at the\\nhead of it, a man in a surplice, carrieth the cross of\\nthe parish, and two boys on each side, with two\\nhigh lanterns, immediately after begins the first es-\\ntation of our Saviour, painted in a standard, which\\none of the fraternity carrieth, and the brethren of\\nthat estation follow him in two lines and the\\ntwelve estations ordered m the same manner, follow\\none another. After the estations, there is a man re-\\npresenting Jesus Christ, in a Tunica or a Nazarine s\\ngown, with a crown of thorns on his head, that\\ncarrieth on his soldiers a long, heavy cross, and\\nanother man, representing Simon, of Cirene, behind\\nhelps the Nazarine to carry the cross. After him\\nthe preacher, clergy, and parish minister, and after\\nthem all the people, without keeping any form or\\norder. Thus the procession goes out of the church,\\nsinging a proper song of the passion of Jesus and\\nwhen they come to the first cross of the estations of\\nCalvary, the procession stops there, and the preacher\\nmakes an exhortation, and tells what our Saviour\\ndid suffer till that first step, and making the same\\nexhortations in each of the eleven crosses when\\nthey come at the twelfth, the preacher, on the foot\\nof the cross which is placed between the two crosses\\nof the malefactors, begins the sermon of the passion\\nand sufferings of Christ, and when he has done, the\\nprocession comes back again to the church, and", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0192.jp2"}, "193": {"fulltext": "POPISH CHURCH. 183\\nthere the preacher dismisses the people with an act\\nof contrition, which the people repeat after him.\\nThese are the estations of the holy Calvary but\\nbesides the estations of the holy sepulchre that is,\\nto visit seven churches, or seven times one church,\\non holy Thursday, when Jesus is in the monument\\nbut of these things I shall treat in another place.\\nNow, by these foregoing indulgences, and full\\npardon of sins, the pope does not grant to all those\\nthat take the bull, and fulfil the contents of it (which\\nare only to pay for it) any body may easily know a\\nlist of the days in which any one that visits the\\nchurches mentioned in it enjoys at Rome all the\\naforesaid faculties, pardon of sins, and indulgences,\\nand as you may observe, at the end of the summario,\\nthat every day of the year, there are, at Rome, many\\nindulgences and pardons granted in some church or\\nother, to all those that go to visit them. So by the\\ngrant of the pope, in the bull of Crusade, the same\\nindulgences and pardons are given, and in the same\\nday) that is every day of the year) to all those that\\ntake the bull. From this any body may draw the\\nsame consequence as before, that a man cannot be\\nafraid in the Romish church, to go to hell he may\\ncommit every day all villanies in the world, and yet\\nevery day, having the bull, is sure of getting free and\\nfull pardon of his sins, and this without the trouble\\nof going to confess for if they will take the pains to\\nread the contents of the bull, with a serious mind,\\nthey will find the truth of what I say. That without\\nthe trouble of confessing sins, any body obtains full\\npardon of all the crimes he has committed.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0193.jp2"}, "194": {"fulltext": "184 HISTORY OP THE\\nFor the general apostolical commissary, (who has\\nthe pope s power and authority) says, that he that\\ntakes the bull, payeth for it, and writes his name in\\nit, ipso facto, i. e. already obtains all the indulgences\\nand pardon of sins, c. mentioned in the bull and\\nhe does not say. If he confess, or, if he be a hearty^\\npenitent but already, without any limitation or\\nreservation, already he enjoys all, and may make\\niLse of all the graces, ^c. So, by these expressions,\\nit appears, that a man, taking the bull, paying for it,\\nand writing his name in it, may commit murder and\\nrobbery, c. and yet obtain every day free and full\\npardon of his sins, without the trouble of confessing\\nthem to a priest, who if covetous, will ask money for\\nabsolution, or money for masses, for the relief of the\\nsouls in purgatory.\\nThis I must own of my country people, that they\\nare kept in so great ignorance by the priests, that I\\nmight dare to say, that not one of a thousand that\\ntakes the bull, reads it, but blindly submits to what\\nthe minister of the parish tells him, without further\\ninquiry This is a surprising thing to all the Protest-\\nants and it is now to me, but I can give no other\\nreasons for their ignorance in point of religion, as\\nfor the generality, but their bigotry, and blind faith\\nin what the preachers and priests tell them; and,\\nnext to this, that is not allowed to them to read the\\nScripture, nor books of controversy about religion.\\nI come now to the days in which every body\\ntakes a soul out of purgatory. Observe those marked\\nwith a star, and besides them, there is in every", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0194.jp2"}, "195": {"fulltext": "POPISH CHURCH.\\n1^5\\nconvent and parish church, at least, one privileged,\\naltar, i. e. any body that says five times pater nostre,\\nc., and five times Ave Maria, with Gloria Patria^\\nc., takes a soul out of purgatory, and this at any\\ntime and in any day of the year, and not only in\\nSpain, by the virtue of the bull, but in France,\\nGermany, Italy, and in all the Romon Catholic\\ncountries where they have no bull of Crusade. Froni\\nthis, I say, that if there is a purgatory, it must be aii\\nempty place, or that it is impossible to find there\\nany soul at all, and that the Roman Catholics take\\nevery year more souls out of it, than can go into it\\nwhich I shall endeavor to prove by evident argu-\\nments, grounded on their principles and belief.\\nFor, first of all, there is in the bull nine day^ in:\\nthe year in which every living person takes a soul\\nout of purgatory, and by this undeniable truth\\namong themselves, it appears that every living per-\\nson, man, woman, or child, from seven years of age\\nand upwards, takes every year nine souls out of\\npurgatory.\\nSecondly. Every body knows the Roman Catholic s\\nopinion, that nobody can be saved out of theiT com-\\nmunion atid by this infallible (as they believe)\\nprinciple, they do not allow any place in purgatory\\nto the souls of Protestants, and other people of other\\nprofessions; and so only Roman Catholic souls are\\nthe proprietors of that place of torment.\\nThirdly. It is undeniable, by the Romans, that\\nevet since the -place of purgatory was built up by the\\npopes ahd councils, the Roman Catholics have en-\\n24", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0195.jp2"}, "196": {"fulltext": "186 HISTORY OF THE\\njoyed the granting of a privileged altar in every\\nchurch, that, by their prayers, the souls of their\\nparents or friends may be relieved and delivered out\\nof that place.\\nFourthly. That to this granting, the popes have\\nbeen so generous, that they have granted, in such\\ndays, special privileges to some churches, for all\\nthose that should visit them, to take souls out of\\npurgatory.\\nFifthly. That all the prayers said before such\\naltars for such a soul in purgatory, if the soul is out\\nof it when the person says the prayers, those prayers\\ngo to the treasure of the church and by this opinion,\\nundeniable by them, the treasury of the church is\\nwell stocked with prayers, and when the pope has a\\nmind to grant, at once, a million of prayers, he may:\\ntake a million of souls out of purgatory.\\nThese five principles and observations are incon-\\ntestable by any of the Roman Catholics. Now let,\\nus compute the number of Roman Catholics that are\\nalive, and the number of the dead every year. I say,\\ncompute, that is, suppose a certain number of the\\nliving and of the dead every year. And I begin\\nwith the kingdom of Spain, and its dominions, as the.,\\nonly partakers of the privileges granted in the bull-\\nof Crusade.\\nFirst. Let us suppose, that in the whole dominions\\nof Spain, there are about six millions of living\\npersons I speak of the Roman Catholics and that\\nthree millions of those Catholics die ev^ry year; and\\nthat all their souls go to purgatory for though the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0196.jp2"}, "197": {"fulltext": "POPISH CHURCH. 187\\nmipposition is disadvantageous to my purpose, I will\\nallow them more than they can expect. In the first\\nplace, by reasonable computation, half of the living\\npersons do not die every year but I suppose this, to\\nmake my argument so much the stronger. Secondly.\\nIn their opinion, very many of the souls of those that\\ndie, go to heaven, and some to hell, which is con-\\ntrary to the bull. By this computation, the three\\nmillions of people that remain alive, by the bull, take\\nout of purgatory, seven and twenty millions of souls\\nthat very year. For there are nine days, in the bull\\nfixed, on which every living person takes one soul\\nout of purgatory if then, only three millions of\\npeople die annually, how can the three remaining\\nalive take out twenty -seven millions, it being impos-\\nsible that there should be more than three millions of\\nsouls in purgatory that year. And besides this plain\\ndemonstration, and besides the nine days appointed\\nin the bull, according to their belief, and every day\\nin the year, and, toties quoties, they pray at a privi-\\nleged altar, they take out of purgatory that soul for\\nwhich they pray, or if that soul is not in purgatory,\\nany other which they have a mind for, or else the\\nprayer goes to the treasure of the church and so, by\\nthis addition, we may say, that if, out of three\\nmillions of living persons, only half a million of people\\npray every day this half million take out of purga\\ntory, yearly, one hundred and eighty-two millions\\nand a half of souls. If they scruple this number, let\\nthem fix any other living persons, and then multiply\\nnine times more the number of souls delivered out of", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0197.jp2"}, "198": {"fulltext": "188 HISTORY OF THE\\npurgatory every year, by virtue of the nine days\\nmentioned in the bull or by the privileged altars,\\nmultiply one to three hundred sixty-five souls de-\\nlivered out of the flames every year, by every living\\nperson, as I shall demonstrate more plainly hereafter.\\nAs for France, Germany, Italy, Portugal, and\\nother Roman Catholic countries, as I said before,\\nthey have their privileged altars to take a soul out\\nof purgatory, toties quoties, a Roman says so many\\npater nosters, and ave marias before them. And so\\nuse the same multiplication to convince them, that\\nthere cannot be so many souls in purgatory as they\\ndeliver out of it every year, or that purgatory of\\ncourse, must be an empty place, c.\\nIf they answer to this strong reason, that we must\\nsuppose for certain, that the souls of many millions\\nof people, for many years past, are in purgatory, and\\nthat there is stock enough taken out of it every year,\\nif there were ten times iSiore living persons than there\\nare now in the Roman Catholic countries I say, that\\nthe supposition has no room at all, and that it is im-\\npossible for let us begin at the time when purgatory\\nwas first found out by the pope, and let us suppose,\\ngratis, that there is such a place, which we deny.\\nThe first year that that imaginary place was\\nsettled among the Romans, the very same year the\\nprivileged altars were in fashion. The people that\\nwere left alive that year took out all the souls of the\\npersons dead the same year, and more too, for as the\\nnew privilege was granted them, every body was\\nmore charitable in taking the souls of his relations", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0198.jp2"}, "199": {"fulltext": "POPISH CHURCH. 189\\nand friends out of sufferings at so cheap a rate as five\\npater nosters S^c. The next year the same, and so\\non, year by year, till this present time, so that it is\\nimpossible to believe that there are a greater number\\nof souls than of persons dead.\\nI say again, that by these principles, sure among\\nthe Romans, the Catholics only of Spain, and all the\\ndominions belonging to it, are enough to deliver out\\nof purgatory all the souls of all the Catholics dead,\\nfrom the beginning of the world in Christendom. If\\nwhat they believe were certain, it should be certain\\ntoo, that since the bull is granted to the Catholic kings\\nand their dominions, which is since the reign of king\\nFerdinand, the Catholic, only the Spaniards have de-\\nlivered out of purgatory more souls than persons\\nhave died since the universal flood for every living\\nperson, from that time till this present day, has taken\\nout of purgatory, every year, 365 souls by the privi-\\nleged altars, and nine more by virtue of the bull.\\nNow 1 leave to the curious reader to make use of the\\nrule of multiplication, and he will find clear demon-\\nstrations of my saying. I do not talk now of those\\ninnumerable souls that are freed from this place\\nevery day of the year by the masses, leaving this for\\nanother place.\\nIndeed I have searched among the sophistries of\\nthe Roman Catholics, to see whether I could find\\nsome reason or answer to this and I protest, I could\\nnot find any for as I am sure, they will endeavor\\nto cloud this work with groundless subterfuges and\\nsophistries, I was willing to prevent all sorts of ob-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0199.jp2"}, "200": {"fulltext": "190 HISTORY OF THE\\njections, which may be made by them. Only one\\nanswer, which I may beUeve they will give me,\\ncomes now into my head, and it is this, that as the\\nRomans cannot answer any thing contrary to my\\ndemonstration, it is to be feared that they will say,\\nthat I reason and argue as an ignorant, because I do\\nnot know that the souls in purgatory are fruitful\\nbeings, that one produces a great many little ones\\nevery year, I say, it is to be feared, that being press-\\ned, they must come at last to such nosensical, fantas-\\ntical, dreaming reasons, to answer to this urgent\\nargument. So we may safely conclude, and with a\\nChristian confidence say, that if there is such a place\\nas purgatory, it must be an empty place, or that it is\\nimpossible to find there any souls, or that the Roman\\nCatholics take every year more souls out of it, than\\ncan go into it all which, being against the evidence\\nof natural reason, and computation made, it is a\\ndream, fiction, or to say the truth, roguery,,robbery,\\nand a cheat of the pope and priest. As for the pope, (if\\nthe report in the public news be true,) I must beg\\nleave to except for a while this present pope, who,\\nin his behaviour, makes himself the exception of the\\nrule. I say, for a while, for by several instances,\\n(as I shall speak of in the third part,) many popes\\nhave had a good beginning, and a very bad end.\\nGod enlighten him with his holy spirit, that he may\\nbring in all papist countries to our reformation. And\\nI pray God Almighty, from the bottom of my heart,\\nto give to all the Romans such a light as his infinite\\ngoodness has been pleased to grant me and that ail", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0200.jp2"}, "201": {"fulltext": "POPISH CHURCH. 191\\nmy country people, and all those that call themselves\\nRoman Catholics, would make the same use of that\\nlight which I have endeavored to make use of myself,\\nto know the corruptions of their church, and to\\nrenounce them with as firm and hearty resolution as\\nI have done myself: And I pray God, who is to be\\nmy judge, to continue in me the same light, and his\\ngrace, that I may live and die in the religion I have\\nembraced, and to give me the desired comfort of my\\nheart, which is to see many of my beloved country\\npeople come and enjoy the quietness of mind and con-\\nscience which I enjoy, as to this point of religion, and\\nway of salvation and I wish I could prevail with them\\nto read the bull, which, they believe, is the sancto\\nsanctorum, the passport to heaven and I am sure\\nthey would find the contrary, and see that it is only\\na dream, a dose of opium to lull them asleep, and\\nkeep them always ignorant. That Almighty God\\nmay grant them and me too all these things, is my\\nconstant prayer to Him.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0201.jp2"}, "202": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0202.jp2"}, "203": {"fulltext": "PART III.\\nA practical account of their Masses, Privileged Altars, Tran-\\nsubstantiation, and Purgatory.\\nI comprise all the four heads in one chapter, because there isr\\na near relation between them all, though I shall speak of themi\\nseparately, and as distinct articles.\\nARTICLE I.\\nOf their Masses.\\nThe Mass for priests and friars is better, and has\\ngreater power and virtue than the loadstone, for this\\nonly draws iron, but that allures and gets to them\\nsilver, gold, precious stones, and all sorts of fruits of\\nthe earth therefore it is proper to give a description\\nof every thing the priests make use of to render the\\nmass the most magnificent and respectful thing in\\nthe world, in the eyes of the people.\\nThe priest every morning, after he has examined\\nhis conscience, and confessed his sins, (which they\\ncall reconciliation,) goes to the vestry and washes\\nhis hands afterwards, he kneels down before an\\nimage of the crucifix, which is placed on the draws,\\nwhere the ornaments are kept, and says several\\nprayers and psahns, written in a book, c^MeAprepara-\\nterium. When the priest has done, he gets up, and\\ngoes to dress himself, all the ornaments being ready\\nupon the draws, which are like the table of an altar;\\n25", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0203.jp2"}, "204": {"fulltext": "194 HISTORYOFTHE\\nthen he takes the Ambito, which is hke an Holland\\nhandkerchief, and kissing the middle of it, puts it\\nround about his neck, and says a short prayer. After\\nhe takes the Alva, which is a long surplice with\\nnarrow sleeves, laced round about with fine lace,\\nand says another prayer while he puts it on. The\\nclerk is always behind to help him. Then he takps\\nthe Cingulum^ i. e. the girdle^ and says a prayer\\nafter he takes the *S ^o/\u00c2\u00ab, which is a long list of silk,\\nwith a cross in the middle, and two crosses at the\\nends of it, and says another prayer while he puts it\\non his neck, and crosses it before his breast, and ties\\nit with the ends of the girdle. After he takes the\\nManipuluTn, i. e. a short list of the same silk, with\\nas many crosses in it, and ties it on the left arm,\\nsaying a short prayer. Then he takes the Casulltty\\ni. e. a sort of a dress made of three yards of silk stuff,\\na yard wide behind, and something narrower before,\\nwith a hole in the middle, to put his head through it.\\nAfter he is thus dressed, he goes to the corner of the\\ntable, and taking the chalice, cleans it with a little\\nHolland towel, with which the chalice s mouth is\\ncovered after he puts a large host on the patena,\\ni. e. a small silver plate gilt, which serves to cover\\nthe chalicey and puts on the host a, neat piece of fine\\nholland laced all over. Then he covers all with .a\\npiece of silk, three quarters of a yard in square.\\nAfter he examines the co^porales, i. e. two pieces of\\nfine well-starched holland, with lace round about\\nthe first is three quarters of a yard square, and the\\nsecond half a yard and folding them both, puts them", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0204.jp2"}, "205": {"fulltext": "POPISHCHURCH. 195\\nin a flat cover, which he puts on the chalice, and\\ntaking a squared cap, if he is a secular priest, puts it\\non his head, and having the chalice in his ^hands,\\nmakes a great bow to the crucifix, says a prayer, and,-\\ngoes out of the vestry to the altar, where he designs\\nto say mass. This is, as to the private mass. Now\\nbefore I proceed to the great mass, which is always\\nsung, it is fit to talk of the riches of their ornaments.\\nAs in the Romish church are several festivals, viz.\\nthose of our Saviour Christ, Christmas, Circumcision,\\nEpiphany, Easter, Ascension, Penticostes, and Trans-\\nfiguration Those of the Holy Cross j those of the\\nblessed Virgin Mary those of the angels, apostles,\\nmartyrs, confessors, virgins, c. So there are several\\nsorts of ornaments, and of divers colors white for\\nall the festivals of Jesus Christ, except penticostes, in\\nwhich the ornaments are red; white also for the\\nfestivals of the Virgin Mary, confessors, and virgins\\nred for martyrs; violet color for advent and lent;\\nand black for the masses of the dead.\\nThe same rule is observed in the front of the altar s\\ntable, or ara altaris, which are always adorned with\\nhangings the color of the day s festivals. In every\\nparish church and convent, there are many ornaments\\nof each of the said colors, all of the richest silks, with\\nsilver^ gold and embroidery. There are many long\\ncloaks or palia of all sorts of colors, several dozens\\nof alvas, or surplices of the finest holland, with the\\nfinest laces round about them, chalice of silver, the\\ninside of the cup gilt, many of gold set with dia-\\nmonds and precious stones. There is one in the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0205.jp2"}, "206": {"fulltext": "196 HISTORY OF THB\\ncathedral of St. Salvator, in the city of Saragossa^\\nwhich weighs five pounds of gold, set all over with\\ndiamonds, and is valued at 15,000 crowns, and this\\nis not accounted an extraordinary one.\\nA possenet of silver, gilt all over, to keep the holy\\nwater and hysop, with a silver handle, to be used in\\nholy days at church, is an indispensable thing almost\\nin every church as also two big candlesticks four\\nfeet high, for the two accolits or assistants to the\\ngreat mass. In several churches there are two\\nciriales, i. e. big candlesticks five feet high all of sil-\\nver which weigh two hundred pounds in some\\nchurches, and another bigger than these for the\\nblessed candle on candlemas day. Six other middle\\nsilver candlesticks, which serve on the ara or altar s\\ntable, silver, and (in many churches) gold bottles\\nand plate to keep the water and wine that is used\\nin the mass, a small silver bell for the same use, an\\nincensary, and stand for the missal or masss-book,\\nand another stand of silver two feet high, for the\\ndeacon and sub-deacon to read on it the epistle and\\ngospel.\\nThere is also in the great altar, the custodia, i. e.\\na figure of the sun and beams made of gold, and\\nmany of them set with precious stones to keep in the\\ncentre of it the great consecrated host, in the middle\\nof two crystals The foot of the custodia is made of\\nthe same metal it is kept in a gilt tabernacle, and\\nshown to the people on several occasions, as I will\\nmention in another place.\\nBesides this rich custodia, there is a large silver", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0206.jp2"}, "207": {"fulltext": "POPISH CHURCH. 197\\nor gold cup kept in the same, or another tabernacle\\non another altar, which is to keep the small conse-\\ncrated wafers for the communicants. Before those\\ntabernacles a silver lamp is burning night and day.\\nThe altars are adorned on several festivals with the\\nsilver bodies of several saints, some as large as a\\nman, some half bodies with crowns or mitres set\\nwith precious stones.\\nI could name several churches and convents,\\nwhere I saw many rarities and abundance of rich\\nornaments, but this being a thing generally known\\nby the private accounts of many travellers, I shall\\nonly give a description of the rarities and riches of\\nthe church of the lady del Pilar, and that of St. Sal-\\nvator, in the city of Saragossa because I never met\\nwith any book which did mention them, and the\\nreason, as I believe, is, because foreigners do not\\ntravel much in Spain, for want of good conveniences\\non the roads, and for the dismal journey in which\\nthey cannot see a house, sometimes in tAventy miles,\\nand sometimes in thirty.\\nIn the Cathedral church of St. Salvator, there are\\nforty-five, prebendaries, besides the dean, arch-dea-\\ncon, chanter, and sixty-six beneficiates, six priests\\nand a master, and twelve boys for the music, and\\nsixty clerks and under clerks, and sextons. The\\nchurch contains thirty chapels, large and small, and\\nthe great altar, thirty feet high and ten broad, all of\\nmarble stone, with many bodies of saints of the\\nsame, and in the middle of it the transfiguration of\\nour Saviour in the mount Tabor, with the apostles", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0207.jp2"}, "208": {"fulltext": "198 HISTORYOFTHE\\nall represented in marble figures. The front of the\\naltar s table is made of solid silver, the frame gilt, and\\nadorned with precious stones. In the treasure of the\\nchurch they keep sixteen bodies of saints of pure silver\\namong which, that of St. Peter Argues, (who was a\\nprebendary in the same church, and was murdered\\nby the Saracens,) is adorned with rich stones of a\\ngreat value. Besides these they keep twelve half\\nsilver bodies of other saints, and many relics set\\nwith gold and diamonds. Forty-eight silver candle-\\nsticks for the altar s table, two large ones, and the\\nthird for the blessed candle, 300 pound weight each\\nthirty-six small silver candlesticks and six made of\\nsolid gold for the great festivals. Four possenets of\\nsilver, two of solid gold, with the handles of hysops\\nof the same. Two large crosses, one of silver, the\\nother of gold, ten feet high, to carry before the pro-\\ncessions. Ten thousand ounces of silver in plate,\\npart of gilt, to adorn the two corners of the altar on\\ngreat festivals, and when the archbishop officiates,\\nand says the great mass. Thirty-three silver lamps,\\nof which the smallest is an hundred and fifty pounds\\nweight, and the largest, which is before the great\\naltar, gilt all over, is six hundred and thirty pounds\\nweight. Abundance of rich ornaments for priests,\\nof inexpressible value. Eighty-four chalices, twenty\\nof pure gold, and sixty-four of silver, gilt on the\\ninside of the cup and the rich chalice, which only\\nthe arch-bishop makes use of in his pontificial dress.\\nAll these things are but trifles in comparison with\\nthe great custodia they make use of to carry the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0208.jp2"}, "209": {"fulltext": ":P0PisH CHURCH. 199\\ngreat host through the streets on the festival of\\nCorpus Christi: This was a present made to the\\ncathedral by the arch-bishop of Sevil who had been\\nprebendary of that church before. The circumfer-\\nence of the sun and beams is as big as the wheel of\\na coach at the end of each beam there is a star.\\nT^he centre of the sun, where the great host is placed\\nbetween two crystals, set with large diamonds the\\nbeams are all of solid gold set with several precious\\nstones, and in the middle of each star, a rich emerald\\nset in gold. The crystal with the great host is fixed\\nin the mouth of the rich chalice, on a pedestal of\\nsilver, all gilt over which is three feet high. The\\nwhole custodia is fiVQ hundred pounds weight and\\nthis is placed on a gilt base, which is carried by\\ntwelve priests, as I shall tell you in another article.\\nSeveral goldsmiths have endeavored to value this\\npiece, but nobody could set a certain sum upon it.\\nOne Said that a million of pistoles was too little.\\nAnd how the Archbishop could gather together so\\nmany precious stones, every body was surprised at,\\ntill we heard that a brother of his grace died in Peru,\\nand left him great sums of money, and a vast\\nquantity of diamonds and precious stones.\\nI come now to speak of the treasure and rarities\\nof the Lady del Pilar. In the church of this lady is\\nthe same number of prebendaries and beneficiates,\\nmusicians, clerks, and sextons, as iu the Catholic\\nChurch of St. Salvator, and as to the ornaments and\\nsilver plate, they are very much the same, except\\nonly that of the great custodia, which is not so rich.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0209.jp2"}, "210": {"fulltext": "*00 HISTORY OP THE\\nBut as to the chapel of the blessed Virgin, there isy\\nwithout comparison, more in it than in the cathedral,\\nI shall treat of the image in another chapter. Now\\nas to her riches, I will give you an account as far as^\\nI remember, for it is impossible for every thing ta be\\nkept in the memory of man.\\nIn ths little chapel, where the image is on a pillar^\\nare four angels, as large and tall as a man, with a\\nbig candlestick, each of which is made wholly of\\nsilver gilt. The front of two altars is solid silver^\\nwith gilt frames, set with rich stones. Before the.\\nimage there is a lamp, (as they call it,) a spider of\\ncrystal, in which twelve wax candles burn night and\\nday The several parts of the spider are set with\\ngold and diamonds, which was a present made to the\\nVirgin by Don John, of Austria, who also left her in\\nhis last will, his own heart, which accordingly was\\nbrought to her, and is kept in a gold box set with\\nlarge diamonds, and which hangs before the image.\\nThere is a thick grate round about the little chapel,\\nof solid silver Next to this is another chapel to say\\nmass in before the image and the altar-piece of it is\\nall made of silver, from the top to the altar s table,\\nwhich is of jasper stone, and the front of silver, with\\nthe frame gilt, set with precious stones. The rich\\ncrown of the Virgin is twenty-five pounds weight,\\nset all over with large diamonds. Besides this rich\\none, she has six pounds more of pure gold, set with\\nrich diamonds and emeralds, the smallest of which is\\nworth half a million.\\nThe roses of diamonds and other precious stones", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0210.jp2"}, "211": {"fulltext": "POPISH CHURCH, 201\\nshe has to adorn her mantle, are innumerable for\\nthough she is dressed every day in the color of the\\nchurches festival, and never uses twice the same\\nmantle, which is of the best stuff, embroidered with\\ngold she has new roses of precious stones, every\\nday for three years together she has three hundred\\nand sixty -five necklaces of pearls and diamonds, and\\nsix chains of gold set with diamonds, which are put\\non her mantle on the great festivals of Christ.\\nIn the room of her treasure are innumerable heads,\\narms, legs, eyes, and hands, made of gold and silver,\\npresented to her by the people, which have been\\ncured as they believe, by miracle, through the\\nVirgin s divine power and intercessions. In this\\nsecond chapel are one hundred and ninety-five silver\\nlamps, in three lines, one over the other. The lamps\\nof the lowest rank are bigger than those of the second,\\nand these are bigger than those of the third. The\\nfive lamps facing the image are about five hundred\\npounds weight each, the sixty of the same line four\\nhundred pounds weight, and those of the third line,\\none hundred pounds weight. Those of the second\\nline are two hundred pounds weight. Tliere is the\\nimage of the Virgin in the treasure, made in the\\nshape of a woman five feet high, all of piu-e silver,\\nset with precious stones^ and a crown of gold set\\nwith diamonds, and this image is to be carried in a\\npublic procession the days appointed. I will speak\\nof the miraculous image in the following chapter.\\nI remember that when the Rt. Hon. Lord Stanhope,\\nthen General of the English forces, was in Saragossa,\\n26", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0211.jp2"}, "212": {"fulltext": "202 HISTORY OF THE\\nafter the battle, he went to see the treasure of the\\nlady of Pilar, which was shown to him, and I heard\\nhim say these words IJ all the kings of Europe\\nshould gather together all their treasures and\\nprecious stones, they could not buy half of the riches\\nof this treasury. And by this expression of so wise\\nand experienced a man, every body may judge of\\nthe value.\\nAfter this short account of the ornaments to be\\nused at mass, and the incomparable treasures of the\\nRomish church, I proceed to a description of the great\\nor high masses, their ceremonies, and of all the\\nmotions and gestures the priests make in the cele-\\nbration of a mass.\\nBesides the priest, there must be a deacon, sub-\\ndeacon, two acoliti, i. e. two to carry the large\\ncandlesticks before the priest, and one to carry the\\nincensary. The incenser helps the priest when he\\ndresses himself in the vestry, and the two acoliti\\nhelp the deacon and subdeacon. When all three are\\ndressed, the incenser and the two acoliti in their\\nsurplices, and large collars round about their necks^\\nmade of the same stuff as that of the priest s casullay\\nand deacon and subdeacon s almatices, i. e. a sort of\\ncarulla, with open sleeves, I say, the incenser puts\\nfire in the incensary, and the acoliti takes the candle-\\nsticks with the wax candles lighted, and the sub-\\ndeacon takes the chalice and corporals, and so\\nmaking a bow to the crucifix in the vestry, they go\\nout into the church to the great altar. There are\\ncommonly three steps to go up to the altar, and the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0212.jp2"}, "213": {"fulltext": "POPISHCHURCH. 203\\npriest and five assistants kneel down at the first step,\\nthen leaving the incense and acoliti to stay there, the\\npriest, deacon and subdeacon go up to the altar s\\ntable, and all kneel down there again. The sub-\\ndeacon leaves the chalice on a little table next to the\\naltar s table at the right hand, and then they turn\\nl^ack again to the highest step, and kneeling down\\na^ain, the priest, deacon, and subdeacon get up,\\nleaving the incenser and acoliti on their knees, and\\nbegin the mass by a psalm, and after it the priest says\\nthe general confession of sins, to which the deacon\\nand subdeacon answer Misereatur tui, Sfc. Then\\nthey say the general confession themselves, and after\\nit the priest absolves them, and saying another\\npsalm, they go up again to the altar s table, which\\nthe priest kisses, and he and the two assistants kneel\\ndown, and rise again. Then the incenser brings the\\nincensary and incense, and the priest puts in three\\nspoonsfuU of it, and taking the incensary from the\\ndeacon s hands, he incenses three times the taberna-\\ncle of the Eucharistia, and goes twice to each side\\nof it, he kneels down then, and the deacon takes up\\nthe hem of the priest s casuUa, and so goes from the\\nmiddle of the altar to the right corner, incensing the\\ntable, and returning from the corner to the middle,\\nthen kneels down and gets up, and goes to the left\\ncornier, and from the left goes again to the right\\ncorner, and giving the incensary to the deacon, he\\n^HaijQienses three times the priest, and gives the incen-\\nj\u00c2\u00a7ary tQ the incenser, and this incenses twice the\\ndeacon. The assistants always follow the priest,\\nmaking the motions that he does.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0213.jp2"}, "214": {"fulltext": "204 HISTORY OP THB\\nThe incenser has the missal or mass-book ready\\non the altar s table at the right corner, and so the\\npriest begins the psalm of the mass all this while\\nthe m^^sicians are singing the beginning of the mass\\ntill kyrie eleijon and when they have finished, the\\npriest sings these three words Gloria in excelsis\\ndeo. And the musicians sing the rest. While they\\nare singing, the priest, deacon, and subdeacon,\\nmaking a bow to the tabernacle, go to sit on three\\nrich chairs at the right hand of the ara or altar^s\\ntable and as soon as the music has ended the gloria,\\nthey go to the middle of the table, kneel down, and\\nget up, and the priest kissing the table turns to the\\npeople, opening his arms, and says, in Latin, The\\nLord be with you, to which, and all other expres-\\nsions the music and the people answer then turns\\nagain his face to the altar, kneels down, gets up, and\\nthe assistants doing the same, the priest goes to the\\nTight corner, and says the collect for the day, and\\ntwo, or sometimes five or six prayers in eommemo-\\nration of the saints and last of all, a prayer for the\\npope, king and bishop of the diocess, against heretics,\\ninfidels and enemies of their religion or the holy\\n\u00e2\u0082\u00acatholic faith.\\nThen the subdeacon, taking the book of the\\nepistles and gospels, goes down to the lowest step,\\nand sings the epistle, which ended, he goes up to the\\npriest, kisses his hand, leaves the book of the gospels\\non the little table, takes the missal or mass-book,\\nand carries it to the left corner. Then the priest goe%\\nto the middle, kneels down, kisses the altar, says a", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0214.jp2"}, "215": {"fulltext": "fOFISH CHURCH. 205\\npTayer, and goes to say the gospel, while the music\\nis singing a psalm, which they call Tr actus gradualism\\nThe gospel ended, the priest goes again to the middle,\\nkneels down, rises and kisses the table, and turns\\nhalf to the altar, and half to the people, and the\\ndeacon, giving him the incense-box, he puts in three\\nspoonsfull of it, and blesses the incense The incen-\\nser takes it from the deacon, who taking the book of\\nthe gospel, kneels down before the priest and asks his\\nblessing. The priest gives the blessing, and the\\ndeacon kisses his hand, and then he goes to the left\\ncorner and sings the gospel, viz the left corner, as\\nto the people of the church, but as to the altar, it is\\nthe right. While the deacon sings the gospel, the\\npriest goes to the opposite corner and there stands\\ntill the gospel is ended Then the deacon carrieth\\nto him the book open, and the priest kissing it, goes\\nto the middle of the table, and kneeling, rising,\\n.kissing the table, the assistants doing the same, he\\nturns his face to the people, openeth his arms, and\\nsays again. The Lord be with you. Then he turns\\nagain before the altar, and says. Let us pray. The\\nmusic begins the offertory, when there is no creed to\\nbe sung, for there is no creed in all their festivals.\\nWhile the musicians sing the offertory, the deacon\\nprepares the chalice, that is, he puts the wine in it,\\nand after him, the subdeacon pours in three drops of\\nwater, and cleaning nicely the mouth of the cup, the\\ndeacon gives it to the priest, who takes it in his hands,\\nand offering it to the Eternal, sets it on the clean\\neorporales, and covers it with a small piece of fine", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0215.jp2"}, "216": {"fulltext": "206 HISTORY OP THE\\nhoUand then he says a prayer, and putting incense\\nin the incensary as before, kneels, and then rising,\\nincences the table, as is said, which done, the sub-\\ndeacon pours water on the priest s fore-fingers, which\\nhe washes and wipes with a clean towel, and after\\nreturns to the middle of the table, and after some\\nprayers, he begins to sing the preface, which ended,\\nhe says some other prayers. Before the consecration,\\nhe joins his two hands, and puts them before his face,\\nshuts his eyes, and examines his conscience for twQ\\nor three minutes then opening his eyes and arms,\\nsays a prayer, and begins the consecration. At this\\ntime every body is silent, to hear the words, and\\nwhen the priest comes to pronounce them, he says\\nwith a loud voice, in Latin, Hoc est enim corpus\\nTneum. Then he leaves the consecrated Host on the\\nara, kneels down, and getting up, takes again the\\nhost with his two thumbs and two foremost fingers,\\nand lifts it up as high as he can, that every body may\\nsee it, and leaving it again on the same ara, kneels\\ndown, and then rising up, takes the chalice, and after\\nhe has consecrated the wine, leaves it on the ara,\\nand making the same motions and bows, he lifts it\\nup as he did the host, and placing it on the ara,\\ncovers it, and with the same gestures, he says a\\nprayer in remembrance of all the saints, all parents,\\nrelations, friends, and of all the souls in purgatory,\\nbut especially of that soul for whom the sacrifice of\\nthat mass is offered to God by Jesus Christ himself,\\nI say, by Jesus Christ himself, for as Chrysostom and", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0216.jp2"}, "217": {"fulltext": "POPISH C H t R C H. 1^07\\nAmb.* say, the priest, not only representing Christ,\\nhut in the act of celebrating and consecrating is the\\nvery same Christ himself. Thus it is in the cate-\\nchism published by decree of the council of Trent.t\\nBetween this and the sumption, or the taking of\\nthe host, and drinking of the cup, the priest says\\nsome prayers, and sings Our Father, in Latin,\\nkneeling down several times. ^When he comes to\\nth6 communion, he breaks the host by the middle,\\nleaves one part on the table, and breaks off the other\\nhalf, a little piece, and puts it into the cup this done,\\nhe eats the two half host, and drinks the wine and\\nfor fear any small fragments should remain in the\\ncup, the deacon puts in more wine, and the priest\\ndrinks it up, and going to the corner with the chalice,\\nthe sub-deacon pours water upon the priest s two\\nthumbs and foremost fingers, and being well washed,\\ngoes to the middle of the table, and drinks up the\\nwater. Then the deacon takes the cup and wipes\\nit, and putting on every thing, as when they came to\\nthe altar, gives it to the sub-deacon, who leaves it\\non the little table near the altar. After this is done,\\nthe priest, kneeling and getting, up, and turning to\\nHorn. 2. in 2d Timoth. and Horn, de proud, Judse Amb. lib.\\n4, de sacram, C. 4.\\n\u00e2\u0080\u00a2j- Sed unus etiam, atque idem Sacerdos est Christus Dominus.\\nNam Ministri qui Sacrificium faciunt, non suam sed Christi\\npersonam accipiunt, cum ejus Corpus et Sanguinem conficiunt,\\nid quod et ipsius Consecrationis Verbis ostenditur, Sacerdos\\ninquit: Hoc est Corpus meum, personam videlicet Christi\\nDomini gerens, panis et vini Substantiam in Teran ejus Corporis\\net Sangunis Substantiam convertit.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0217.jp2"}, "218": {"fulltext": "208 HIITORY OF THK\\nthe people and opening his arms, says, The Lord 5e\\nwith you, and two or more prayers and last of all,\\nthe gospel of St. John, with which he ends the mass,\\nso in the same order they went out of the vestry,\\nthey return into it again, saying a prayer for the\\nsouls in purgatory. After the priest is undrest, the\\nincenser and acoliti kneel down before him, and kiss\\nhis right hand Then they undress themselves, and\\nthe priest goes to the humiliatory to give God thanks\\nfor all his benefits.\\nThe same ceremonies, motions and gestures the\\npriest makes in a private mass, but not so many in\\na mass for the dead. They have proper masses for\\nthe holy trinity, for Christ, the Virgin Mary, angels,,\\napostles, martyrs, confessors, virgins, and for the dead\\nthe ornaments for this last are always black. This\\nis a true description of the ceremonies of the mass\\nNow let us give an account of the means the priests\\nmake use of for the promoting of this sacrifice, and\\nincreasing their profit.\\nThe custom, or rule for public masses, which are\\nalways sung, is this the person that goes to the\\nclerk and asks a mass to be sung, carries at least six\\nwax candles, which burn upon the altar s table,\\nwhile the mass lasts, and a good offering for the\\npriest, and besides that, must give the charity, which\\nis a crown, and the same for a mass sung for the dead j\\nbut if a person have a mind to have a mass sung, such\\nor such a day forever, he must give, or settle upon the\\nchapter or community, a pistole every year and\\nthese are called settled masses, and there are of these", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0218.jp2"}, "219": {"fulltext": "POPISH CHURCH. 209\\nmasses in every parish, church and convent, more\\nthan the priests and friars can say in a year for\\never since the comedy of the mass began to be acted\\non the stage of the church, the bigots of it succes-\\nsively have settled masses every year the priests\\nand friars then cannot discharge their conscience,\\nwhile they keep the people ignorant of the truth of\\nthe matter.\\nThus they blind the people Suppose to be in a\\nconvent one hundred friars and priests, and that in\\nthat convent are two hundred private and public\\nmasses settled every day, the charity of one hundred\\nis a manifest fraud and robbery, for they receive it,\\nand cannot say the masses. And nevertheless, they\\naccept every day new foundations and settlements\\nof masses; for if the people ask the dean, or prior,\\nwhether there is a vacancy for a mass, they will\\nnever answer no and this way they increase the\\nyearly rents continually.\\nThis is to be understood of the chapter or commu-\\nnity, and I must say, that the chapters, and parish\\nchurches, are not so hard upon the people as the\\nconvents of friars are, though they are not so rich as\\nthe communities The reason is, because a parish\\npriest has during his life, his tithes and book money.\\nBut a prior of a convent commands that community\\nonly three years; therefore, while the office lasts,\\nthey endeavor to make money of every thing. I\\nknew several priors very rich after their priorship\\nand how did they get riches, but by blinding and\\ncheating the people, exacting money for masses\\n27", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0219.jp2"}, "220": {"fulltext": "210 HISTORY OP THE\\nwhich never were said, nor sung, nor ever will\\nbe?\\nAs to the private priests and friars, and their\\ncheating ways, there is so much to be said on them\\nthat I cannot, in so small a book as this, give a full\\naccount of all so I shall only tell the most usual\\nmethods they have to heap up riches by gathering\\nthousands of masses every year.\\nObserve first of all, that if a priest is a parish min-\\nister, or vicar, he has every day of the year certain\\nfamilies, for whose souls, or the souls of their ances-\\ntors, he is to celebrate and offer the sacrifice of the\\nmass. And if he is a friar, he has but one mass\\nevery week left to him, for six days he is obliged to\\nsay mass for the community So by this certain rule,\\na parish minister cannot in conscience receive any\\nmoney for masses, when he knows he cannot say\\nmore masses than those settled for every day in the\\nyear and by the same rule, a friar cannot in\\nconscience receive more money than for fifty-two\\nmasses every year, and consequently those that\\nreceive more are deceivers of the poor ignorant peo-\\nple, robbers of their money, and commit sacrilege in\\nso doing.\\nAnd that they take more than they in justice can,\\nshall appear in several instances.\\nFirst I never saw either secular or regular priests\\nrefuse the charity for a mass, when a christian soul\\nasked them to say it and I knew hundreds of priests\\nmighty officious in asking masses from all sorts of\\npeople.\\nSecondly In all families whatsoever, if any one", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0220.jp2"}, "221": {"fulltext": "POPISH CHURCH. 211\\nis dangerously sick, there are continually friars and\\npriests waiting till the person dies, and troubling the\\nchief of the family with petitions for masses for the\\nsoul of the deceased and if he is rich, the custom is,\\nto distribute among all the convents and parishes\\none thousand, or more masses to be said the day of\\nburial. When the Marquis of St. Martin died, his\\nlady distributed a hundred thousand masses, for\\nwhich she paid the very same day five thousand\\npounds sterling, besides one thousand masses, which\\nshe settled upon all the convents and parish churches,\\nto be said every year forever, which amounts to a\\nthousand pistoles a year forever.\\nThirdly: The friars, most commonly, are rich,\\nand have nothing of their own (as they say); some\\nare assisted by their parents, but these are very few.\\nThey give two thirds of whatever they get to the\\ncommunity and in some strict orders the friars\\nought to give all to the convent nevertheless, they\\nare never without money in their pockets, for all\\nsorts of diversions and it is a general observation,\\nthat a friar at cards is a resolute man; for as he does\\niiot work to get money, or is sure of getting more if\\nhe loose, he does not care to put all on one card\\ntherefore gentlemen do not venture to play with\\nthem, so they are obliged to play with one another.\\nI saw several friars who had nothing in the world\\nbut the allowance of their community, and the\\ncharity of fifty-two masses a year, venture on the\\ncard fifty pistoles another loose 200 pistoles in half\\nan hour s time, and the next day have money", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0221.jp2"}, "222": {"fulltext": "212 HISTORY OP THE\\nenough to play. And this is a thing so well known,\\nthat many of our officers that have been in spain,\\ncan certify the truth of it, as eye-witnesses.\\nNow, as to the method they have to pick up money\\nfor so many masses they do not tell it but as I never\\nwas bound not to discover it, and the discovery of it, I\\nhope, will be very useful to the Roman Catholics,\\nthough disadvantageous to priests and friars, I think\\nmyself obliged, in conscience, to reveal this never-\\nrevealed secret, for it is for the public good, not only\\nof Protestants, who by this shall know thoroughly\\nthe cheats of the Romish priests, but of the Roman\\nCatholics too, who bestow their money for nothing\\nto a people that make use of it to ruin their souls\\nand bodies.\\nThe thing is this, that the friars are said to have a\\nprivilege from the pope (I never saw such a privi-\\nlege myself, though I did all my endeavors to search\\nand find it out) of a centenaria missa, i. e. a brief,\\nwhere the pope grants them the privilege of saying\\none mass for a hundred; which privilege is divulged\\namong priests and friars, who keep it a secret among\\nthemselves: so that as they say, one mass is equivalent\\nto a hundred masses. I did not question when I\\nwas in the communion, that the pope could do that\\nand more, but I was suspicious of the truth of such\\na grant. Now observe that by this brief, every friar,\\nhaving for himself fifty-two masses free every year,\\nand one mass being as good as a hundred, he may\\nget the charity of 5200 masses, and the least charity\\nfor every mass being two reals of plate, i. e. fourteen", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0222.jp2"}, "223": {"fulltext": "POPISH CHURCH. 213\\npence of our money, he may get near 300 pounds a\\nyear.\\nThe secular priests, by this brief of centenaria\\nsnissa, have more masses than the private friars for\\nthough they have 365 settled masses to say in a year,\\nthey have, and may get the charity of ninety-nine\\nmasses every day, which comes to 3,006,135 masses\\nevery year. In the convents that have 120 friars,\\nand some 400, the prior, having six masses every\\nweek from each of his friars, by the same rule, the\\nprior may have millions of millions of masses.\\nHear now, how they do amuse the credulous\\npeople If a gentleman, or gentlewoman, or any\\nother person goes to church, and desires one mass\\nto be said for such or such a soul, and to be present\\nat it, there is always a friar ready, from six in the\\nmorning, till one, to say mass. He takes the charity\\nfor it, and he goes to say it, which he says for that\\nsoul, as I say now For till such time, as he gets\\nthe charity of a hundred masses, which is above five\\npounds sterling, he will not say his own mass, or the\\nmass for him. And so the rest of the friars do, and\\nmany priests too. The person that has given the\\ncharity, and has heard the mass, goes home fully\\nsatisfied that the mass has been said for him, or to\\nhis intention.\\nAs to the communities If somebody dieth, and\\nthe executors of the testament go to a father prior,\\nand beg of him to say a thousand masses, he gives\\nthem a receipt, whereby the masses are said already\\nfor he makes them believe that he has more masses", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0223.jp2"}, "224": {"fulltext": "214 HISTORY OP T H^\\nsaid already by his friars to his own intention, and\\nthat out of the number he appUes 1000 for the soul\\nof the dead person so the executors upon his word\\ntake the receipt of the masses, which they want to\\nshow to the Vicar General, who is to visit the testa-\\nment, and see every spiritual thing ordered in it,\\naccomplished accordingly.\\nThis custom of asking money for masses is not\\nonly among the friars, but among the beat as, nuns,\\nand whores too, for a beata, with an affected air of\\nsanctity goes up and down to visit the sick, and asks\\nbeforehand many masses from the heads of families,\\nalleging that by her prayers and so many masses,\\nthe sick may be recovered and restored to his former\\nhealth but these, if they get money for masses, they\\ngive it to their spiritual confessors, who say them as\\nthe beata ordereth. And according to their custom\\nand belief, there is no harm at all in so doing. The\\nevil is in the nuns, who get every where abundance\\nof masses, on pretence they have priests and friars\\nof their relations, who want the charity of masses.\\nAnd what do they with the money Every nun\\nhaving a Devoto, or gallant to serve her, desireth him\\nto say so many masses for her, and to give her a\\nreceipt he promises to do it, but he never doth say\\nthe masses, though he giveth a receipt so the nun\\nkeeps the money, the friar is paid by her in an\\nunlawful way, the people are cheated, and the souls\\nin purgatory (if there was such a place) shall remain\\nthere forever, for want of relief.\\nBut_the worst of all is, that a public, scandalous", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0224.jp2"}, "225": {"fulltext": "POPISH CHURCH. 215\\nwoman will gather together a number of masses, on\\npretence that she has a cousin in such a convent, who\\nwants masses, i. e. the charity for them. And what\\nuse do they make of them This is an abomination\\nto the Lord. They have many friars who visit them\\nunlawfully, and pay for it in masses so the woman\\nkeeps the money in payment of her own and their\\nsins, gets a receipt from the friars, and these never\\nsay the masses for how can we believe that such\\nmen can offer the holy sacrifice (as they call the\\nmass) for such a use And if they do it, which is,\\nin all human probability, impossible, who would not\\nbe surprised at these proceedings? Every body\\nindeed.\\nThere is another custom in the church of Rome,\\nwhich brings a great deal of profit to the priests and\\nfriars, viz. the great masses of brotherhoods, or fra-\\nternities. In every parish chmrch, and especially in\\nevery convent of friars and nuns, there is a number\\nof these fraternities, i. e. corporations of tradesmen\\nand every corporation has a saint for their advocate\\nor patron, viz. the corporation of shoe-makers has\\nfor an advocate St. Chrispin and Chrispinia: the\\nButchers St. Bartholomew, c. and so of the rest.\\nThere is a prior of the corporation, who celebrates\\nthe day of their advocate with a solemn mass, music,\\ncandles, and after all, an entertainment for the\\nmembers of the fraternity, and all the friars of the\\ncommunity. To this the corporation gives eight\\ndozen of white wax candles to illuminate the altar\\nof their patron, when the solemn mass is sung, and", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0225.jp2"}, "226": {"fulltext": "216 HISTORY OP THE\\nwhatever remains of the candles goes to the convent.\\nThe prior payeth to the community twenty crowns^\\nfor the solemn mass, and ten crowns to the musicians.\\nThe day following the corporation gives three dozen\\nyellow candles, and celebrates an anniversary, and\\nhave many masses sung for the relief of their\\nbrethren s souls in purgatory for every mass they\\npay a crown. And besides all these, the corporation\\nhas a mass settled every Friday, which is to be sung^\\nfor the relief of the brethren s souls, for which and\\ncandles, the convent receiveth six crowns every\\nFriday. There is not one church nor convent with-\\nout two or three of these corporations every week\\nfor there are saints enough in the church for it, and\\nby these advocates of the friars, rather than of the\\nmembers of the corporation, every body may form\\na right judgment of the riches the priests and friars\\nget by these means.\\nOne thing I cannot pass by, though it has no\\nrelation with the main subject of the mass and this\\nis, that after the solemn mass is finished, the prior of\\nthe corporation, with his brethren, and the prior of\\nthe convent, with his friars, go all together to the\\nrefectory or common hall, to dinner, there they make\\nrare demonstrations of joy, in honor of the advocate\\nof that corporation. The prior of the convent makes\\na short speech before dinner, recommending to them\\nto eat and drink heartily, for after they have paid all\\nthe honor and reverence to their advocate that is\\ndue, they ought to eat, and drink, and be merry so\\nthey drink till they are happy, though not drunk.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0226.jp2"}, "227": {"fulltext": "POPISH CHURCH. 217\\nI heard a pleasant story, reported in town, from a\\nfaithful person, who assured me he saw, himself, a\\nfriar come out of the refectory, at eight at night, and\\nas he came out of the convent s gate, the moon\\nshining that night, and the shadow of the house\\nbeing in the middle of the street, the merry friar\\nthinking that the light of the moon, in the other half\\npart of the street, was water, he took off his shoes\\nand stockings, and so walked till he reached the\\nshadow and being asked by my friend the meaning\\nof such extravagant folly, the friar cried out, a mi-\\nracle, a miracle The gentleman thought that the\\nfriar was mad but he cried the more, a miracle\\na miracle Where is the miracle (the people\\nthat came to the windows asked him came this\\nminute through this river, (said he) and I did not\\nwet the soles of my feet; and then he desired the\\nneighbors to come and be witnesses of the miracle.\\nIn such a condition the honor of the advocate of that\\nday did put the reverend friars; and this and the\\nlike effects such festivals occasion, both in the mem-\\nbers of the convents and corporation.\\nNow I come to the means and persuasions the\\nfriars make use of for the extolling and praising this\\ninestimable sacrifice of the mass, and the great igno-\\nrance of the people in believing them. First of all,\\nas the people know the debaucheries and lewd lives\\nof many friars and priests, sometimes they are loath\\nto desire a sinful friar to say mass for them, thinking\\nthat his mass cannot be so acceptable to God Al-\\nmighty as that which is said by a priest of good\\n28", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0227.jp2"}, "228": {"fulltext": "218 HISTORY OF THE\\nmorals So far the people are illuminated by nature j\\nbut to this, priests and friars make them believe, that\\nthough a priest be the greatest sinner in the world,\\nthe sacrifice is of the same efficacy with God, since\\nit is the sacrifice made by Christ on the Cross for all\\nsinners and that it was so declared by the pope,\\nand the council of Trent.\\nPut it together with what the same council\\ndeclares, that the priest doth not only represent\\nChrist when he offereth the sacrifice, but that, he is\\nthe very person of Christ at that time, and that\\ntherefore David calls them Christs by these words\\nNolite tan^ ere Christos meos, execrable thing\\nIf the priest is the very Christ in the celebration of\\nmass, how can he at the same time be a sinner It\\nbeing certain that Christ knew no sin and if that\\nChrist Priest, offering the sacrifice, is in any actual\\nmoral sin, how can the sacrifice of the mass, which\\nis (as to them) the same sacrifice Christ did offer to\\nhis eternal Father on the cross, be efficacious to the\\nexpiation of the sins of all people For, in the\\nfirst place, that sacrifice offered by a Priest-Christ, in\\nan actual mortal sin, cannot be an expiation of the\\nsin by which the priest is spiritually dead. Secondlyy\\nif the Christ-Priest is spiritually dead by that mortal\\nsin, how can such a priest offer a lively spiritual\\nsacrifice ^We must conclude then, that the priests,,\\nby such blasphemous expressions, not only deceive\\nthe people, but rob them of their money, and commit\\na high crime, but that the sacrifice he offers is really\\nof no effect or efficacy, to the relief of the souls ia\\nthe pretended purgatory.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0228.jp2"}, "229": {"fulltext": "POPISH CHURCH. 219\\nIFrom what has been said, it appears that the\\npriests and friars make use of whatever means they\\ncan to cheat the people, to gratify their passions, and\\nincrease their treasure. For what cheat, fraud, and\\nroguery, can be greater than this of the centenaria\\nTTiissa with which they suck up the money of poor\\nand rich, without performing wliat they promise\\nIf the pope s privilege for that hundred Tnass was\\nreally true, natural reason shows, it was against the\\npublic good, and therefore ought not to be made use\\nof for by it, friars and priests will never quench\\ntheir thirst of money and ambition, till they draw to\\nthem the riches of Christendom, and by these means,\\nthey will wrong the supposed souls in purgatory,\\nand ruin their own too. Decency in the sacerdotal\\nornaments is agreeable to God our Lord, but vanity\\nand profaneness is an abomination before him. Of\\nwhat use can all the riches of their churches and\\nornaments be To make the sacrifice of the mass\\nmore efficacious, it cannot be for the efficacy of it\\nproceeds from Christ himself, who made use of\\ndifferent ornaments than those the priests make use\\nof. Nor is it to satisfy their own ambition, for they\\ncould get more by saying thenii it is only to make\\nMistress Mass the more admired, and gain the whole\\npeople to be her followers and courtiers.\\nthat the Roman laity would consider the weight\\nof these Christian observations, and if they will not\\nbelieve them because they are mine, I heartily beg\\nof them all, to make pious and serious reflections\\nupon themselves, to examine the designs of the priests", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0229.jp2"}, "230": {"fulltext": "220 HISTORY OP THE\\nand friars, to mind their lives and conversations to\\nobserve their works to cast up accounts every year,\\nand see how much of their substance goes to the\\nclergy and church for masses. Sure I am, they will\\nfind out the ill and ambitious designs of their spiritu-\\nal guides. They will experience their lives not at\\nall (most commonly,) answerable to their characters,\\nand sacerdotal functions and more, their own sub-\\nstances and estates diminished every year. Many\\nof their families corrupted by the wantonness, their\\nunderstandings blinded by the craft, their souls in\\nthe way to hell, by the wicked doctrines, and their\\nbodies under suffering by the needless impositions of\\npriests and friars.\\nThey will find also, that the pomp and brightness\\nof a solemn mass, is only vanity to amuse the eyes,\\nand a cheat to rob the purse. That the centenaria\\nmissa never known to them before, is a trick and\\ninvention of priests and friars, to delude and deceive\\nthem, and by that means impoverish and weaken\\nthem, and make themselves masters of all.\\nThey will come at last to consider and believe,\\nthat the Roman Catl^olic congregations, ruled and\\ngoverned by priests and friars, do sin against the\\nLord, i. e. the spiritual heads do commit abomina-\\ntion before the Lord, and that they cannot prosper\\nhere, nor hereafter, if they do not leave off their\\nwicked ways. Pray read the fifth chapter, the\\nseventeenth verse, and the following, of Judith, and\\nyou shall find the ease and the truth of my last pro-\\nposition. While (says he) these people sinned not", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0230.jp2"}, "231": {"fulltext": "POPISH CHtTRCH. 221\\nh^ore their God, they prospered, because the God\\nthat hateth iniquity mas with them. But when\\nthey departed from, the way that he appointed\\nthem, they were destroyed. This was spoken of\\nthe Jews, but we may understand it of all nations,\\nand especially of the Romans, who are very much\\nof a piece with the Jews of old, or no better. We\\nsee the priests departed from the way that he\\nappointed them. What can they expect but destruc-\\ntion, if they do not leave off their wickedness, and\\nturn unto the Lord And the worst is, that the\\ninnocent laity will suffer with them, for God\\npunishes, as we see in the old Testament, a whole\\nnation for the sins of their rulers. And it is to be\\nfeared the same will happen to the Roman church,\\nfor the sins of their priests. May God enlighten\\nthem. ^Amen.\\nARTICLE IL\\nOf the privileged altar.\\nA privileged altar is the altar to which (or to some\\nimage on it) the pope has granted a privilege of\\nsuch a nature, that whosoever says before it, or\\nbefore the image, so many pater nosters, ^c.; and\\nso many ave maria^s, with gloria patri, c. obtains\\nremission of his sins, or relieveth a soul out of purga-\\ntory. Or whoever ordereth a mass to be said on the\\nira of such an altar, and before the image, has the\\nprivilege (as thev believe) to take out of purgatory\\nthat soul for which the sacrifice of the mass is offered.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0231.jp2"}, "232": {"fulltext": "222 HISTORY OP THE\\nThe Cardinals, Patriarchs, Primates, Archbishops\\nand Bishops, can grant to any image forty days of\\nfull and free indulgence, and fifteen quarantains of\\npardon, for those that visit the said image, and say\\nsuch a prayer before it as they have appointed at\\nthe granting of such graces So not only the images\\nof the altars in the church, but several images in the\\ncorners of the streets, and on the highway, have\\nthose graces granted to them by the bishop of the\\ndiocess nay, the beads, or rosary of the Virgin\\nMary, of some considerable persons, have the same\\ngrants. And what is yet more surprising, the picture\\nof St. Anthony s pig, which is placed at the saint s\\nfeet, has the granting of fifteen quarantains of pardon\\nof sins for those that visit and pray before him.\\nWhat the people do on St. Martin s day, I shall tell\\nin another chapter.\\nI will not dispute now, whether the popes, and\\nbishops have authority to grant such privileges but\\nI only say, that I do not believe such a dream for\\nthe pope has usurped the supremacy and infallibility,\\nand his ambition being so great, he never will\\ndispossess himself of a thing by which he makes\\nhimself more supreme, infallible, and rich by keep-\\ning all those graces in his own hands, he would\\noblige all the bigots to seek after him and pay him\\nfor them, and have him in more veneration than\\notherwise he would be in.\\nThese privileges are a great furtherance to carry\\non the ecclesiastical interests, and to bring the people\\nto offer their prayers and money, and to be blinded", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0232.jp2"}, "233": {"fulltext": "POPIgH CHURCH. 223\\nand deceived by those papal inventions. But\\nbecause I have already treated of these privileges, I\\nproceed to the third article.\\nARTICLE III.\\nOf Transubstanttation, or the Eucharist.\\nI shall say nothing touching the scholastic opinions\\nof the Romish church, about the sacrament of the\\nEucharist, or the real presence of Jesus Christ in it\\nfor these are well known by our learned and well\\ninstructed laity so I will confine myself wholly to\\ntheir practices in the administration of this sacrament,\\nand the worship paid to it by the priests and laity\\nand what strange notions the preachers put in the\\npeople s heads about it.\\nFirst, as to the administration of this sacrament,\\nactual or habitual intention being necessary in a\\npriest, to the vaUdity and efficacy of the sacrament,\\nopen confession and repentance of his sins. He goes\\nto consecrate the bread and wine, and, (as they say,\\nbelieve, and make the people believe) with five\\nwords they oblige Jesus Christ to descend from\\nheaven to the host with his body, soul and divinity^\\nand that so he remains there as high and almighty\\nas he is in heaven which they endeavor to confirm\\nwith pretended miracles, saying, that many priests\\nof pure lives have seen a little boy instead of a wafer,\\nin the consecrated host, c.\\nIn winter, twice every month, and in summer,\\nevery week, the priest is to consecrate one great host.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0233.jp2"}, "234": {"fulltext": "224 HISTORY OP THE\\nand a quantity of small ones, which they do in the\\nfollowing manner After the priest has consecrated\\nthe great and small, besides the host which he is^\\nto receive himself, the priests of the parish, or friars\\nof the convent, come in two lines, with wax candles\\nlighted in their hands, and kneel down before the\\naltar, and begin to sing an hymn and anthem to the\\nsacrament of the altar (so it is called by them) then\\nthe priest openeth the tabernacle where the old great\\nhost is kept between two chrystals, and takes out of\\nthe tabernacle the custodia, and a cup of small conse-\\ncrated wafers, and puts them on the table of the altar j\\nthen he takes the great old host, eats it, and so he does\\nthe small ones then he puts the new great conse-\\ncrated host between the two chrystals of the custodiay\\nand the new small ones into the communion cup,\\nbecause the small ones serve the common people.\\nThen he incenses the great host on his knees, and\\nhaving a white, neat towel round his neck, with the\\nends of it he takes the custodia, and turns to the\\npeople and makes the figure of a cross before the\\npeople, and turning to the altar, puts the custodia\\nand the cup of the small wafers in the tabernacle,\\nand locketh the door, and the priests go away.\\nThe reason why the great host and the small ones\\nare renewed twice a month in winter, and every\\nweek in summer, (as they say), is (mind this reason,\\nfor the same is against them) because in summer, by\\nthe excessive heat, the host may be corrupted and\\nputrified, and produce worms, which many times has\\nhappened to the great host, as I myself have seen*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0234.jp2"}, "235": {"fulltext": "POPISH CHURCH. 225\\nSo to prevent this, they consecrate every week in\\nsummer time but in winter^ which is a more favor-\\nable time to preserve the host from corruption, only\\nonce in a fortnight. If Christ is then in the host\\nwith the body, soul and divinity, and David says, that\\nthe holy one (i. e. Christ who is God blessed forever-\\nmore) never shall see corruption, how comes it, that\\nthat host, that holy one, that Christ, is sometimes\\ncorrupted and putrified? The substance of bread\\nbeing only subject to corruption, being vanished, and\\nthe body of Jesus Christ substituted in its place this\\nbody by a just inference is corrupted; which is\\nagainst the Scripture, and against the divinity of\\nJesus Christ.\\nAgain I ask, whether the worms engendered in\\nthat host, come out of the real body of Christ, or out\\nof the material substance of the host If out of the\\nbody of Christ, every body may infer from this\\nthe consequences his own fancy suggests. And\\nif they say that the worms are engendered in the\\nmaterial substance of the bread, then the substance\\nof the bread remains after the consecration, and not\\n(as they say) the real substance of the body of Christ.\\nAgain It is a rule given by all the casuists, that\\nthat host must be eaten by the priest. I do ask the\\npriest that eats the host with the worms, whether he\\nbelieveth that host and worms to be the real body of\\nChrist or not If he says no, why doth he eat it to\\nthe prejudice of his own health And if he believeth\\nit to be the real body of Christ, I do ask again,\\nwhether the worms are Christ, with body, soul, and\\n29", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0235.jp2"}, "236": {"fulltext": "226 HISTORY OF THE\\ndivinity, or not If they are not, I give the said\\ninstance And if they answer in the affirmative y\\nthen I say, that a priest did not eat the host and\\nworms, (as I saw myself,) on pretence of the loath-\\ning of his stomach, and after the mass was ended, he\\ncarried the host, (two priests accompanying him with\\ntwo candles,) and threw it into a place which they\\ncall Piscina a place where they throw the dirty\\nwater after they wash their hands, which runs out of\\nthe church into the street. What can we say now\\nIf the worms and corrupted host is the real body of\\nChrist, see what a value they have for him, when\\nthey throw it away like dirty water and if that host\\ncomes out of the running piscina into the street, the\\nfirst dog or pig passing by (which is very common in\\nSpain) may eat it. And if they are not, besides the\\nsaid instance of eating it to the prejudice of their\\nhealth, we may add this, namely Why do the\\npriests and two more carry the host in form of pro-\\ncession, and with so great veneration, with lights and\\npsalms, as if it was the real body of Christ\\nNow, as to the way of administering the sacrament\\nto the people, they do it in the following manner,\\nwhich is also against the fantastical transubstantia-\\ntion. I said that the priest or friar consecrates small\\nhosts once a week, to give them to the people when\\nthey go to receive. The priest in his surplice, and\\nwith the stola on, goes to the altar, says the prayer\\nof the sacrament, opens the tabernacle, and taking\\nout of it the cup, opens it, and turning to the com-\\nmunicants, takes one of the wafers with his thumb", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0236.jp2"}, "237": {"fulltext": "POPISH CHURCH. 227\\nand the foremost finger of his right hand, Ufts it up,\\nand says. See the lamb of God that taketh away the\\nsins oj the world, which he repeats three times and\\nafter goes straightway to the communicants, and puts\\na wafer into each of their mouths. When all have\\nreceived, he puts the cup again into the tabernacle,\\nand goes to the vestry. This is when the people\\nreceive before or after mass but when they receive\\nat mass, the priest consecrates for himself a great\\nhost, and after he has eaten it, he takes the cnp out\\nof the tabernacle and gives the small wafers, conse-\\ncrated before by another priest, to the communicants,\\nand putting again the cup into the tabernacle, or\\nsacrarium, (as they call it,) drinks the consecrated\\nwine himself.\\nI will not spend my time in proving, that the\\ndenying of the chalice to the laity is a manifest error,\\nand that it is only to extol and raise the ecclesiastical\\ndignity to the highest pitch But I come to their\\nridiculous, nonsensical practices in several accidental\\ncases, viz First, I myself gave the sacrament to a\\nlady, who had on that day a new suit of clothes but\\nshe did not open her mouth wide enough to let the\\nwafer on her tongue, and by my carelessness it fell\\nupon one of her sleeves, and from thence to the\\nground I ordered her not to quit the place till I had\\ndone so, after the communion was over, I went to\\nher again, and cutting a piece of the sleeve, where\\nthe wafer had touched, and scratching the ground, I\\ntook both the piece and dust, and carried them to the\\npiscina; but I was suspended ab officio and benejicio", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0237.jp2"}, "238": {"fulltext": "228 HISTORY OF THE\\nfor eight days, as a punishment for my distraction,\\nand not minding well my business. But this rule\\nand custom of throwing into the piscina, among the\\ndirty water, every thing that the host had touched,\\nthey ought to throw the fingers of the priest, or at\\nleast the tongues of men and women into the same\\nplace and thus, their tricks and superstitious cere-\\nmonies never would be discovered nor spread abroad.\\nHow inconsistent this custom is with right sense and\\nreason, every body may see.\\nSecondly. In the Dominican s convent it happened,\\nthat a lady who had a lap-dog, which she always\\nused to carry along with her, went to receive the\\nsacrament with the dog under her arm, and the dog\\nlooking up and beginning to bark when the friar\\nwent to put the wafer in the lady s mouth, he let\\nthe wafer fall, which happened to drop into the dog s\\nmouth. Both the friar and the lady were in a deep\\namazement and confusion, and knew not what to do\\nso they sent for the reverend father prior, who\\nresolved this nice point upon the spot, and ordered to\\ncall two friars and the clerk, and to bring the cross,\\nand two candlesticks with two candles lighted, and\\nto carry the dog in from the procession into the\\nvestry, and keep the poor little creature there with\\nilluminations, as if he was the host itself, till the\\ndigestion of the wafer was over, and then to kill the\\ndog and throw it into the piscina. Another friar\\nsaid, it was better to open the dog immediately, and\\ntake out the fragments of the host and a third was\\nof opinion, that the dog should be burnt on the spot.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0238.jp2"}, "239": {"fulltext": "POPISH CHURCH. 229\\nThe lady, who loved dearly her Cupid, (this was the\\ndog s name,) entreated the father prior to save the\\ndog s life, if possible, and that she would give any\\nthing to make amends for it. Then the prior and\\nfriars retired to consult what to do in this case and\\nit was resolved, that the dog should be called for the\\nfuture, El perillo del sacramento, i. e. The sacra-\\nment s dog. 2. That if the dog should happen to\\ndie, the lady was to give him a burying in conse-\\ncrated ground. 3. That the lady should take care\\nnot to let the dog play with other dogs. 4. That she\\nwas to give a silver dog, which was to be placed\\nupon the tabernacle where the hosts are kept. And,\\n5, That she should give twenty pistoles to the\\nconvent. Every article was performed accordingly,\\nand the dog was kept with a great deal of care and\\nveneration. The case was printed, and so came to\\nthe ears of the inquisitors, and Don Pedro Guerrero,\\nfirst inquisitor, thinking the thing very scandalous,\\nsent for the poor dog, and kept him in the inquisition\\nto the great grief of the lady. What became of the\\ndog nobody can tell. This case is worthy to be\\nreflected on by serious, learned men, who may draw\\nconsequences to convince the Romans of the follies,\\ncovetousness, and superstitions of the priests.\\nThis I aver, that after this case was published, it\\nwas disputed on in all the moral academies but as\\nI cannot tell all the sentiments and resolutions of\\nthem, I will confine myself to those of the academy\\nof the holy trininty, wherein I was present when\\nthe case was proposed by the president, in the\\nfollowing terms", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0239.jp2"}, "240": {"fulltext": "230 HISTORY OP THE\\nMost reverend and learned brethren the case of\\nthe dog (blasphemously called the sacrament s dog)\\ndeserves your application and searching, which\\nought to be carried on with a wise, christian, and\\nsolid way of arguing, both in this case or any other\\nlike it. For my part, I am surprised when I think\\nof the irregular, unchristian method, the priors and\\nfriars took in the case, and both the case and their\\nresolution call for our mature consideration. Thanks\\nbe to God, that our people give full obedience to our\\nmother the church, and that they inquire no further\\ninto the matter, after some of our teachers have\\nadvised them otherwise the honor and reputation\\nof our brethren would be quit^ ruined. For my\\npart, (salva fide^J I think, that upon the same case,\\nthe priest ought to let the thing drop there, and take\\nno further notice, rather than to give occasion to\\nsome critics to scandalize, and to laugh at the whole\\nclergy. Besides, that it is to abate the imcomparable\\nvalue of the Eueharistia, and to make it ridiculous\\nbefore good sensible men.\\nThus the president spoke and fifteen members\\nof the academy were of his opinion. One of the\\nmembers said, that being certain that the dog had\\neaten the real body and blood of Jesus Christ, the\\npriest, after the communion was over, was obliged\\nto call the lady in private, and give a vomit to the\\ndog, and to cast into the piscina what he should\\nthrow up. Another said, that the sacrament being\\na spiritual nourishment to the soul, he was obliged\\nto ask a question, and it was, whether the sensitive", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0240.jp2"}, "241": {"fulltext": "POPISH CHURCH. 331\\nsoul of the dog was nourished by the sacrament or\\nnot? All agreed in the affirmative, upon which the\\nquestionist formed the following argument The\\nsoul nourished by the sacrament of the body and\\nblood of Christ, who is eternal life, is immortal; but\\nthe sensitive soul of the dog was nourished by Christ,\\naccording to your opinions Ergo, the soul of tljg\\ndog is immortal then, if immortal, where is the\\nsoul to go after death to heaven, to hell, or to pur-\\ngatory We must answer, to neither of these\\nplaces So we disown that the dog did eat the body\\nof Christ and there is more in the sacrament than\\nwe can comprehend; and {salvafide, and in the way\\nin argument) I say, that the dog ate what we see in\\nthe host, and not what we believe. Thus the mem-\\nber ended his discourse.\\nAfter all these disputes, the case was thus resolved:\\nthat the priest should ask the inquisitors advice,\\nwho being the judges in matters of faith, may safely\\ndetermine what is to be done in such a case, and the\\nhke.\\nThirdly. I have already said in another place,\\nthat the reverend father friar James Garcia was\\nreputed among the learned, the only man for divinity\\nin this present age and that he was my master, and\\nby his repeated kindness to me, I may say, that I\\nwas his well-beloved disciple. I was to defend a\\npublic thesis of divinity in the university, and he\\nwas to be president or moderator. The thesis con-\\ntained the following at treises De Essentia et\\nJlttributis Dei: De Visione Beatifica De Gratia", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0241.jp2"}, "242": {"fulltext": "232 HISTORY OP THE\\nJustificante et *^uxiliante De Providentia De\\nJictu Libera De Trinitate and De Sacramenti\u00c2\u00bb\\nin genere. All which I had learned from him. The\\nshortest treatise, of all he taught publicly in the\\nuniversity, was the Encharistia. The proofs of his.\\nopinion were short, and the objections against them\\nvery succinct and dark. I must confess, that I was\\nfull of confusion, and uneasy for fear that some\\ndoctor of divinity would make an argument against\\nour opinion, touching the sacrament of Eucharistia*\\nAnd I endeavored to ask my master to instruct me,\\nand furnish me with answers suitable to the most\\ndifficult objections that could be proposed but\\nthough he desired me to be easy about it, and that\\nupon necessity, he would answer for me I replied\\nwith the following objection God will never punish\\nany man for not believing what is against the\\nevidence of our senses, but the real presence in\\nEucharistia is so Brgo, (salva fide,) God will not\\npunish any man for not believing the real presence\\nof Christ there. To this he told me that none of the\\ndoctors would propose such an argument to me, and\\nhe advised me not to make such an objection in\\npublic, but to keep it in my heart. But father, (said\\nI,) I ask your answer. My answer is (said he)\\naliud Lingua doceo, aliud Corde credo; i. e. I\\nteach one thing, and I believe another. By these\\ninstances, I have given now, every body may easily\\nknow the corruptions of the Romish church, and the\\nnonsensical opinions of their priests and friars, as also\\nthat the learned do not delieve in their hearts, that", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0242.jp2"}, "243": {"fulltext": "POPISH C H U R H. 25Z\\nthere is such a monster as iransubstantiation,\\nthough for some wordly ends, they do not discover\\ntheir true sentiments about it.\\nNow I proceed to the worship, and adoration,\\nboth the clergy and laity pay to the holy host or\\nsacrament.\\nI shall not say any thing of what the people do,\\nwhen the priests in a procession under a canopy\\ncarried the sacrament to the sick, for this custom and.\\nthe pomp of it, and the idolatrous worship and ado-\\nration offered to it, is well known by our travellers\\nand officers of the army.\\nPhilip the IVth, king of Spain, as he was a himt-\\ning, met in the way a crowd of people following a\\npriest, and asking the reason, he was told that the\\npriest carried the consecrated wafer in his bosom to\\na sick person; the priest walked, and the king,\\nleaving his horse, desired the priest to mount and\\nride on it, and holding the stirup, bareheaded, he\\nfollowed the priest all the way to the house, and\\ngave him the horse for a present. From the king to\\nthe shepherd, all the people pay the same adoration\\nto the holy host, which shall be better known by th**-\\npomp and magnificence they carry the great host\\nwith, in the solemn festival of corpus Christi^ or of\\nChrist s body. I shall describe only the generai\\nprocession made on that day in Saragossa, of which\\nI was an eye-witness.\\nThough the festival of corpus Christi be a move-\\nable feast, it always falls on a Thursday. That day\\nis made the great general procession of corpus\\n30", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0243.jp2"}, "244": {"fulltext": "234 HISTORY OP THE\\nChristi, and the Sunday following, every congrega*\\ntion through the streets of the parish, and every\\nconvent of friars and nuns thrc^ugh the cloisters of\\nthe convent go with great pomp to the private pro-\\ncession of Christ s body. As to the general great\\none, the festival is ordered in the following manner\\nThe Dean of the cathedral church of St. Salvator\\nsends an officer to summon all the communities of\\nfriars, all the clergy of the parish churches, the\\nViceroy, govenor and magistrates, the judges of the\\ncivil and criminal council, with the lord chancellor of\\nthe kingdom, and all the fraternities, brotherhoods^\\nor corporations of the city, to meet together on the\\nThursday following, in the metropolitan cathedral\\nchurch of St. Salvator, with all the standards,\\ntrumpets, giants,* both of the greater or lesser size\\nm their respective habits of office or dignity and all\\nthe clergy of the parish churches, and friars of\\nconvents, to bring along with them in a procession,\\nwith due reverence, all the silver bodies of saints on\\na base or pedestal, which are in their churches and\\nconvents. Item Orders are published in every\\nstreet, that the inhabitants or housekeepers are to\\nclean the streets which the sacrament is to go throug h\\nand cover the ground with greens, and flowers, and\\nto put the best hangings in the fronts of the balconies,\\nThree big giant men, and three giant women, and six little\\nones, drest in men and women s clothes, made of thin wood,\\nand carried by a man hid under the clothes. The big ones are\\nfifteen feet high, which are kept in the hall of the city, for the\\nmagnificence and splendor of that day.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0244.jp2"}, "245": {"fulltext": "POPISH CHTJRCS. 235\\natwi windows All which is done accordingly or\\nelse he that does not obey and perform such orders\\nis to pay 20 pistoles without any excuse whatsoever.\\nAt three in the afternoon, the viceroy goes in\\nstate V7ith the governor, judges, magistrates and\\n\u00c2\u00a9Mcers, to meet the archbishop in his palace, and to\\naccompany his grace to church, where all the commu-\\nnities of friars, clergy and corporations, are waiting\\nfor them. The dean and chapter receive them at\\nthe great porch, and after the archbishop has made\\na prayer before th-e great altar, the music begins to\\nsing, Pange lingua gloriosa, while the archbishop\\niakes out of the tabernacle the host upon the rich\\nclialico, and placeth it on the great custodia, on the\\nalt5ir s table. Then the quire begins the evening\\nsongs, in which the archbishop in his pontifical habit\\n\u00e2\u0080\u00a2officiateth, and when all is over, his grace giveth the\\nblessing to the people with the sacrament in his\\nhands. Then the archbishop, with the help of the\\n\u00c2\u00ablean, archdeacon and chanter, placeth the custodia\\nm\\\\ a gilt pedestal, which is adorned with flowers and\\nthe jewels of several ladies of quality, and which is\\ncarried on the shoulders of twelve priests^, drest in.\\nthe same ornaments they say mass in. This being\\ndone, the procession begins to go out of the church\\nin the following order\\nFirst of all the bagpipe, and the great and small\\ngiants, dancing all along the streets. 2. The big\\nsilver cross of the cathedral, carried by a elerk-priest\\nand two young assistants, with silver candlesticks\\nand lighted candles. 3. From the cross to the piper.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0245.jp2"}, "246": {"fulltext": "236 HISTORY OP THE\\na man with a high hook goes and comes back again\\nwhile the procession lasts. The hook is called St,\\nPauPs hook, because it belongs to St. Paul s church.\\nThat hook is very sharp, and they make use of it in\\nthat procession, to cut down the signs of taverns and\\nshops, for fear that the holy custodia should be\\nspoiled. 4. The standard and sign of the youngest\\ncorporation, and all the members of it, with a wax\\ncandle in their hands, forming two lines, whom all\\nthe corporations follow one after another in the same\\norder. There are thirty corporations, and the small-\\nest is composed of thirty members. 5. The boys\\nand girls of the blue hospital with their master,\\nmistress, and chaplain in his alva stola, and long\\nsacerdotal cloak. 6. The youngest religion (the\\norder of St. Francis is called St. Francis^ religion,\\nand so are all orders, which they reckon seventy, and\\nwhich we may really, in the phrase of a satirical\\ngentleman, call seventy religions without religion)\\nwith their reverend and two friars more at the end\\nof each order, drest in the ornaments they use at the\\naltar and so all the orders go one after another in\\nthe same manner. There are twenty convents of\\nfriars, and on this solemn festival, every one being\\nobliged to go to the procession, we reckon there may\\nbe about two thousand present on this occasion and\\nsixteen convents of nuns, the number of them by\\nregular computation is 1500. 7. The clergy of the\\nyoungest parish, with the parish cross before, and\\nthe minister of it behind them in sacred ornaments.\\nAnd so the clergy of other parishes follow one", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0246.jp2"}, "247": {"fulltext": "POPISH CHURCH. 237\\nanother in the same order, every friar and priest\\nhaving a white wax candle hghted in his hand.\\nThe number of secular priests, constantly residing\\nin Saragossa, is 1200 in that one town: So by the\\nsaid account, we find all the ecclesiastical persons to\\namount to 4700, when the whole of the inhabitants\\ncome to 15000 families.\\n8. The clergy of the cathedrals of St. Salvator,\\nand the lady of Pilar, with all their sacerdotal orna-\\nments, as also the musicians of both cathedrals which\\ngo before the custodia or sacrament, singing all the\\nway. Then the twelve priests more, that carry the\\ncanopy under which the sacrament goes, and under\\nthe end of it the dean, and two prebends, as deacon\\nand subdeacon. The archbishop in his pontifical\\nhabit goes at the subdeacon s right hand, the viceroy\\nat the archbishop s, and the deacon and subdeacon,\\none at the right and the other at the left, all under\\nthe canopy. Six priests, with incense and incensa-\\nries on both sides of the custodia, go incensing the\\nsacrament without intermission for while one kneels\\ndown before the great host, and incenses it three\\ntimes, the other puts incense in his incensary,\\nand goes to relieve the other, and thus they do, from\\nthe coming out of the church, till they return back\\nagain to it.\\n9. The great chancellor, presidents, and coimcils,\\nfollow after, and after all, the nobility, men and\\nwomen, with lighted candles. This procession lasts\\nfour hours from the time it goes out, till it comes into\\nthe church again. All the bells of the convents and\\n30*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0247.jp2"}, "248": {"fulltext": "288 HISTORY OP THE\\nparishes ring all this time and if there were not so\\nmany idolatrous ceremonies in that procession, it\\nwould be a great pleasure to see the streets so richly\\nadorned with the best hangings, and the variety of\\npersons in the procession.\\nThe riches of that procession are incredible to a\\nforeigner but matters of fact (the truth of which\\nmaybe inquired into) must be received by all serious\\npeople. I have spoken already of the rich custodia\\nwhich the archbishop of Sevil gave to the cathedral,\\nand the rich chalice set in diamonds. Now besides\\nthese two things, we reckon thirty-three silver crosses\\nbelonging to convents, and parish churches, ten feet\\nhigh, and about the thickness of the pole of a coach\\nthirty three small crosses which the priests and friars,\\nwho officiate that day, carry in their hands these\\ncrosses, though small, are richer than the big one,\\nbecause in the middle of the cross there is a relic,\\nwhich is a piece of wood (as they say) of the cross^\\non which our Saviour was crucified, and which they\\ncall holy wood. This relic is set in precious stones,\\nand many of them set in diamonds. Thirty-three\\nsacerdotal cloaks to officiate in, made of Tusy d or,\\nedged with pearls, emeralds, rubies, and other rich\\nstones. Sixty-six silver candlesticks, four feet high.\\nA large gold possenet, and a gold handle for the\\nhysop six incensaries, four of them silver, and two\\nof gold four silver incense boxes, and two gold ones.\\nThree hundred and eighty silver bodies of saints on\\ntheir rich gilt pedestals, of which two hundred are\\nwhole bodies, andL the rest half, but many are gilt,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0248.jp2"}, "249": {"fulltext": "POPISH CHURCH. 239\\nand several wear mitres on their heads, embroidered\\nwith precious stones.\\nThe image of St. Michael, with the devil under\\nhis feet, and the image with wings, are of solid silver,\\ngilt all over.\\nWith this magnificence they carry the sacrament\\nthrough the principal streets of the city, and all the\\npeople that are in the balconies and lattice windows\\nthrow roses and other flowers upon the conopy of\\nthe sacrament as it goes by. When the procession\\nis over, and the sacrament placed in the tabernacle,\\nthere is a stage before the altar to act a sacramental\\nor divine comedy, which lasts about an hour, and\\nthis custom is practised also on Christmas eve. By\\nthese, every body may know their bigotries, super-\\nstitions and idolatries.\\nNow I come to say something of the strange\\nnotions the priests and friars, confessors and preachers,\\nput in the people s heads, concerning the host.\\nFirst, they preach and charge the people to adore\\nthe sacrament, but never to touch the consecrated\\nhost or wafer, this being a crime against the Catholic\\nfaith, and that all such as dare to touch it, must be\\nburned in the inquisition. Secondly, to believe that\\nthe real flesh and blood of Christ is in the Eucharist\\nand that, though they cannot see it, they ought to\\nsubmit their understanding to the Catholic faith.\\nThirdly, that if any body could lawfully touch the\\nhost, or wafer, and prick it with a pin, blood would\\ncome out immediately, which they pretend to prove\\nwith many miracles, as that of the corporales of", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0249.jp2"}, "250": {"fulltext": "240 HISTORY OP THE\\nDaroca, which as it comes a propos, I cannot pass\\nby without giving an account of it.\\nDaroca is an ancient city of the kingdom of Aragon,\\nwhich bordereth on Castilla. It is famous among\\nthe Spaniards for its situation and strength, and for\\nthe mine that is in the neighboring mountain to it.\\nFor the floods coming with impetuosity against the\\nwalls, and putting the city in great danger, the\\ninhabitants dug three hundred yards from one end of\\nthe mount to the other, and made a subterranean pas-\\nsage, and the floods going that way, the city is ever\\nsince free from danger. But it is yet more famous\\nfor what they call corporales. The story is this\\nWhen the Moors invaded Spain, a curate near\\nDaroca took all imaginable care to save the conse-\\ncrated wafers that were in the tabernacle, and not to\\nsee them profaned by the infidels, and open enemies\\nof their faith. There were but five small hosts in all,\\nwhich he put with the fine holland on which the\\npriest puts the great host when he says mass and\\nthis piece of holland is called corporales. The Moors\\nwere at that time near, and nobody could make an\\nescape and the priest, ready to loose his own life,\\nrather than to see the host profaned, tied the corpo-\\nrales with the five wafers in it, on a blind mule, and\\nwhipped the beast out of town, said. Speed you well,\\nfor I am sure that the sacrament on your back will\\nguide you to some place free from the enemies of\\nour religion. The mule journeyed on, and the next\\nday arrived at Daroca, and some people observed the\\ncorporales tied with the holy stola to the mule s belly,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0250.jp2"}, "251": {"fulltext": "POPISH CHURCH. 241\\nwere surprised at so rare and unexpected a thing,\\nand called a priest of the great parish church he\\ncame to the mule, and examining the thing, found\\nthe five wafers converted into blood, and stamped\\non the Holland cloth; which spots of blood (or\\npainting) of the bigness of a tenpenny piece, are\\npreserved till this present time. Then the priest\\ncried out a miracle, the clergy in great devotion and\\nprocession came with candles and a canopy, and\\ntaking the mule under it, went to the great church\\nand when the minister of the parish had taken the\\nstola and corporales from oiF the mule, he went to\\nplace the corporales on the ara altaris, or the altar s\\ntable, but the mule not well pleased with it, left the\\ncompany, and went up to the steeple or belfry then\\nthe parish minister (though not so wise as the mule)\\nfollowed the mule up stau s, and seeing the beast\\nmark a place there with its mouth, he soon under-\\nstood that the mule being blind, could neither go up,\\nnor mark that place without being inspired from\\nabove and having persuaded the people of the same,\\nall agreed that there should be a little chapel built to\\nkeep the holy corporales. When this resolution was\\napproved by the clergy and laity, the mule died on\\nthe steeple. At the same time the curate having\\nmade his escape, and by divine inspiration followed\\nthe mule s steps, came to Daroca, and telling the\\nwhole cause of his putting the sacrament on the muk\\nto save it from profanation, both clergy and laity\\nbegan to cry out, a miracle from. Heaven; and\\nimmediately further agreed, that the mule should be", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0251.jp2"}, "252": {"fulltext": "242 HISTORY or the\\nembalmed and kept before the holy corporales in the\\nsteeple, ad peyyetiiam Rei Mtmoriam Item, to\\nmake a mule of the best stone could be found, m\\nhonor of the mule, and that for the future his name\\nshould be the holy mule. All things being done\\naccordingly, and the city never having been mastered\\nby the Moors, (as the inhabitants say,) they instituted\\na solemn festival, to which ever since the neighbors,\\neven fourteen leagues distant, come every year.\\nThose that go up to the steeple to see the holy\\nmiracle of the wafers converted into blood, and the\\nholy mule, must pay four reals of plate. The people\\nol Daroca, call it sometimes, the holy mystery,\\nguiother time the holy m^iracle the sacrament of\\nthe mule by some ignorants the holy sacrainent on\\na mule by the wise, c. I myself took a journey to\\nsee this wonder of Daroca, and paying the fees, went\\nup to have a full view of every thing and really, I\\nsaw a mule of stone, and ^a coffin wherein the\\nembalmed mule was kept, (as the clerk told me,) but\\nhe did not open it, for the key is kept always at the\\nbisliop s palace I saw likewise the linen with five\\nred spots in a little box of gilt silver, two candles\\nalways burning before it and a glass lamp before\\nthe mule s coffin. At that time I believed every part\\nof the story. All sorts of people believe, as an\\ninfallible truth, that every body s sight is preserved\\nduring life in the same degree of strength and clear-\\nness it is in at the time they see these bloody spots,\\nwhich is proved by many instances of old women,\\nwho by that means have excellent eyes to the last.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0252.jp2"}, "253": {"fulltext": "POPISH CHURCH. 243\\nItem They give out that no blind person ever\\ncame before the corporales, without his sight being\\nrestored to him which I firmly believe, for no blind\\nperson ever was in the steeple. I cannot swear this\\nbut I have very good reason to affirm it for in the\\nfirst place, there is a small book printed, called\\nDirections for the faithful people, teaching them\\nhow to prepare themselves before they go up to see\\nthe holy mystery of the corporales of Daroca. One\\nof the advices to the blind is, that they must confess\\nand receive the sacrament, and have the soul as\\nclean as crystal, and to endeavor to go up to the\\nsteeple from the altar s table without any guide and\\nthat if some cannot go as far as the chapel of the\\nbelfry, it is a sign that that man is not well prepared.\\nThe distance between the altar and the steeple s door\\nis about forty yards, and there are nine strong pillars\\nin the body of the church so the poor blind people,\\nbefore they can reach the belfry s door, commonly\\nbreak their noses, some their heads, c. And some,\\nmore cautious and careful, and happy in finding out\\nthe door, when they are in the middle of the stairs,\\nfind a snare or stock, and break their legs for I\\nremember very well, when I went up myself, I saw\\na sort of a window in the middle of one of the steps,\\nand asking the use of it, the clerk told me, it was to\\nlet down through it the rope of the great bell. Then\\nI inquired no farther but now, being sure that there\\nW8LS but that small window shut up in the whole\\npair of winding stairs, I conclude, that it could not\\nbe there for the said use, and in all probabiUty that", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0253.jp2"}, "254": {"fulltext": "244 HISTORY OF THE\\nwindow was the snare to catch the poor blind people\\nin. Therefore, the clerk being not sure of the\\nmiracle, by this prevents the discovery of the want\\nerf virtue in the holy corporales, to cure all diseases,\\nand at the same time gives out a miracle, and the\\nmiracle is, that the blind man has broke his leg, and\\nthat it is a just punishment for daring to go up either\\nunprepared, or with little faith so no blind man has\\nrecovered sight by the virtue of the corporales.\\nBy means of this same direction, no sick person\\ndareth to go up but if they recover, it must be a\\nmiracle of the holy mystery. And if a mule happen\\nto be sick, the master of it goes and makes the beast\\ngive three turns around the steple, thinking that its\\nbrother mule hath power to cure it. Many will be\\napt to suspect the truth of this story nay, some will\\nthink it a mere forgery but I appeal to several\\nofficers of the army that went through Daroca, to be\\nwitnesses for me. It may be they were not told all\\nthe circumstances of it, because the people there\\nhaving strange notions of an heretic but the mule\\nand corporales being the most remarkable thing in\\nthe city, I am sure many did hear of it, though\\nnobody of the heretics could see the holy mystery,\\nbeing a thing forbidden by their church.\\nWith this, and the like pretended miracles, priests\\nand friars, confessors and preachers, make the people\\nbelieve the real presence of Christ s body in the host,\\nand the ineffable virtue of this sacrament to cure all\\nbodily distempers nav, what is more than all these,\\nthey persuade, and make the people believe, that if", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0254.jp2"}, "255": {"fulltext": "POPISH CHURCH. 245\\na man or a woman has the consecrated wafer by\\nthem, they cannot die suddenly nay, nor be killed\\nby violent hands. So great is the power of the host\\n(they say,) that if you show it to the enraged sea,\\nthe storm immediately ceaseth if you carry it with\\nyou, you cannot die, especially a sudden death.\\nAnd really, they may venture to give out this doc-\\ntrine as an infallible point, for they are sure no body\\nwill dare to touch the host, and much less to carry it\\nwith them, it being so high a crime, that if any body\\nwas found out with the consecrated wafer on his\\nbody, the sentence is already passed by the inquisi-\\ntors, that such a person is to be burnt alive.\\nA parish priest carrying the consecrated host to a\\nsick person out of the town, was killed by a flash of\\nlightning, which accident being clearly against this\\npretended infallible power of the host, the people\\ntook the liberty to talk about it but the clergy\\nordered a funeral sermon, to which the nobility and\\ncommon people were invited by the common cryer.^\\nEvery body expected a funeral sermon: but the;\\npreacher, taking for his text Judicium sibi mouducat\\nproved, that the priest killed by a flash of lighting,\\nwas certainly damned, and that his sudden death,\\nwhile he had the consecrated host in his hands, was\\nthe reward of his wickedness and that his death was\\nto be looked upon as a miracle of the holy host,\\nrather than an instance against the infinite power of\\nit; for, said he, we have carefully searched and\\nexamined every thing, and have found that he was\\nnot a priest, and therefore had no authority to touch\\n31", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0255.jp2"}, "256": {"fulltext": "^46 HISTORY OF THE\\nthe host, nor administer the sacrament of the eucha-\\nrist. And with this the mnrmur of the people ceased\\nand every body afterwards thought, that the sudden\\ndeath of the priest was a manifest miracle wrought\\nby the host, and a visible punishment from heaven\\nfor his sacrilegious crimes.\\nThe truth is, that the priest was ordained by the\\nbishop of Tarasona, in Aragon. The thing happened\\nin the city of Calatayed, in the same kingdom his\\nname was Mossen Pedro Aquilar he was buried in\\nthe church called the Sepulchre of our Lord, The\\nreverend father Fombuena was the preacher, aud I\\nwas one of the hearers, and one that believed the\\nthing as the preacher told us, till after a while, some\\nmembers of the academy having examined the case,\\nand found that he was really a priest, proposed it to\\nthe assembly, that every body might give his opinion\\nabout it. The president said that such a case was\\nnot to be brought into question, but the doctrine of\\nthe church touching eucharistia to be believed with\\nout any scruples.\\nAgain, That the host has no virtue nor power to\\ncalm the raging sea, I know myself by experience\\nand a\u00c2\u00ab the relation of the thing may prove effectual\\nto convince other Roman Catholics of their erroneous\\nbelief, as well as the passage itself did me, it seems\\nfit in this place to give an account of it, and I pray\\nGod Almighty, that it may please him to give all the\\nRoman Catholics the same conviction, some way or\\nother, his infinite goodness was pleased to give me,\\nthat they may take as firm a resolution as I have", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0256.jp2"}, "257": {"fulltext": "POPISH CHURCH. 247\\ntaken, to espouse the safest way to salvation for if\\nwe take our measures concerning the truths of reU-\\ngion from the rules of holy Scriptures, and the plat-\\nform of the primitive churches nay, if the religion\\nof Jesus Christ as it is delivered in the New Testa-\\nment, be the true religion, (as I am certain it is) and\\nthe best and safest way to salvation then certainly\\nthe Protestant religion is the purest, that is, at this\\nday, in the world the most orthodox in faith, and\\nthe freest on the one hand from idolatry and super-\\nstition, and on the other, from whimsical novelties\\nand enthusiasms, of any now extant; and not only a\\nsafe way to salvation, but the safest of any I know\\nof in the world. Now I come to my story.\\nAfter I left my country, making use of several\\nstra-tagems and disguises, I went to France, dressed\\nin officer s clothes, and so I was known by some at\\nParis under the name of the Spanish officer. My\\ndesign was to come to England, but the treaty of\\nUtretcht not being concluded, I could not attempt to\\ncome from Calais to Dover without a pass. I was\\nperfectly a stranger in Paris, and without any\\naeq^uaintance, only one French priest, who had stu-\\ndied in Spain, and could speak Spanish perfectly\\nwell, which was a great satisfaction to me, for at\\nthat time I could not speak French. The priest (to\\nwhom I made some presents,) was interpreter of the\\nSpanish letters to the king s confessor, father le\\nTeller, to whom he introduced me I spoke to him\\nin Latin, and told him I had got a great fortune by\\nthe death of an uncle in London, and that I should", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0257.jp2"}, "258": {"fulltext": "248 HISTORY OF THE\\nbe very much obliged to his reverence if by his\\ninfluence I could obtain a pass. The priest had told\\nhim that I was a Captain, which the father believed;\\nand my brother having been a captain, (though at\\nthat time was dead,) it was an easy thing to pass\\nfor him. The first visit was favorable to me, for the\\nfather confessor promised to get me a pasSy and bid\\nme call for it two or three days after, which I did\\nbut I found the reverend very inquisitive, asking me\\nseveral questions in divinity I answered to all, that\\nI had studied only a little Latin. He then told me\\nthere was no possibility of obtaining a pass for\\nEngland, and that if I had committed any irregular\\nthing in the army, he would give me a letter for the\\nking of Spain to obtain my pardon, and make my\\npeace with him again. I confess this speech made\\nme very uneasy, and I began to suspect some danger\\nso I thanked him for his kind offer to me, and told\\nhim I had committed nothing against my king or\\ncountry, which I would convince him of, by refusing\\nhis favor, and by returning back into Spain that very\\nweek. So I took my leave of him, and the day\\nfollowing I left Paris, and went back to St. Sebastian\\nwhere I kept my lodgings till I got the opportunity\\nof a ship for Lisbon. The merchants of Saragossa\\ntrade to St. Sebastian, where I was afraid of being\\nknown, and discovered by some of them, and for this\\nreason I kept close in my room, giving out that I\\nwas not well. How to get a ship was the only\\ndiificulty but I was freed from this by sending for\\nthe father rector of the Jesuits, on pretence that 1", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0258.jp2"}, "259": {"fulltext": "POPISH CHURCH. 249\\nwas very ill, and was willing to confess my sins.\\nAccordingly he came to me that very day, and I\\nbegan my confession, in which I only told him, that\\nas I was an officer in the army, and had killed another\\nofficer, for which the king had ordered me to be\\ntaken up, so that my life being in danger, and my\\nconscience in trouble on account of the murder, I\\nput both life and soul into his hands. He asked me\\nall the usual questions, but I confessing no other sin,\\nthe father thought I was a good christian, and some-\\nthing great in the world so he bade me be easy\\nand mind nothing, but keep myself in readiness for\\nmy voyage, and that he would send a captain of a\\nship to me that very night, who should take me along\\nwith him into the ship, and sail out the next morning.\\nAnd so all was performed accordingly, and I went\\nthat night to embark. What directions the father\\nrector gave the captain I Imow not this I know,\\nthat I was treated as if I were the son of a grandee,\\nand served by the captain himself. This was the\\nfirst time of my life being at sea, and I was ver ysick\\nthe two first days; the third day a great storm began,\\nwhich put me in fear of loosing my life. But then\\ncalling to my memory that the divine power was\\nsaid to be in a consecrated host, to calm the raging\\nsea, and knowing that a priest had power to conse-\\ncrate at any time, and every where, upon urgent\\nnecessity, I went into the captain s cabin, and took\\none of the white wafers he made use of for sealing\\nletters, and being alone, I made this promise before\\nGod Almighty, from the bottom of my heart, that if\\n31*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0259.jp2"}, "260": {"fulltext": "250 HISTORYOFTHE\\nhe would graciously condescend to remove my\\nscruples at once, by manifesting the real presence of\\nhis body in the host, and its infinite power, by calming\\nthe raging tempest at the sight of the one I was now\\ngoing to consecrate, then I would return back again\\ninto my church and country, and live and die in the\\nRomish communion but if the effect did not answer\\nto the doctrine preached of the host, then I would\\nlive and die in the church that knoweth no such\\nerrors, nor obeyeth the pope. After this promise, I\\nsaid my prayers of preparation to consecrate and\\nafter I had consecrated one wafer (which I was sure\\nin my conscience v^ras duly consecrated, for the want\\nof ornaments and a decent place, is no hindrance to\\nthe validity of the priest s consecration,) I went up,\\nand hiding the wafer from the captain and the crew\\nof the ship, I showed it to the sea, and trembling all\\nover, stood in that condition for half an hour. But\\nthe storm at that time increased so violently, that\\nwe lost the mast of the ship, and the captain desired\\nme to go down. I was willing to wait a little longer\\nfor the efficacy of the host, but finding none at all, I\\nwent down, and kneeling, I began to pray to God,\\nand thinking I was obliged to eat the consecrated\\nhost for reverence sake, I did eat it, but without any\\nfaith of the efficacy and power of it. Then I vowed\\nbefore God, never to believe any doctrine of the\\nRomish church, but those that were taught by Jesus\\nChrist and his apostles, and to live and die in that\\nonly. After this vow, though the storm did continue\\nfor a day and a night, my heart was calmed, all my", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0260.jp2"}, "261": {"fulltext": "POPISH CHURCH. 251\\nfears vanished, and though with manifest danger of\\nour Uves, we got into Vigo s harbor, and safe from\\nthe storm.\\nI left the ship there, and by land I went to Portu-\\ngal, having an inward joy and easines in my heart\\nbut having stopped at Porto-Porto, to take a little\\nrest, I fell sick of an intermitting fever, which brought\\nm.e to the very point of death three times, in three\\nmonths and nine days. The minister of the parish\\nbeing told by my landlord, the condition I was in,\\npast hopes of recovery, came to visit me, and desired\\nme to confess and receive as a good christian ought\\nto do but I thanking him for his good advice, told\\nhim, that I was not sick as he believed, and that I\\nwould send for him if I had any occasion, and really,\\nI never believed that I was to die of that distemper,\\nand by this thought, I was freed from priests and\\nconfessors.\\nWhen I was out of danger, and well recovered, I\\nwent to Lisbon, where I had the opportunity of\\ntalking with some English merchants, who explained\\nto me some points of the Protestant religion, and my\\nheart was in such a disposition, that their words\\naffected me more than all the sermons and moral\\nsums of the Romish Church had ever done before.\\nI knew a captain in the Spanish army, Don Alonzo\\nCorsega by name, who was killed at the siege of\\nLeridi, in whose bosom was found (in a little purse,)\\nthe consecrated wafer, for which his body was burnt\\nto ashes. It is very likely that the poor man\\nthinking to escape from death by that means^ he took", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0261.jp2"}, "262": {"fulltext": "252 HISTORY OF THE\\nit out of his mouth when he went to receive, and\\nkept it as an amulet against the martial instruments,\\nwhich paid no respect to its fancied divinity.\\nNow by these instances I have given you aheady,\\nit appears that the practices of the Romish priests,\\nin the administration of the Eucharist, either to\\nheakhy or sick people, are only observed for\\ninterest s sake, as the worship and adoration given\\nto the consecrated wafer, tends only to the increase\\nof their treasure. And lastly the doctrine of tran-\\nsubstantiation and real presence of Christ, which\\nthey endeavor to make the people believe by sup^\\nposed miracles, is only to cheat and blind the poor\\nlaity, and raise in them a great reverence and\\nadmiration of their persons and office.\\nLord God, who receivest into thy favor those\\nthat fear thee, and do work righteousness, suffer not\\nso many thousands of innocent people to be led in\\nthe way of error, but enlighten them with thy spirit,\\nput the light of the Gospel upon the candlestick, that\\nall those who are in darlmess may by that means\\ncome to the safe way of salvation, and live and die\\nin the profession of thy truth, and the purity of that\\nperfect religion taught by thine only son, our Saviour\\nJesus Christ our Lord. Amen,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0262.jp2"}, "263": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0263.jp2"}, "264": {"fulltext": "Purgatory Room,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0264.jp2"}, "265": {"fulltext": "POPISH CHURCH. 255\\nr\\nARTICLE IV.\\nOf Purgatory,\\nI cannot give a real account of Purgatory, but I\\nwill tell all I know of the practices and doctrines of\\nthe Romish priests and friars, in relation to that\\nimaginary place, which indeed must be of vast\\nextent and almost infinite capacity, if, as the\\npriests give out, there are as many apartments m it\\nas conditions and ranks of people in the world\\namong Roman Catholics.\\nThe intenseness of the fire in Purgatory is calcu-\\nlated by them, which they say is eight degrees, and\\nthat of hell only four degrees. But there is a great\\ndifference between these two fires, in this, viz. that\\nof purgatory (though more intense, active, consuming\\nand devouring) is but for a time, of which the souls\\nmay be freed by the suffrages of masses but that of\\nhell is forever. In both places, they sa^^, the souls\\nare tormented, and deprived of the glorious sight of\\nGod, but the souls in purgatory (though they endure\\na great deal more than those in hell) have certain\\nhopes of seeing God sometime or other, and that\\nhope is enough to make them to be called the blessed\\nsouls.\\nPope Adrian the Third, confessed, that there was\\nno mention of purgatory in Scripture, or in the\\nwritings of the holy fathers; but notwithstanding\\nthis, the council of Trent has settled the doctrine of\\npurgatory withont alleging any one passage of the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0265.jp2"}, "266": {"fulltext": "256 HISTORY OP THE\\nholy Scripture, and gave so much liberty to priests\\nand friars by it, that they build in that fiery palace,\\napartments for kings, princes, grandees, noblemen,\\nmerchants and tradesmen, for ladies of quality, for\\ngentlemen and tradesmen s wives, and for poor\\ncommon people. These are the eight apartments\\nwhich answer to the eight degrees of intensus ignis,\\ni. e. intense fire and they make the people believe,\\ntliat the poor people only endure the least degree\\nthe second being greater, is for gentlewomen and\\ntradesmen s wives, and so on to the eighth degree,\\nwhich being the greatest of all, is reserved for kings.\\nBy this wicked doctrine they get gradually masses\\nfrom all sorts and conditions of people, in proportion\\nto their greatness. But as the poor cannot give so\\nmany masses as the great, the lowest chamber of\\npurgatory is always crowded with the reduced souls\\nof those unfortunately fortunate people, for they say\\nto them, that the providence of God has ordered\\nevery thing to the ease of his creatures, and that\\nforeseeing that the poor people could not afford the\\nsame number of masses that the rich could, his\\ninfinite goodness had placed them in a place of less\\nsufferings in purgatory.\\nBut it is a remarkable thing, that many poor, silly\\ntradesmen s wives, desirous of honor in the next\\nworld, ask the friars whether the souls of their\\nfathers, mothers, or sisters, can be removed from the\\nsecond apartment (reckoning from the lowest) to the\\nthird, thinking by it, that though the third degree of\\nfire is greater than the second, yet the soul would", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0266.jp2"}, "267": {"fulltext": "POPISH CHURCH. 257\\nbe better pleased in the company of ladies of quality\\nbut the worst is, that the friar makes such women\\nbelieve, that he may do it very easily, if they give\\nthe same price for a mass the ladies of quality give.\\nI knew a shoemaker s wife, very ignorant, proud,\\nand full of punctilos of honor, who went to a\\nFranciscan friar, and told him that she desired to\\nknow whether her own father s soul was in purga-\\ntory or not, and in what apartment. The friar asked\\nher how many masses she could spare for it she\\nsaid two and the friar answered, your father s soul\\nis among the beggars. Upon hearing this, the poor\\nwoman began to cry, and desired the friar to put him,\\nif possible, in the fourth appartment, and she would\\npay him for it and the quantum being settled, the\\nfriar promised to place him there the next day so\\nthe poor woman ever since gives out that her father\\nwas a rich merchant, for it was revealed to her that\\nhis soul is among the merchants in purgatory.\\nNow what can we say, but that the pope is the\\nchief Govenor of that vast place, and priests and\\nfriars the quarter-masters that billet the souls accord-\\ning to their own fancies, and have the power, and\\ngive for money the king s apartments to the soul of\\na shoemaker, and that of a lady of quality to her\\nwasher-woman.\\nBut mind reader, how chaste the friars are in\\nprocuring a separate place for ladies in purgatory\\nthey suit this doctrine to the temper of a people\\nwhom they believe to be extremely jealous, and\\nreally not without ground of them, and so no soul of\\n32", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0267.jp2"}, "268": {"fulltext": "258 HISTORY OP THE\\na woman can be placed among men. Many seiioiif-\\npeople are well pleased with this christian caution\\nbut those that are given to pleasure do not like it at\\nall; and I knew a pleasant young collegian, who*\\nwent to a friar and told him j father, I own I love\\nthe fair sex; and I believe my soul will always\\nretain that inclination. I am told that no man s soul\\ncan be in company with ladies, and it is a dism.al\\nthing for me to think, that I must go there, (but as:\\nfor hell, I am in no danger of it, thanks to the pope,}\\nwhere I shall never see any more women, which will\\nprove the greatest of torments to my soul so I have\\nresolved to agree with your reverence beforehand,\\nupon this point. I have a bill of ten pistoles upon\\nPeter la Vinna Banquer, and if you can assure me^\\neither to send me straight to heaven when I die, or\\nto the ladies apartment in purgatory, you shall have\\nthe bill and if you cannot, I must submit to the will\\nof God, like a good christian. The friar seeing the\\nbill, which he thought ready money, told him that\\nhe could do either of the two, and that he himself\\nmight choose which of the two places he pleased.\\nBut father (said the collegian,) the case is, that I love\\nDanna Teresa Spinola, but she does not love me, and\\nI do not believe that I can expect any favor from\\nher in this world, so I would know whether she is\\nto go before me to purgatory or not. that is\\nvery certain (said the friar.) I choose then (said the\\ncollegian,) the ladies apartment, and here is the bill,\\nif you give me a certificate under your hand, that", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0268.jp2"}, "269": {"fulltext": "POPISH CHURCH. 259\\ntke thing shall be so but the friar refusing to give\\nhim any authetic certifficate, the collegian laughed at\\nhim, and made satirical verses upon him, which\\nwere printed, and which I read. I knew the friar\\ntoo, who being mocked publicly, was obliged to\\nremove from his convent to another hi the country.\\nNotwithstanding all these railleries.^ of which the\\ninquisitors cannot take notice, being not against the\\nCatholic faith priests and friars do daily endeavor to\\nprove, that purgatory is a real existent place, and\\nthat by masses, the souls detained in it are daily\\ndelivered out of it. And this they prove by many\\nrevelations made to devout, pious people and by\\nmany apparitions.\\nThey not only preacli thsm publicly, but books\\nare printed of such revelations., and apparitions. I\\nxemember many of them, but I shall not trouble the\\nreader with them only I will tell some of the most\\nremarkable ones of my time.\\nIn the latter end of King Charles the Second s\\nreign, a nun of Guadalarajara wrote a letter to his\\nmajesty, acquainting him, that it was revealed to her\\nby aa angel, that the sou] of his father, Philip the IV\\nwas still in purgatory, (all alone in the royal apart-\\nments) and likewise in the lowest chamber, the said\\nking Philip^s shoemaker, and that upon saying so\\nmany masses, both should be deUvered out of it, and\\nshould go to enjoy the ravishing pleasures of an\\n/eternal life. The nun was reputed a saint upon\\njearth, and the simple king gave orders to his confes-\\n3QV to say, or order so many masses to be said, for", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0269.jp2"}, "270": {"fulltext": "260 HISTORY OF THE\\nthat purpose after which, the said nun wrote again\\nto his majesty, congratulating and wishing him joy^\\nfor the arrival of his father to heaven but that the\\nshoemaker, who was seven degrees lower than Philip\\nin purgatory, was then seven degrees higher than his\\nmajesty in heaven, because of his better life on earth,,\\nwho never had committed any sin with women, as\\nPhilip had done all his life time, but that all was\\nforgiven to him on account of the masses.\\nAgain, they give out in the pulpit, that the pope\\nhas an absolute power to make the mass efficacious\\nto deliver the soul, for which it is said, out of that\\nplace and that his holiness can take at once all the\\nsouls out of it as Pious the Vth did, (as they report)\\nwho, when he was cardinal, was mighty devout, and\\na great procurer of the relief of souls, and who had\\npromised them with a solemn oath, that if, by their\\nprayers in purgatory, he should be chosen Pope,\\nthen he would empty purgatory of all the souls at\\nonce. At last, by the intercession of the souls with\\nGod Almighty, he was elected pope, and immediately\\nhe delivered all the souls out of that place but that\\nJesus Christ was so angry with the new pope, that\\nhe appeared to him, and bade him not to do any\\nsuch thing again, for it was prejudicial to the whole\\nclergy and friarship. That pope delivered ail the\\nsouls out of purgatory, by opening the treasure of\\nthe church, in which were kept millions of masses,\\nwhich the popes make use of for the augmenting the\\nriches of the holy see. But he took care not to do it\\nagain J for though qi(odQ%inqm solveritis in Terr a", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0270.jp2"}, "271": {"fulltext": "POPISH CHURCH. 261\\ntrlt solutum et in Coelis, there is not specified the\\nsame power in purgatory, therefore, ever since, the\\npopes take no authority, nor Hberty to sweep purga-\\ntory at once, for it would prove their ruin, and\\nreduce the clergy to poverty.\\nWhen some ignorant people pay for a mass, and\\nare willing to know whether the soul for which the\\nmass is said, is, after the mass, delivered out of pur-\\ngatory the friar makes them believe, that the soul\\nwill appear in the figure of a mouse within the\\ntabernacle of the altar, if it is not out of it, and then\\nit is a sign that the soul wants more masses and if\\nthe mouse does not appear, the soul is in heaven.\\nSo when the mass is over, he goes to the tabernacle\\nbackwards, where is a little door with a crystal, and\\nlets the people look through it But pitiful thing!\\nThey see a mouse which the friars keep, (perhaps\\nfor this purpose) and so the poor sots give more\\nmoney for more masses, till they see the mouse no\\nmore. They have a revelation ready at hand, to say,\\nthat such a devout person was told by an angel, that\\nthe soul for which the mass is said, was to appear in\\nthe figure of a mouse in the sacrario or tabernacle.\\nMany other priests and friars do positively affirm,\\nand we see many instances of it forged by them in\\nprinted books, that when they consecrate the host,\\nthe little boy Jesus doth appear to them in the host,\\nand that is a sign that the soul is out of purgatory.\\nThere is a fine picture of St. Anthony de Paula,\\nwith the host in his hand, and the little Jesus is in\\nthe host, because that divine boy frequently appeared\\n32*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0271.jp2"}, "272": {"fulltext": "262 HISTORY OF THE\\nto him when he said mass, as the history of his life\\ngives an account. But at the same time, they say,\\nthat no layman can see the boy Jesus, because it is\\nnot permitted to any man but to priests to see so\\nheavenly a sight and by that means they give out\\nwhat sort of stories they please, without any fear of\\never being found out in a lie.\\nAs to the second day of November, which is the\\nday of the souls of purgatory, in which every priest\\nand friar sayeth three masses for the delivery of so\\nmany souls out of the pains of it, they generally say,\\nthat from three of the clock, of the first day Novem-\\nber (all saints day) till three in the afternoon, the\\nnext day, all the souls are out of purgatory, and\\nentirely free from the pains of it (those four and\\ntwenty hours being granted by his holiness for a\\nrefreshment to them) and that all that while they\\nare in the air diverting themselves, and expecting\\nthe relief of so many masses, to get by them the\\ndesired end, viz. The celestial habitations. On\\nthese twenty hours, they ring the bells of all the\\nchurches and convents, which (as they say) is a\\ngreat suffrage and help to the souls, and on that day\\nonly, priests and friars get more money than they\\nget in two months time beside for every family,\\nand private persons too, give yellow wax candles to\\nthe church, and money for masses and responsa, i. e.\\na prayer for the dead, and all these twenty-four\\nhours the churches are crowded with people, and\\nthe priests and friars continually singing prayers for\\nthe dead, and this they call the priests and friars fair", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0272.jp2"}, "273": {"fulltext": "POPISH CHURCH. 263\\nday which they solemnize with the continual ring-\\ning of bells, though they give out, that it is a suffrage\\nfor the souls of purgatory.\\nAnd on the same pretence, there is a man in every\\nparish that goes in the dark of the evening through\\nall the streets with a bell, praying for the souls, and\\nasking charity for them in every house, always ring-\\ning the bell as a suffrage. The duke of Ossuna\\nmade a witty repartee to pope Innocent the Xlth, on\\nthis subject. The duke was ambassador for the king\\nof Spain at Rome, and he had a large bell on the\\ntop of his house, to gather his domestics when he\\nwas going out. Many cardinals lived by his palace,\\nand complained to the pope, that the ambassador s\\nbell disturbed them; (for the duke used to order to\\nring the bell when he knew the cardinals were at\\nhome) and the pope spoke immediately to the duke,\\nand asked his Excellency the reason of keeping so\\nbig a bell To which the duke answered, that he\\nwas a verv good christian, and a good friend to the\\nsouls of purgatory, to whom the ringing of the bell\\nwas a suffrage. The pope took in good part this\\nraillery, and desired him to make use of some other\\nsignal to call his servants for that of the bell was\\nvery noisy, and a great disturbance to the cardinals,\\nhis neighbors and that if he was so good a friend\\nto the souls of purgatory, he would do them more\\nservice by selling the bell, and giving the money for\\nmasses.\\nTo tell the truth the duke did not care for the\\nsouls, but all his design was to vex the cardinals", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0273.jp2"}, "274": {"fulltext": "264 HISTORY OP THE\\nSo the next day he ordered to bring down the bell^\\nand to put in the same place a cannon, or ordnance^\\nand to give twelve shots every morning and twelve\\nat night, which was the time the cardinals were at\\nhome. So they made a second complaint to the\\npope upon this, he spoke to the duke again, and he\\nanswered to his holiness, that the bell was to be sold,\\nand the m.oney to be delivered to the priests for\\nmasses but that he had ordered the cannon as a\\nsuffrage for the souls of the poor soldiers that had\\ndied in the defence of the holy see. The pope was\\nvery much affronted by this answer, and as. he was\\ncaressing a little lap-dog he had in his arms, got up,\\nand said, Duke, I take more care of the souls of\\nthe poor soldiers than you of your own soul at\\nwhich, the duke taking out of the pope s arms the\\nlap-dog, and throwing him through the window,\\nsaid. And, I take care to show the pope how he\\nought to speak with the king of Spain, to whom\\nmore respect is due. Then the pope, knowing the\\nresoluteness of the duke, and that his holiness could\\nget nothing by an angry mothod, chose, to let the\\nthing drop there, rather than to make more noise so\\nthe duke kept his cannon piece, and the cardinals\\nwere obliged to remove their families into a more\\nquiet place.\\nA mendicant friar one day asked some charity\\nfrom the same duke, for the souls of purgatory, and\\nsaid. My lord, if you put a pistole in this plate, you\\nshall take out of purgatory that soul for which you\\ndesign it. The duke gave the pistole, and asked", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0274.jp2"}, "275": {"fulltext": "POPISH CHURCH. 265\\nwhether the soul of his brother was already out of\\nit And when the friar said, Yea the duke took\\nagain his pistole, and told the friar, Now you cannot\\nput his soul into purgatory again. And it is to be\\nwished that every one was like that duke, and had\\nthe same resolution to speak the truth to the pope\\nhimself and all his quarter-masters.\\nI have told in the first article of this chapter, that\\nevery Friday is appointed to say masses for the souls\\nin purgatory, which did belong to corporations of\\nfraternities, and what great profit priests, and espe-\\ncially friars, get by it. Now by this infallible custom\\nand practice, we may say, that purgatory contains\\nas many corporations of souls, as there arie corpora-\\ntions of tradesmen here below, which fraternities are\\nmore profitable to all sorts of communities of friars,\\nthan the living members of them upon earth. But\\nsome of these people, either o ut of pleasantry, or out\\nof curiosity, ask sometimes in what part of the world\\nor of the air, is that place of purgatory To which\\nthe friars answer, that it is bet ^veen the centre of\\nthe earth and this earthly superfices which they\\npretend to prove, and make therri believe by revela-\\ntions, and especially by a story fi om a Jesuit father,\\nwho in his travels saw the earth open by an earth-\\nquake, and in the deep a great many people of a\\nflaming red color, from which nonsensical account\\nthey conclude, to blind the poor people, that those\\nwere the souls of purgatory, red as the very flame\\nof fire. But observe, that no priest or friar would\\ndare to tell such frivolous stories to people of good", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0275.jp2"}, "276": {"fulltext": "266 HISTORY OF THE\\nsense, but to the ignorant, of which there are great\\nnumbers in those parts of the world.\\nWhen they preach a sermon of the souls, they\\nmake use of brimstone, and burn it in the pulpit,\\nsaying, that such flames are like those of the fire in\\npurgatory. They make use of many pictures of the\\nsouls that are in the middle of devouring fire, lifting\\nup their hands to heaven, as if they wera crying for\\nhelp and assistance. They prove their propositions\\nwith revelations and apparitions, for they cannot\\nfind in the Scripture any passage to ground their\\naudacious thoughts on, and such sermons are to the\\npeople of sense better diversion than a comedy for\\nbesides the wretchedness of style and method, they\\ntell so many sottish stories, that they have enough\\nto lau2:h at afterwards for a lonsr while.\\nI went to hear on old friar, who had the name of\\nan excellent preacher, upon the subject of the souls\\nin purgatory, and he took his text out of the twenty-\\nfirst chapter of the Apoc. 27th verse ,dnd there\\nshall ill no ivise enter into it any thing that dejileth\\nneither whatsoever ivorketh aboniination by\\nwhich he settled the belief of a purgatory, proving\\nby some romantic authority that such a passage\\nought to be understood of purgatory, and his chief\\nauthority was, because a famous interpreter, or\\nexpositor; renders the text thus: There shall not\\nenter into it (meaning heaven) any thing which is\\nnot proved by the fire, as silver is purified by it.\\nWhen he had proved this text, be came to divide it,\\nwhich he did in these three heads Fii st, that the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0276.jp2"}, "277": {"fulltext": "POPISH CHURCH. 267\\nsouls suffer in purgatory three sorts of torments, of\\nwhich the first was fire, and that greater than the\\nfire of hell. Secondly, to be deprived of the face of\\nGod And Thirdly, which was the greatest of all\\ntorments, to see their relations and friends here on\\nearth diverting themselves, and taking so little care\\nto relieve them out of those terrible pains. The\\npreacher spoke very little of the two first points, but\\nhe insisted upon the third a long hour, taxing the\\npeople of ingratitude and inhumanity and that if it\\nwas possible for any of the living to experience, only\\nfor a moment, that devouring flame of purgatory,\\ncertainly he would come again, and sell whatever\\nhe had in the world, and give it for masses And\\nwhat pity it is (said he) to know that there are the\\nsouls of many of my hearers relations there, and\\nnone of them endeavor to relieve them out of that\\nplace. He went on and said: I have a catalogue\\nof the souls, which, by revelation and apparition,\\nwe are sure are in purgatory for in the first place,\\nthe soul of such a one (naming the soul of a rich\\nmerchant s father) appeared the other night to a godly\\nperson, in the figure of a pig, and the devout person,\\nknowing that the door of his chamber was locked up,\\nbegan to sprinkle the pig with holy water, and con-\\njuring him, bade him speak, and tell him what he\\nwanted And the pig said, I am the soul of such\\nan one, and I have been in purgatory these ten years\\nfor want of help. When I left the world, I forgot\\nto tell my confessor where I left 1000 pistoles, which\\nI had reserved for masses. My son found them out.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0277.jp2"}, "278": {"fulltext": "2^8 HISTORY OP THE\\nand he is such an unnatural child, that he doth not\\nremember my pitiful condition and now by the\\npermission of heaven, I come to you, and command\\nyou to discover this case to the first preacher you\\nmeet, that he may publish it, and tell mv son, that if\\nhe doth not give that money for masses for my relief\\nI shall be for ever in purgatory, and his soul shall\\ncertainly go to hell.\\nThe credulous merchant, terrified with this story,\\nbelieving every title of it, got up before all the people,\\nand went into the vestry, and when the friar had\\nfinished, he begged of him to go along with bim to\\nhis house, where he should receive money, which he\\ndid accordingly, for fear of a second thought and\\nthe merchant gave freely the 1000 pistoles, for fear\\nthat his father s soul should be kept in purgatory,\\nand he himself go to hell.\\nAnd besides these cheats and tricks, they make\\nuse of themselves to exact money, the)^ have their\\nsolicitors and agents that go from one house to\\nanother, telling stories of apparitions and revelations,\\nand these arc they which we call beatas and devotas\\nfor as their modestty in paparel, their hypocritical air,\\nand daily exercises of confessing and receiving is well\\nknown in the world, the common people have so good\\nan opinion of them, that they believe, as an article\\nof faith, whatever stories they tell, without further\\ninquiry into the matter So those cunning, disguised\\ndevils (or worse) instucted by the friar their confes-\\nsor, go and spread abroad many of these apparitions,\\nby which they get a grat deal of money for masses,\\nwhich they give to the father confessor.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0278.jp2"}, "279": {"fulltext": "POPISH CHURCH. 269\\nNay, of late, the old nuns, those that, to their grief,\\nthe world despises, have undertaken the trade of\\npublishing revelations and apparitions of souls in\\npurgatory, and give out that such a soul is, and shall\\nbe in it, until the father, mother, or sister, go to such\\na friar, and give him so many masses, which he is to\\nsay himself, and no other. And the case is, that by\\nagreement between the old skeleton, and the covet-\\nous father, he is to give her one-third of all the\\nmasses that he receives by her means and application.\\nSo you see the nature of this place of purgatory, the\\napartments in it, the degrees of the fire of it, the\\nmeans the priests and the friars make use of to keep\\nin repair that profitable palace and above all, the\\nstupidity, sottishness and blindness of the people, to\\nbelieve such dreams as matters of fact. What now\\ncan the Roman Catholics say for themselves J am\\navv^are that they will say that I am a deceiver and\\nimposter. The Jews said of our Saviour, (John vii.,\\nV. 12.) some, that he was a good man; others said,\\nnay but he deceiveth the people, when he was telling\\nthe truth. So I shall not be surprised at any calumny\\nor inj ury dispersed by them for I am sure in my\\nconscience, before God and the world, that I write\\nthe truth. And let nobody mind the method in this\\naccount, for now I look upon the practices and\\ncheats of the priests and friars in this point of purga-\\ntory, as the most ridiculous, nonsensical, and roguish\\nof all their tricks so how can a man that has been\\namong them, and is now in the right way, write\\nmoderately, without ridiculing them\\n33", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0279.jp2"}, "280": {"fulltext": "270 HISTORY OF THE\\nI must dismiss this article with my address to the\\npapist priests of England and Ireland. Some of\\nthem (immediately after my book was published\\nand read by them) did command their parishoners\\nin their respective mass houses (as I was told by a\\nfaithful friend) not to read my book, sub pena ex-\\ncommunicationis. Others made frivolous remarks\\non some of my observations and matters of fact\\nnay, a zealous Protestant having lent one of my books\\nto a Roman Catholic lady, she gave it to her priest,\\nand desired his opinion about it. The priest read it\\nover, and corrected only five passages with his hand\\nin the same book, of which I shall speak in my\\nsecond part. Above all, this article of purgatory is\\ntke hardest thing to them; but they ought to consider\\nthat I speak only of my country people, and if they\\ncomplain I must crave leave to say, that by that,\\nthey make us believe that the Spanish contagion\\nhELS reached to them, and want of the same remedy\\nwith the Spaniards, namely, a narrow searching into\\nthe matter, c.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0280.jp2"}, "281": {"fulltext": "PART IV.\\nOf the Inquisitors and their Practices.\\nIn the time of King Ferdinand the fifth, and\\nQueen Isabella, the mixture of Jews, Moors, and\\nChristians was so great, the relapses of the new con-\\nverts so frequent, and the corruptions in matters of\\nreligion so bare-faced in all sorts and conditions of\\npeople, that the cardinal of Spain thought the intro-\\nducing the inquisition could be the only way of\\nstopping the course of wickedness and vice so as\\nthe sole remedy to cure the irreligious practices of\\nthose times, the inquisition was established in the\\nyear 1471, in the court, and many other dominions\\nof Spain.\\nThe cardinal s design in giving birth to this tribu-\\nnal, was only to suppress heresies, and chastise\\nmany horrible crimes, committed against religion,\\nviz Blasphemy, sodomy, polygamy, sorcery, sacri-\\nlege, and many others, which are also punished in\\nthese kingdoms by the prerogative court, but not by\\nmaking use of so barbarous means as the inquisition\\ndoth. The design of the cardinal was not blamable,\\nbeing in itself good, and approved by all the serious\\nand devout people of that time, but the performance\\nof it was not so, as will appear by and by.\\nI can only speak of the inquisition of Saragossa,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0281.jp2"}, "282": {"fulltext": "272 HISTORY OP THE\\nfor as I am treating of matters of fact, I may toll\\nwith confidence what I knew of it, as an eye witness\\nof several tilings done there. This tribunal is com-\\nposed of three inquisitors, who are absolute iudees;\\nfor, from their judgment there is no appeal, not ovou\\nto the pope himself, nor to a general council as doth\\nappear from what happened in the time of king\\nPhilip the second, when the hiquisitors having cen-\\nsured the cardinal of Toleda, the pope sent for the\\nprocess and sentence, but the inquisitors did not\\nobey him, and though the council of Trent discharged\\nthe cardinal, notwithstanding, they insisted on the\\nperformance and execution of their sentence.\\nThe first inquisitor is a divine, the second, a casuist\\nand the third, a civilian the first and second are\\nalways priests, and promoted from prebends to the\\nhi^h dignity of being holy inquisitors. The third\\nsometimes is not a priest, though he is dressed in a\\nclerical habit. The three inquititors of my time\\nwere, first, Don Pedro Guerrero; second, Don Fran-\\ncisco Torrejon; third, Don Antonio Aliaga. This\\ntribunal hath a high sheritf, and God knows how\\nmany constables and under olficers, besides the\\notficers that belong to the house, and that live in it;\\nthey have likewise an executioner: or we may say,\\ntliere are as many executioners, as oliicers and judges,\\n:c.; besides these, there are many qualificators and\\nlamiliares, of which I will give an account by them-\\nselves.\\nThe inquisitors have a despotic power to command\\nevery living soul; and no excuse is to be given, nor\\ncontradiction to be made, to their orders; nav, the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0282.jp2"}, "283": {"fulltext": "POPISH CHURCH. 273\\npeople have not liberty to speak nor complain in\\ntheir misfortunes, and therefore there is a proverb\\nwhich says, Con la inqusition chiton Do not\\nmeddle with the inquisition or, as to the inquisition\\nsay nothing. This will be better understood by the\\nfollowing account of the method they make use of\\nfor the taking up and arresting the people which is\\nthus:\\nWhen the inquisitors receive an information\\nagainst any body, which is always in private, and\\nwith such secrecy that none can know who the infor-\\nmer is (for all the informations are given in at night)\\nthey send their officers to the house of the acccused,\\nmost commonly at midnight, and in a coach, ^they\\nknock at the door, (and then all the family are in\\nbed) and when some body asks from the windows\\nwho is there; the officers say, the holy inquisition.\\nAt this word, he that answered, without any dely,\\nor noise, or even the liberty of giving timely notice\\nto the master of the house, comes down to open the\\ndoor. I say, without the liberty of giving timely\\nnotice, for when the inquisitors send the officers, they\\nare sure, by the spies, that the person is within, and\\nif they do not find the accused, they take up the\\nwhole family, and carry them to the inquisition: so\\nthe answerer is with good reason afraid of making\\nany delay in opening the street door. Then they\\ngo up stairs and arrest the accused without telling a\\nword, or hearing a word from any of the family, and\\nwith great silence putting him into the coach, they\\ndrive to the holy prison. If the neighbors by chance\\n33*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0283.jp2"}, "284": {"fulltext": "274 HISTORYOFTHE\\nhear the noise of the coach, they dare not go to the\\nwindow, for it is well Imown that no other coach but\\nthat of the inquisition is abroad at that time of night\\nnay, they are so much afraid, that they dare not\\neven to ask the next morning their neighbors any\\nthing about it, for those that talk of any thing that\\nthe inquisition does, are liable to undergo the same\\npunishment, and this, may be, the night following.\\nSo if the accused be the daughter, son, or father, c.;\\nand some friends or relations go in the morning to\\nsee the family, and ask the occasion of their tears\\nand grief, they answer that their daughter was stolen\\naway the night before, or the son, father or mother,\\n(whoever the prisoner be) did not come home the\\nnight before, and that they suspect he was murdered,\\nc. This answer they give, because they cannot\\ntell the truth without exposing themselves to the\\nsame misfortune; and not only this, but they cannot\\ngo to the inquisition to inquire for the prisoner, for they\\nwould be confined for that alone. So all the comfort\\nthe family can have in such a case, is to imagine that\\nthe prisoner is in China, or in the remotest part of\\nthe world, or in hell, where in nulhis ordo sed\\nsempiternus horror inhabitat. This is the reason\\nwhy nobody knows the persons that are in the inqui-\\nsition till the sentence is published and executed,\\nexcept those priests and friars summoned to hear\\nthe trial.\\nThe qualificators and familiares which are in the\\ncity and country, upon necessity, have full power to\\nsecure any person suspected with the same secrecy.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0284.jp2"}, "285": {"fulltext": "POriSH CHURCH. 275\\nand commit him to the nearest commissary of the\\nholy office of the inquisition, and he is to take care to\\nsend them safely to prison; which is all done by\\nnight, and without any fear that the people should\\ndeliver the prisoner, nay, or even talk of it.\\nQuail ficat or s.\\nAre those, who, by order from the inquisitors,\\nexamine the crimes committed by the prisoners\\nagainst the Catholic faith, and give their opinions or\\ncensures about it: they are obliged to secrecy as well\\nas other people; but as the number of them is great,\\nthe inquisitors must commonly make use of ten or\\ntwelve of the most learned that are in the city, in\\ndifficult cases but this is only a formality, for their\\nopinions and censures are not regarded, the inquisi-\\ntors themselves being the absolute decisive judges.\\nThe distinguishing mark of a qualificator is the cross\\nof the holy office, which is a medal of pure gold as\\nbig as a thirteen, with a cross in the middle, half\\nAvhite and half black, which they wear before their\\nbreast; but in public functions or processions, the\\npriest and friars wear another bigger cross of em-\\nbroidery on their cloak or habits. To be qualificator\\nis a great honor to his whole family and relations,\\nfor this is a public testimony of t^e old Christianity\\nand pure blood (as they call it) of the family.\\nNo nobleman covets the honor of being qualifica-\\ntor, for they are all ambitious of the cross of St. James,\\nof Alcantara, pf Calatravia, of Malta, and the golden\\nfleece, which are the five orders of the nobility so", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0285.jp2"}, "286": {"fulltext": "276 HISTORY OF THE\\nthe honor of a quahficator is for those people, who\\nthough their families being not well known, are\\ndesirous to boast of their antiquity and christianism,\\nthough to obtain such honor, they pay a great sum\\nof money for, in the first place, he that desireth to\\nbe a quahficator, is to appear before the holy tribu-\\nnal, to make a public profession of the Catholic faith,\\nand to acknowledge the holy tribunal for the su-\\npreme of all others, and the inquisitors for his own\\njudges. This is the first step. After, he is to lay\\ndown on the table the certificate of his baptism, and\\nthe names of his parents for four generations the\\ntowns and places of their former habitations; and\\ntwo hundred pistoles for the expenses in taking in-\\nformations.\\nThis done, he goes home till the inquisitors send\\nfor him, and if they do not send for him in six\\nmonths time he looseth the money and all hopes of\\ngetting the cross of quahficator; and this happens\\nvery often for the reasons I shall give by and by.\\nThe inquisitors send their commissaries into all\\nthe places of the new proponent s ancestors, where\\nthey may get some account of their lives and con-\\nversations, and of the purity of their blood, and that\\nthey never were mixed with Jewish families, nor\\nheretics, and that they were old Christians. These\\nexaminations are performed in the most rigorous and\\nsevere manner that can be; for if some of the in-\\nformers and witnesses are in a falsity, they are put\\ninto the inquisition; so every body gives the report\\nconGerning the family in question, with great cau-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0286.jp2"}, "287": {"fulltext": "POPISH CHURCH. 277\\ntion, to the best of his knowledge and memory.\\nWhen the commissaries have taken the necessary\\ninformations with witnesses of. a good name, they\\nexamine the parish book, and take a copy of the an-\\ncestors names, the year and day of their marriages,\\nand the year, day, and place of their burials. The\\ncommissaries then return to the inquisitors with all\\nthe examinations, witnesses, proofs, and convictions\\nof the purity and ancient Christianity of the propo-\\nnent s families, for four generations; and being again\\nexamined by the three inquisitors, if they find\\nthem real and faithful, then they send the same\\ncommissaries to inquire into the character, life, and\\nconversation of the postulant, or demanding person,\\nbut in this point the commissaries pass by many\\npersonal failings, so when the report is given to the\\nholy inquisitors, they send for the postulant and\\nexamine him concerning matters of faith, the holy\\nScriptures, the knowledge of the ancient fathers of\\nthe church, moral cases, all which is but mere\\nformality, for the generality of the holy fathers them-\\nselves do not take much pains in the study of those\\nthiiigs, and therefore the postulant is not afraid of\\ntheir nice questions, nor very solicitous how to\\nresolve them.\\nWhen the examination is over, they order the\\nsecretary to draw the patent of the grant of the holy\\ncross to such an one in regard to his families old\\npurity of blood and Christianity, and to his personal\\nparts and religious conversation, certifying in the\\npatent, that for four generations past, none of his", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0287.jp2"}, "288": {"fulltext": "278 HISTORY OF THE\\nfather s or motlier s relations were at all suspected in\\npoints concerning the holy Roman Catholic faith, or\\nmixed with Jewish or heretical blood.\\nThe day following, the postulant appears before\\nthe assembly of quaUficators in the hall of the\\nuiquisition, and the first inquisitor celebrates the\\nmass, assisted by the two qualificators, as deacon\\nand subdeacon. One of the oldest brethren preacheth\\na sermon on that occasion, and when the mass is\\nover, they make a sort of procession in the same hall,\\nand after it, the inquisitor gives the book of the\\ngospel to the postulant, and makes him swear the\\nusual oaths; which done, the postulant, on his\\nknees, receiveth the cross or medal, from the hands\\nof the inquisitor, who, with a black ribbon, puts it\\non the postulant s neck, and begins to sing te deum,\\nand the collect of thanks, which is the end of the\\nceremonies. Then all the assistant qualificators con-\\ngratulate the new brother, and all go up to the\\ninquisitor s apartment to drink chocolate, and after\\nthat, every one to his own dwelling place.\\nTlie new qualificator dineth with the inquisitors\\nthat day, and after dinner the secretary brings in a\\nbill of all the fees and expenses of the informations\\nwhich he must clear before he leaves the inquisition.\\nMost commonly the whole comes to four hundred\\npistoles, including the two hundred he gave in the\\nbeginning but sometimes it comes to a thousand\\npi\u00c2\u00abtoles, to those whose ancestors families were out\\nof the kingdom, for then the commissaries expend a\\ngreat deal more and if it happen they find the least", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0288.jp2"}, "289": {"fulltext": "POPISH CHURCH. 279\\nspot of Jewdaism, or Heresy, in some relation of the\\nfamily, the commissaries do not proceed any further\\nin the examinations, but come back again to the\\ninquisition immediately, and then the postulant is\\nnever sent for by the inquisitors, who keep the two\\nhundred pistoles for pious uses.\\nFamiliai^es,\\nAre always laymen, but of good sense and educa-\\ntion. These wear the same cross, and for the\\ngranting of it, the inquisitors makethe same informa-\\ntions and proofs as they make for qualificators. The\\nhonor and privileges are the same for they are not\\nsubject biU to the tribunal of the inquisition. Their\\nbusinesses are not the same for they are only\\nemployed in gathering together, and inquiring after\\nall books against the Catholic faith, and to watch\\nthe actions of suspected people. They take a turn\\nsometimes into the country, but then they do not\\nwear their cross openly till occasion requires it. They\\ninsinuate themselves into all companies, and they\\nwill even speak against the inquisition, and against\\nreligion, to try whether the people are of that senti-\\nment; in short they are spies of the inquisitors.\\nThey do not pay so much as the qualificators, for the\\nhonor of the cross, but they are obliged to take a\\nturn now and then m the country at ther own\\nexpense. They are not so many in number as the\\nqualificators, for in a trial of the inquisition, where\\nall ought to be present, I once reckoned 160, and\\ntwice as many qualificators. I saw the list of them", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0289.jp2"}, "290": {"fulltext": "280 HISTORY OF THE\\nboth, i. e. of the whole kmgdom of Aragon, wherem\\nare qualificators, of the secular priests, 243 and of\\nthe regular, 40G familiaries, 208.\\nThe royal castle, formerly the palace of the king\\nof Aragon, called Aljafeiria, was given to the inquis-\\nitors to hold their tribunal there, and prison too It\\nis a musket shot distant from the city, on the river\\nside. But after the battle of Almaiiza, Avhen the\\nduke of Orleans came as generalissimo of the Spanish\\nand French army, he thought that place necessary to\\nput a strong garrison in so he made the marquis de\\nTorsey governor of the fort of Aljafeira, and turned\\nout the inquisitors who, being obliged, by force, to\\nquit their apartments, took a large house near the\\nCarmelites convent: but two months after, find-\\ning that the place Avas not safe enough to keep\\nthe prisoners in, they removed to the palace of the\\nearl of Tuents, in the great street called Coso, out of\\nwhich they were turned by Monsieur de Legal, as I\\nshall tell by and by.\\nform of their public trial.\\nIf the trial is to be made publicly, in the hall of the\\nholy office, the inquisitors summon two priests out of\\nevery parish church, and two regular priests out of\\nevery convent all the qualificators and familiares\\nthat are in the city the sheriff, and all the under\\nofficers; the secretary, and three inquisitors. All the\\naforesaid meet at the common hall on the day\\nappointed for the trial at ten in the morning. The\\nhall is hung in black, without any windows, or light,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0290.jp2"}, "291": {"fulltext": "POPISH CHURGH. 281\\nbut what comes in through the door. At the front\\nthere is an image of our Saviour on the cross, under\\na black velvet canopy, and six candlesticks with six\\nthick yellow wax candles on the altar s table: On\\none side there is a pulpit, with another candle, where\\nthe secretary reads the crimes; three chairs for th^e\\nthree inquisitors, and round about the hall, seats and\\nchairs for the summoned priests, friars, familiares, and\\nother officers.\\nWhen the inquisitors are come in, an under officer\\ncrieth out, Silence, silence, silence, the holy fathers\\nare coming; -and from that very time, till all is over,\\nnobody speaks nor spits; and the thought of the\\nplace puts every body under respect, fear, and\\nattention. The holy fathers, with their hats on their\\nheads, and serious countenances, go, and kneeling\\ndown before the altar, the first inquisitor begins to\\ngive out, Veni Creator Spiritus, Mentos tuorum\\n\u00e2\u0096\u00a0visit a, c. And the congregation sing the rest, and\\nthe collect being said by him also, every body sits\\ndown. The secretary then goes up to the pulpit,\\nand the holy father rings a small silver bell, which\\nis the signal for bringing in the criminal. What is\\ndone afterwards will be known by the following trial\\nand instances, at which I was present, being one of\\nthe youngest priests of the cathedral, and therefore\\nobliged to go to those dismal tragedies; in which,\\nthe first thing, after the criminal comes in, and kneels\\ndown before the inquisitors, who receives a severe^\\nbitter correction from the inquisitor, who measures\\nit according to the nature of the crimes committed\\n34", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0291.jp2"}, "292": {"fulltext": "282 HISTORY or THE\\nby the criminal f of all which, to the best of my\\nmemory, I will give an account in the first IriaL\\nTrial I.\\nOf the rererend father Joseph Sylvestre, Francis-\\ncan friar; and the mother Mary of Jesus, abbess of\\nthe monastery of Epila, of Franciscan nuns. Father\\nJoseph was a tall, lusty man, forty years of age, and\\nhad been twelve years professor of philosophy and\\ndivinity in the great convent of St. Francis. *Sor\\nMary was thirty-two years old, mighty witty, and\\nof an agreeable countenance. These two criminals\\nwere drest in brown gowns, painted all over with\\nflames of fire representing hell, a thick rope tied\\nabout their necks, and yellow wax candles in their\\nhands. Both, in this dull appearance, came and\\nprostrated themselves at the inquisitor s feet, and the\\nfirst holy father began to correct them in the follow-\\ning words\\nUnworthy creatures, how can our Catholic Roman\\nfaith be preserved pure, if those who, by their office\\nand ministry, ought to recommend its observance in\\nthe most earnest manner, are not only the first, but\\nthe greatest transgressors of it Thou that teachest\\nanother not to steal, not to commit fornication, dost\\nthou steal and commit sacrilege, which is worse than\\nfornication? In these things we could show you\\npity and compassion but as to the transgressions of\\nthe express commandments of our church, and the\\n*Sor is a title given to the nuns, which answers to Sister, as\\ncoming from the Latin Sorror.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0292.jp2"}, "293": {"fulltext": "POPISH CHURCH. 283\\nrespect due to us the judges of the holy tribunal, we\\ncannot; therefore your sentence is pronounced by\\nthese holy fathers of pity and compassion, lord\\ninquisitors, as you shall hear now, and afterwards\\nundergo.\\nSor Mary was in a flood of tears; but father\\nJoseph, who was a learned man, with great boldness\\nand assurance, said. What, do you call yourselves\\nholy fathers ef pity and compassion? I say unto\\nyou, that you are three devils on earth, fathers of all\\nmanner of mischief, barbarity and lewdness.\\nNo in(|^uisitors were ever treated at such a rate\\nbefore, and we were thinking that friar Joseph was\\nto suffer fire, for this high affront to them. But Don\\nPedro Guerrero, first judge, though a severe, haughty,\\npassionate man, ordered only a gag, or bit of a bridle\\nto be put into his mouth but friar Joseph flying into\\na fury, said, I despise all your torments, for my\\ncrimes are not against you, but against God, who is\\nthe only judge of my conscience, and you do yet\\nworse things, c.\\nThe inquisitors ordered to carry him to prison,\\nwhile the crimes and sentence were reading. So he\\nwas carried in, and the nun with great humility\\nheard the accusation and sentence.\\nThe secretary, by order, began to read, 1st. That\\nfriar Joseph was made father confessor, and sor Mary\\nmother abbess. That in the beginning they showed\\na great example of humility and virtue to the nuns\\nbut afterwards all this zeal of theirs appeared to be\\nmere hypocrisy, and a eover for their wicked actions", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0293.jp2"}, "294": {"fulltext": "2S4- HISTORY OF THE\\nfor as she had a grate in the wall of friar Joseph s\\nroom, they both did eat in private, and fast in public\\nThat the said friar Joseph was found in bed with sor\\nMary by such a nun and that she was found with\\nchild, and took a remedy to prevent the public proof\\nof it: That both friar Joseph and sor Mary had\\nrobbed the treasure of the convent and that one day\\nthey were contriving how to go away into another\\ncountry, and that they had spoken in an irreverent\\nmanner of the pope and inquisitors.\\nThis was the whole accusation against them,\\nwhich friar Joseph and sor Mary had denied before,\\nsaymg, it was only hatred and malice of the infor-\\nmers against them, and desired the witness^^s to be\\nproduced before them; and this being against the\\ncustom of the holy office, the holy fathers had pro-\\nnounced the sentence, viz. That friar Joseph should\\nbe deprived of all the honors of his order, and of\\nactive and passive voice, and be removed to a coun-\\ntry convent, and be whipped three times a week for\\nthe space of six weeks. That sor Mary should be\\ndeprived of her abbacy, and removed into another\\nmonastery: this punishment being only for their\\naudacious and unrespectful manner of talking against\\nthe pope and inquisitors.\\nIndeed, by this sentence we did believe, that the\\ncrimes they were charged with were only an inven-\\ntion of the malicious nuns; but poor friar Joseph\\nsuffered for his indiscretion; for though the next day\\nthe inquisitors gave out that he escaped out of prison\\nwe really believe he had been strangled in tho\\ninquisition.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0294.jp2"}, "295": {"fulltext": "POPISH CHURCH. 285\\nThis was the first trial I was present at, and the\\nsecond was that of Mary Guerrero and friar Michael\\nNavarro, of which I have given an account in the\\nchapter of auricular confessions. After these two\\ntrials the inquisitors were turned out by monsieur de\\nLegal, and for eight months we had no inquisition.\\nHow this thing happened, is worthy of observation;\\ntherefore I shall give a particular account of it, that\\nI may not deprive the public of so pleasant a story.\\nIn 1706, after the battle of Alamanza, the Spanish\\narmy being divided into two bodies, one through the\\nkingdom of Valencia, to the frontiers of Catalonia,\\ncommanded by the duke of Berwick; the other\\ncomposed of the French auxiliary troops, 14,000 in\\nnumber, went to the conquest of Arragon, whose\\ninhabitants had declared themselves for king Charles\\nIII. The body of French troops was commanded\\nby his highness the duke of Orleans, who was the\\ngeneralissimo of the whole army. Before he came,\\nnear the city, the magistrates went to meet him, and\\noffered the keys of the city, but he refused them,\\nsaying, he was to enter it through a breach; and so\\nhe did, treating the people as rebels to their lawful\\nking. And when he had ordered all the civil and\\nmilitary affairs of the city, he went down to the\\nfrontiers of Catalonia, leaving his lieutenant-general,\\nmonsieur de Jofreville, governor of the town. But\\nthis governor being a mild tempered man, was loath\\nto follow the orders left him as to the contribution\\nmoney: So he was called to the army, and the\\nlieutenant-general, monsieur de Legal, came in\\n34*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0295.jp2"}, "296": {"fulltext": "286 HISTORY OF THE\\nhis place. The city Avas to pay 1,000 crowns a\\nmonth, for the duke^s table, and every house a pistole^\\nwhich by computation made the sum of 18,000\\npistoles a month, which were paid eight months\\ntogether; besides this, the convents were to pay a\\ndonative, or gift, proportionable to their rents. The\\ncollege of Jesuits were charged 2,000 pistoles, the\\nDominicians 1,000, Augustins 1,000, Carmelites\\n1,000, c. Monsieur de Legal sent first to the Jesuits\\nwho refused to pay, saying, it was against the eccle-\\nsiastical immunity: But Legal, not acquainted with\\nthese sort of excuses, sent four companies of grena-\\ndiers to quarter in their college at discretion The\\nfather sent immediately an express to the Idng^s\\nfather confessor, who was a Jesuit, with complaints\\nabout the case But the grenadiers did make more\\nexpedition in their plundering and mischiefs, than\\nthe courier did in his journey. So the fathers, seeing\\nthe damage all their goods had already received, and.\\nfearing some violence upon their treasure, went to\\npay monsieur Legal the 2,000 pistoles as a donative.\\nNext to this he sent to the Dominicans. The friars\\nof this order are all familiares of the holy office, and\\ndepending upon it, they did excuse themselves in a\\ncivil manner, saying, they had no money, and if\\nmonsieur de Legal had a mind to insist upon the\\ndemand of the 1,000 pistoles, they could not ^peij\\nthem, without sending to him the silver bodies of the\\nsaints. The friars thought by this to frighten mon-\\nsieur de Legal, and if he was so resolute as to accept\\nthe offer, to send the saints in a procession, and raiso", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0296.jp2"}, "297": {"fulltext": "POPISH CHURCH. 2S7\\nthe people, crying out Heresy^ Heresy. De Legal\\nanswered to the friars, that he was obliged to obey\\nthe duke s orders, and so he would receive the silver\\nsaints So the friars all in a sole mn procession, and\\nwith lighted candles in their hands, carried the saints\\nto the governor Legal: And as soon as he heard of\\nthis public devotion of the friars, he ordered immedi-\\nately four companies of grenadiers to line the streets\\non both sides,before his house, and to keep their fuzees\\nin one hand, and a lighted candle in the other, to\\nreceive the saints with the same devotion and vene-\\nration. And though the friars endeavored to raise\\nthe people, nobody was so bold as to expose them-\\nselves to the army, there being left eight regiments\\nto keep the mob under fear and subjection. Legal\\nreceived the saints, and sent them to the mint,\\npromising to the father prior to give him what\\nremained above the 1,000 pistoles. The friars being\\ndisappointed in the project of raising the people,\\nwent to the inquisitors to desire them to release im-\\nmediately their saints out of the mint, by excommu-\\nnicating monsieur de Legal, which the inquisitors\\ndid upon the spot; and the excommunication being\\ndrawn and signed, they gave strict orders to their\\nsecretary to go and read it before monsieur de Legal\\nwhich he did accordingly And monsieur the gov-\\nernor, far from flying into a passion, with a mild\\ncountenace took the paper from the secretary, and\\nsaid, Pray, tell your masters, the inquisitors, that I\\nwill answer them to-morrow morning. The secretary\\nwent away fully satisfied with Legal s civil beha-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0297.jp2"}, "298": {"fulltext": "288 HISTORY OP THE\\nviour. The same minute, as if he was inspired by\\nthe holy spirit, without reflecting upon any conse-\\nquence, he called his own secretary, he bid him draw\\na copy of the excommunication, putting out the\\nname of Legal, and inserting in its place the Holy\\nInquisitors. The next morning he gave orders for\\nfour regiments to be ready, and sent them along with\\nhis secretary to the inquisition, with command to\\nread the excommunication to the inquisitors them-\\nselves, and if they made the least noise, to turn them\\nout, open all the prisons, and quarter two regiments\\nthere. He was not afraid of the people, for the duke\\ntook away all the arms from every individual person,\\nand on pain of death commanded that nobody\\nshould keep but a short sword; and besides, four\\nregiments were under arms, to prevent all sorts of\\ntumult and disturbance: So his secretary went and\\nperformed the governor s orders. The inquisitors\\nwere never more surprised than to see themselves\\nexcommunicated by a man that had no authority\\nfor it, and resenting it, they began to cry out. War\\nagainst the heretic de Legal; this is a public insult\\nagainst our Catholic faith. To which the secretary\\nanswered, Holy Inquisitors, the king wants this\\nhouse to quarter his troops in, so walk out imme\\ndiately: And as they continued in their excla-\\nmations, he took the inquisitors, with a strong guard,\\nand carried them to a private house destined for\\nthem; but when they saw the laws of military dis-\\ncipline, they begged leave to take their goods along\\nwith them, which was immediately granted; and the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0298.jp2"}, "299": {"fulltext": "POPISH CHURCH. 289\\nnext day they set out for Madrid, to complain to tlie\\nking, who gave them this shght answer: I am very\\nsorry for it, but I cannot help it; my crown is in dan-\\nger and my grandfather defends it, and this is done\\nby his troops; if it had been done by my troops, I\\nby should apply a speedy remedy: But ^t-qu must\\nhave patience till things take another turn. So the\\ninquisitors were obliged to have patience for eight\\nmonths.\\nThe secretary of monsieur de Legal, according to\\nhis orders, opened the doors of all the prisons, and\\nthen the wickedness of the inquisitors were detected,\\nfor four hundred prisoners got liberty that day, and\\namong them sixty young women were found very well\\ndrest, who were, in all human appearance, the num-\\nber of the three inquisitors Seraglio, as some of\\nthem did own afterwards. But this discovery, so\\ndangerous to the holy tribunal, was in some measure\\nprevented by the archbishop, who Avent to desire\\nmonsieur de Legal to send those women to his\\npalace, and that his grace would take care of them;\\nand that in the mean time, he ordered an ecclesiasti-\\ncal censure to be published against those that should\\ndefame, by groundless reports, the holy office of the\\ninquisition. The governor answered to his grace, he\\nwould gi\\\\re him all the assistance for it he could;\\nbut as to the young women, it was not in his power,\\nthe officers having hurried them away: And indeed\\nit was not; for it is not to be supposed that the in-\\nquisitors, having the absolute power to confine in\\ntheir ^era^/zo whomsoever they had a fancy for, would", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0299.jp2"}, "300": {"fulltext": "290 HISTORY OF THE\\nchoose ordinary girls, but the best and handsomest\\nof the city: So the French officers were all so glad\\nof getting such fine mistresses, that they immediately\\ntook them away, knowing very well they would\\nfollow them to the end of the world for fear of beins:\\nconfined again. In my travels in France afterwards,\\nI met with one of those women at Rotchfort, in the\\nsame inn I went to lodge in that night, who had\\nbeen brought there by the son of the master of the\\ninn, formerly lieutenant in the French service in\\nSpain, who had married her for her extraordinary\\nbeauty and good parts. She was the daughter of\\ncounseller Ballabriga, and I laiew her before she\\nwas taken up by the inquisitors orders; but thought\\nshe was stolen by some officer; for this was given\\nout by her father, who had died of grief and vexa-\\ntion, without the comfort of opening his trouble, nay,\\nev^en to his confessors, so great is the fear of the in-\\nquisitors there.\\nI was very glad to meet one of my country-wo-\\nman in my travels; and as she did not remember me\\nespecially in my then clisguise; I was taken for\\nnothing but an officer. I resolved to stay there the\\nnext day, to have the satisfaction of conversing with\\nher, and have a plain account of what we could not\\nknow in Saragossa, for fear of incuring the ecclesi-\\nastical censure, published by the archbishop. Now\\nmy conversation with her being a propos, and ne-\\ncessary to discover the roguery of the inquisitors, it\\nseems proper to divert the reader with it.\\nMr. Faulcaut, my country-woman s husband, was", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0300.jp2"}, "301": {"fulltext": "POPISH CHURCH. 291\\nthen at Paris, upon some pretensions and though\\nher father and mother-in-law were continually at\\nhome, they did not mistrust me, I being a country-\\nman of their daughter-in-law, who freely came to\\nmy room at any time and as I was desiring her not\\nto expose herself to any uneasines on my account,\\nshe answered me. Captain, we are now in France,\\nnot in Saragossa, and we enjoy here all manner of\\nfreedom, without going beyond the limits of sobriety\\nso you may be easy in that point, for my father and\\nmother-in-law have ordered me to be obliging to\\nyou, nay, and to beg the favor of you to take your\\nrepose here this week, if your business permit it, and\\nto be pleased to accept this their small entertainment\\non free-cost, as a token of their esteem to me, and\\nmy country-gentleman. If it had not been for my\\ncontinual fear of being discovered, I would have\\naccepted the proposition so I thanked her, and\\nbegged her to return my hearty acknowledgement to\\nthe gentleman and lad}^ of the house, and that I was\\nvery sorry, that my pressing business, at Paris,\\nwould prevent and hinder me to enjoy so agreeable\\ncompany but if my business was soon despatched\\nat Paris, then, at my return, I would make a halt\\nthere, may-be for a fortnight. Mrs. Faulcaut w^as\\nvery much concerned at my haste to go away but\\nshe did make me promise to come back again that\\nway. So amidst these compliments from one to\\nanother, supper came in, and we went to it, the old\\nman and woman, their daughter and I none but\\nMrs. Faulcaut could speak Spanish, so she was my", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0301.jp2"}, "302": {"fulltext": "292 HISTORY OF THE\\ninterpreter, for I could not speak French. After\\nsupper, the landlord and landlady left us alone, and\\nI began to beg of her the favor to tell me the accident\\nof her prison, of her sufferings in the inquisition, and\\nof every thing relating to the holy office and fear\\nnot, (said I,) for we are in France, and not in Sara-\\ngossa here is no inquisition, so you may safely open\\nyour heart to a countryman of yours. I will with\\nall my heart, (said she,) and to satisfy your curiosity,\\nI shall begin with the occasion of my imprisonment,\\nwhich was as follows.\\nI went one day with my mother to visit the coun-\\ntess of Attarass, and I met there Don Francisco Tor-\\nrejon, her confessor, and second inquisitor of the\\nholy office. After we had drunk chocolate, he asked\\nmy age, and my confessor s name, and so many\\nmtricate questions about religion, that I could not\\nanswer him. His serious countenance did frighten\\nme, and as he perceived my fear, he desired the\\ncountess to tell me. that he was not so severe as I\\ntook him to be: after which he caressed me in the\\nmost obliging manner in the world; he gave me his\\nhand, which I kissed with great respect and modesty;\\nand when he went away, he told me, My dear child,\\nI shall remember you till the next time. I did not\\nmind the sense of the words for I was unexperi-\\nenced in matters of gallantry, being only fifteen years\\nold at that time. Indeed he did remember me, for\\nthe very night following, while in bed, hearing a\\nhard knocking at the door, the maid went to the\\nwindow, and asking, Who is there? I heard say,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0302.jp2"}, "303": {"fulltext": "POPISH CHURCH. 293\\nThe holy inquisition. I could not forbear crying out.\\nFather, father, I am ruined for ever. My dear\\nfather got up, and inquiring what the matter was, I\\nanswered him, with tears, The inquisition; and he,\\nfor fear that the maid should not open the door as\\nquick as such a case required, went himself, as\\nanother Abraham, to open the door, and to offer his\\ndear daughter to the fire of the inquisitors, and as I\\ndid not cease to cry out, as if I was a mad girl, my\\ndear father, all in tears, did put in my mouth a bit of\\na bridle, to show his obedience to the holy office, and\\nhis zeal for the Catholic faith, for he thought I had\\ncommitted some crime against religion; so the officers\\ngave me but time to put on my clothes, took me\\ndown into the coach, and without giving me the\\nsatisfaction of embracing my dear father and mother,\\nthey carried me into the inquisition. I did expect to\\ndie that very night; but when they carried me into\\na noble room, well furnished, and an excellent bed\\nin it, I was quite surprised. The officers left me^\\nthere, and immediately a maid came in with a salver\\nof sweetmeats and cinnamon water, desiring me to\\ntake some refreshment before I went to bed: I told\\nher that I could not but that I should be obliged to\\nher, if she could tell me whether I was to die that\\nnight or not? Die, (said she,) you do not come here\\nto die, but to live like a princess, and you shall want\\nnothing in the world but the liberty of going out\\nand now pray mind nothing, but to go to bed, and\\nsleep easy, for to-morrow you shall see wonders in\\nthis house, a,nd as I am chosen to be your waiting\\n35", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0303.jp2"}, "304": {"fulltext": "294 HISTORY OF THE\\nmaid, I hope you will be very kind to me. I was\\ngoing to ask her some questions, but she told me.\\nMadam, I have not leave to tell you any thing else\\ntill to-morrow, only that nobody shall come to dis-\\nturb you; and now I am going about some business\\nand I will come back presently, for my bed is in the\\ncloset near your bed: So she left me there for a\\nquarter of an hour. The great amazement I was in,\\ntook away all my senses, or the free exercise of them,\\nfor I had not liberty to think of my parents; nor of\\ngrief, nor of the danger that was so near me: So in\\nthis suspension of thought, the waiting-maid came\\nand locked the chamber door after her, and told me.\\nMadam, let us go to bed, and only tell me at what\\ntime in the morning you will have the chocolate\\nready I asked her name, and she told it was Mary.\\nMary, for God s sake, (said I,) tell me whether I\\ncome to die or not? I have told you, madam, that\\nyou came (she said) to live as one of the happiest\\ncreatures in the world. And as I observed her re-\\nseivedness, I did not ask her any questions: So re-\\ncommending myself to God Almighty, and to our\\nlady of Pilar, and preparing myself to die, I went to\\nbed, but could not sleep one minute. I was up with\\nthe day, but Mary slept till six of the clock Then\\nshe got up, and wondering to see me up, she said to\\nme, Pray, madam, will you drink chocolate now?\\nDo what you please (said I); then she left me half\\nan hour alone, and she came back with a silver plate\\nwith two cups of chocolate, and some biscuit on it.\\nI drank one cup, and desired her to drink the other,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0304.jp2"}, "305": {"fulltext": "POPISH CHURCH. 295\\nwhich she did. Well, Mary, (said I,) can you give\\niiie any account of the reason of my being here\\nIS* ot yet, madam, (said she,) but only have patience\\nfor a little while. With this answer she left me;\\nand an hour after came again with two baskets, with\\na line holland shift, a hoUand under petticoat, with\\nfine lace round it; two silk petticoats and a little\\nSpanish waistcoat, with a gold fringe all over it;\\nwith combs and ribbons, and every thing suitable to\\na lady of higher quality than I: But my greatest\\nsurprise was to see a gold snuff-box, with a picture\\nof Don Francisco T orrejon in it Then I soon un-\\nderstood the meaning of my confinement. So I\\nconsidered with myself, that to refuse the present\\nwould be the occasion of my immediate death; and\\nto accept of it, was to give to him, even on the first\\nday, too great encouragement against my honor.\\nBut I found, as I thought then, a medium in the\\ncase so I said, Mary, pray give my service to Don\\nFrancisco Torrejon, and tell him, that as I could not\\nbring my clothes with me last night, honesty permits\\nme to accept of these clothes, which are necessary to\\nkeep me decent; but since I take no snuff, I beg his\\nlordship to excuse me, if I do not accept this box.\\nMary went to him with this answer, and came again\\nwith a picture nicely set in gold, with four diamonds at\\nthe four corners of it, and told me, that his lordship\\nwas mistaken, and that he desired me to accept that\\npicture, which would be a great favor to him; and\\nwhile I was thinking with myself what to do, Mary\\nsaid to me, Pray, madam^ take my poor advice.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0305.jp2"}, "306": {"fulltext": "296 HISTORY OF THE\\naccept the picture, and every thing that he sends to\\nyou; for consider, that if you do not consent and\\ncomply with every thing he has a mind for, you will\\nsoon be put to death, and nobody will defend you;\\nbut if you are obliging and kind to him, he is a very\\ncomplaisant and agreeable gentleman, and will be a\\ncharming lover, and yon will be here like a queen,\\nand he will give you another apartment, with a fine\\ngarden, and many young ladies shall come to visit\\nyou: So I advise you to send a civil answer to him,\\nand desire a visit from him, or else you will soon\\nbegin to repent yourself dear God, (said I,) must\\nI abandon my honor without any remed}?-? If I\\noppose his desire, he by force will obtain it. So,\\nfull of confusion, I bid Mary to give him what ans-\\nwe f she thought fit. She was very glad of my\\nhumble submission, and went to give Bon Francisco\\nmy answer. She came back a few minutes after,\\nall overjoyed, to tell me, that his lordship would\\nhonor me with his company at supper, and that he\\ncould not come sooner on account of some business\\nthat called him abroad but in the mean time desired\\nme to mind nothing, but how to divert myself, and\\nto give to Mary my measure for a suit of clothes,\\nand order her to bring me every thing I could wish\\nfor. Mary added to this. Madam, I may call you\\nnow my mistress, and must tell you, that I have\\nbeen in the holy office these fourteen years, and I\\nknow the customs of it very well; but because\\nsilence is imposed upon me under pain of deatli, I\\ncannot tell you any thing but what cancerns your", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0306.jp2"}, "307": {"fulltext": "POPISH CHURCH. 297\\nperson: So, in the first place, do not oppose the\\nholy father s will and pleasure: Secondly, if you see\\nsome young ladies here, never ask them the occasion\\nof their being here, nor any thing of their business,\\nneither will they ask you any thing of this nature,\\nand take care not to tell them any thing of your\\nbeing here you may come and divert yourself with\\nthem at such hours as are appointed; you shall have\\nmusic, and all sorts of recreations; three days hence\\nyou shall dine with them; they are all ladies of\\nquality, young and merry, and this is the best of\\nlives; you will not long for going abroad, you will\\nbe so well diverted at home and when your time is\\nexpired, then the holy fathers will send you out of\\nthis country, and marry you to some nobleman.\\nNever mention the name of Don Francisco, nor your\\nname to any. If you see here some young ladies of\\nyour acquaintance in the city, they will never take\\nnotice of your formerly knowing each other, though\\nthey will talk with you of indifferent matters; so\\ntake care not to speak any thing of your family.\\nAll these things together made me astonished, or\\nrather stupified, and the whole seemed to me a piece\\nof enchantment so that I could not imagine what\\nto think of it. With this lesson she left me, and told\\nme she was going to order my dinner and every\\ntime she went out, she locked the door after her.\\nThere were but two high windows in my chamber,\\nand I could see nothing through them; but examin-\\ning the room all over, I found a closet with all sorts\\nof historical and profane books, and every thing\\n35*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0307.jp2"}, "308": {"fulltext": "298 HISTORY OP THE\\nnecessary for writing. So I spent my time till the\\ndinner came in, reading some diverting amorous\\nstories, which was a great satisfaction to me. When\\nMary came with the things for the table, I told her\\nthat I was inclined to sleep, and that I had rather\\nsleep than go to dinner; so she asked me whether she\\nshould awaken me or not, and at what time Two\\nhours hence (said I,) so I lay down and fell asleep,\\nwhich was a great refreshment to me. At the time\\nfixed she wakened me, and I went to dinner, at\\nwhich was every thing that could satisfy the m.ost\\nnice appetite. After dinner she left me alone, and\\ntold me, if I wanted any thing, I might ring the bell\\nand call: So I went to the closet again, and spent\\nthree hours in reading. I think really I was under\\nsome enchantment, for I was in a perfect suspension\\nof thought, so as to remember neither father nor\\nmother, for this run least in my mind, and what was at\\nthat time most in it, I do not know. Mary came\\nand told me, that Don Francisco was come home,\\nand that she thought he would come to see me very\\nsoon, and begged of me to prepare myself to receive\\nhim with all manner of kindness. At seven in the\\nevening Don Francisco came, in his night-gown and\\nnight-cap, not with the gravity of an inquisitor, but\\nwith the gaiety of an officer. He saluted me with\\ngreat respect and civihty, and told me that he had\\ndesigned to keep my company at supper, but could\\nnot that night, having some business of consequence\\nto finish in his closet; and that his coming to see me\\nwas only out of the respect he had for my family,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0308.jp2"}, "309": {"fulltext": "POPISH CHURCH. 299\\nand to tell me at the same time, that some of my\\nlovers had procured my ruin forever, accusing me in\\nmatters of religion; that the informations were taken,\\nand the sentence pronounced against me, to be burnt\\nalive, in a dry pan, with a gradual fire, but that he,\\nout of pity and love to my family, had stopped the\\nexecution of it. Each of these words was a mortal\\nstroke on my heart, and knowing not what I was\\ndoing, I threw myself at his feet, and said, Seignor,\\nhave you stopped the execution for ever? That\\nonly belongs to you to stop it, or not (said he); and\\nwith this he wished me a good night. As soon as he\\nwent away, I fell a crying; but Mary came and asked\\nme what obliged me to cry so bitterly Ah good\\nMary, (said I,) pray tell me what is the meaning of\\nthe dry pan and gradual fire For I am in expec-\\ntation of nothing but death, and that by it. O, pray\\nnever fear, you will see another day the pan and\\ngradual fire; but they are made for those that oppose\\nthe holy fathers will, not for you, who are so ready\\nto obey them. But, pray, was Don Francisco very\\ncivil and obliging I do not know, (said I,) for his\\ndiscourse has put me out of my wits; that I Imow\\nthat he saluted me with respect and civility, but he\\nhas left me abruptly. Well, (said Mary,) you do\\nnot know him; he is the most obliging man in the\\nworld, if people are civil with him, and if not, he is\\nas unmerciful as Nero and so for your own preser-\\nvation, take care to oblige him in all respects: now,\\npray go to supper, and be easy. I was so much trou-\\nbled in mind with thoughts of the dry pan and gradual", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0309.jp2"}, "310": {"fulltext": "300 HISTORYOPTHE\\nfire, that I could neither eat nor sleep that night.\\nEarly in the morning Mary got up, and told me, that\\nnobody was yet up in the house, and that she would\\nshow me the dry pan and gradual fire, on condition,\\nthat I should keep it a secret for her sake, and my\\nown too; which I having promised her, she took me\\nalong with her and showed me a dark room with a\\nthick iron door, and within it an oven, and a large\\nbrass pan upon it, with a cover of the same, and a\\nlock to it the oven was burning at that time, and I\\nasked Mary for what use the pan was there And\\nshe, without giving me any answer, took me by the\\nhand, out of that place, and carried me into a large\\nroom, where she showed me a thick wheel, covered\\non both sides with thick boards, and opening a little\\nwindow, in the centre of it, desired me to look with\\na candle on the inside of it, and I saw all the circum-\\nference of the wheel set with sharp razors. After\\nthat she showed me a pit full of serpents and toads-.\\nThen she said to me. Now, my good mistress, I ll tell\\nyou the use of these three things. The dry pan and\\ngradual fire are for heretics, and those that oppose\\nthe holy father s will and pleasure, for they are put all\\nnaked and alive into the pan, and the cover of it being\\nlocked up, the executioner begins to put in the oven\\na ^mall fire, and by degrees he augmenteth it till the\\nbody is burnt to ashes. The second is designed for\\nthose that speak against the pope, and the holy\\nfathers; and they are put within the wheel, and the\\ndoor being locked, the executioner turns the wheel\\ntill the person is dead. And the third is for those", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0310.jp2"}, "311": {"fulltext": "POPISH CHURCH. 301\\nthat contGmn the images, and refuse to give the due\\nrespect and veneration to ecclesiastical persons, for\\nthey are thrown into the pit, and there they become\\nthe food of serpents and toads.\\nThen Mary said to me, that another day she would\\nshow me torments for public sinners, and transgres-\\nsors of the five commandrnxcnts of our holy mother\\nthe church; so I, in a deep amazement, desired Mary\\nto show me no more places, for the very thoughts of\\nthose three, which I had seen, were enough to terrfy\\nme to the heart. So we went to my room, and she\\ncharged me again to be very obedient to all the com-\\nmands Don Francisco should give me, or to be assured\\nif I did not I was to undergo the torment of the dry\\npan. Indeed I conceived such an horror for the gradual\\nfire, that I was not mistress of my senses, nay, nor of\\nmy thoughts: so I told Mary that I would follow\\nher advice. If you are in that disposition (said she)\\nleave off all fears and apprehensions, and expect\\nnothing but pleasure and satisfaction, and all manner\\nof recreation, and you shall begin to experience some\\nof these things this very day. Now let me dress you\\nfor you must goto wish a good morrow to Don Fran-\\ncisco, and to breakfast with him. I thought really\\nthis was a great honor to me, and some comfort to\\nmy troubled mind; so I made all the hast I could,\\nand Mary conveyed me through a gallery into Don\\nFrancisco s apartment. He was still in bed, and\\nhe desired me to sit down by him, and ordered Mary\\nto bring the chocolate two hours after, and with this\\nshe left me alone with Don Francisco. Mary came", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0311.jp2"}, "312": {"fulltext": "302 HISTORY OF THE\\nwith the chocolate, and kneelmg down, paid me\\nhomage as if I was a queen; and served me first with\\na cup of chocolate, still on her knees, and bade me\\ngive another cup to Don Francisco myself, which he\\nreceived mighty graciously, and having drunk up\\nthe chocolate, she went out. So at ten of the clock,\\nMary came again, and dressing me, she desired me\\nto go along with her, and leaving Don Francisco in\\nbed, she carried me into another chamber very\\ndelightful, and better furnished than the first; for the\\nwindows of it were lower, and I had the pleasure of\\nseeing the river and the gardens on the other side out\\nof it. Then Mary told me. Madam, the young ladies\\nof this house will come before dinner to welcome\\nyou, and make themselves happy in the honor of\\nyour company, and I will take you to dine with\\nthem. Pray remember the advices I have given you\\nalready, and do not make yourself unhappy by ask-\\ning useless questions. She had not finished these\\nwords, when I saw entering my apartment, (which\\nconsisted of a large anti-chamber and a bed-chamber\\nwith two large closets) a troop of young beautiful la-\\ndies, finely dressed, who all, one after another, came\\nto embrace me, and to wish me joy. My senses were\\nin a perfect suspension, and I could not speak a word,\\nnor answer their kind compliments. But one of\\nthem seeing me so silent, said to me, Madam, the\\nsolitude of this place will affect you in the begining,\\nbut when you begin to be in our company, and feel\\nthe pleasure of our amusements and recreations, you\\nwill quit your pensivethoughts. Now we beg of you", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0312.jp2"}, "313": {"fulltext": "POPISH CHURCH. 303\\nthe honor to come and dine with us to-day, and\\nhenceforth three days in a week. I thanked them,\\nand we went to dinner. That day we had all sorts\\nof exquisite meats, and were served with delicate\\nfruits and sweeet-meats. The room was very long,\\nwith two tables on each side, another at the front of\\nit, and I reckoned in it that day, fifty-two young\\nladies, the oldest of them not exceeding twenty-four\\nyears of age; six maids served the whole number of\\nus, but my Mary waited on me alone at dinner.\\nAfter dinner we went up stairs into a long gallery,\\nall round about with lattice windows; where, some\\nof us playing on instruments of music, others playing\\nat cards, and others walking about, we spent three\\nhours together. At last, Mary came up, ringing a\\nsmall bell, which was the signal to retire into our\\nrooms, as they told me; but Mary said to the whole\\ncompany. Ladies, to-day is a day of recreation, so\\nyou may go into what room you please, until eight\\no clock, and then you are to go into your own cham-\\nbers: so they all desired leave to go with me to my\\napartment, to spend the time there, and I was very\\nglad that they preferred my chamber to another so\\nall going down together, we found in my anti-cham-\\nber a table, with all sorts of sweet-meats upon it,\\niced cinnamon water, and almonds milk, and the like,\\nevery one ate and drank, but nobody spoke a word,\\ntouching the sumptuousness of the table, nor men-\\ntioned any thing concerning the inquisition of the holy\\nfathersw So we spent our time in merry, indifferent\\nconversation, till eight o clock. Then every one", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0313.jp2"}, "314": {"fulltext": "304 HISTORY OP THE\\nretired into their own room, and Mary told me tliat\\nDon Francisco did wait for me, so we went to his\\napartmentment, and supper behig ready, we both\\nalone sat at table, attended by my maid only. After\\nsupper Mary went away, and next morning she\\nserved us with chocolate, which we drank, and then\\nslept till ten o clock. Then we got up, and my\\nwaiting maid carried me into my chamber, where I\\nfound ready, two suits of clothes, of a rich brocade,\\nand every thing else, suitable to a lady of the first\\nrank. I put on one, and when I was quite dressed,\\nthe young ladies came to wish me a good morrow, all\\ndressed in different clothes, and better than the day\\nbefore, and we spent the second and third days in\\nthe same recreation. But the third morning after\\ndrinking chocolate, as the custom was, Mary told me\\nthat a lady was waiting for me in the other room,\\nand desired me to get up, with a haughty look. I\\nthought that it Avas to give me some new comfort\\nand diversion; but I was very much mistaken, for\\nMary conveyed me into a young lady s room, not\\neight feet long, which was a perfect prison, and\\nthere, before the lady, told me. Madam, this is your\\nroom, and this young lady your bedfellow and com-\\nrade, and left me there with this unkind command.\\nheavens! thought I, what is this that has hap-\\npened to me I fancied myself out of grief, and I\\nperceived now the beginning of my vexation. What\\nis this, dear lady, (said I) is this an enchanted palace,\\nor a hell upon earth I have lost father and mother\\nand what is worse, I have lost my honor and my", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0314.jp2"}, "315": {"fulltext": "POPISHCHURGH. 305\\nsoul forever. My new companion, seeing me like a\\nmad woman, took me by the hands, and said to me.\\nDear sister, (for this is the name I will give yon\\nhenceforth) leave off your crying, leave off your\\ngrief and vexation for you can do nothing by such\\nextravagant complaints, but heap coals of fire on your\\nhead, or rather under your body. Your misfortunes\\nand ours are exactly of a piece: you suffer nothing\\nthat we have not suffered before you: but we are not\\nallowed to show our grief, for fear of greater evils.\\nPray, take good courage, and hope in God; for he\\nwill find some way or other to deliver us out of this\\nhellish place; but above all things, take care not to\\nshow any uneasiness before Mary, who is the only\\ninstrument of our torments, or comfort, and have\\npatience till we go to bed, and then Avithout any fear,\\nI will tell you more of the matter. ,We do not dine\\nwith the other ladies to-day, and may be, we shall\\n*have an opportunity of talking before night, which I\\nhope will be of some comfort to you. I was in a\\nmost desperate condition, but my new sister Leonora\\n(this was her name) prevailed so much upon me^\\nthat I overcame my vexation before Mary came\\nagain, to bring our dinner, which was very different\\nfrom that I had three days before. After dinner,\\nanother maid came to take away the platter and\\nknife, for we had but one for us both, so locked the\\ndoor.\\nNow, my sister, said she, we need not fear being\\ndisturbed all this night: so I may safely instruct you\\nif you will promise me, upon the hopes of salvation,\\n36", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0315.jp2"}, "316": {"fulltext": "306 HISTORYOFTHE\\nnot to reveal the secret, while you are in this place^\\nof the things I shall tell yon, I threw myself down\\nat her feet, and promised secrecy. Then she begun\\nto say: My dear sister, you think it a hard case\\nthat has happened to you, I assure you all the ladies\\nin this house have already gone through the same^\\nand in time you shall know all their stories, as they\\nhope to know yours. I suppose that Mary has been\\nthe chief instrument of your fright, as she has been\\nof ours, and I warrant you she has shown to voii\\nsome horrible places, though not all, and that at the\\nonly thought of them, you were so much troubled\\nin your mind, that you have chosen the same way\\nwe did to get some ease in our heart. By what has\\nhappened to us, we know that Don Francisco has\\nbeen your Nero; for the thre e colors of our clothes\\nare the distinguishing tokens of the three holy fathers\\nThe red silk belongs to Francisco, the blue to Guej-\\nrero, and the green to Aliaga. For they used to\\ngive, the three first days, these colors to tho se ladies\\nthat they bring for their use. We are strictly com-\\nmanded to make all demonstrations of joy, and to be\\nvery merry three days, when a young lady comes\\nhere as we did with you, and you must do with others.\\nBut after it we live like prisoners, without seeing any\\nliving soul but the six maids, and Mary, who is the\\nhouse-keeper. We dine all of us, in the hall, three\\ndays a week, and three days in our rooms. When\\nany of the holy fathers have a mind for one of his\\nslaves, Mary comes for her at nine of the clock, and\\nconveyeth her to his apartment: but as they have so", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0316.jp2"}, "317": {"fulltext": "POPISH CHURCH. 307\\n^ian5r, the turn comes, may -be once in a month,except\\nfor those who have the honor to give them more\\nsatisfaction than ordinary, those are sent for often.\\nSome nights Mary lea,ves the door of our rooms\\nopen, and that is a sign that some of the fathers have\\na mind to come that night, but he comes in so silent\\nthat we do not laiow whether he is our own patron\\nor not. If one of us happen to be with child, she is\\nremoved to better -chamber, and she sees no person\\nbut the maid till she is delivered. The child is sent\\naway, and we do not know where it is gone. Mary\\ndoes not suffer quarrels between us, for If one\\nhappens to be troublesome ,she is bitterly chastised\\nfor it: So we are always under a continual fear,\\nI have been in this house these six years, and I was\\nnot fourteen years of age, when the officers took me\\nfrom my father s house, and I have been brought to\\nbed but once. We are at present fffty-two young,\\nladies, and we loose every year six or eight, but we\\ndo not know, where they are sent; but at the same\\ntime we get new ones, and sometmies I have seen here\\nseventy-three ladies. All our continual torment is\\nto tliink, and with great reason-, that when the holy\\nfathers are tired of one, they put her to death; for\\nthey will never run the hazard of being discovered\\nin these misdemeanors i So, though we cannot\\noppose their comm-ands, and therefore we commit\\nthese enormities, yet we still fervently pray God and\\nblessed mother, to forgive us them, since it is against\\nour wills we do them, and to preserve us from death\\niu this house. So my dear sister, arm yourself with", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0317.jp2"}, "318": {"fulltext": "SOS HISTORY OF THE\\npatience, and put your trust in God, who will be our\\nonly defender and deliver.\\nThis discourse of Leonora did ease me in some\\nmeasure, and I found every thing as she had told\\nme. And so we lived together eighteen months, in\\nwhich time we lost eleven ladies, and we got nine-\\nteen new ones. I knew all their stories, which I\\ncannot tell you to night, but if you will be so kind\\nas to stay here this week, you will not think your\\ntime lost when you come to know them alt. I did\\npromise her to stay that week, with a great deal o/\\npleasure and satisfaction; but though it was very\\nlate, and the people of the house were retired, I beg-\\nged her to make an end of the story concerning\\nherself, which she did in the following manner:\\nAfter the eighteen months, one night, Mary came\\nand ordered us to follow her^ and going down stairs-,\\nshe bade us go into a couch, and this we thought the\\nlast day of our lives. We went out of the house,\\nbut where, we did not know, and were put into\\nanother house, which was worse than the first where\\nwe Avere confined several months, without seeing\\nany of the Inquisitors, or Mary, or any of our com-\\npanions: And in the same manner we were removed\\n^X)m. that house to another, where we continued till\\nwe were miraculously delived by the French officers.\\nMr. Faulcaut, happily for me, did open the door of\\nmy room, and as soon as he saw me, he began to\\nshow me much civility, and took me and Leonora\\nalong with him to his lodgings, and after he heard\\nmy whole story, and fearing that things wo\\\\tld t\\\\ir3a", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0318.jp2"}, "319": {"fulltext": "POPISH CHURCH. 309\\nlo our disadvantage J he ordered the next day to send\\nlisto his father. We weredrest in men s clothes, to go\\nthe more safely, and so we came to this house, where\\nI was kept for two years as the daughter of the old\\nman, till Mr. Faulcaut s regiment being broke, he\\ncame home, and two months after, married me. Le-\\nonora was married to another officer, and they live\\nin Orleans, which being in your way to Paris, I do\\nnot question but you will pay her a visit. Now my\\nhusband is at court, soliciting a new commission, and\\nhe will be very glad of your acquaintance, if he has\\nnot left Paris before you go to it. Thus ended our\\nfirst entertainment the first night.\\nI stayed there afterwards twelve days, in which\\nshe told me the staries of all the young ladies, which\\nLsenora did repeat to me without any alteration, as\\nto the substantial points of them. But these divert-\\ning accounts, containing more paticular circumstan-\\nces touching the horrible procedure of the tribunal,\\nbut more especially, being full of amorous intrigues,\\nI think fit not to insert them here, but to give them\\nin a separate book, to the public if desired; for as I\\nhave many other things to say touching the corrup-\\ntions of the Romish priest, these acconts may be\\ninserted there, to show the ill practices and corrup-\\ntions of the inquisitors. So I proceed to speak of\\nthe new quarters of the French troops in the inquisi-\\ntion, and of the restoration of the holy fathers into it,\\nand afterwards I will go on with the instances of the\\npublic trials.\\nWhen the Marquis de Taurcey was chosen Gov-\\n36*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0319.jp2"}, "320": {"fulltext": "310 HISTORY OF THE\\nernor of the fort of Aljaferia, where formerly the holy\\noffice was kept, he put a strong garrison into it the\\nholy fathers were obhged to remove, and take away\\ntheir prisoners but they did wall all the doors of\\ntheir secret prisons, where they used to keep the\\nhellish engines, so we could not then know any\\nthing of their barbarity in the punishment of inno-\\ncents, and I think, that as they did consider them-\\nselves as unsettled, and being in hopes to recover\\nagain the former place, they did not remove their\\ninhuman instruments of torment, so there were none\\nfound in the last house when they were turned out\\nnay, among so great a number of prisoners delivered\\nout of it, we could converse with none of them, for\\nas soon as they got out, for fear of a new order from\\nthe king or pope, they made their escape out of the\\ncountry, and they were much in the right of it, for\\nthe inquisition is a place to be very much feared, and\\nnot to be tried a second time, if one can help it.\\nAt last, after eight months reprieve, the same\\ninquisitors came again with more power than before,\\nfor Don Pedro Guerrero, first Inquisitor, was chosen\\nby the Pope, at King Philip s request, ecclesiastical\\njudge, for priests, friars, and nuns, to examine and\\npunish crimes of disaffection to his majesty So, for\\na while, he was Pope, King, and Tyrant. The first\\nthing he did was to give the public an account of\\nthe crimes for which all the prisoners that had been\\ndelivered, were confined in the inquisition, to vindi-\\ncate this way the honor of the three Inquisitors,\\ncommanding at the same time, all sorts of persons to", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0320.jp2"}, "321": {"fulltext": "POPISH CHURCH. 311\\ndiscover and secure any of the said prisoners, under\\npain of death. This proclamation was a thing never\\nbefore heard of, and we may say, that satisf actio non\\npetita, generat suspicionem: for really, by this,\\nthey did declare themselves guilty of what was\\ncharged on them, in relation to the Seraglio, in tlte\\nopinion of serious, sensible people. But every body\\nwas terrified bv the said proclamation, and none\\ndared to say any thing about it.\\nThe unmerciful Guerrero, like a roaring lion,\\nbegan to devour all sorts of people, showing, by this,\\nhis great affection to the king, and fervent zeal for\\nthe pope for, under pretence of their being dis-\\naffected to his majesty, he confined, and that publicly,\\nnear three hundred friars, and one hundred and fifty\\npriests, and a great number of the laity. Next to\\nthis, he made himself master of their estates, which\\nwere sold publicly, being bought by the good loyal\\nsubjects. He did suspend, ab officio et benejicio,\\nmany secular priests, and banished them out of the\\ndominions of Spain whipt others publicly, banished\\nand whipt friars, and took the liberty insolently to go\\ninto the monastery of the nuns of St. Lucia, and\\nwhipt six of them for being affected to Charles the\\nHid, and he imprisoned Donna Catharina Cavero,\\nonly for being the head of the imperial faction. But\\nobserve, that this whipping of the nuns is only\\ngiving them a discipline, i. e. so many strokes with\\na rod on the shoulders but Guerrero was so impu-\\ndent and barefaced a Nero, that commanding the\\npoor nuns to turn their habits backwards, and dis-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0321.jp2"}, "322": {"fulltext": "31^ HISTORYOFTHE\\ncover their shoulders, he himself was the executioner\\nof this unparalleled punishment.\\nAs to the laity that were put into the inquisition,\\nand whose estates were seized, we did not hear any\\nthing of them, but I am sure they did end their\\nmiserable lives in that horrid place. Many of them\\nleft a great family behind them, who all were\\nreduced to beggary for when the heads of them\\nwere confined, all the families must suffer with\\nthem: And this is the reason, why more than two\\nthousand families left the city, and every thing\\nthey had, rather than undergo the miseries of that\\ntime, and the cruel persecution of Guerrero, So we\\nmay believe, that having so great authority as he\\nhad, he soon could recruit his Seraglio.\\nThough Guerrero was so busy in the affairs of the\\nking, he did not forget the other business concerning\\nthe Catholic faith; so, to make the people sensible of\\nhis indefatigable zeal, he began again to summons\\npriests and friars to new trials, of which I am going\\nto speak.\\nThe trial of a Friar of St. Jerome^ organist of\\nthe convent in Saragossa.\\nAll the summoned persons being together in the\\nhall, the prisoner and a young boy were brought\\nout; and after the first inquisitor had finished his\\nbitter correction, the secretary read the exaimnations\\nand sentence, as follows:\\nWhereas, informations were made, and by evi-\\ndences proved, that Fr. Joseph Peralta has commit-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0322.jp2"}, "323": {"fulltext": "P0?1S H C HUR C H. SI 3\\nted the crime of Sodomy, Avith the present John\\nRomeo, his disciple, which the said Romeo himself,\\nowned upon interrogatories of the holy inquisitors:\\nthey having an unfeigned regard for the order of St.\\nJerome, do declare and condemn the said Fr. Joseph\\nPeralta, to a year s confinement in his own convent,\\nbut that he may assist at the divine service, and\\ncelebrate mass. Itevi, for an example to other like\\nsinners, the holy fathers declare that the said John is\\nto be whipped through the public streets of tlie\\ntown, and receive at every corner, as it is a custom,\\nfive lashes; and that he shall Avear a coroza, i. e.\\na sort of a mitre on his head, feathered all over, as a\\nmark of his crime. Which sentence is to be executed\\nan Friday next, without any appeal.\\nAfter the secretary had done, Don Pedro Guerrero\\ndid ask Fr. Joseph, whether he had any thing to say\\nagainst the sentence or not And he answering, no,\\nthe prisoners were carried back to their prisons, and\\nthe company were dismissed. Observe the equity\\nof the inquisitors in this case the boy was but four-\\nteen 3^ears of age, under the power of Fr. Joseph,\\nand he was charged with the penalty and punish-\\nment Fr. Joseph did deserve. The poor boy was\\nwhipped according to the sentence, and died th^\\nnext day.\\nThe Trial of Father Pueyo, Confessor of the\\nNims at St. Miniica.\\nThis criminal had been but six days in the inqui-\\nsition, before he was brought to hear his sentence,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0323.jp2"}, "324": {"fulltext": "314 HISTORY OF THE\\nand every thing being performed as before, the\\nsecretary read:\\nWhereas father Pueyo has committed fornication\\nwith five spiritual daughters, (so the nuns which\\nconfess to the same confessor continually, are called)\\nwhich is, besides fornication, sacrilege and trans-\\ngression of our commands, and he himself having\\nowned the fact, we therefore declare that he shall\\nkeep his cell for three weeks, and loose his employ-\\nment, c.\\nThe inquisitor asked him whether he had any\\nthing to say against it: and father Pueyo said, holy\\nfather, I remember that v/hen I was choosen father\\nconfessor of the nuns of our mother St. Monica, you\\nhad a great value for five young ladies of the mon-\\nastery, and you sent for me, and begged of me to\\ntake care of ihem: so I have done, as a faithful ser-\\nvant, and may say unto you, Domine qidnqiie ta-\\nlent a tradldisti me, ecce alia quinque super lucra-\\ntiis sun. The inquisitors could not forbear laughing\\nat this application of the Scripture; and Don Pedro\\nGuerrero was so well pleased with this answer, that\\nhe told him, you said loell: Therefore, Peccata tua\\nremitiuntur tibi, nunc vade in pace, et noli am-\\np)lius jieccare. This was a pleasant trial, and Pueyo\\nwas excused from the performance of his penance\\nby this impious jest.\\nThe trial and sentence of the Licentiate Lizondo,\\nThe secretary read the examinations, evidence\\nand convictions; and the said Lizondo (who was a", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0324.jp2"}, "325": {"fulltext": "POPISH CHURCH. 315\\nlicentiate, or Master of Arts) himself did own the\\nfact, which was as follows:\\nThe said Lizondo, though an ingenious man, and\\nfit for the sacredotal function, would not be ordained,\\ngiving out that he thought himself unworthy of so\\nhigh dignity, as to have every day the Saviour of\\nthe world in his hands, after the consecration.\\nAnd by this feigned humility he began to insinuate\\nhimself into the people s opinion, and pass for a reli-\\ngious godly man, among them. He studied physic,\\nand practised it only with the poor, in the beginning;\\nbut being called afterwards by the rich and espe-\\ncially by the nuns, at last he was found out in his\\nwickedness; for he used to give something to make\\nthe young ladies sleep, and in this way he obtained\\nhis lascivious desires. But one of the evidences\\nswore that he had done these things by the help of\\nmagic, and that he had used only a.n incantation,\\nwith which he made every body fall asleep: But\\nthis he absolutely denied, as an imposition and\\nfalsity. We did expect a severe sentence, but it\\nwas only that the licentiate was to discover to the\\niiiquisitors, on a day appointed by them, the receipt\\nfor making the people sleep and that the punish-\\nment to be inflicted on him, was to be -refered to the\\ndiscretion of the holy fathers. We saw him after-\\nwards every day walking in the streets; and this\\nwas all his punishment. We must surely believe\\nthat such crimes are reckoned but a trifle among\\nthem, for very seldom they show any great displea-\\nsure or severity to those that are found guilty of\\nthem.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0325.jp2"}, "326": {"fulltext": "S16 HISTORY OP THE\\nOf the Order of the Inquisitors to arrest a Horse,\\nand to bring him to the Holy Office,\\nThe case well deserves my trouble in giving a fnll\\naccount of it so I will explain it from the begin-\\nning to the end. The rector of the university of\\nSaragossa has his own officers to arrest the scholars,\\nand punish them if they commit any crime, Among\\ntheir officers there was one called Guadalaxara, who\\nwas mighty officious and troublesome to the colle-\\ngians or students; for upon the least thing in the\\nworld he arrested them. The scholars did not love\\nhim at all, and contrived how they should punif^h him,\\nor to play some comical tricks upon him. At last, some\\nof the strongest agreed to be at the bottom of the\\nsteeple of the university in the evening, and six of\\nthem in the belfry, Avho were to let down a lusty\\nyoung scholar, tied with a strong rope, at the hear-\\ning of the word ivar. So the scholars that were in\\nthe yard, and at the bottom of the steple, picked a\\nquarrel purposely to bring Guadalaxara there, and\\nwhen he was already among them, arresting on^,\\nthey cried out ivar. At which sign the six in the\\nsteeple let down the tied scholar, who taking in his\\narms Guadalaxara, and being pulled up by the six,\\nhe carried him almost twenty feet high, and let him\\nfall down. The poor man was crying out, Jesus\\nthe Devil has taken me up. The students that were\\nat the bottom had instruments of music, and put off\\ntheir cloaks to receive him in, and as he cried out^\\nthe Devil, the Devil, the musicians answered him", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0326.jp2"}, "327": {"fulltext": "POPISH CHURCH. 317\\nwith the instruments, repeatmg the same words he\\npronounced hmiself, and with this, gathering together\\ngreat numbers of scholars, they took him in the\\nmiddle, continuing always the music and songs, to\\nprevent, by this, the people^s taking notice of it, and\\nevery body believed that it was only a mere scho-\\nlastic diversion: So, with this melody and rejoicings,\\nthey carried the troublesome Guadalaxara out of the\\ngates of the city into the field, called the Burnt\\nPlace, because formerly the heretics were burnt in\\nthat field. There was a dead horse, and opening his\\nbelly; they tied the poor officer by the hands and\\nlegs, and placed him within the horse s belly, which\\nthey sewed, leaving the head of Guadalaxara out,\\nunder the tail of the horse, and so they went back\\nmto the city. How dismal that night was to the poor\\nman, any body may imagine; but yet it was very sweet\\nto him, in comparison to what he suffered in the morn-\\ning; for the dogs going to eat of the dead horse s\\nflesh, he, for fear they should eat off his head, con-\\ntinually cried out, ho ho perron, i. e. dogs, and that\\nday he found that not only the scholars, but even\\nthe very dogs were afraid of him, for dogs did not\\ndare approach the dead horse. The laborers of the\\ncity, who were a most ignorant sort of people, but\\nvery pleasant in their rustic expressions, going out\\nto the field, by break of the day, saw the dogs near\\nthe horse, and heard the voice, ho! ho! perros.\\nThey looked up and down, and seeing nobody, drew\\nnear the horse, and hearing the same voice, fright-\\nened out of their senses, went into the city again\\n37", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0327.jp2"}, "328": {"fulltext": "318 HISTORY OF THE\\nand gave out that a dead horse was speaking in the\\nburnt field; and as they affirmed and swore the\\nthing to be true, crowds of people went to see and\\nhear the wonder, or, as many others said, the mira-\\ncle of a dead horse speaking. A public notary was\\namong the mob, but no one dared to go near the\\nhorse. The notary went to the inquisitors to make\\naffidavit of this case, and added that no one having\\ncourage enough to approach the horse, it was proper\\nto send some of the friars, with holy water and stola^\\nto exorcise the horse, and -find out the cause of his\\nspeaking. But the inquisitors who think to com-\\nmand beast, as well as reasonable creatures, sent six\\nof their officers, with strict orders, to carry the horse\\nto the holy office. The officers having an opinion that\\nthe devil must submit to them, went, and approaching\\nthe horse, they saw the head under the tail, and the\\npoor man crying out, help, take me out of this putri-\\nfied grave; for God^s sake, good people, make haste^\\nfor I am not the devil, nor ghost, nor apparition, but\\nthe real body and soul of Guadalaxara, the constable\\nof the university; and I do renounce, in this place,\\nthe office of arresting scholars forever; and I do\\nforgive them this wrong done to me, and thanks be\\nto God, and to the Virgin of Pilar, who has preserved\\nmy body from being converted into a dead horse,\\nthat I am alive still.\\nThese plain demonstrations of the nature of the\\nthing did not convince, in the least, the officers of the\\ninquisition, who are always very strict in the perfor-\\nmance of the orders given them; so they took the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0328.jp2"}, "329": {"fulltext": "POPISH CHURCH. 319\\ndead horse and carried it to the inquisition. Never\\nwere more people seen in the streets and windows\\nthan on that day, besides the great crowd that\\nfollowed the corps, which I saw myself; the inquisitors\\nhaving notice beforehand, went to the hall to receive\\nthe inforaiations from the horse and after they had\\nasked him many questions, the poor man pushed up\\nthe tail with his nose to speak, to see, and to be seen\\nstill answering them; the wise holy fathers trusting\\nnot to his information, gave orders to the officers to\\ncarry the speaking horse to the torture, which being\\ndone accordingly, as they began to turn the ropes\\nthrough the horse s belly, at the third turning of them\\nthe skin of the belly broke, and the real body of\\nGuadalaxara appeared in all his dimensions, and by\\nthe horse s torture, he saved his life. The poor man\\ndied three weeks after, and he forgave the scholars\\nivho contrived this mischief, and an elegy was made\\non his death.\\nThesis defended hy F. James Garcia, in the hall\\nof the Inquisition.\\nThe case of the Rev. father F. James Garcia,\\nmade a great noise in Spain, which was thus\\nThis same James Garcia is the learned man of\\nwhom I have spoken several times in my book. His\\nfather, though a shoe-maker by trade, was very\\nhonest and well beloved, and as God had bestowed\\non him riches enough, and having but one child, he\\ngave him the best education he could, in the college\\nof Jesuits, where, in the study of grammar, he signa-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0329.jp2"}, "330": {"fulltext": "320 HISTORY OF THE\\nlized himself for his vivacity and uncommon wit.\\nAfter going to the miiversity, he went through\\nphilosophy and divinity, to the admiration of his\\nmasters; he entered St. Angiistin s order, and after\\nhis novicate was ended, desired to obtain the degree\\nof master of arts; he defended public thesis of philos-\\nophy, and after, other thesis of divinity, without any\\nmoderator to answer for him in case of necessity.\\nThe thesis and some propositions were quite new to\\nthe learned people; for among other propositions,\\none was Innocent ium esse verum pontijicem, non\\nest de fide, i. e. it is not an article of faith that\\nInnocent is the true pope. And next to this propo-\\nsition, this other: No2i credere quod non video y\\nnon est contra fidem. It is not against the Catholic\\nfaith not to believe what I do not see.\\nUpon account of these two propositions, he was\\nsummoned by the inquisitors, and ordered to defend\\nthe said propositions separately, in the hall of the\\ninquisition, and answer for six days together, to aU\\nthe arguments of the learned Qualificators, which he\\ndid, and kept his ground, that instead of being pun-\\nished for it, he was honored with the cross of the\\nQualificator, after the examinations were made of\\nthe purity of his blood.\\nSentence given against Lawrence Castro, gold--\\ns^nith of Saragossa.\\nLawrence Castro was the most famous and\\nwealthy goldsmith in the city, and as he went one\\nday to carry a piece of plate to Don Pedro Guerrero,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0330.jp2"}, "331": {"fulltext": "POPISH CHURCH. 321\\nbefore he paid him, he bade him go and see the\\nhouse along with one of his domestic servants,\\nwhich he did, and seeing nothing but doors of iron,\\nand hearing nothing but lamentations of the people\\nwithin; having returned to the inquisitor s apart-\\nment, Don Pedro asked him, Lawrence, how do you\\nlike this place To which Lawrence said, I do not\\nlike it at all, for it seems to me the very hell upon\\nearth. This innocent, but true answer, was the\\nonly occasion of his misfortune for he was immedi-\\nately sent into one of the hellish prisons, and at the\\nsame time many officers went to his house to seize\\nupon every thing, and that day he appeared at the\\nbar, and his sentence was read: he was condemned\\nto be wipped through the public streets, to be marked\\non his shoulders with a burning iron, and to be sent\\nforever to the gallies-, but the good, honest, unfortu-\\nnate man died that very day; all his crime being\\nonly to say, that the holy office did seem to him hell\\non earth.\\nAt the same time, a lady of good fortune was\\nwhipped, because she said in company, I do not\\nknow whether the pope is a man or a woman, and\\nI hear wonderful things of him every day, and I\\nimagine he must be an animal very rare. For these\\nwords she lost honor, fortune and life, for she died\\nsix days after the execution of her sentence and\\nthus the holy fathers punish trifling things, and leave\\nunpunished horrible crimes.\\nThe following instance will be a demonstration of\\nthis truth, and show how the inquisitors favor the\\n37*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0331.jp2"}, "332": {"fulltext": "322 HISTORY OF THE\\necclesiastics more than the laity, and the reason why\\nthey are more severe upon one than the other.\\nIn the diocess of Mnrcia was a parish priest in a\\nvillage in the mountains. The people of it were\\nalmost all of them shepherds, and were obliged to be\\nalways abroad with their flocks: so the priest being\\nthe commander of the shepherdesses, began to preach\\nevery Friday in the afternoon, all the congregation\\nbeing composed of the women of the town. His\\nconstant subject was, the indispensable duty of\\npaying the tithes to him, and this not only of the\\nfruits of the earth, but of the seventh of their sacra-\\nments too, which is matrimony, and he had such\\ngreat eloquence to persuade them to secrecy, as to\\ntheir husbands, and a ready submission to him, that\\nhe began to reap the fruit of his doctrine in a few\\ndays, and by this wicked example, he brought into\\ntTie list of the tithes all the married women of the\\ntown, and he received from them the tenth for six\\nyears together; but his infernal doctrine and practice\\nwas discovered by a young woman who was to be\\nmarried, of whom the priest asked the tithe before\\nhand; but she telling it to her sweet-heart, he went\\nto discover the case to the next commissary of the\\ninquisition, who having examined the matter, and\\nfound it true, he took the priest and sent him to the\\ninquisition; he was found guilty of so abominable a\\nsin, and he himself confessed it and what was the\\npunishment inflicted on him? Only to confine him\\nin a friar*s cell for six months. The priest being\\nconfined, made a virtue of necessity, and so com-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0332.jp2"}, "333": {"fulltext": "POPISH CHURCH. 323\\nposed a small book, entitled, The True Penitent,\\nwhich was universally approved by all sorts of\\npeople, for solid doctrine and morality. He dedi-\\ncated the work to the holy inquisitors, who, for a\\nreward of his pains, gave him another parish a great\\ndeal better than the first. But hardened wretch\\nThere he fell again to the same trade of receiving\\nthe tithes; upon which the people of the parish com-\\nplained to the governor, who acquainted the king\\nwith the case, and his majesty ordered the inquisitors\\nto apply a speedy remedy to it; so the holy fathers\\nsent him to the pope s gallies for five years time.\\nI must own, it is quite against my inclination to\\ngive this and the like accounts, for it will seem very\\nmuch out of the way of a clergyman; but if the\\nreader will make reflections on them, and consider\\nthat my design is only to show how unjustly the\\ninquisitors act in this and other cases, he will cer-\\ntainly excuse me; for they really deserve to be\\nridiculed more than argued against, reasoning being\\nof no force with them, but a discovery of their\\ninfamous actions and laws, may-be will produce, if\\nnot in them, in some people at least, a good effect.\\nThe Roman Catholics believe there is a purgatory,\\nand that the souls suffer more pains in it than in hell.\\nBut I think the inquisition is the only purgatory on\\nearth, and the holy fathers are the judges and\\nexecutioners in it. The reader may form a dreadful\\nidea of the barbarity of that tribunal, by what I have\\nalready said, but I am sure it will never come up to\\nwhat it is in reality, for it passeth all understanding,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0333.jp2"}, "334": {"fulltext": "324 HISTORY OF THE\\nnot as the peace of God, but as the war of the devil.\\nSo that we may easily know by this, that the\\naforesaid account, that they leave off all observance\\nof the first precepts of the holy office, and chastise\\nonly those that speak either against the pope, clergy,\\nor the holy inquisition.\\nThe only reason of settling that tribunal in Spain,\\nwas to examine and chastise sinners, or those that\\npublicly contemned the faith. But now a man may\\nblaspheme and commit the most heinous crimes, if\\nhe says nothing against the three mentioned articles,\\nis free from the hellish tribunal.\\nLet us except from this rule the rich Jews, for the\\npoor are in no fear of being confined there; they are\\nthe rich alone that suffer in that place, not for the\\ncrime of Jewdaism, (though this is the color and\\npretence,) but the crime of having riches. Francisco\\nAlfaro, a Jew, and a very rich one, was kept in the\\ninquisition of Seville four years, and after he had\\nlost all he had in the world was discharged out of it\\nwith a small correction this was to encourage him\\nto trade again and get more riches, which he did in\\nfour years time. Then he was put again in the\\nholy office, with the loss of his goods and money.\\nAnd after three years of imprisonment he was dis-\\ncharged, and ordered to wear for six months, the\\nmark of San Benito, i. e. a picture of a man in the\\nmiddle of the fire of hell, which he was to wear\\nbefore his breast publicly. But Alfaro a few days\\nafter, left the city of Seville, and seeing a pig with-\\nout the gate, he hung the San Benito on the pig s", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0334.jp2"}, "335": {"fulltext": "POPISH CHURCH. 325\\nneck, and made his escape. I saw this Jew in Lis-\\nbon, he told me the story himself, adding, Now I\\na-m a poor Jew, I tell every body so, and though the\\ninquisition is more severe here than in Spain, no\\nbody takes notice of me. I am sure they would\\nconfine me forever, if I had as much riches as I had\\nin Seville. Really, the holy office is more cruel and\\ninhuman in Portugal than in Spain, for I never saw\\nany publicly burnt in my OAvn country, and I saw in\\nLisbon seven at once, four young women and three\\nmen; two 3^oung women were biuiit alive and an\\nold man, and the others were strangled first.\\nBut being obliged to dismiss this chapter, and\\nleave out many curious histories, I promise to relate\\nthem in the second part of this work. Now let me\\nentreat all true Protestants to join with me in hearty\\nprayer to God Almighty.\\neternal God, who dost rule the hearts of kings,\\nand orderest every thing to the glory of the true re-\\nligion, pour thy holy spirit upon the heart of Louis\\nthe first, that he may see the barbarous, unchristian\\npractices of the inquisitors, and with a firm resolu-\\ntion abolish all la\\\\vs contrary to those given us by\\nthy only son, our Saviour, Jesus Christ our Lord.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0335.jp2"}, "336": {"fulltext": "PART V.\\n0/ their Prayers, Adoration of Images, aiid Relics.\\nARTICLE I.\\nOf their Prayers.\\nThe prayers sung or said, in the church, are seven\\ncanonical hours, or the seven services, viz: Tertia,\\nSexta, Nona, Vesperoe, Matutina, and Completoe.\\nPrima is composed of the general confession, three\\npsalms, and many other prayers, with the Marty-\\nfologio Sanctorum, i. e. with a commemoration of\\nall the saints of that day. Tertia is a prayer or\\nservice of three psalms, anthem, and the collect of\\ntlie day, c. Sexta and Nona are the same. Ves-\\nperoe, evening songs, contain five anthems, five\\npsalms, an hymn. Magnificat, or my soul doth\\nmagnify, Stc, with an anthem, collect of the day, and\\ncommemorations of some saints. Matutina, or\\nmatins, is the longest service of the seven, for it con^\\ntains, 1st. The psalm. O come let us sing: 2d.\\nAn hymn: 3d. Three anthems, three psalms, and\\nthree lessons of the Old Testament: 4th. Three\\nanthems, three psalms, and three lessons of the day,\\ni. e. of the life of the saint of that day, or the mys-\\ntery of it: 5th. Three psalms, three lessons, of which\\nthe first beginneth with the gospel of the day, and", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0336.jp2"}, "337": {"fulltext": "POPISH CHURCH. 327\\ntwo or three lines of it, and the rest is an homily, or\\nexposition of tho gospel: 6th. Te Beum: 7th. Five\\nanthems, five psalms, an hymn, anthem of the day,\\nthe psalm, Blessed be the Lords of Israel, c., the\\ncollect of the day, and some commemorations.\\nComplete, or complices, is the last service, which\\ncontains the general confession, an anthem, three or\\nfour psalms, and Lordnowl ettest thou, c.,and some\\nother adherent prayers for the Virgin, the holy cross,\\nsaints, c. All these seven services are said, or\\nsung, in Latin, every day in the cathedral churches,\\nbut not in all the parish churches.\\nIn the cathedral churches on the festivals of the\\nfirst class, or the greatest festivals, as those of Christ\\nand the Virgin Mary, all the seven canonical hours\\nare sung. Prima at six in the morning, and a mass\\nafter it. Tertia at ten, the great mass after, and\\nafter the mass, Sexta and Nona. At two, or three in\\nthe afternoon, the evening song; at seven, complices;\\nand half an hour after midnight, the matins. In the\\nfestivals of the second class, as those of the apostles,\\nand some saints placed in that class by the popes,\\nTertia, evening songs and matins are all that are\\nsung, and likewise every day, though not with\\norgan, nor music.\\nIn the parish churches the priests sing only Tertia,\\nand evening songs on Sundays and festivals of the\\nfirst class; except where there are some foundations,\\nor settlements for singing evening songs on other\\nprivate days. But the great mass is always sung\\nin every parish church, besides the masses for tb\u00c2\u00ab\\ndead, which are settled to be sung.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0337.jp2"}, "338": {"fulltext": "328 HISTORY OP THE\\nIn the convents of the friars, they observe the\\nmethod of the cathedral, except some days of the\\nweek granted to them by the prior, as recreation\\ndays, and then they say the service, and go to divert\\nthemselves all the day after. As to the nuns, I have\\ngiven an account in the first chapter of their lives\\nand conversations.\\nThe priests and friars that do not say, or sing the\\nservice Avith the community, are obliged in conscience\\nto say those seven canonical hours every day, and\\nif they do not, they commit a mortal sin, and ought\\nto confess it among the sins of omission. Besides\\nthese seven services, they have, not by precept, but\\nby devotion, the service or small office of the Virgin\\nMary, the seven penitential psalms, and other prayers\\naf saints, which are by long custom become services\\nof precept for they never will dare to omit them,\\neither for devotion s sake, or for fear that the laity\\nwould tax them with coldness and negligence in\\nmatters of exemplary devotion.\\nAs to the public prayers of the laity, they all are\\ncontained in the beads or rosary of the Virgin Mary\\nand to give them some small comfort, there is a fixed\\ntime in the evening in every church for the rosary.\\nThe sexton rings the bell, and when the parishoners,\\nboth men and women, are gathered together, the\\nminister of the parish, or any other priest, comes out\\nof the vestry, in his surplice, and goes to the altar of\\nthe Virgin Mary, and lighting two or more candles\\non the altar s table, he kneels down before the altar,\\nmakes the sign of the cross, and begins the rosary", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0338.jp2"}, "339": {"fulltext": "POPISH CHURCH. 32^\\nwith a prayer to the Vhgin: and after he has said\\nhalf of the Ave Maria, c., the people say the other\\nhalf, which he repeats ten times, the people doing\\nthe same. Then he says Gloria Patri, c.; and\\nthe people answer, As it was in the beginning, c.\\nThen, in the same manner, the priest says half of\\nOur Father J and ten times half Jive Maria, and so\\nhe and the people do, till they have said them fifty\\ntimes. This done, the priest says another prayer to\\nthe Virgin, and begins her litany, and after every\\none of her titles, or encomiums, the people answer\\nOra pro nobis, pray for us. The litany ended, the\\npriest and people visit five altars, saying before each\\nof them one Pater Noster, and one Jive Maria,\\nwith Gloria Patri-, and lastly, the priest, kneeling\\ndown before the great altar, says an act of contrition\\nand endeth with Lighten our dai^kness, we beseach\\nthee, c. All the prayers of the rosary are in the\\nvulgar tongue, except, Gloria Patri and O^^a pro\\nnobis, i. e. Glory be to thee, c., and Pray for us.\\nAfter the rosary; in some churches, there is\\nOratio Mentalis, i. e. a pmyer of meditation, and\\nfor this purpose the priest of the rosary, or sonie\\nother of devout life and conversation, readeth a\\nchapter in some devout book, as Thomas a Kempis,\\nor Francis be Sales, or Father Eusebio, of the\\ndifi erence between temporal and eternal things; and\\nwhen he has ended the chapter, every one on their\\nknees, begin to meditate on the contents of the chap-\\nter, with great devotion and silence. They continue\\nin that prayer half an hour or more, and after it, the\\n38", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0339.jp2"}, "340": {"fulltext": "330 HISTORY OF THE\\npriests say a prayer of thanksgiving to God Almighty\\nfor the benefits received from him by all there\\npresent, c.\\nI Sdiidi public prayers of the laity; for when they\\nassist at the divine service, or hear mass, they only\\nhear what the priest says in Latiuy and answer\\nAmen. Generally speaking, tbey do not. understand\\nLatin, especially in towns of 300 houses, and villages^\\nthere can scarcely be found, one Latinist, except\\nthe curate, and even he very often doth not under-\\nstand, perfectly well what he reads in Latin. By\\nthis universal ignorance we may say, that iliej dcf\\nnot know what they pray for; nay, if a priest was\\nso wicked in heart, as to curse the people in churchy\\nand damn them all in Latin, the poor idiots must\\nanswer Amen, knowing not what the priest says,\\nI do not blame the common people in this point, but\\n1 blame the pope and priests that fordid them to*\\nread the Scripture, and by this prohibition they\\ncannot know what St. Paul says about praying in\\nthe vulgar tongue: So the pope and priest, and those\\nthat plead ignorance, must answer for the people\\nbefore the dreadful tribunal of God.\\nBesides this public prayer of the rosary, they have\\nprivate prayers at home, as the crea, the Lord^s\\nprayer, a prayer to the Virgin, the act of con-\\ntrition, and other prayers to saints, angels, and for\\nsouls in purgatory. But this prayer of the rosary is\\nnot only said in church, but is sung in streets; and\\nthe custom was introduced by the Dominican friars,\\nwho, in some parts of Spain, are called The Fathers", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0340.jp2"}, "341": {"fulltext": "POPISH CHURCH. 331\\nof the holy rosary, Sundays and holy days, after\\nevemiig songs, the prior of the Dominicans, with all\\nliis friars and corporation, or fraternity of the holy\\nrosary, begins the Virgin s evening songs, all the\\nwhile ringing the bells, which is to call for the pro-\\ncession, and when the evening songs are over, the\\nclerk of the convent, drest in his Jllva or surplice,\\ntaking the standard where the picture of the Virgin\\nMary is drawn with a frame of roses, and two\\nnovices in \u00c2\u00aburpKces, with candlesticks, walking on\\neach side of the standard, the procession beginneth.\\nFirst, all the brethren of the corporation go cut of\\nihe church, each with a wax candle in his hand; the\\nstandard folio weth after, and all the friars, in two\\nlines, follow the standard. In this order the proces-\\nsion goes through the streets, all singing jive Maria,\\nand the laity answering as before. They stop in\\nsome public street, where a friar, upon a table,\\npreacheth a sermon of the excellency and power of\\nthe rosary, and gathering the people, they go back\\nagain into the church, where the rosary being over,\\nanother friai* preachetli upon the same subject\\nanother sermon, exhorting the people to practise\\nihis devotion of the rosary; and the}? have carried so\\ntar this extravagant folly, that if a man is found dead\\nand has not the beads or rosary of the Virgin in his\\npocket, that man is not reckoned a christian, and he\\nis not to be buried in consecrated ground till some-\\nbody knoweth him, and certifieth that such a man\\nwas a christian, and passeth his word for him. So\\nevexj body takes care to liave always the beads or", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0341.jp2"}, "342": {"fulltext": "332 HISTORTOFTHE\\nrosary in his pocket, as the characteristic of a chris^\\ntian. But this devotion of the rosary is made so\\ncommon among bigots, that they are always wi th\\nthe beads in their hands, and at night round about\\ntheir necks. There is nothing more usual in Spain\\nand Portugal, than to see people in the markets and\\nin the shops, praying with their beads, and selling\\nand buying at the same time; nay, the procurers in\\nthe great Piazza are praying with their beads, and\\nat the same time contriYing and agreeing with a\\nman for wicked intrigues. So all sorts of persons\\nhaving it as a law to say the rosary every day: some\\nsay it walking, others in company, (keeping silent\\nfor a while) but the rest talking or laughing: so great\\nis their attention and devotion in this indispensable\\nprayer of the holy rosary.\\nBut this is not the worst of their practices; for if a\\nman or priest neglects, one day to say the rosary, he\\ndoth not commit a mortal sin:, though this is a great\\nfault among them; but the divine service, or seven\\ncanonical hours, every priest, friar, and nun, is\\nobliged to say every day, or else they commit a\\nmortal sin, by the statutes o-f the church and popes.\\nThis service, which is to be said in private, and with\\nchristian devotion, is as much profaned among eccle-\\nsiastics and nuns, as the rosary among the laity; for\\nI have seen mary ecclesiastics (and I have done it\\nmyself several times) play at cards, and have the\\nbreviary on the table, to say the divine service at\\nthe same time. Others walking in company, and\\nothers doing still worse things than these, have tbe", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0342.jp2"}, "343": {"fulltext": "POPISH CHURCH. 333\\nbreviary in their hands, and reading the service,\\nwhen they at the same time are in occasione prox-\\nima peccati and, notwithstanding they beUeve they\\nhave performed exactly that part of the ecclesiastical\\nduty.\\nI know that modesty obligeth me to be more\\ncautious in this account, and if it was not for this\\nreason, I could detect the most horrible things of\\nfriars and nuns that ever were seen or heard in the\\nworld; but leaving this unpleasant subject, I come\\nto say something of the profit the priests and friars\\nget by their irreligious prayers, and by what means\\nthey recommend them to the laity.\\nThe profits, priest and friars get by their prayers,\\nare not so great as that they get by absolution and\\nmasses for it is by an accident, if sometimes they\\nare desired to pray for money. There is a custom,\\nthat if one in a family is sick, the head of the family\\nsends immediately to some devout, religious friar or\\nnun, to pray for the sick, so by this custom, not all\\npriests and friars are employed, but only those that\\nare known to live a regular life. But because the\\npeople are very much mistaken in this, I crave leave\\nto explain the nature of those whom the people\\nbelieve religious friars, or in Spanish, Gazmonnos.\\nIn every convent there are eight or ten of those\\nGazmonnos yOY devout men, who, at the examination\\nfor confessors and preachers, were found quite inca-\\npable of the performance of the great duties, and so\\nwere not approved hy the examiners of the convent.\\nAnd though they scarcely understand Latin, they are\\n38*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0343.jp2"}, "344": {"fulltext": "334 HISTORY OF THE\\npermitted to say mass, that by that means the e B-\\nvent might not be at any expense with them. 1 hese\\npoor idiots, being not able to get any thing by seUing\\nabsolutions nor by preaching, undertake the life of a\\nGazmonnos, and live a mighty retired life, keeping-\\nthemselves in their cells^ or chambers, and not con-\\nversing with the rest of the community: so thedr\\nbrethem Gazmonnos, visit them, and among them-\\nselves, there is nothing spared for their diversion, and\\nthe carrying on their private designs.\\nWhen they go out of the convent it must be with\\none of the same farandula, or trade. Their faces\\nlook pale; their eyes are fixed on the ground, their\\ndiscourse all of heavenly things, their visits in public\\nand their meat and drink but very little before the\\nworld, though in great abundance between them-\\nselves, or, as they say. Inter priv at os parietes. By\\nthis mortifying appearance, the people believe them\\nto be godly men, and in such a case as sickness, they\\nrather send to one of these to pray for the sick, than\\nto other friars of less public fame. But those hypo-\\ncrites, after the apprenticeship of this trade is over,\\nare very expert in it, for if any body sends for one\\nof them, either without money, or some substantial\\npresent, they say they cannot go, for they have so\\nmany sick persons to visit and pray for, that it is\\nimpossible for them to spare any time. But if money\\nor a present is sent to him, he is ready to go and\\npray every where.\\nSo these ignorent, hypocritical friars, are alv/ays\\nfollowed by the ignorant people, who furnish them", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0344.jp2"}, "345": {"fulltext": "POPISH CHURCH. 335\\nwith money and presents, for the sake of their\\nprayers, and they Uve more comfortable than many\\nrich people, and have one hmidred pistoles in their\\npockets oftener than many of the laity who have\\ngood estates.\\nSome people will be apt to blame me for giving\\nso bad a character of those devout men in appear-\\nance, when I cannot be a judge of their hearts. But\\nI answer, that I do not judge thus of all of them,\\nbut only of those that I knew to be great hypocrites\\nand sinners; for I saw seven of them taken up by\\nthe inquisitors, and I was at their public trial, as I\\nhave given an account in the former chapter. So\\nby these seven we may give a near guess of th\u00c2\u00ab\\nothers, and say, thett their outward mortifying ap-\\npearance is only a cloak of their private designs.\\nThere are some nuns likewise, who follow the\\nsame trade as I have given one instance in the\\nchapter of the inquisition, and though the ignorant\\npeople see every day some of these Gazmonnos\\ntaken up by the inquisitors, they are so blinded, that\\nthey always look for one of them to pray. These\\nhypocrites do persuade the heads of families, that\\nthey are obliged in conscience to mind their own\\nbusiness, rather than to pray, and that the providence\\nof God has ordered every thing for the best for his\\ncreatures, and that he, (foreseeing that the heads of\\nfamilies would have no time to spare for prayers)\\nhas chosen such religious men to pray for them, so\\nthey are well recompensed for their prayers, and\\nGod only knoweth whether they pray or not. Most", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0345.jp2"}, "346": {"fulltext": "S36 HISTORY OF THE\\ncommonly, when they are wanted, they are at the\\nclub, with then* brethren Gazmonnos, eating and\\ndrinking, afterwards painting their faces with some\\nyellow drug, to make themselves look pale and\\nmortified. good God how great is thy patience\\nin tolerating such wicked men.\\nAs to the means the priests and friars make use of,\\nand the doctrine they preach to recommend this\\nexercise of praying to the people, I can give one\\ninstance of them as matter of fact. Being desired to\\npreach upon the subject of prayer, by the mother\\nabbess of the nuns of St. Clara, who told me in\\nprivate, that many of her nuns did neglect their\\nprayers, and were most commonly at the grate with\\ntheir devotees, and the good mother, out of pure zeal,\\ntold me that such nuns were the devils of the monas-\\ntery so to oblige her, I went to preach, and took\\nmy text out of the gospel of St. Matthew, chap. xvii.\\n5.21. Howbeit, this kind goeth not out but by\\nprayer and fasting, but in our vulgar, the text is\\nthus, Howbeit this kind of devils, fyc. And after I\\nhad explained the text, confining myself wholly to\\nthe learned Silveria s commentaries, I did endeavor\\nto prove, that the persons devoted to God by a public\\nprofession of monastical life, were bound in con-\\nscience to pray without ceasing, as St. Paul tells us,\\nand that if they neglected this indispensable duty,\\nthey were worse than devils and after this proposi-\\ntion, I did point out the way and method to tame\\nsuch devils, which was by prayer and fasting. And\\nlastly, the great obhgation laid upon us by Jesus", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0346.jp2"}, "347": {"fulltext": "POPISH CHURCH. 337\\nChrist and his apostles, to make use of this exercise\\nof prayer, which I did recommend as a medium to\\nattain the highest degree of glory in heaven, and to\\nexceed even angels, prophets, patriarchs, apostles,\\nand all the saints of the heavenly court.\\nI do not intend to give a copy of the sermon, but I\\ncannot pass by the proof I gave to confirm my\\nproposition, to show by it, the trifling method of\\npreaching most generally used among the Roman\\nCatholic preachers.\\nThe historiographers and chronologers of St. Au-\\ngustine s order, say, (said I) that the great father\\nAugustine is actually in heaven, before the throne of\\nthe holy Trinity, as a reward for the unparalleled\\nzeal and devotion he had upon earth, for that holy\\nmystery, and because he spent all his free time on\\nearth in praying, which makes him now in heaven\\ngreater than all sorts of saints. They say more, viz.\\nthat in the heaven of the holy trinity, there are only\\nthe Father, the Son, the Holy Ghost, the Virgin\\nMary, St. Joseph, and, the last of all, St. Augustine.\\nThus father Garcia, in his Santoral, printed in Sara-\\ngossa, in 1707, vide sermon on St. Augustine.\\nTo this, I knew would be objected the 11th verse\\nof the xi. chap, of St. Matthew, Among them, that\\nare born of women, there hath not risen a greater\\nthan John the Baptist. To which I did answer,\\nthat there was no rule without an exception, and\\nthat St. Augustine was excepted from it: and this I\\nproved by a maxim received among divines, viz.\\nInjimum supremi excedit supremum infimi, the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0347.jp2"}, "348": {"fulltext": "338 HISTORY OF THE\\nleast of a superior order exceeds the greatest of an\\ninferior. There are three heavens, as St. Paul says,\\nand, as other expositors, three orders. They place\\nin the first heaven, the three divine persons, the\\nVirgin Mar}^, St. Joseph, and St. Augustine; in the\\nsecond, the spiritual intelligences; and in the third,\\nSt. John Baptist, at the head of all the celestial army\\nof saints. Than, if St. Augustine is the last in the\\nhighest heaven, though St. John is the first in the\\nlowest, we must conclude, by the aforementioned\\nmaxim, that the great father Augustine exceeds in\\nglory all the saints of the heavenly court, as a due\\nreward for his fervent zeal in praying, while he was\\nhere below among men.\\nThe more I remember this and the like nonsensi-\\ncal proofs and methods of preaching, the more I\\nthank God for his goodness in bringing me out of\\nthat communion into another, where by application,\\nI learn how to make use of the Scripture, to the\\nspirilual good of souls, and not to amusements which\\nare prejudicial to our salvation.\\nThus I have given you an account of the public\\nand private prayers of priests, friars, nuns and the\\nlaity; of the profits they have by it, and of the\\nmethods they take to recommend this exercise of\\npraying, to all sorts and conditions of people. Sure\\nI am, that after a mature consideration of their way\\nof praying, and of that we make use of in our re-\\nformed congregations, every body may easily know\\nthe great difterence between them both, and that the\\nform and practice of prayers among Frpteslants, are", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0348.jp2"}, "349": {"fulltext": "POPISH CHURCH. 339\\nmore agreeable to God, then those of the Romish\\npriests and friars can be.\\nARTICLE II.\\nOf the adoration of Images.\\nThe adoration of images was commanded by\\nseveral general councils, and many popes, whose\\ncommands and decrees are obeyed as articles of our\\nchristian faith, and ev^ry one that breaketh them, or,\\nin. his outward practice, doth not conform to them, is\\npunished by the inquisitors as an heretic therefore,\\nit is not to be wondered at, if people, educated in\\nsuch a belief, without any knowledge of the sin of\\nsuch idolatrous practices, do adore the images of the\\nsaints with the same, and sometimes more devotion\\nof heart than they do God Almighty in Spirit.\\nI begin, therefore, this ariicle with myself, and my\\nawn forgetfulness of God. When I was in the\\ncollege of Jesuits to learn grammar, the teachers\\nwere so careful in recommending to their scholars\\ndevotion to the Virgin Mary of Pilar, of Saragossa,\\nthat this doctrine, by long custom, was so deeply\\nimpressed in our hearts, that every body, after the\\nschool was over, used to go to visit the blessed image,\\nthis being a rule and a law for us all, which was\\nobserved with so great strictness, that if any student\\nby accident missed that exercise of devotion, he was\\nthe next day severely whipped for it. For my part,\\nI can aver, that during the three years I went to the\\ncollege, I never was punished for want of devotion to", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0349.jp2"}, "350": {"fulltext": "340 HISTORY OP THE\\nthe Virgin. In the beginning of our exercises, we\\nwere bidden to write the following words, Dirige\\nin calamum Virgo Maria meum; Govern my pen,\\nVirgin Mary And this was my constant practice\\nin the beginning of all my scholastical and moral\\nwritings, for the space of ten years, in which, I do\\nprotest, before my eternal Judge, I do not remember\\nwhether I did invoke God, or call on his sacred\\nname or not. This I remember, that in all my dis-\\ntempers and sudden afflictions, my daily exclamation\\nwas, O Virgin del Pilar! Help me, Virgin! c.\\nso great was my devotion to her, and so great my\\nforge tfulness of our God and Saviour Jesus Christ.\\nAnd indeed a man that does not inquire into the\\nmatter, hath more reason, according to the doctrine\\ntaught in those places, to trust in the Virgin Mary,\\nthan in. Jesus Christ for these are common expres-\\nsions in their sermons; That neither God nor Jesus\\nChrist can do any thing in Heaven, but what is\\napproved by the blessed Mary, that she is the door\\nof glory, and that nobody can enter into it, but by\\nher influence, Sj c. And the preachers give out these\\npropositions as principles of our faith, insomuch, that\\nif any body dares to believe the contrary, he is reputed\\nan heretic, and punished as such.\\nBut because this article requireth a full explana-\\ntion, and an account to be given of the smallest\\ncircumstances belonging to it, I shall keep the class\\nand order of Saints, and of the adoration they are\\nworshipped with, by most people of the Roman\\nCatholic countries. And first of all, the image of", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0350.jp2"}, "351": {"fulltext": "POPISH CHURCH. 341\\n-lesus Christ is adored as if the very image of wood\\nwas the very Christ of flesh and bones. To clear\\nthis, I will give an instance or two of what I saw\\nmyself.\\nIn the cathedral church of St. Salvator, there was\\nan old image of Jesus Christ, crucified, behind the\\nihoir, in a small unminded chapel; nobody took\\nnotice of that crucifix, except a devout prebend, or\\ncanon of the church, who did use every day to\\nkneel down before that image, and pray heartly to\\nit. The prebend (though a religious man in the\\noutward appearance) was ambitious in his heart of\\n\u00e2\u0096\u00a0advancement in the church; so, one day, as he was\\non his knees before the old image, he was begging\\nthat, by its power and influence, he might be made\\na bishop, and after a cardinal, and lastly, pope; to\\nwhich earnest request the image made him this\\nanswer: Ettu que me ves a qui, que hazes pormi?\\nI, e. And thou seest me here, what dost thou do for\\n^ne? These very words are written, at this present\\nday, in gilt letters upon the crown of thorns of the\\ncrucifix: To which the prebend answered, Domine\\npeccavi, et m^alwm coram te feci; i. e. Lord I hai)e\\ntinned, and done evil be/ore thee. To this humble\\nrequest, the image said. Thou shalt he a bishop; and\\naccordingly he was made a bishop soon after.\\nThese words, spoken by the crucifix of the cathedral\\nchurch, made such a noise, that crowds of well\\ndisposed, credulous people used to come every day\\nto ofi er their gifts to the miraculous image of our\\nSaviour; and the image, which was not minded at all\\n39", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0351.jp2"}, "352": {"fulltext": "342 HISTORY OP THE\\nbefore, after it spoke, was, and has been ever since^\\nso much reverenced, that the offerings of the first six\\nyears were reckoned worth near a miUion of crowns.\\nThe history of the miracle reports, that the thing did\\nhappen in the year 1562, and that the chapter did\\nintend to build a chapel in one corner of the church,\\nto put the crucifix in with more veneration and\\ndecency; but the image spoke again to the prebend,\\nand said. My pleasure is to continue where I am.\\ntill the end of the world: So the crucifix is kept\\nin the same chapel, but richly adorned, and nobody\\never since dare touch any thing belonging to the\\nimage, for fear of disobliging the crucifix. It has an\\nold wig on its head, the very sight of which is enough\\nto make every one laugh; its face looks so black and\\ndisfigured, that nobody can guess whether it is the\\nface of a man or woman, but every body believes\\nthat it is a crucifix, by the other circumstances of the\\ncross, and crown of thorns.\\nThe image is so much adored, and believed to\\nhave such a power of working miracles, that if they\\never carry it out in a procession, it must be on an\\nurgent necessity: For example, if there is a want\\nof rain in such a degree that the harvest is almost lost\\nthen, by the common consent of the archbishop and\\nchapter, a day is fixed to take the crucifix out of its\\nchstpel in a public procession, at which all the\\npriests and friars are to assist without any excuse,\\nand the devout people too, with marks of repentance\\nand public penances. Likewise the archbishop,\\nviceroy, and magistrates, ought to assist in robes of", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0352.jp2"}, "353": {"fulltext": "POPISH CHURCH. 343\\nmourning; so when the day comes, v^^hich is most\\ncommonly very cloudy, and disposed to rain, all the\\ncommunities meet together in the cathedral church:\\nAnd ill the year 1703, 1 saw, upon such an occasion\\nas this, 600 disciplinants, whose blood ran from their\\nshoulders to the ground, many others with long\\nheavy crosses, others with a heavy bar of iron, or\\nchains of the same, hanging at their necks; with such\\ndismal objects in the middlc ^of the procession, twelve\\npriests drest in black ornaments, take the crucifix on\\ntheir shoulders, and with great veneration carry it\\nthrough the streets, the eunuchs singing the litany.\\nI said, that this image is never carried out but\\nwhen there is great want of rain, and when there is\\nsure appearance of plenteous rain so they never are\\ndisappointed in having a miracle published after\\nsmell a procession: Nay, sometimes it begins to rain\\nbefore the crucifix is out of its place, and then the\\npeople are almost certain of the power of the image:\\nSo that year the chapter is sure to receive double\\ntithes: For every body vows and promises two out\\nof ten to the church for the recovery of the harvest.\\nBut what is more than this, is, that in the last\\nwars between king Philip and king Charles, as the\\npeople were divided into two factions, they did give\\ncut by the revelation of an ignorant, silly beata^\\nthat the crucifix was a biitijiero, i. e. affectionate to\\nking Philip; and at the same time there was another\\nrevelation, that his mother, the Virgin of Pilar, was\\nan imperialist, L e. for king Charles; and the minds\\nof the people were 30 much prejudiced with their", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0353.jp2"}, "354": {"fulltext": "S44 HISTORY OF THE\\nopinions, that the partizans of Philip did go to tlie\\ncrucifix, and those of king Charles to the Virgin of\\nPilar. Songs were made upon this subject: one saidy\\nWhen Charles the Third mounts on his horse, ths\\nVirgin oj Pilar, holds the stirnp. The other said-\\nWhen Philip comes to our land, the Crucifix of\\nSt. Salvator gtddes him by his hand. By these\\ntwo factions, both the Virgin and her son s image\\nbegan to lose the presents of one of the parties, aad\\nthe chapter, having made bitter complaint to the\\ninquisitors, these did put a stop to their sacrilegious\\npractices. So high is the people s opinion of the\\nimage of the crucifix, and so blind their faith, that\\nall the world would not be able to persuade them\\nthat that image did not speak to the canon ar preben-\\ndary, and that it cannot work miracles at any time.\\nTherefore our custom was, after school, to go first to\\nto visit the crucifix, touch its feet with our hands^^\\nand kiss it, and from thence go to visit the image of\\nthe Virgin of Pilar, of which I am going to speak,\\nas the next image to that of Jesus Christ, though, m\\ntruth, the first as to the people s devotion.\\nAnd because the story, or history of the image, is not\\nwell known, (at least, I never saw any foreign book\\ntreat of it,) it seems proper to give a full account of it\\nhere, to satisfy the curiosity of many that love to\\nread and hear; and this, I think, is worth every\\nbody s observation.\\nThe book, called The History of our Lady of\\nPilar, and her Miracles, contains, to the best Qimj\\nmemory, the following account:", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0354.jp2"}, "355": {"fulltext": "POPISH CHURCH. 345\\nThe apostle St. James came, with seven new con-\\nverts, to preach the gospel in Saragossa, (a city\\nfamous for its antiquity, and for its founder Caesar\\nAugustus; but more famous for the heavenly image\\nof our lady,) and as they were sleeping on the river\\nEbro s side, a celestial music awakened them at mid-\\nnight, and they saw an army of angels, melodiously\\nsinging, come down from heaven, with an image on\\na pillar, which they placed on the ground, forty\\nyards distant from the river, and the commanding\\nangel spoke to St. James and said. This image of our\\nqueen shall be the defence of this city, where you\\ncome to plant the Christian religion, take therefore\\ngood courage, for, by her help and assistance, you\\nshall not leave this city without reducing all the\\ninhabitants of it to your Master s rehgion; and as\\nshe is to protect you, you also must signalize your-\\nself in building, a decent chapel for her. The angels\\nleaving the image on the earth, with the same melody\\nahd songs, went up to heaven, and St. James and\\nhis seven converts, on their knees began to pray,\\nand thank God for this inestimable treasure sent ta\\nthem; and the next day they began to build a chapel\\nwith their own hands.\\nI have already given an account of the chapel,\\nand the riches of it; now I ought to say something of\\nthe idolatrous adoration given to that image, by all\\nthe Roman Catholics of that kingdom, and of all that\\ngo to visit her.\\nThe image has her own chaplain, besides the\\nchapter of the prebends and other priests, as I have\\n39*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0355.jp2"}, "356": {"fulltext": "S46 HISTORY OF THE\\ntold before. The Virgin chaplain has more privilege\\nand power than any king, archbishop, or any ecclesi-\\nastical person, excepting the pope; for his business is\\nonly to dress the image every morning, which he\\ndoth in private, and without any help: I say in\\nprivate, that is drawing the four curtains of the\\nVigin s canopy, that nobody may see the image\\nnaked. Nobody has liberty, but this chaplain, to\\napproach so near the image, for as the author of the\\nbook says, ^n archbishop (who had so great assur-\\nance as to attempt to say mass on the altar table of\\nthe Virgin,) died upon the spot, before he began\\nTnass. I saw king Philip and king Charles, when\\nthey went to visit the image, stand at a distance\\nfrom it. With these cautions it is very easy to give\\nout, that nobody can know of what matter the image\\nis made, that being a thing referred to the angels only\\nso all the favor the Christians can obtain from the\\nVirgin, is only to kiss her pillar, for it is contrived,\\nthat by having broke the wall backwards, a piece of\\npillar, as big as two crown pieces is shown, which is\\nset out in gold round about, and there kings, and\\nother people, kneel down to adore and kiss that part\\nof the stone. The stones and lime that were taken,\\nwhen the wall was broke, are kept for relics, and it\\nis a singular favor, if any can get some small stone,\\nby paying a great sum of money.\\nThere is always so great a crowd of people, that\\nmany times they cannot kiss the pillar; but touch\\nwith one of their fingers, and kiss afterwards the\\npart of the finger that touched the pillar. The large", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0356.jp2"}, "357": {"fulltext": "POPISH CHURCH. 347\\nchapel of the lamp is always, night and day,,\\ncrowded with people; for as they say, that chapel\\nwas never empty of Christians, since St. James built\\nit; so the people of the city, that work all day, go\\nout at night to visit the image, and this blind devo-\\ntion is not only among pious people, but among the\\nprofligate and debauched too, insomuch that a lewd\\nwoman will not go to bed without visiting the\\nimage; for they certainly believe, that nobody can\\nbe saved, if they do not pay this tribute of devotion\\nto the sacred image.\\nAnd to prove this erroneous belief, the chaplain,\\nwho dresses the image (as he is reckoned to be a\\nheavenly man) may easily give out what stories he\\npleases, and make the people believe any revelation\\nfrom the Virgin to him, as many of them are written\\nin the book of the Virgin of Pilar, viz. Dr. Augus-\\ntine Ramirez, chaplain to the image, in 1542, as he\\nwas dressing it, it talked with him for half a quarter\\nof an hour, and said.\\nMy faithful and well beloved Augustine, I am\\nvery angry with the inhabitants of this my city for\\ntheir ingratitude. Now, I tell you as my own chap-\\nlain, that it is my will, and I command you to pub-\\nlish it, and say the following words, which, is my\\nspeech to all the people of Saragossa: Ungrateful\\npeople, remember that after my son died for the re-\\ndemption of the world, but more especially for you\\nthe inhabitants of this my chosen city, I was pleased\\ntwo years after I went up to heaven, in body and\\nsoul, to pitch upon this select city for my dwelling", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0357.jp2"}, "358": {"fulltext": "348 HISTORY OF THE\\nplace; ihorotoiv 1 ooinmandod the aiiirols lo make\\nail image perfectly like my body, aiid another ot my\\nsou Jesus, on my aruis, and to set them both ou a\\npillar, whose matter nobody can know, and when\\nboth were fmished, 1 ordered them to be carried m\\na procession, round about the heavens, by the prin-\\ncipal angels, the heavenly host following, ami after\\nthem the Trinity, wiio look me hi the middle: and\\nwhen this proeossion was over in heaven, I sent\\nthem down with ilhnhnations and music to awake-\\nmy beloved .lames, who was asleep on the river\\nside, commanding him by my ambassador Gabrial,\\nto build with his own hands a chapel for my image^\\nwliich he did accordingly; and ever since I have\\nbeen the defence of this city against the Saracen\\narmy, when by my mighty power. I killed in one\\nnight at the breach, 50,000 of them, putting the rest,\\nto a precipitate llight. After this visible miracle,\\n(for many saw me in the air fighting,) 1 have deli-\\nvered them from the oppression of the jNloors, and\\npreserved the laith and religion unpolluted for many\\nyears, in this my city. How many times have I\\nsuccored them with vain in time o( need? How\\nmany sick have 1 healed How much riches are\\nthey masters of, by my unshaken atfection to them\\nall And what is the recompense they give me lor\\nall these benefits? Nothing but ingratitude. I\\nhave been ashamed tliese fifteen years, to speak\\nbefore the eternal Father, who made me i]^ueen of\\nthis city: many and many times I am at court, with\\nthe three persons, to give my consent for pardoning", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0358.jp2"}, "359": {"fulltext": "POPISH c 11 ir u c If. 340\\nseveral sinners; and when llie Father asketh nie\\nabout my city, I am so bashful that I cannot Hft up\\nmy eyes to him. lie knowcth very Avell their hi-\\ngratitude, and blameth mo for sulFerins^ so long their\\ncovetousness: and this very morning, being called to\\nthe council of the Trinity for passing the divine\\ndecree, under our hands and seal for tlie bishoprick\\nof Saragossa, the Holy Spirit has affronted me,\\nsaying I was not worthy to be of the private council\\nof heaven, because I did not know how to govern\\nand punish the criminals of my chosen city; and I\\nhave vowed not to go again to the heavenly court,\\nuntil 1 get satisfaction from my offenders. So I\\nthunder out this sentence, against the inhabitants of\\nSaragossa, that I have resolved to take away my\\nimage from them, and resign my government to\\nLucifer, if they do not come, for the space of fifteen\\ndays, every day with gifts, tears and penances, to\\nmake due subnussion to my image, for the faults\\ncommitted by them these fifteen years. And if they\\ncome witli prodical hands, and true hearts, to ap-\\npease my wrath, which I am pleased with, they\\nshall see the rainbow for a signal, that I receive\\nthem again into my favor. But, if not, they may be\\nsure that the Prince of Darkness shall come to rule\\nand reign over them; and further, I do declare, that\\nthey shall have no appeal, from this my sentence, to\\nthe tribunal of the Father; for this is my will and\\npleasure.\\nAfter this revelation was published, all the inhabi-\\ntants of the city were under such a concern, that the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0359.jp2"}, "360": {"fulltext": "350 HISTORY OF THE\\nmagistrates, by the Archbishop s order, pubUshed an\\nordinance for all sorts of people to fast three days\\nevery week, and not to let the cattle go out those\\ndays, and to make the cattle fast as well as the\\nreasonable creatures-, and as for the infants, not to\\nsuckle them but once a day. All sorts of work were\\nforbidden for fifteen days time, in which the\\npeople went to confess and make public penances,\\nand offer whatever money and rich jewels they bad,\\nto the Virgin.\\nObserve now, that the publishing of the revelation\\nwas in the month of May, and it is a customary\\nthing for that country to see almost every day the\\nrainbow at that time so there was by all proba-\\nbiiity, certain hopes that the rainbow would not fail\\nto show its many colored faces to the inhabitants of\\nSaragossa, as did happen on the eleventh day but\\nit was too late for them, for they had bestowed all\\ntheir treasures on the ima2:e of the Virgin. Then\\nthe rejoicings began, and the people were almost\\nmad for joy, reckoning themselves the most happy,\\nblessed people in the universe.\\nBy these and the like re^^elations, given out every\\nday by the Virgin s chaplain, the people are so much\\nmfatuated, that they certainly believe there is no\\nsalvation for any soul without the consent of the\\nVirgin of Pilar so they never fail to visit her image\\nevery day, and to pay her due homage, for fear that\\nif she is angry again, Lucifer should come to reign\\nover them. And this is done by the Virgin s crafty\\nchaplain, to increase her treasure and his own too.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0360.jp2"}, "361": {"fulltext": "POPISH CHURCH. 351\\nAs to him, I may aver, that the late chaplain, Don\\nPedro Valenzula was but five years in the Virgin s\\nservice yearly rent is 1000 pistoles, and when he\\ndied, he left in his testament, 20,000 pistoles to the\\nVirgin, and 10,000 to his relations now how he got\\n30,000 pistoles clear in six years, every body may\\nimagine.\\nAs to the miracles wrought by this image, I could\\nbegin to give an account, but never make an end\\nand this subject requiring a whole book to itself, I\\nwill not trouble the reader with it, hoping in God\\nthat if he is pleased to spare my life some years, I\\nshall print a book of their miracles and revelations^\\nthat the world may, by it, know the inconsistent\\ngrounds and reasons of the Romish communion.\\nNow, coming again to the adoration of images, I\\ncannot pass by one or two instances more of the\\nimage of Jesus Christ, adored by the Roman Catholics.\\nThe first is that of the crucifix in the monument,\\nboth on Thursday and Friday of the holy week.\\nThe Roman Catholics have a custom on holy Thurs-\\nday, to put the consecrated host in the monument\\ntill Friday morning at eleven of the clock, as I have\\nalready said, treating the estation of the holy Calvary.\\nNow I will confine myself wholly to the adoration\\npaid to the crucifix, and all the material instruments\\nof our Saviour s passion, by priests, friars, and magis-\\ntrates. In every parish church and convent of friars\\nand nuns, the priests form a monument, which is of\\nthe breadth of the great altar s front, consisting of\\nten or twelve steps, that go gradually up to the Ara,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0361.jp2"}, "362": {"fulltext": "352 HISTORY OF THE\\nor altars table, on which hes a box, gilt, and adorned\\nwith jewels, wherein they keep for twenty-four\\nhours, the great host, which the priest that officiates,\\nhas consecrated on Thursday, between eleven and\\ntwelve. In this monument, you may see as many\\nwax candles as parishioners belonging to t?iat church,\\nand which burn twenty-four hours continually. At\\nthe bottom of the monument there is a crucifix laid\\ndown on a black velvet pillow, and two silver dishes\\non each side. At three of the clock, in the afternoon,\\nthere is a sermon preached by the Lent preachers,\\nwhose constant text is, Mandatum novuTn do vobis,\\nut diligatis invicein, sictit dilexi vos. Expressing\\nin it, the excessive love of our Saviour towards us.\\nAfter it the prelate washes the feet of twelve poor\\npeople, and all this while the people that go from\\none church to another, to visit the monuments, kneel\\ndown before the crucifix, kiss its feet, and put a\\n.piece of money hito one of the dishes. The next\\nday, in the morning, there is another sermon of the\\npassion of our Saviour, wherein the preacher recom-\\nmends the adoration of the cross according to the\\nsolemn ceremony of the church. That day, i. e.\\nGood Friday, there is no Mass in the Romish church,\\nfor the host which was consecrated the day before,\\nis received by the minister, or prelate, that officiates,\\nand when the passion is sung then they begin the\\nadorafon of the crucifix, which is at the bottom of\\nthe monument, which is performed in the following\\nmanner First of all, the priest that officiates, or the\\nbishop when he is present, pulling off his shoes, goes", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0362.jp2"}, "363": {"fulltext": "3?GPISH CHURCH. 353\\ns^nd kneels down three times before the crucifix,\\nkisses its feet, and in the same manner comes back\\nagain to his own place. All the priests do the same,\\nbut without putting any thing into the dish, this\\nl;)eing only a tribute to be paid by the magistrates\\nand laity. This being done by all the magistrates,\\nthe priest bids them to come at four in the afternoon,\\nto the descent of Jesus Chsist, from the cross, and\\ntliis is another idolatrous ceremony and adoration.\\nThe same crucifix that was at the bottom of the\\nmonument, is put on the great altar s table, veiled\\nor covered with two curtains, and when the people\\nare gathered together in the churchy the chapter or\\ncommunity comes out of the vestry, and kneeling\\ndown before the altar, begins in a doleful manner to\\nsing the psalm, Miserere, and when they come to\\nthe verse, Tthi soli peccavi, S^^c, they draw the cur-\\ntains, and show the image of Christ crucified to the\\npeople. Then the preacher goes up to the pulpit, to\\npreach of the pains and afflictions of the Virgin\\nMary, (whose image shedding tears is placed before\\nthe image of her son.) I once preached upon this\\noccasion in the convent of St. Augustine, in the city\\nof Huesca, and my text was, Jlnimam meam per-\\ntransivit gladius. After the preacher has exagge-\\nrated the unparalleled pains of the Virgin Mary,\\nseeing her son suffer death in so ignominious a\\nmanner, he orders Satellites (so they call those that\\nstand with the nails, hammer and other instruments\\nused in their crucifixion) to go up to the cross, and\\ntake the crown of thorns off the crucifixes head, and\\n40", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0363.jp2"}, "364": {"fulltext": "354 HISTORY oy the\\nthen he preaches on that actian representhig to the\\npeople his sufferings as movingly as possible. After\\nthe Satellites have taken the nails out of the hands\\nand feet, they bring down the body of Jesns, and\\ni ay him in the coiEn, and when the sermon is over,\\nthe procession begins, all in black, which is called\\nthe burying of Christ. In that procession, which i\\nalways in the dark of the evening, there are vast\\nnumbers of disciplinants that go along with it, whip-\\nping themselves, and shedding their blood, till the\\nbody of Jesus is put into the sepulchre. Then every\\nbody goes to adore the sepulchre, and after the\\nadoration of it, begins the procession of the estations\\nof the holy Calvary, of which I have spoken already\\nin the second chapter of this book.\\nI will not deprive the public of another supersti-\\ntious ceremony of the Romish Priests, which is very\\ndiverting, and by which their ignorance will be more\\nexposed to the world; and this is practised on the\\nSunday before Easter, which is called Dominica\\nPalmarum, in which the church commemorates the\\ntriumphat entry of Jesus Christ in Jerusalem, sitting\\non an ass, the people spreading their clothes and\\nbranches of olive trees on the ground: so, in imita-\\ntion of this triumph, they do the same in some\\nchurches and convents.\\nThe circumstance of one being representative of\\nJesus, on an ass, I never saw practised in Saragossa,\\nand I was quite unacquainted with it till I went to\\nAlvalate, a town that belongs to the archbishop in\\ntemporalibus and spiritualibus, whither I was obliged", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0364.jp2"}, "365": {"fulltext": "POPISH CHURCH. 355\\nto retire witli his Grace, in his precipitate flight\\nfrom King Charles s army., for fear of being taken\\nprisoner of state. We were there at the Franciscan\\nconvent on that Sunday., and the archbishop being\\nInvited to the ceremony of the rehgions triumph, I\\nwent Avitii him to see it, which was performed in the\\nfollowing manner.\\nAll the friars being in the body of the church, the\\nguardian placing his Grace at the right hand, the\\nprocession began, every friar having a branch of\\nolive trees in his hand, which was blessed by the\\nRev. Father Guardian so the cross going before, the\\nprocession went out of the church to a large yard\\nbefore it But, what did we see at the door of the\\nchurch, but a fat friar, di^ssed hke a Nazareen, on a\\nclever ass, two friars holding the stirrups, and\\nanother pulling the ass by the bridle. The represen-\\ntative of Jesus Christ took place before the arch-\\nbishop. Tlie ass was an he one, though not so fat\\nas the friar, but the ceremony of throwing branches\\nand clothes before him, being quite strange to him,\\nlie began to start and caper, and at last threw down\\nthe heavy load of the friar. The ass ran away,\\nleaving the reverend on the ground, with one arm\\nbroken. This unusual ceremony was so pleasing to\\nus all, that his Grace, notwithstanding his deep\\nmelancholy, laughed heartily at it. The ass was\\nbrought back, and another friar, making the repre-\\nsentative, put an end to this asslike ceremony.\\nBut the ignorance and superstition begins now\\nW^^en the ceremony v/as over, a novice took the ass", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0365.jp2"}, "366": {"fulltext": "3^6 HISTORY OP THE\\nby the bridle, and began to walk in the cloister, and\\nevery friar made a reverence, passing by, and the\\npeople kneeling down before him, said, happy ass Z\\nBut his Grace displeased at so great a superstition^\\nspoke to the guardian, and desired him not to suffer\\nhis friars to give such an example to the ignorant\\npeople, as to adore the ass. The guardian was a-\\npleasant man, and seeing the archbishop so melan-\\ncholy, only to make him laugh, told his Grace that\\nit was impossible for him to obey his Grace, without\\nremoving all his friars to another convent, and bring;\\na new community. Why so? said his Grace. Be-\\ncause (replied the guardian) all my fi iars are he asses.\\nAnd you the guardian of them (answered his Grace.)\\nThus priests and friars excite the people, to adore\\nimages.\\nBut because this article of images, and that of\\nrelics, contribute very much to the discovery of the.\\nidolatries, and of the bigotries and superstitions of all\\nthose of that communion, I shall not leave this\\nsubject, without giving an account of some remarka-\\nble images which are worshiped and adored by\\nthem alL\\nThey have innumerable images of Christ, the\\nVirgin Mary, the angels and saints in the streets, ia\\nsmall chapels built within the thickness of the Avails,\\nand most commonly in the corners of the streets,.,\\nwhich the people adore, kneel down before, and\\nmake prayers and supplications to. They say, that\\nmany of those images have spoken to some devoul\\npersons, as that of St. Philip Nery did to a eertaii^", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0366.jp2"}, "367": {"fulltext": "POPISH CHURCH. 357\\nambitious priest, who, walking through the street\\nwhere the image was, was talking within himself,\\nand saying. Now I am a priest, next year I hope to\\nbe a dean, after bishop, then cardinal, and after all,\\nsummus pontifex. To which soliloquy the image of\\nSt. Philip answered, xlnd after all these honors comes\\ndeath, and after death hell and damnation forever.\\nThe priest, being surprised at this answer, so much\\napropos, and looking up and down he saw the mouth\\nof the image open, by which he concluded that the\\nimage had given him the answer; and so, taking a\\nfirm resolution to leave all the thoughts of this\\ndeceitful v/orld, with his own money he purchased\\nthe house where the image was, and built a decent\\nchapel in honor of St. Philip, which now, by the\\ngifts of pious people, is so much enlarged, that we\\nreckon St. Philip s church and parish to be the third\\nin the city for riches, the number of beneficiate\\npriests being forty-six, besides the rector.\\nIn St. Philip s church there is a miraculous cru-\\ncifix, called El santo Christo de las Peridas; The\\nholy Christ of child-bed women; which is much\\nfrequented by all people, but chiefly by the ladies,\\nwho go there to be churched, and leave the purifica-\\ntion offering mentioned hi the ceremonial law of\\nMoses. And as there is this image which is an ad-\\nvocate of women delivered of child, there are also\\ntwo images, who are advocates of barren women,\\none of the Virgin in the convent of Recolet friars of\\nSt. Augustine, and another of St. Antonio del Paula:\\nThe first is called the barren women, the second, the\\n40*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0367.jp2"}, "368": {"fulltext": "358 HISTORY OF THE\\nintercessor of the barren ladies. This second image m\\nin the convent of Victorian friars, and is S:ept in a\\ngilt box in a chapel within the cloister, and the door\\nis always locked up, and the key kept by the father\\ncorrector, i. e. the superior of the convent.\\nAnother practice, of paying worship and adoration\\nto the Virgin Mother, and her child Jesus in a man-\\nger, is observed on Christmas, and eight days after\\nBut especially the nuns do signalize themselves on\\nthis festival, and that on which Jesus was lost and\\nfound again in the temple; for they hide the child\\nin some secret place under the altar s table, and\\nafter evening songs they run up and down through\\nthe garden, cloisters and church, to see whether they\\ncan find the innocent child, and the nun that finds\\nhim out, is excused for that year, from all the pain-\\nful offices of the convent; but she is to give, for three\\ndays together, a good dinner to alt the nuns and\\nand father confessor; and that year she may go to\\nthe grate at any time, without any leave or fear, for\\nshe doth not assist at the public service of prayers;\\nin short, she has liberty of conscience that year, for\\nfinding the lost child, and she is often lost too at the\\nend of the year, by following a licentious sort of a\\nlife.\\nThese are, in some measure, voluntary devotions\\nand adorations, but there are many others by pre-\\ncept of the church, and ordinances of several popes,\\nwho have granted proper services to several images,\\nwith which priests and friars do serve and adore\\nthem, or else they commit a mortal sin, as well as if", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0368.jp2"}, "369": {"fulltext": "POPISH CHURCH. 359\\nthey neglected the divine and ecclesiastical service,\\nand the due observance of the ten commandments of\\nthe law of God. I will give a few instances of these\\nadorations by precept, and with them I shall conclude.\\nThere are in the church of Rome, proper services\\ngranted by the popes for the invention or finding out\\nof the cross, and for the exaltation of it, and every\\npriest, friar, and nun, is obliged in conscience, to say\\nthese services in honor of the cross, and this is pro-\\nperly adoration, for they say in the hymn. Let us\\ncome and adore the holy cross, c., and the people\\ndo the same after them. T hey carry the cross on\\nthe third of May, and on the great Litany-days, in\\na solemn procession, to some high place out of the\\ntown, and after the officiating priest has lifted up the\\ncross towards the south, north, west, and east, bless-\\ning the four parts of the world, and singing the\\nLitany, the procession comes back to the church.\\nThese festivals are celebrated Avith more devotion\\nand veneration, as to the outward appearance, than\\npomp and magnificence, except in the churches dedi-\\ncated to the holy cross, where this being the titular\\nfestival, is constantly performed with all manner of\\nceremonies, as the days of the first class.\\nThere are proper services granted to the Virgin\\nMary, under the following names: The Virgin of\\nthe rose of St. Dominick, of the girdle of St. Augus-\\ntine, or the rope of St. Francis, and of the scapulary\\nof Mount Carmel. All these distinguishing signs of\\nthe Virgin Mary, are celebrated by the church and\\nfraternities of devout people, and adored by all", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0369.jp2"}, "370": {"fulltext": "360 HISTORY OF THE\\nchristians, being all images and relics to be worshiped\\nby the command of the pope. Now, by what has\\nbeen said, where can we find expressions fit to ex-\\nplain the wickedness of the Romish priests, the ig-\\nnorance of the poople, committed to their charge,\\nand theidolatrous, nonsensical, ridiculous ceremonies\\nwith which they serve, not God, but saints, giving\\nthem more tribute of adoration than to the Almighty?\\nI must own, that the poor people who are easily\\npersuaded of every thing, are not so much to be\\nblamed, but the covetous, barbarous clergy; for these\\n(though many of them are very blind) are not to be\\nsupposed ignorant of what sins they do commit, and\\nadvise the people to commit: so, acting against the\\ndictates of their own consciences, they, I believe,\\nmust answer for their illguided flock, before the\\ntribunal of the living God,", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0370.jp2"}, "371": {"fulltext": "THE\\nINaUISITION OF GO A.\\n[from dr. Buchanan s researches in asia.]\\nGoa, Convent of the ^ugustinians, Jan. 23, ISOS.\\n^^Oii my arrival at Goa, I was received into the\\nhouse of Captain Schuyler, the British Resident.\\nThe British force here is commanded by Col. Adams,\\nof his Majesty s 78th regiment, with whom I was\\nformerly well acquainted in Bengal.* Next day I\\nwas introduced by these gentlemen to the Viceroy\\nof Goa, the Comit de Cabral. I intimated to his\\nexcellency my wish to sail up the river to old Goa,t\\n(where the Inquisition is,) to which he politely\\nacceded. Major Pareira, of the Portuguese estab-\\n*The forts in the harbor of Goa were then occupied by British,\\ntroops, (two King s regiments, and tv/o regiments of native\\ninfantry,) to prevent its falling into the hands of the French.\\nfThere is an Old and New Goa. The old city is about eight\\nmiles up the river. The Viceroy and the chief Portuguese\\ninhabitants reside at New Goa, which is at the mouth of the river,\\nwithin the forts of the harbor. The old city, where the Inquisi-\\ntion and the Churches are, is now almost entirely deserted by\\nthe secular Portuguese, and is inhabited by the priests alone.\\nThe unheal thiness of the place, and the ascendancy of the priests,\\nare the causes assigned for abandoning the ancient city.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0371.jp2"}, "372": {"fulltext": "362 INQUISITION OF GOA.\\niishment, who was present, and to whom I had\\nletters of introduction from Bengal, offered to accom-\\npany me to the city, and to introduce me to the\\narchbishop of Goa, the Primate of the Orient.\\nI had communicated to Col. Adams, and to the\\nBritish Resident, my purpose of inquiring into the\\nstate of the Inquisition. These gentlemen informed\\nme, that I should not be able to accomplish my\\ndesign without difficulty; since every thing relating\\nto the Inquisition was conducted in a very secret\\nmanner, the most respectable of the lay Portuguese\\nthemselves being ignorant of its proceedings; and\\nthat, if the priests were to discover my object, their\\nexcessive jealousy and alarm would prevent their\\ncommunicating with me, or satisfying my inquiries\\non any subject.\\n\u00e2\u0080\u00a2On receiving this intelligence, I perceived that it\\nwould be necessary to proceed with caution. I was,\\nm fact, about to visit a republic of priests whose\\ndominion had existed for nearly three centuries;\\nwhose province it was to prosecute heretics, and\\nparticularly the teachers of heresy; and from whose\\nauthority pdid sentence there was no appeal in India.\\nIt happened that Lieutenant Kemp thorn e. Com-\\nmander of His Majesty s brig Diana, a distant con-\\nnexion of my own, was at this lime in the harbor.\\nOn his learning that I meant to visit Old Goa, he\\noffered to accompany me, as did Captain Stirling, of\\nHis majesty s 84th regiment, which is now sta-\\ntioned at the forts.\\nWe proceedee up the river in the British Hesi-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0372.jp2"}, "373": {"fulltext": "INQUISITION OF GO A. 463\\ndent s barge, accompanied by Major Pareira, who\\nwas well qualified by thirty years residence, to give\\ninformation concerning local circumstances. From\\nhim I learned that there were upwards of two\\nhundred Churches and Chapels in the province of\\nGoa, and upwards of two thousand priests.\\nOn our arrival at the city, it was past twelve\\no clock; all the churches were shut, and we were\\ntold that they would not be opened again till two\\no clock. I mentioned to jMajor Pa.reira, that I\\nintended to stay at Old Goa some days; and that I\\nshould be obliged to him to find me a place to sleep\\nin. He seemed surprised at this intimation, and\\nobserved that it would be difficult for me to obtain a\\nreception in any of the Churches or Convents, and\\nthat there were no private houses into which I could\\nbe admitted. I said I could sleep any where; I had\\ntwo servants with me, and a travelling bed. When\\nhe perceived that I was serious in my purpose, he\\ngave directions to a civil officer in that place, to clear\\nout a room in a building which had long been unin-\\nhabited, and which Avas then used as a Avarehouse\\nfor goods. Matters at this time presented a very\\ngloomy appearance: and I had thoughts of return-\\ning with my companions from this inhospitable\\nplace. In the mean time we sat down in the room\\nI have just mentioned, to take some refreshment,\\nwhile Major Pareira went to call on some of his\\nfriends. During this interval, I communicated to\\nLieut. Kempthorne the object of my visit. I had in\\nmy pocket Qellon s Account of the Inquisition at", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0373.jp2"}, "374": {"fulltext": "364 INQUISITIOK OF GOA.\\nGoa; and I mentioned some particulars. While\\nwe were conversing on the subject, the great bell of\\nthe Cathedral began to toll; the same which Dellon\\nobserves, always tolls before day-light, on the morn-\\ning of the Auto da Fe. I did not myself ask any\\nquestions of the people concerning the inquisition;\\nbut Mr. Kempthorne made inquiries for me and he\\nsoon found out that the Santa Casa, or Holy Office\\nwas close to the house where we were then sitting.\\nThe gentlemen went to the window to view the\\nhorrid mansion; and I could see the indignation of\\nfree and enlightened men arise in the countenances\\nof the two British officers, while they contemplated\\na place where formerly their own countrymen were\\ncondemned to the flames, and into which they them-\\nselves might now suddenly be thrown, without the\\npossibility of rescue.\\nAt two o clock we went out to view the churches\\nwhich were now open for the afternoon service; for\\nthere are regular daily masses; and the bells began\\nto assail the ea.r in every quarter.\\nThe magnificence of the churches of Goa, far\\nexceeded any idea I had formed from the previous\\ndescription. Goa is properly a city of Churches; and\\nthe wealth of provinces seems to have been expended\\nin their erection. The ancient specimens of archi-\\n*Moiisleur Dellon, a physician, was imprisoned in a dungeon of the\\nInquisition at Goa for two years and witnessed an Auto da Fe, when\\nsome heretics were burned; at which time he walked barefoot. After\\nhis release he wrote the history of his confinement. His descriptions\\nare in general very accurate.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0374.jp2"}, "375": {"fulltext": "INQUISITION OF GOA. 365\\ntecture at this place, far excel any thing that has\\nbeen attempted in modern times, in any other part\\nof the East, both in grandeur and in taste. The\\nchapel of the palace is built after the plan of St.\\nPeter s at Rome, and is said to be an accurate model\\nof that paragon of architecture. The church of St.\\nDominic, the founder of the Inquisition, is decorated\\nwith paintings of Italian masters. St. Francis Xavier\\nlies enshrined in a monument of exquisite art, and\\nhis coffin is enchased with silver and precious stones.\\nThe cathedral of Goa is worthy of one of the princi-\\npal cities of Europe; and the church and convent of\\nthe Augustinians (in which I now reside) is a noble\\npile of building, situated on an eminence, and has a\\nmagnificent appearance from afar.\\nBut what a contrast to all this grandeur of the\\nchurches is the worship offered in them I have been\\npresent at the chapels every day since I arrived; and\\nseldom see a single worshipper, but the ecclesiastics.\\nTwo rows of native priests, kneeling in order before\\nthe altar, clothed in coarse black garments, of sickly\\nappearance, and vacant countenances, perform here,\\nfrom day to day, their laborious masses; seemingly\\nunconscious of any other duty or obligation of life.\\nThe day was now far spent, and my companions\\nwere about to leave me. While I was considering\\nwhether I should return with them. Major Pareira\\nsaid he would first introduce me to a priest, high in\\noffice, and one of the most learned men in the place.\\nWe accordingly walked to the convent of the Augus-\\ntinians, where I was presented to Josephus a Dolor-\\n41", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0375.jp2"}, "376": {"fulltext": "S66 INQUISITION OF GO A.\\nibus, a man well advanced in life, of pale visage\\nand penetrating eye, rather of a reverend appearance\\nand possessing great fluency of speech and urbanity\\nof manners. At first sight he presented the aspect\\nof one of those acute and prudent men of the world,\\nthe learned and respectable Italian Jesuits, some of\\nwhom are yet found, since the demolition of their\\norder, reposing in tranquil obscurity, in different parts\\nof the East. After half an hour s conversation in\\nthe Latin language, during which he adverted rapidly\\nto a variety of subjects, and inquired concerning some\\nlearned men of his own church, whom I had visited\\nin my tour, he politely invited me to take up my\\nresidence with him during my stay at old Goa. I\\nwas highly gratified by this unexpected invitation\\nbut lieutenant Kempthorn did not approve of leaving\\nme in the hands of the Inquisitor for judge our\\nsurprise, when we discovered that my learned host\\nAvas one of the Inquisitors of the holy office, the\\nsecond member of that august tribunal in rank, but\\nthe first and most active agent in the business of the\\ndepartment. Apartments were assigned to me in\\nthe college adjoining the convent, next to the rooms\\nof the Inquisitor himself; and here I have been four\\ndays at the very fountain-head of information, in\\nregard to those subjects which I wished to investi-\\ngate. I breakfast and dine with the Inquisitor\\nalmost every day, and he generally passes his even-\\nings in my apartment. As he considers my inquiries\\nto be chiefly of a literary nature, he is perfectly can-\\ndid and communicative on all subjects.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0376.jp2"}, "377": {"fulltext": "INQUISITION OF GOA. 367\\n^Next day after my arrival, I was introduced by\\nmy learned conductor to the Archbishop of Goa.\\nWe found him reading the Latin Letters of St.\\nFrancis Xavier. On my adverting to the long dura-\\nlion of the city of Goa, while other cities of Euro-\\npeans in India had suffered from war or revolution,\\nthe Archbishop observed that the preservation of Goa\\nwas owing to the prayers of St. Francis Xavier.\\nThe Inquisitor looked at me to see what I thought of\\nthis sentiment. I acknowledged that Xavier was\\nconsidered by the learned among the English to have\\nbeen a great man. ^Vhat he wrote himself bespeaks\\nhim a man of learning, of original genius, and great\\nfortitude of mind; hut what others have written for\\nhim and of him, has tarnished his fame, by making\\nhim the inventor of fables. The Archbishop signified\\nh s assent. He afterwards conducted me into his\\nprivate chapel, which is decorated with images of\\nsilver, and then into the Archiepiscopal Library,\\nwhich possesses a valuable collection of books. As\\nI passed through our convent, in returning from the\\nArchbishop s I obseiwed among the paintings in the\\ncloisters a portrait of the famous Alexis de Menezes,\\nArchbishop of Goa, who held the Synod of Diamper\\nnear Cochin in 1599, and burned the books of the\\nSyrian Christians. From the inscription underneath\\nI learned that he was the founder of the magnificent\\nchurch and convent in which I am now residing.\\nOn the same day I received an invitation to dine\\nwith the chief Inquisitor, at his house in the country.\\nT iie second Inquisitor accompaniad me, and we", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0377.jp2"}, "378": {"fulltext": "368 INQUISITION OF GOA.\\nfound a respectable company of priests, and a\\nsumptuous entertainment. In the library of the\\nchief Inquisitor, I saw a register containing the\\npresent establishment of the Inquisition at Goa, and\\nthe names of all the officers. On my asking the\\nchief Inquisitor whether the establishment was as\\nextensive as formerly, he said it was nearly the\\nsame. I had hitherto said little to any person con-\\ncerning the Inquisition, but I had indirectly gleaned\\nmuch information concerning it, not only from the\\nInquisitors themselves, but from certain priests, whom\\nI visited at their respective convents, particularly from\\na father in the Franciscan convent, who had himself\\nrepeatedly witnessed an Auto da Fe.\\nGoa, Jiu^Lstinian Convent, 2Qth Jan, 1808.\\nOn Sunday, after Divine Service, which I attend-\\ned, we looked over together the prayers and portions\\nof Scripture for the day, which led to a discussion\\nconcerning some of the doctrines of Christianity.\\nWe then read the third chapter of St. John s Gospel,\\nin the Latin Vulgate. I asked the Inquisitor\\nwhether he believed in the influence of the Spirit\\nthere spoken of. He distinctly admitted it; conjointly\\nhowever he thought in some obscure sense with\\nwater. I observed that water was merely an em-\\nblem of the purifying ofl ects of the Spirit, and could\\nbe but an emblem. We next adverted to the expres-\\nsion of St. John in his first epistle, This is he that\\ncame by water and blood: even Jesus Christ; not by\\nwater only, but by water and blood; blood tQ", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0378.jp2"}, "379": {"fulltext": "INQUISITION OF GOA. 369\\natone for sin, and water to purify the heart; justifi-\\ncation and sanctification, both of which were\\nexpressed at the same moment on the cross. The\\ninquisitor was pleased with the subject. I referred to\\nthe evangeUcal doctrines of Augustin (we were now\\nin the Augustinian convent) plainly asserted by that\\nfather in a thousand places, and he acknowledged\\ntheir truth. I then asked him, in what important\\ndoctrine he differed from the protestant church He\\nconfessed that he never had had a theological discus-\\nsion with a protestant before. By an easy transition\\nwe passed to the importance of the Bible itself, to\\nilluminate the priests and people. I noticed to him,\\nthat after looking through the colleges and schools,\\nthere appeared to me to be a total eclipse of Scriptural\\nlight. He acknowledged that religion and learning\\nwere truly in a degraded state. I had visited the\\ntheological schools, and at every place I expressed\\nmy surprise to the tutors, in presence of the pupils,\\nat the absence of the Bible and almost total want of\\nreference to it. They pleaded the custom of the place,\\nand the scarcity of copies of the book itself. Some of\\nthe younger priests came to me afterwards, desiring\\nto know by what means they might procure copies.\\nThis inquiry for Bibles was like a ray of hope beam-\\ning on the walls of the Inquisition.\\nI pass an hour sometimes in the spacious library\\nof the Augustinian convent. There are many rare\\nvolumes, but they are chiefly theological, and almost\\nall of the sixteenth century. There are few classics\\n41^", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0379.jp2"}, "380": {"fulltext": "370 INQUISITION OF GOA.\\nand I have not yet seen one copy of the origmal\\nScriptures m Hebrew or Greek.\\nGoa, f^ugustinian Convent, Jan. 1808.\\nOn the second morning after my arrival, I was\\nsurprised by my host, the Inquisitor, coming into my\\napartment clothed in black robes from head to foot\\nfor the usual dress of his order is white. He said he\\nwas going to sit on the tribunal of the Holy Office.\\n^I presume, Father, your august office does not occupy\\nmuch of your time. ^Yes, ans^^ered he, much. I\\nsit on the tribunal three or four days every week.\\nI had thought, for some days, of putting Dellon s\\nbook into the Inquisitor s hand; for if I could get\\nhim to advert to the facts stated in that book, I\\nshould be able to learn, by comparison, the exact\\nstate of the Inquisition at the present time. In the\\nevening he came in, as usual, to pass an hour in my\\napartment. After some conversation, I took the\\npen in my hand to write a few notes in my journal\\nand, as if to amuse him, while I was writing, I took\\nup Dellon s book, which was lying with some others\\non the table, and handing it across to him, asked him\\nwhether he had ever seen it. It was in the French\\nlanguage, which he understood well. Relation de\\nI Inquisition de Goa, pronounced he, with a slow\\narticulate voice. He had never seen it before, and\\nbegan to read with eagerness. He had not pro-\\nceeded far, before he betrayed evident symptoms of\\nuneasiness. He turned hastily to the middle of the\\nbook, and then to the end, and then ran over the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0380.jp2"}, "381": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0381.jp2"}, "382": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0382.jp2"}, "383": {"fulltext": "INQUISITION or GOA. 373\\ntable of contents at the beginning, as if to ascertain\\nthe full extent of the evil. He then composed him-\\nself to read, while I continued to write. He turned\\nover the pages with rapidity, and when he came to\\na certain place, he exclaimed in the broad Italian\\naccent Mendacium, Mendacium. I requested he\\nwould mark those passages which were untrue, and\\nwe should discuss them afterwards, for that I had\\nother books on the subject. Other books, said he,\\nand he looked with an enquiring eye on those on the\\ntable. He continued reading till it was time to retire\\nto rest^ and then begged to take the book with him.\\nIt was on this night that a circumstance happened\\nTvhich caused my first alarm at Goa. My servants\\nslept every night at my chamber door, in the long\\ngallery which is common to all the apartments, and\\nnot far distant from the servants of the convent.\\nAbout midnight I was awaked by loud shrieks and\\nexpressions of terror, from some person in the gallery.\\nIn the first moment of surprise, I concluded it must\\nbe the Mguazils of the holy office, seizing my ser-\\nvants to carry them to the Inquisition. But, on\\ngoing out, I saw my own servants standing at the\\ndoor, and the person who had caused the alarm (a\\nboy of about fourteen) at a little distance, surrounded\\nby some of the priests, who had come out of their\\ncells on hearing the noise. The boy said he had\\nseen a spectre, and it was a considerable time before\\nthe agitation of his body and voice subsided. Next\\nmorning at breakfast the Inquisitor apologized for\\nthe disturbance, and said the boy s alarm proceeded", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0383.jp2"}, "384": {"fulltext": "374 INQUISITION OF GO A.\\nfrom a ^phantasma animi/ a phantasm of the imagi-\\nnation.\\n\u00e2\u0080\u00a2After breakfast we resumed the subject of the\\nInquisition. The Inquisitor admitted that Dellon s\\ndescriptions of the dungeons, of the torture, of the\\nmode of trial, and of the Auto da Fe, were in gene-\\nral, just; but he said the writer judged untruly of\\nthe motives of the Inquisitors, and very uncharitably\\nof the character of the Holy Church; and I admitted\\nthat under the pressure of his peculiar suffering, this\\nmight possibly be the case. The Inquisitor was\\nnow anxious to know to what extent Dellon s book\\nhad been circulated in Europe. I told him that\\nPicart had published to the world extracts from it,\\nin his celebrated work called Religious Ceremonies;\\ntogether with plates of the system of torture and\\nburniugs at the Auto da Fe. I added that it was\\nnow generally believed in Europe, that these enor-\\nmities no longer existed, and that the Inquisition\\nitself had been totally suppressed; but that I was con-\\ncerned to find that this was not the case. He now\\nbegan a grave narration to show that the inquisition\\nhad undergone a change in some respects, and that\\nits terrors were mitigated.\\nThe following were the passages in Mr. Dellon s narrative, to\\nwhich I wished particularly to draw the attention of the Inquisitor.\\nMr. B. had been thrown into the Inquisition at Goa, and confined in\\na dungeon, ten feet square, where he remained upwards of two years,\\nwithout seeing any person but the jailer, who brought him his victuals,\\nexcept when he was brought to his trial, expecting daily to be brought\\nto the stake. His alleged crime was, charging the Inquisition with\\ncruelty, in a conversation he had with a Priest at Daman, another\\npart of India.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0384.jp2"}, "385": {"fulltext": "INQUISITION OP GO A. SlS\\nI had already discovered, from written or printed\\ndocuments, that the Inquisition at Goa was sup-\\npressed by Royal Edict in the year 1775, and estab-\\nlished again in 1799. The Franciscan father before\\nmentioned, witnessed the annual Auto da Fe, from\\n1770 .to 1775. ^It was the humanity and tender\\nDuring the months of November and December, I heard every\\nmorning, the shrieks of the unfortunate victims, who were undergoing\\nthe Question. I remembered to have heard, before I was cast intO\\nprison, that the Auto da Fe was generally celebrated on the lirst\\nSunday in Advent, because on that day is read in the Churches that\\npart of the Gospel in which mention is made of the xast judgsiext\\nand the Inquisitors pretend by this ceremony to exhibit a living em-\\nblem of that awful event. I was likewise convinced that there were\\na great number of prisoners besides myself; the profound silence\\nwhich reigned within the walls of the building, having enabled me to\\ncount the number of doors n hich were opened at the hours of meals.\\nHowever, the first and second Sundays of Advent passed by without\\nmy hearing of any thing, and I prepared to undergo anothei year of\\nmelancholy captivity, when I was aroused from my despair on the 11th\\nof January, by the noise of the guards removing the bars from the\\ndoors of my prison. The Jilcaide presented me with a habit, which\\nhe ordered me to put on, and make myself ready to attend him when\\nhe should come again. 1 hus saying, he left a lighted lamp in my\\ndungeon. The guards returned, about two o clock in the morning,\\nand led me out into a long gallery, where I found a number of the\\ncompanions of my fate, drawn up in a rank against the wall I placed\\nmyself among the rest, and several more soon joined the melancholy\\nband. The profound silence and stillness caused them to resembl\u00c2\u00ab\\nstatues more than the animated bodies of human creatures. The\\nwomen, who were clothed in a similar manner, were placed in a neiglt-\\nboring gallery, where we could not see them but I remarked that a\\nnumber of peisons stood by themselves at some distance, attended by\\nothers who wore long black dresses, and who walked backwards and\\nforwards occasionally. I did not then know who these were but I", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0385.jp2"}, "386": {"fulltext": "376 INQTJISITION OF GOA.\\nmercy of a good king, said the old father, ^which\\nabohshed the inquisition. But immediately on his\\ndeath, tlie power of the priests acquired the ascen-\\ndant, under the queen dowager, and the tribunal\\nwas re-established, after a bloodless interval of five\\nyears. It has continued in operation ever since. It\\nwas afterwards informed that the former were the victims who were\\ncondemned to be burnt, and the others were their confessors.\\nAfter we were all ranged against the wall of this gallery, we\\nreceived each a large wax taper. They then brought us a number of\\ndresses made of yellow cloth, v/ith the cross of St. Andrew painted\\nbefore and behind. Tliis is called the San Benito. The relapsed\\nheretics wear another species ef robe, called the Samarra, the ground\\nof which is gtey. The portrait of the sufferer is painted upon it,\\nplaced upon burning torches with, flames and demons all round. Caps\\nwere then produced, called Carrochas, made of pasteboard pointed\\nlike sugar-loaves, all covered over with devils and flames of fire.\\nThe great bell of the Cathedral began to ring a little before sunrise,\\nwhich served as a signal to warn the people of God to come and\\nbehold the august ceremony of the Auto da Fe; and then they made\\nus proceed from the gallery one by one. I remarked as we passed\\ninto the great hall, that the Inquisitor was sitting at the door with his\\nsecretary by him, and that he delivered every prisoner into the ha. ids\\nof a particular person, who is to be his guard to the place of burinrg.\\nThese persons are called Parrains, or Godfathers. My Godfather was\\nthe commander of a chip. I went forth with him, and as soon as we\\nwere in the street, I saw that the procession was commenced by the\\nDominican Friars, who have this honor, because St. Dominic founded\\nthe Inquisition. These are followed by the prisoners, who walk one\\nafter the other, each having his Godfather by his side, and a lighted\\ntaper in his hand. The least guilty go foremost and as I did not\\npass for one of them, there were many who took precedence of m i.\\nThe women were mixed promiscuously with the men. We all\\nwalked barefoot, and the sharp stones of the streets of Goa wounded\\njjjy tender feet, and caused the blood to stream; for they made us", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0386.jp2"}, "387": {"fulltext": "INQUISITION OF GOA. 377\\nwas restored in 1779, subject to certain restrictions,\\nthe chief of which are tiie two following: ^That a\\ngreater number of witnesses sliould be required to\\nconvict a criminal then were before necessary; and\\nmarch through the chief streets of the city and we were regarded\\n\u00c2\u00abvery where by an innumerable crowd of people, who had assembled\\nfrom all parts of India to behold this spectacle for the Inquisition\\nlakes pains to announce it long before, in the most remote parishes.\\nAt length we arrived at the church of St. Francis, which was, for this\\ntime, destined for the celebration of the Act of Faith, On one side\\nof the Altar, was the Grand Inquisitor and his Councellors, and on\\nthe other the Viceroy of Goa and his Court, All the prisoners\\nare seated to hear a sermon. I observed that those prisoners who\\nwore the horrible Carrochas came in last in the procession. Orve\\nof the Augustin Monks ascended the pulpit, and preached for a\\nquarter of an hour. The sermon being concluded, two readers\\nwent ap to the pulpit, one after the other, and read the sentences\\nof the prisoners. My joy was extreme, when I heard that my\\nsentence was not to be burnt, but to be a galley slave for five\\nyears. After the sentences were read, they summoned forth\\nthose miserable victims who were destined to he immolated by\\nthe Holy Inquisition. The images of the heretics who had died\\nin the prison were brought up at the same time, their bones being\\ncontained in small chests, covered with flames and demons. An\\nofficer of the secular tribunal now came forward, and seized these\\nunhappy people, after they had each received a slight blow upon\\nthe breast, from the Alcaide, to intimate that they were abandoned.\\nThey were then led away to the bank of the river, where the\\nViceroy and his Court were assembled, and where the faggots\\nhad been prepared the proceeding day. As soon as they arrive\\nat this place, the condemned persons are asked in what religion\\nthey choose to die and the moment they have replied to this\\nquestion, the executioner seizes them, and binds them to a stake\\nin the midst of the faggots. The day after the execution, the\\njrortraits of the dead are carried to the Church of Dominioans.\\nThe heads only are represented (which are generally very accu-\\n42", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0387.jp2"}, "388": {"fulltext": "378 INQUISITION OF GOA.\\nThat the Auto da Fe should not be held publicly a S\\nbefore; but that the sentences of the tribunal should\\nbe executed privately, within the walls of the Inqui*\\nsition.\\nIn this particular, the constitution of the new\\nInquisition is more reprehensible than that of the old\\none; for as the old father expressed it, Nunc sigillum\\nnon revelat Inquisito. Formerly the friends of\\nthose unfortunate persons who were thrown into its\\nprison, had the melancholy satisfaction of seeing\\nthem once a year walking in the procession of the\\nAuto da Fe; or, if they were condemned to die, they\\nwitnessed their death, and mourned for the dead.\\nBut now they have no means of learning for years\\nwhether they be dead or alive. The policy of this\\nnew code of concealment appears to be this, to pre-\\nserve the power of the Inquisition, and at the same\\ntime to lessen the public odium of its proceedings, in\\nthe presence of British dominion and civilization. I\\nasked the father his opinion concerning the nature\\nand frequency of the punishment within the walls.\\nHe said he possessed no certain means of giving a\\nsatisfactory answer; that every thing transacted\\nthere was declared to be sacrum et secretum. But\\nthis he knew to be true, that there were constantly\\ncaptives in the dungeons; that some of them are\\nliberated after long confinement, but that they never\\nlately drawn for the Inquisition keeps excellent limners for the\\npurpose,) surrounded by flames and demons and underneath is\\nvke name and crime of the person who had been burned. Mela-\\nHon df, V Inquisition de Goa, chap. xxiv.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0388.jp2"}, "389": {"fulltext": "IXqTTlSlTIOJf OF GOA. 379\\ns.T^sak afterwards of what passed within the place.\\nHe added that, of all the persons he had known,\\nwho had been liberated, he never knew one who did\\nMot carry about with him what might be called, ^the\\nmark of the Inqnisition-, that is to say, who did not\\ns l ow in the solemnity of his countenance, or in his\\npeculiar demeanor, or his terror of the priests, that\\nhe liad been in that dreadful place.\\nTiie chief argurneitt q[ the Inquisitor, to prove\\nt}v3 melioration of the Inquisition, was the superior\\nkumaruty of the loquisiiors. I remarked that I did\\nraot doubt ihe humanity of th\u00c2\u00ab existing officers; but\\nwhat availed humanity i\\\\\\\\ an Inquisitor? he must\\npronounce sentence a,ccording to the laws of the\\nTribunal, which are notorious enough; and a rt-\\nlapsed Heretic must be burned in the flames, or con-\\nfined for life in a dungeon, whether the Inquisitor be\\nhumane or not. But ii^ said I, you would satisfy\\nmy mind completely on this subject, ^show rne the\\ninquisition.^ He said it was not permitted to any\\nperson to see the Inquisition. I observed that mine\\nmight be considered a peculiar case; that the char-\\nacter of the Inquisiti-on, and the expediency of its\\nlong continuance, had been called in question; that\\nI myself had writteii on the civilization of India,\\nand might possibly publish something more on the\\nsubject, and that it could not be expected that I\\nshould pass over the Inquisition without notice,\\nknowing whai I did of its proceedings; at the same\\ntime I should not Av^isli to state a single fact without\\nliis authority, or at least his admission of its truth. I\\nadded, that he himself had been pleased to commu-\\nnicate with me very fully on the subject, and that in\\nall our discussions we had both been actuated, I\\nhoped, bv a good purpose. The countenance of the\\nInquisitor evidently altered on receiving this intima-\\niioii, nor did it ever after wholly regam its wonted", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0389.jp2"}, "390": {"fulltext": "380 INQUISITION OF GOA.\\nfrankness and placidity. After some hesitation,\\nhowever, he said, he would take me with him to\\ntlie Inquisition the next day. I was a good deal\\nsurprised at this acquiescence of the Inquisitor, but I\\ndid not know what was in his mind.\\nNext morning, after breakfast, my host went to\\ndress for the Holy Office, and soon returned in his\\ninquisitorial robes. He said he would go half an\\nhour before the usual time, for the purpose of show-\\ning me the Inquisition. The buildings are about\\na quarter of a mile distant from the convent, and we\\nproceeded thither in our Miwjeels. On our arrival\\n^t the place, the inquisitor said to me, as we were\\nascendmg the steps of the outer stair, that he hoped\\nI should be satisfied with a transcient view of the\\ninquisition, and that I would retire whenever he\\nshould desire it. I took this as a good omen, and\\nfollowed my conductor with tolerable confidence.\\nHe led me first to the great hall of the Inquisi-\\ntion. We were met at the door by a number of\\nwell-dressed persons, who, I afterwards understood,\\nwere the familiars, and attendants of the Holy Office\\nThey bowed very low to the inquisitor, and looked\\nwith surprise at me. The great hall is the place in\\nwhich the prisoners are marshalled for the procession\\nof the Auto da Fe. At the procession described by\\nDellon, in which he himself walked barefoot, clothed\\nwith the painted garment, there were upwards of\\none hundred and fifty prisoners. I traversed this\\nhall for sometime, with a slow step, reflecting on its\\nformer scenes the inctnisitor walked by my side, in\\nsilence. I thought of the fate of the multitude of my\\nfellow-creatures who had passed through this place,\\ncondemned by a tribunal of their fellow-sinners, their\\nbodies devoted to the flames, and their souls to per-\\ndition. And I could not help saying to him, Would\\nnot tlie holy church \\\\vishj in her mercy, to haye thpsa", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0390.jp2"}, "391": {"fulltext": "INQUISITION OP GO A, 381\\nsouls back again, that she might allow them a little\\nfurther probation V The inquisitor answered no-\\nthing, but beckoned me to go with him to a door at\\none end of the hall. By this door he conducted me\\nto some small rooms, and thence to the spacious\\napartments of the chief inquisitor. Having surveyed\\nthese, he brought me back again to the great hall;\\nand I thought he seemed now desirous that I should\\ndepart. Now father, said I, 4ead me to the dun-\\ngeons below, I want to see the captives. No, said\\nhe, that cannot be. I now began to suspect that it\\nhad been in the mind of the Inquisitor, from the be-\\nginning, to show me only a certain part of the inqui-\\nsition, in the hope of satisfying my inquiries in a\\ngeneral way. I urged him with earnestness, but he\\nsteadily resisted, and seemed to be offended, or rather\\nagitated, by my importunity. I intimated to him\\nplainly, that the only way to do justice to his own\\nassertions and arguments, regarding the present state\\nof the Inquisition, was to show me the prisons and\\ncaptives. I should then describe only what I saw\\nbut now the subject was left in awful obscurity.\\n*Lead me down, said I, to the inner building, and\\nlet me pass through the two hundred dungeons, ten\\nfeet square, described by your former captives. Let\\nme count the number of your present captives, and\\nconverse with them. I want to see if there are any\\nsubjects of the British government, to whom we owe\\nprotection. I want to ask how long they have been\\nhere, how long it is since they beheld the light of the\\nsun, and whether they ever expect to see it again.\\nShow me the chamber of Torture and declare what\\nmodes of execution or of punishment, are now\\npractised within the walls of the Inquisition, in lieu\\nof the public Auto da Fe. If, after all that has\\npassed. Father, you resist this reasonable request, I\\nsUail be justified in believing that you are afraid of\\n42*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0391.jp2"}, "392": {"fulltext": "S82 INQUISITION OP GOA.\\nexposing the real state of the Inquisition in India.\\nTo these observations the inquisitor made no reply;\\nbut seemed impatient that I should withdraw. My\\ngood Father/ said I, I am about to take my leave\\nof you, and thank you for your hospitable attentions,\\n(it had been before understood that I should take\\nmy final leave at the door of the Inquisition, after\\nhaving seen the interior,) and I wish always to pre-\\nserve on my mind a favorable sentiment of your\\nkindness and candor. You cannot, you say, show\\nme the captives and the dungeons be pleased then\\nmerely to answer this question, for I shall believe\\nyour word: How many prisoners are there now\\nbelow, in the cells of the Inquisition? The inqui-\\nsitor replied, That is a question which I cannot\\nanswer. n his pronouncing these words, I re-\\ntired hastily towards the door, and wished him\\nfarewell. We shook hands with as much cordiality\\nas we could at the moment assume and both of us,\\nI believe, were sorry that our parting took place with\\na clouded countenance.\\nFrom the Inquisition I went to the place of burn-\\ning in the Campo Santo Lazaro, on the river side,\\nwhere the victims were brought to the stake at the\\nAuto da Fe. It is close to the palace, that the Vice-\\nroy and his court may witness the execution for it\\nhas ever been the policy of the inquisition to make\\nthese spiritual executions appear to be the executions\\nof the state. An old priest accompanied me, who\\npointed out the place, and described the scene. As\\nI passed over this melancholy plain, I thought of the\\ndifference between the pure and benign doctrine,\\nwhich was first preached to India in Apostolic age,\\nand that bloody code, which after a long night of\\ndarkness, was announced to it under the same name\\nAnd I pondered on the mysterious dispensation,\\nwhich permitted the ministers of the inquisition, with", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0392.jp2"}, "393": {"fulltext": "INQUISITION OF GOA. 3S3\\ntheir racks and flames, to visit these lands, before\\nthe heralds of the Gospel of Peace. But the most\\npainful reflection was, that this tribunal should yet\\nexist, unawed by the vicinity of British humanity\\nand dominion. I was not satisfied with what I had\\nseen or said at the Inquisition, and I determined to\\ngo back again. The inquisitors were now sitting on\\nthe tribunal, and I had some excuse for returning;\\nfor I was to receive from the chief inquisitor a letter\\nwhich he said he would give me, before I left the\\nplace, for the British Resident in Travancore, being\\nan answer to a letter from that officer.\\nWhen I arrived at the Inquisition, and had as-\\ncended the outer stairs, the door-keepers surveyed me\\ndoubtingly, bat suffered me to pass, supposing that I\\nhad returned by permission and appointment of the\\ninquisitor. I entered the great hall, and went up di-\\nrectly towards the tribunal of the Inquisition^ de-\\nscribed by Dell on, in which is the lofty crucifix. I sat\\ndown on a form and wrote some notes and then de-\\nsired one of the attendants to carry in my name to the\\ninquisitor. As I walked up the hall, I saw a poor wo-\\nman sitting by herself, on a bench by the wall, appa-\\nrently in a disconsolate state of mind. She clasped\\nher hands as I passed, and gave me a look expressive\\nof her distress. This sight chilled my spirits. The\\nfamiliars told me she was waiting there to be called\\nup before the tribunal of the Inquisition. While I\\nwas asking questions concerning her crime, the\\nsecond inquisitor came out in evident trepidation,\\nand was about to complain of the intrusion, when I\\ninformed him that I had come back for^the letter from\\nthe chief inquisitor. He said it should be sent after me\\nto Goa; and he conducted me with a quick step\\ntowards the door. As we passed the poor woman, I\\npointed to her, and said, with some em.phasis, ^Be-\\nhold, Father, another victim of the holy Inquisition I", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0393.jp2"}, "394": {"fulltext": "3S4 INQUISITION or GOA.\\nHis answered nothing. When we arrived at the\\nhead of the great stair, he bowed, and I took my last\\nleave of Josephus a Doloribus, without uttering a\\nword.\\nNote. The Inquistion of Goa was abolished in the\\nmonth of October, 1812.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0394.jp2"}, "395": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0395.jp2"}, "396": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0396.jp2"}, "397": {"fulltext": "THE\\nINaUlSlTIOX AT McVCERATA.\\nIN ITALY.\\nNarrative of Mr. Bower who gives an account of\\nthis Court of Inquisition, and of secrets hitherto\\niinkiiGwn, relative to their proceedings agaiJist\\nheretics.\\n[Meth. Mag. 3d Vol.]\\nI never (says Mr. Bower,) pretended that it v/as\\nfor the sake of religion alone, that I left Italy; but\\non the contrary, have often declared, as ail my\\nfriends can attest, that, had I never belonged to the\\nInquisition, I should have gone on, as most Roman\\nCatholics do. without ever questioning the truth of\\nthe religion I was brought up in, or thinking of any\\nother. But the unheard of cruelties of that helhsh\\ntribunal shocked me beyond all expression, and\\nrendered me, as I was obliged, by my offi.ce of Coun-\\nsellor, to be accessary to them, one of the most unhappy\\nmen upon earth. I therefore began to think of resign-\\ning my office; but as I had on several occasions, betray-\\ned some weakness, as they termed it, that is, some com-\\npassion and humanity, and had upon that accoimt\\nbeen reprimanded by the Inquisitor, I was well\\napprized, that my resignation would be ascribed by\\nhim to my disapproving the proceedings of the holy\\ntribunal. And indeed, to nothing else could he have\\nascribed it, as a place at that board was a sure way\\nto preferment, and attended with great privileges,\\nand a considerable salary. Being, therefore, sensible\\nhow dangerous a thing it would be to give the least\\ngrotind to any suspicion of that nature, and no longer", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0397.jp2"}, "398": {"fulltext": "3SS INQUISITION AT MACE RATA.\\nable to bear the sight of the many barbarities prac^\\ntised aUnost daily within those walls, nor the\\nreproaches of my conscience in bein^^ acessary to\\nthem, I determined, after many restless nights, and\\nmuch deliberation with myself, to withdraw at the\\nsame time from the Inquisitor, and from Italy. In\\nthis mind, and in the most unhappy and tormenting\\nsituation that can possibly be imagined, I continued\\nnear a twelvemonth, not able to prevail upon myself\\nto execute the resolution I had taken, on account of\\nthe many dangers which I foresaw would inevitably\\nattend it, and the dreadful consequences of my failing\\nin the attempt. But, being in the mean time, order-\\ned by the Inquisitor to apprehend a person, with\\nwhom I lived in the greatest intimacy and friendship,\\nthe part I was obliged to act on that occasion, left\\nso deep an impression in my mind as soon prevailed\\nover all my fears, and made me determine to put\\ninto execution, at all events, and without further\\ndelay, the design I had formed. Of that remarkable\\ntransduction, therefore, I shall give here a particular\\naccount, the rather as it will show in a very strong\\nlight, the nature of the proceedings in that horrid\\ncourt.\\nThe person whom the inquisitor appointed me to\\napprehend, was Count Vicenzo della Torre, descen-\\nded from an illustrious family in Germany, and\\npossessed of a very considerable estate in the terri-\\ntory of Macerata. He was one of my very particu-\\nlar friends, and had lately married the daughter of\\nSignior Constantini, of Fermo, a lady no less famous\\nfor her good sense than her beauty. With her\\nfamily too, I had contracted an intimate acquaintance,\\nwhile Professor of Rhetoric in Fermo, and had often\\nattended the Count during his courtship, from Mace-\\nrata to Fermo, but fifteen miles distant. I therefore\\nlived with both in the greatest friendship and inti-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0398.jp2"}, "399": {"fulltext": "INQUISITION AT MACERATA. 389\\nmacy; and the count was the only person that lived\\nwith me, after I was made Comisellor of the Inquisi-\\ntion, upon the same free footing as he had done till\\nthat time: my other friends being grown shy of me,\\nand giving me plainly to understand, that they no\\nlonger cared for my company.\\nAs this unhappy young gentleman was one day\\nwalking with another, he met two Capuchin friars;\\nand turning to his companion, when they were\\npissed, What fools/ said he, are these, to think they\\nshall gain heaven by wearing sackcloth and going\\nbare-foot Fools indeed, if they think so, or that there\\nis any merit in tormenting one s self; they might as\\nwell live as we do, and they would get to heaven\\nquite as soon. Who informed against him, whether\\nthe friars, his companion, or somebody else, I knew\\nnot; for the Inquisitors never tell the names of the\\ninformers to the Counsellors, nor the names of the\\nwitnesses, lest they should except against them. It\\nis to be observed, that all who hear any proposition,\\nthat appears to them repugnant to, or inconsistent\\nwith the doctrine of the holy mother church, is bound\\nto reveal it to the Inquisitor, and likewise to discover\\nthe person by whom it was uttered and, in this\\naffair, no regard is to be had to any ties, however\\nsacred the brother being bound to accuse the brother,\\nthe father to accuse the son, the son the father, the\\nwife her husband, and the husband his wife and all\\nbound on pain of eternal damnation, and of being\\ndeemed and treated as accomplices, if they do not\\ndenounce in a certain time; and no confessor can\\nabsolve a person Avho has heard any thing said, in\\njest or in. earnest, against the belief or practice of the\\nchurch, till that person has informed the Inquisitor\\nof it, and given him all the intelligence he can con-\\ncerning the person by whom it was said.\\nWhoever it was that informed against my un-\\n43", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0399.jp2"}, "400": {"fulltext": "390\\nINQUISITION AT MACERATA.\\nhappy friend, whether the friars, his companion, OT\\nsomebody else wha might have overheard him, the\\nInquisitor acquainted the board one night (for to be\\nless observed, they commonly meet, out of Rome, in\\nthe night) that the abovementioned propositions had\\nbeen advanced gravely, at the sight of two poor\\nCapuchins^: that the evidence was unexceptionable\\nand that they were therefore met to determine the\\nquality of the proposition, and proceed against the\\ndelinquent agreeably to that determination. There\\nare in each Inquisition twelve counsellors, viz. four\\nDivines, four Canonists, and four Civilians. It is\\nchiefly the province of the divines to determine the\\nquality of the proposition, viz. Whether it is hereti-\\ncal, or only savors of heresy; whether it is blas-\\nphemous and injurious to God and his saints, or\\nonly erroneous, rash, schismatical, or offensive to\\npious ears.\\nThat part of the proposition, Fools, if they think\\nthat there is any merit in tormenting one s self, was\\njudged and declared heretical, as openly contradict-\\ning the doctrine and practice of holy mother church,\\nrecommending austerities as highly meritorious.\\nThe inquisitor observed, on this occasion, that by\\nthe proposition, Fools, indeed, c. were taxing\\nwith folly not only the holy fathers, who had all to\\na man practised great austerities, but St. Paul him-\\nself, who chastised his body, that is, whipped him-\\nself, as the inquisitor understood it, adding that the\\npractice of whipping one s self, so much recommended\\nby all the founders of religious orders, was borrowed\\nof the great apostle of the gentiles.\\nThe proposition being declared heretical, it was\\nimanimously agreed by the b oar ct, that the person\\nwho had uttered it, should be apprehended and pro-\\nceeded against agreeably to the laws of the Inquisi-\\ntion. And now the person was named for till it", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0400.jp2"}, "401": {"fulltext": "INQUISITION AT MACERATA. 391\\nis determined whether the accused person should or\\nshould not be apprehended, his name is kept con-\\ncealed from the counsellors, lest they should be\\nbiased, says the directory, in his favor, or against\\niiim. For, in many instances, they keep up to an\\nappearance of justice and equity, at the same time\\nthat, in truth, they act in direct opposition to all the\\nknown laws of justice and equity. No words can\\nexpress the concern and astonishment it gave me to\\nhear, on such an occasion, the name of a friend for\\nwhom I had the greatest esteem and regard. The in-\\nquisitor was apprized of it; and, to give mean oppor-\\ntunity of practising what he had so often recom-\\nmended to me, viz. of conquering nature with the\\nassistance of grac^, he appointed me to apprehend\\nthe criminal, as he styled him, and to lodge him safe,\\nbefore day-light, in the prison of the holy Inquisition.\\nI oifered to excuse myself, but with the greatest\\nsubmission, from being any ways concerned in the\\nexecution of that order an order, I said, which I\\nentirely approved of, and only wished it might be\\n|)ut in execution by some other person; for your\\nlordship knows, I said, the connexion. But the\\nInquisitor shocked at the word, What? said he,\\nwith a stern look and angry tone of voice, talk of\\nconnexions where the faith is concerned? there is\\nyour guard, (pointing to the Sbirri or baliffs, in\\nwaiting,) let the criminal be secured in St. Luke s\\ncell (one of the worst) before three in the morning.\\nHe then withdrew with the rest of the counsellors,\\nand as he passed me, ^Thus, he said, nature is\\nconquered.* I had betrayed some weakness, or sense\\nof humanity, not long before, in fainting away while\\nI attended the torture of one who was racked with\\nthe utmost barbarity; and I had, on that occasion,\\nbeen reprimanded by the Inquisitor for suffering\\nnature to get the better of grace; it being an inex-", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0401.jp2"}, "402": {"fulltext": "392 INQUISITION AT MACEKATA.\\ncusable weakness, as he observed, to be any way\\naffected with the suffering of the body, howevej\\ngreat, when afflicted, as they ever are in the Holy\\nInquisition, for the good of the soul. And it was, I\\npresume, to make trial of the effect this reprimand\\nhad upon me, that the execution of this cruel order\\nwas committed to me. As I could by no possible\\nmeans decline it, I summoned all my resolution, aftei\\npassing an hour by myself, I may say in the agonies\\nof death, and set out a little after two in the morning,\\nfor my unhappy friend s house, attended by a notary\\nof the Inquisition, and six armed Sbirri.\\nWe arrived at the house by different wa37 s, and\\nknocking at the door, a maid-servant looked out of\\nthe window, and inquiring who knocked, was ans-\\nwered the Holy Inquisition, and at the same time,\\nordered to awake nobody, but to come down directly\\nand open the door, on pain of excommunication. At\\nthese words, the servant hastened down, half naked\\nas she was, and having with much ado, in her great\\nfright, at last opened the door, she conducted us, as\\nshe was ordered, pale and trembling, to her master s\\nbed-chamber. She often looked very earnestly at\\nme, as she knew me, and showed a great desire of\\nspeaking to me; but of her 1 durst take no kind of\\nnotice. I entered the bed-chamber with the notary,\\nfollowed by the Sbirri, when the lady awakening at\\nthe noise, and seeing the bed surrounded by armed\\nmen, screamed out aloud, and continued screaming,\\nas out of her senses, till one the Sbirri, provoked at\\nthe noise, gave her a blow on the forehead, that made\\nthe blood run down her face, and she swooned away.\\nI rebuked the fellow very severely, and ordered him\\nto be whipped as soon as I returned to the Inquisi-\\ntion.\\nIn the meantime the husband awakening, and\\nseeing me with my attendants, cried out in tbo", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0402.jp2"}, "403": {"fulltext": "INQUISITIOX AT MACERATA. 393\\nUtmost surprise, Mr. Bower V He said then no more\\nnor could I for some time, utter a single word; and it\\nwas with much ado that, in the end, I masteredmy grief\\nso far as to be able to let my unfortunate friend know\\nthat he was a prisoner of the Holy Inquisition. Of\\nthe Holy Inquisition he replied, alas what have I\\ndone My dear friend, be my friend now. He\\nsaid many affecting things; but as I knew it was not\\nin my power to befriend him, I had not the courage\\nto look him in the face, but turning my back to him,\\nwithdrew, while he dressed, to a corner of the room,\\nto give vent to my grief there. The notary stood\\nby him while he dressed, and as I observed, quite\\nunaffected. Indeed, to be void of all humanity, to\\nbe able to behold one s fellow-creatures groaning and\\nready to expire in the most exquisite torments cruelty\\ncan invent without be ng in the least affected with\\ntheir sufferings, is one of the chief qualifications of\\nan Inquisitor must strive to attain it. It often\\nhappens, at that infernal tribunal, that while an\\nunhappy, and probably an innocent person is crying\\nout in their presence on the rack, and begging by all\\nthat is sacred for one moment s relief, in a manner\\none would think no human heart could withstand; it\\noften happens, I say, that the Inquisitor and the rest\\nof that inhuman crew, quite unaffected with his\\ncomplaints, and deaf to his groans, to his tears and\\nentreaties, are entertaining one another with the\\nnews of the town; nay, sometimes they even insult,\\nwith unheard of barbarity, the unhappy wretches\\nin the height of their torment.\\nTo return to my unhappy prisoner; he was no\\nsooner dressed, than I ordered the Bargello, or head\\nof the Sbirri, to tie his hands with a cord behind his\\nback, as is practised on such occasions, without dis-\\ntinction of persons; no more regard being shown by\\nthe Inquisition to men of the first rank, when charged\\n43*", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0403.jp2"}, "404": {"fulltext": "394 INQUISITION AT MACERATA.\\nwith heresy, than to the meanest artificers. Heresy\\ndissolves all friendship so that I durst no longer\\nlook upon the man with whom I had lived in the\\ngreatest friendship and intimacy as my friend, or\\nshow him, on that account, the least regard or\\nindulgence.\\nAs we left the chamber, the countess, who had\\nbeen conveyed out of the room, met us, and^screaming\\nout m a most pitiful manner, upon seeing her hus-\\nband with his hands tied behind his back, like a thief\\nor robber, flew to embrace him, and hanging on his\\nneck, begged, with a flood of tears, we would be so\\nmerciful as to put an end to her life, that she miglit\\nhave the satisfaction, the only satisfaction she wished\\nfor in this world, of dying in the bosom of the man\\nwhom she had vowed never to part with. The\\ncount, overwhelmed with grief, did not utter a single\\nword. I could not find in my heart, nor was I in a\\ncondition to interpose; and indeed, a scene of greater\\ndistress was never beheld by human eyes. How-\\never, I gave signal to the notary to part them, which\\nhe did accordingly, quite unconcerned; but the\\ncountess fell into a swoon, and the count was, in the\\nmeantime, carried down stairs, and out of the house\\naipidst the loud lamentations and sighs of his ser-\\nvants, on all sides for he was a man remarkable for\\nthe sweetness of his temper, and his kindness to all\\nabout him.\\nBeing arrived at the Inquisition, I consigned my\\nprisoner into the hands of the goaler, a lay brother\\nof St. Dominic, who shut him up in the dungeon\\nmentioned above, and delivered the key Xo me. I\\nlay that night in the palace of the Inquisition, where\\nevery counsellor has a room, and returned next\\nmorning the key to the inquisitor, telling him that\\nhis order had been punctually complied with. The\\ninquisitor had been already informed of my whole", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0404.jp2"}, "405": {"fulltext": "INQUISITION AT MACERATA. 395\\nconduct by the notary; and therefore, upon my dehv-\\nering the key to him, You have acted (said he,) hke\\none who is desirous at least to overcome with the\\nassistance of grace, the incUnations of nature; that\\nis, like one who is desirous, with the assistance of\\ngrace, to metamorphose himself from a human crea-\\nture, into a brute or a devil.\\nIn the Inquisition, every prisoner is kept the first\\nweek of his imprisonment, in a dark narrow dungeon,\\nso low that he cannot stand upright in it, without\\nseeing any body but the jailer, who brings him,\\nevery other day, his portion of bread and water, the\\nonly food that is allowed him. This is done, they\\nsa3^, to tame him, and render him, thus weakened,\\nmore sensible of the torture, and less able to bear it.\\nAt the end of the w^eek, he is brought in the night\\nbefore the board to be examined and on that occa-\\nsion, my poor friend appeared so altered, in a week^s\\ntime that, had it not been for his dress, I should not\\nhave known him and indeed no wonder a change\\nof condition so sudden and unexpected; the un-\\nworthy and barbarous treatment he had already met\\nwith; the apprehension of what he might, and pro-\\nbably should suffer; and perhaps, more than any\\nthing else, the distressed and forlorn condition of his\\nonce happy wife, whom he tenderly loved, whose\\ncompany he had enjoyed only six months, could be\\nattended with no other effect. Being asked, accord-\\ning to custom, whether he had any enemies, and\\ndesired to name them; he answered, that he bore\\nenmity to no man, and hoped th:^t no man bore\\nenmity to him. For as, in the Inquisition, the person\\naccused is not told of the charge brought against\\nhim, nor of the person by whom it is brought the\\nInquisitor asks him whether he has any enemies,\\nand desires him to name them. If he names the\\ninformer, all further proceedings are stopped till the", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0405.jp2"}, "406": {"fulltext": "396 INQUISITION AT MACERATA.\\ninformer is examined anew; and if the information\\nis found to proceed from ill-will, and no collateral\\nproof can ^e produced, the prisoner is discharged.\\nOf this piece of justice they frequently boast, at the\\nsame time that they admit, both as informers and\\nwitnesses, persons of the most infamous characters,\\nand such as are excluded by all other courts. In the\\nnext place, the prisoner is ordered to swear that he\\nwill declare the truth, and conceal nothing from the\\nholy tribunal, concerning himself or others, that he\\nknows, and the holy tribunal is desirous to know.\\nHe is then interrogated for what crime he has been\\napprehended and imprisoned by the Holy Court of\\nthe Inquisition, of all courts the most equitable, the\\nmost cautious, the most merciful. To that interro-\\ngatory the count answered, with a faint and tremb-\\nling voice, that he was not concious to himself of any\\ncrime,, cognizable by that Holy Court, nor indeed by\\nany other; that he believed, and ever had believed\\nwhatever holy mother church believed, or required\\nhim to believe. He had, it seems, quite forgot what\\nhe had unthinkingly said at the sight of the two\\nfriars. The Inquisitor, therefore, finding he did not\\nremember, or would not own his crime, after many\\ndeceitful interrogatories, and promises which he\\nnever intended to fulfil, ordered him back to his\\ndungeon, and allowing him another week, as is\\ncustomary in such cases, to recollect himself, told\\nhim, that if he could not in that time prevail upon\\nhimself to declare the truth, agreeable to his oath,\\nmeans would be found of forcing it from him; and he\\nmust expect no mercy.\\nAt the end of the week he was brought again\\nbefore the infernal tribunal, and being asked the\\nsame questions, returned the same answers, adding,\\nthat if he had done or said any thing amiss, unwit-\\ntingly or ignorantly, he was ready to own it provided", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0406.jp2"}, "407": {"fulltext": "INQUISITION AT MACERATA. 397\\nthe least hint of it were given him by any there pre-\\nsent, which he entreated them most earnestly to do.\\nHe often looked at me, and seemed to expect, which\\ngave me such concern as no words can express, that\\nI should say something in his favor. Bat I was not\\nallov/ed to speak on this occasion, nor was any of\\nthe counsellors; and had Ibeen allowed to speak, I\\ndurst not have said any thing in his favor; the advo^\\ncate appointed by the inquisition, and commonly\\nstyled, The Devil s Advocate, being the only per-\\nson that is suffered to speak for the prisoner. I his\\nadvocate belongs to the Inquisition, receives a salary\\nof the Inquisition, and is bound by an oath to aban-\\ndon the defence of the prisoner if he undertakes it,\\nor not to undertake it, if he finds it cannot be defend-\\ned agreeably to the laws of the Holy Inquisition; so\\nthat the whole is mere sham and imposition. I have\\nheard this advocate, on other occasions, allege some-\\nthing in favor of the person accused; but on this oc-\\ncasion he declared that he had nothing to offer in\\ndefence of the criminal.\\nIn the Inquisition, the person accused is always\\nsupposed guilty, unless he has named the accuser\\namong his enemies: and he is put to the torture if\\nhe does not plead guilty, and own the crime that is\\nlaid to his charge, without being so much as told\\nwhat it is whereas, in all other courts, where\\ntortures are used, the charge is declared to the party\\naccused before he is tortured nor are they ever in-\\nflicted without a credible evidence brought of his\\nguilt. But in the inquisition, a man is frequently\\ntortured upon the deposition of a person whose evi-\\ndance would be admitted in no other court, and in\\nall cases without hearing his charge. As my unfor-\\ntimate friend continued to maintain his innocence,\\nnot recollecting what he had said, he was, agreeably\\nto the laws of the Inquisition, put to the torture.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0407.jp2"}, "408": {"fulltext": "S9S INQUISITION AT MACERATA.\\nHe had scarce borne it twenty minutes, crying out\\nthe whole time, Jesus Maria, when his voice failed\\nhim at once, and he fainted away. He was then\\nsupported, as he hung by his arms, by two of the\\nSbirri, whose province it is to manage the torture,\\ntill he returned to himself. He still continued to\\ndeclare that he could not recollect his having said or\\ndone any thing contrary to the Catholic faith, and\\nearnestly begged they would let him know with what\\nhe was charged, being ready to own it, if it was\\ntrue. The Inquisitor was then so gracious as to put\\nhim in mind of what he had said on seeing the two\\nCapuchins. The reason why they so long conceal\\nfrom the patry accused, the crime he is charged with\\nis, that if he should be conscious to himself of his\\nhaving ever said or done any thing contrary to the\\nfaith, which he is not charged with, he may discover\\nthat too, imagining it to be the very crime he is\\naccused of. After a short pause, the goor gentleman\\nowned that he had said something to that purpose\\nbut, as he had said it with no evil intention, he had\\nnever more thought of it from that time to the\\npresent. He added, but with so faint a voice as\\nscarce could be iieard, that for his rashness, he was\\nwilling to undergo what punishment soever the holy\\ntribunal should think fit to impose on him; and he\\nagain fainted away. Being eased for a while of his\\ntorment, and retiu*ned to himself, he was interrogated\\nby the promoter fiscal (whose business it is to accuse\\nand to proseciUe, as neither the informer nor the\\nwitnesses are ever to appear) concerning his inten-\\ntion. For, in the Inquisition, it is not enough for\\nthe party accused to confess the fact, he must like-\\nwise declare whether his intention was heretical or\\nnot and many, to redeem themselves from the tor-\\nments they can no longer endure, own their intention\\nwas heretical, though it really was not. My poor", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0408.jp2"}, "409": {"fulltext": "INQUISITION AT MACERATA. 399\\nfriend often told ns he was ready to say whatever\\nhe pleased; but, as he never directly acknowledged\\nhis intention to have been heretical, as is required\\nby the rules of that court, he was kept on the torture\\ntill, quite overcome with the violence of the anguish,\\nhe was ready to expire; and being then taken down\\nhe was carried quite senseless, beck to his dungeon\\nand there, on the third day, death pur. an end to his\\nsufferings. The inquisitor wrote a note to his\\nwidow, to desire her to pray for the soul of her late\\nhusband, and warn her not to complain of the holy\\ninquisition, as capable of any injustice or cruelty.\\nThe estate was confiscated to the inquisition, and a\\nsmall jointure allowed out of it to the widow. As\\nthey had only been married six months, and some\\npart of the fortune was not yet paid, the inquisitor\\nsent an order to the Constantini family, at Fermo, to\\npay to the holy office, and without delay, what they\\nowed to the late count della Torre. For the effects\\nof heretics are all ipso facto confiscated to the inqui-\\nsition, and confiscated from the very day, not of\\ntheir conviction, but of their crime; so that all dona-\\ntions made after that time are void and whatever\\nthey have given, is claimad by the inquisition, into\\nwhatsoever hands it mas have passed; even the\\nfortunes they have given to their daughters in mar-\\nriage, have been declared to belong to, and are\\nclaimed by the Inquisition; nor can it be doubted,\\nthat the desire of those confiscations is one great\\nof the injustice and cruelty of that court.\\nThe death of the unhappy count della Torre was\\nsoon publicly known but no man cared to speak of\\nit, not even his nearest relations, nor so much as to\\nmention his name, lest any thing should inadvertently\\nescape them that might be construed into a disappro-\\nbation of the proceedings of the most holy tribunal;\\nso great is the awe all men live in of that jealous and\\nmerciless court.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0409.jp2"}, "410": {"fulltext": "409 INQUISITION AT MAC ERATA.\\nThe other instance of the cruelty of the Inquisition,\\nrelated in the spurious account of my escape pub-\\nlished by Mr. Baron, happened some years before I\\nbelonged to the Inquisition; and I do not relate it as\\nhappening in my time, but only as happening in the\\nInquisition of ivlacerata. It is related at length in\\nthe annals of that Inquisition, and the substance of\\nthe relation is as follows: An order was sent from\\nthe high tribunal at Rome, to all the inquisitors\\nthroughout Italy, enjoining them to apprehend a\\nclergyman minutely described in that order. One\\nanswering the description in many particulars being\\ndiscovered in the diocese of Osimo, at a small dis-\\ntance from Macerata, and subject to that inquisition,\\nhe was there decoyed into the Inquisition, and by an\\norder from Rome, so racked as to loose the use of his\\nsenses. In the mean time the true person being\\napprehended, the unhappy wretch was dismissed by\\na second order from Rome; but he never recovered\\nthe use of his senses, nor was any care taken of him\\nby the Inquisition. Father Piazza, who was then\\nVicar at Osimo to Father Montecuccoli, Inquisitor\\nat Macerata, and died some years ago a good Pro-\\ntestant, at Cambridge, published an account of this\\naffair, that entirely agrees with the account I read of\\nit in the records of the Inquisition.\\nThe deep mipression that the death of my un-\\nhappy friend, the most barbarous and inhuman\\ntreatment he had met with, and the part I had been\\nobliged to act in so affecting a tragedy, made on my\\nmind, got at once the better of my fears; so that\\nforgetting in a manner the dangers I had till then so\\nmuch apprehended, I resolved, without further delay,\\nto put in execution the design I had formed of\\nquitting the Inquisition, and bidding forever adieu\\nto Italy.\\nTHE END.", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0410.jp2"}, "411": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0411.jp2"}, "412": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0412.jp2"}, "413": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0413.jp2"}, "414": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0414.jp2"}, "415": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0415.jp2"}, "416": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0416.jp2"}, "417": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0417.jp2"}, "418": {"fulltext": "Deacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: Jan. 2006\\nPreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n111 Thomson Park Dnve\\nCranberry Township, PA 16066\\n724) 779-21 11", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0418.jp2"}, "419": {"fulltext": "", "height": "3405", "width": "2084", "jp2-path": "antipoperyorhist00gavi_0419.jp2"}, "420": {"fulltext": "LIBRARY OF CONGRESS\\n0017319 1388\\ni\u00c2\u00bb tf\\nn\\n^-v\\n-*l^.:\\nN|", "height": "3585", "width": "2324", "jp2-path": "antipoperyorhist00gavi_0420.jp2"}}