tion to adhere to the line of conduct, his principles of moral integrity pointed out to him. Thus ejected from the means of support in this country, he was induced to go to France, where he had an opportunity of comparing his prejudices against the Catholic religion, with its real doctrines and the lives of its professors. His misfortunes too working upon a mind naturally sincere and religious, had the effect of making him think seriously upon the great truths, so effectual in exciting a desire of happiness eternal. In France he became a Catholic, and meeting in Paris with his friend Cowley, with whom he had long maintained a close intimacy, he procured through him an introduction to the Queen Henrietta, the widow of Charles the First of England. Being strongly prepossessed in his favour, she gave him letters of recommendation to several distinguished personages in Italy, whither he meant to travel. Upon his arrival at Rome, he was enabled through these to procure the notice of many individuals of distinction, and he eventually became secretary to one of the Cardinals-with whom he lived in tranquil retirement from the turmoils of the world for some years. At the instance of his patron, who appreciated the spirit of religious devotion that characterized him, he was appointed a canon in the church of Loretto, whither he retired, and where at length he died of a fever in the year 1650. Of the latter part of his life little is known; he appears to have been deeply impressed with a contempt for worldly enjoyments, and anxious to secure, by retirement, the great object for which he had sacrificed the allurements of life. His friend Cowley, who became disgusted with the world, and who witnessed the contentedness and placid happiness of Crashaw, wished to attain them also by the same means, and withdrew himself from the bustle of the metropolis to spend his days in retirement in the country. Cowley, however, as appears from his Life by Dr. Johnson, still regretted the attractions of the "Great Babel," and finding nothing in retirement but restlessness of mind and discontent, he longed to mix again with

* From some accounts it appears that Crashaw was a Catholic before he left England, but we have no reason to believe that he publicly professed himself one in this country.

society, and to court the admiration and the company of those who were delighted with his wit, and his literary accomplishments.*

The conversion of Richard Crashaw to the Catholic faith has been attributed by his biographers, to the influence of a gloomy and bigoted disposition. His abilities as a preacher, however, had he possessed such a disposition, would have led him at a period when puritanical zeal was at its height, to have pursued a course in which it would have been gratified, and his temporal interests advanced. We can perceive, too, a consistency. in his conduct, from the knowledge of his veneration for some of the Saints, whom the Catholic Church honours; and his life after his conversion is no slight proof of the reality of his feelings which led him to seek in the religion of Christ, truth and justification.

That Crashaw possessed considerable literary attainments is acknowledged by all who have mentioned his name, and his amiable qualities, as well as his genius, ensured him the esteem and admiration of his cotemporaries. Besides his native tongue, he was well versed in the Hebrew, Greek, Latin, Italian and Spanish languages, and his knowledge of music and of painting was certainly not below mediocrity. Selden, the most distinguished literary character of his day, appears to have personally regarded him, and makes mention of him in his "Table Talk," in the article "Poetry." It is surely no mean recommendation of the scientific accomplishments of Crashaw, as his biographer, Mr. Hayley, observes, that he was "the companion of Selden, and the idol of Cowley."

Mr. Peregrine Phillips, who published a judicious selection from his works in 1775, has the following observation in the preface. "Crashaw was an object of resentment to the Protestants, for having changed his religion, in the puritanical times, from the Church of England to that of Rome. His book containing some Church services, and doctrinal per

* Cowley, in a preface to one of his productions, announced his intention of retiring to the American plantations and forsaking the world for ever;" he soon appears to have relinquished this idea, but under the influence of the same feeling he retired to Chertsey, in Surrey, from whence, in his letters to his friends, which are noticed in his life, he complained bitterly of the "irksomeness of solitude." He however continued at Chertsey till his death.

suasives to the Countess of Denbigh and others, was in great measure suppressed; and as he finished a short studious life, in the year 1650, the latter end of which was wholly devoted to solitude and religious offices in the Church of Loretto,

it

may not seem extraordinary, that no friend or relation should have attempted to rescue his name from oblivion.”—This insertion cannot be better concluded than by copying a remark made upon the poet by one of his cotemporaries, and which does justice to the religious turn of mind. that he exhibited. "Crashaw had too much religion to devote his whole strength to poetry, he trifled for amusement, but never wrote for fame." His earnestness and sincerity while a protestant, guided him eventually to the paths of truth,--and he thus verified the words of the Psalmist, "Initium sapientiæ timor Domini."

XXX

CATHOLIC MISSIONS.

LETTER OF FATHER BOUCHET,

(Concluded from p. 442.)

The fidelity with which these new Christians observe in their villages, all the exercises of piety which are practised in the principal churches of the Mission, contributes not a little to preserve them in this innocence. I will not enter into a detail of the exercises, which are practised every day in the place, where the Missionary resides. Besides, its being too long for this place, you must have learned it before from some of our letters, which have been collected together. I shall content myself with saying, that these exercises of piety are redoubled on Sundays and Festivals. The greatest part of the people spend nearly the whole day in prayer in the churches. Besides listening very attentively to the sermon of the Missionary, they answer with surprizing docility to the questions which the Catechists ask them upon the chief articles of faith. These articles are contained in the catechism which they all ought to know by heart; and it is to refresh their memory, that we repeat it so often. After leaving the church, those, who are at law, choose

four or five principal christians, and one of the Catechists to decide their differences. And they always abide by the decision, which is given.

The concourse of christians on these days is very great, many come a great way to assist at the celebration of our sacred mysteries. I have seen an old man of sixty, who never missed. He was neither stopped by the burning heats nor heavy rains, though his dwelling was above five leagues from the church.

In the other churches, where the Missionary cannot be present, they have the same prayers and the same instructions. The Catechist, or the oldest convert presides in these assemblies, and when the Missionary visits his churches, he has the consolation to find that the fervour of the faithful has not diminished in his absence.

But it is chiefly when we celebrate our principal festivals, that the piety of these fervent Neophytes appears most. However distant they may be from the church where the Missionary is, they leave the care of their houses to their neighbours, and set off to be there at the appointed time. They never return till they have finished their small stock of provisions, and some will remain eight days or more. The poor on these occasions find resource in the liberalities of the rich, and there are places where all who want may receive meat.

Besides the baptisms, which take place in the course of the year, we always have more solemn ones on these days. At Dour, I generally baptized two hundred and fifty or three hundred catechumens. In the Morava, the number has reached five hundred, and sometimes exceeded. I have spent at it all the day and a great part of the night, during which a number of torches were lighted. How soon you forget the fatigues of your mission on these happy occasions! and what pleasure you feel when your arm is so fatigued with performing the annointings and other ceremonies, that you have no longer strength to lift it up, but are obliged to get others to support it! How sweet it is to sink under such labour, and to retire loaded with the spoils of so many souls whom you have saved from hell. O, I assure you, my dear father, that to spend only

one single festival day like these, is more than sufficient reward for all the pains and sufferings I have undergone for so many years I have been here.

We are not less rewarded for our labours when we witness the virtue and fervour of our converts. When we have shewn them the folly of Paganism and the truths of Christianity, they are easily persuaded and become immoveable in the faith. It seldom happens that they have any doubts, and a confessor must be very cautious in questioning them upon that subject. For there are some who would be strangely scandalized, to think that any one converted, or brought up in the Christian religion, could doubt of any truth, which it proposes. If it ever happens in the time of persecution, that any of them seem to waver in the faith, it is only the effect of the fear, which they have of torments—their infidelity is only exterior, though not less criminal on that account.

It is to this lively faith I attribute a standing miracle, which always exists here in the facility with which Christians drive away devils. Many idolaters are tormented by the wicked spirit, from which they cannot get liberated without calling in the assistance of Christians. This I have seen continually in Morava, and at Dour there are constantly some catechumens, who come to be instructed in the mysteries of our faith in order to be delivered from the power of the demons, who torment them.*

I have no doubt but this power, which the christians have over devils, is part of their reward for their faith. They believe with simplicity, and God does not fail to communicate himself to the simple, while he rejects those proud spirits, who would subject their faith to their weak reason.

From this humble and obedient faith arises in the hearts of the converts an entire confidence in God. It is in their last sickness particularly and on their death bed, that they give

* Here I have omitted some reflections on this snbject, as foreign to the purpose for which I have translated this letter. If any one is curious he may find the subject treated here in the original, and at much greater length in other letters of the collections. If any one is sceptical, let him try to answer the facts and observations there brought forward. (Note of the translator.)