152

POPISH RITUALS-THE CONFESSIONAL.

None but those who have intermixed a great deal with Roman Catholics, and in countries, where the imposing services of the Roman Church are perfomed with theatrical attention to effect, can have any idea of the influence, which the Popish priesthood holds over weak understandings. Whatever can affect a lively imagination, a romantic turn of mind, a warm temperament, a nervous constitution, or a sensitive heart, is employed in the public rites, and in the secret practices of the clergy. There is nothing of simplicity in the character of the Romish religion: it is * all mysticism, symbol, and delusion. The avowal has been made by one of its most eloquent advocates. In the regions of the south, where the sky is bright, and nature bountiful, where the heart is warm, and the imagination active, external demonstrations have ever been employed to express feelings too big for utterance, and external shews introduced to convey impressions, and excite sentiments, grand and sublime beyond the reach of ordinary language "."

But such external shews and external demonstrations only serve to heat the fancy, and substitute a dangerous enthusiasm, in the place of that genuine and rational adoration, which, springing from the mind, can only perish with the mind. Confessions, breathed into the ear of an indulgent confessor, and secret inclinations confided to one, who

Eustace, Vol. II. p. 529.

• Read what Mr. White says, the author of Doblado's Letters, who was educated abroad, in a Roman Catholic college, and ordained a priest of the Roman Catholic church, but afterwards renounced the errors of Rome, and became a minister of the church of England.

"The necessity of confession, seen at a distance, is lighter than a feather in the balance of desire, while at a subsequent period it becomes a punishment on delicacy-an instrument to blunt the moral sense, by multiplying the subjects of remorse, and directing its greatest terrors against imaginary crimes. These evils affect nearly equally the two sexes; but there are some that fall peculiarly to the lot of the softer. Yet the remotest of all, at least as long as the inquisition shall exist, is the danger of direct seduction from the priest. The formidable

is expected to whisper assurances of absolution, but seldom produce amendment. It happens to me, at this moment, to know a young Roman Catholic female, whose mind is agonized by a sentiment of more than spiritual affection,

powers of that odious tribunal have been so skilfully arrayed against the abuse of sacramental trust, that few are found base and blind enough to make the confessional a direct instrument of debauch. The strictest delicacy however is, I believe, inadequate fully to oppose the demoralizing tendency of auricular confession. Without the slightest responsibility, and, not unfrequently, in the conscientious discharge of what he believes his duty, the confessor conveys to the female mind the first foul breath, which dims its virgin purity. He undoubtedly has a right to interrogate upon subjects, which are justly deemed awkward even ⚫ for maternal confidence; and it would require more than common simplicity to suppose, that a discretionary power of this nature, left in the hands of thousands, men beset with more than common temptations to abuse it, will generally be exercised with proper caution *."

It is notorious, and will be attested by all who have seen them, that the books of religious instruction, which are put into the hands of young Romanists, particularly those touching auricular confession, are indecent, gross, and filthy, beyond all conception.

* In corroboration of Mr. White's observations, the reader is referred to the following extract from the Constitutionnel, May 2, 1825.-" We have received a little book, printed at Lyons, with the approbation of the Vicar-General, and circulated by the missionaries. It is entitled, Examination of the Conscience. Rule of Life. Remedies against Sin. Abridgment of our Faith ;' and is distributed among the young people of both sexes at school. We have looked into this book, and found to our surprise, at the 9th page, appropriated to the 6th and 9th Commandments, obscene expressions, impure details, a complete exposé of the most monstrous combinations of licentiousness; in short, a treatise to teach debauchery and corruption; and this at a time when the Jesuits are making such an outcry about religion and morality. The reader may judge of its improper nature, when we say that it is so bad that we cannot, dare not copy it; and we are sure the Etoile and Drapeau Blanc dare not insert any portion of it in their pages, though it is approved by Vicars Generals, and circulated by the missionaries. The book has been printed at various places, and in a short time will be distributed through the whole of France, and our youth will be instructed by a book to which the cases of conscience of Dr. Sanchez were pure. In looking at this gross abuse, we must ask why the Procureurs du Roi, so sensible on other occasions, have no power when morality is thus outraged, and justice violated? Are they not fathers? Have they no daughters at boarding-schools? and are they contented with this mode of insinuating into their minds a knowledge of debauchery, and acquainting them with the nomenclature of a series of vices, of which, in ordinary circumstances, women remain ignorant their whole lives? Are these magistrates deaf to the wishes of fathers? and must parents not attempt to save the honour of their families, and the future honour of their country? Is there not a commission to examine books of devotion? Does not the ministry talk incessantly of morality, and has it not extended its cares to the purity of the Opera, and can it allow corruption to be in this manner carried into the heart of every family? Is it not time to overlook the Theatre, and examine what is taught at Church, to set Tartuffe at liberty, and put the Examen under restraint?" Note to Second Edition.

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ANECDOTE OF PIUS VI.

which she entertains for her confessor. What she calls his graceful performance of the sacerdotal functions, and his majestic appearance before the altar, clad in the splendid robes of his sacred office, compared with his mild and persuasive gentleness, when he assists her private devotions, have inspired this fatal passion; not because she is more susceptible than the rest of her sex, or that he takes undue advantage of her sensibility, but because the pomp and ceremonies of the Roman Church, and the relation between the priest, and the youthful members of a family, where he is venerated as a being of superior intelligence, are calculated to produce such impressions.

There is an anecdote told of Pope Braschi, who assumed the name of Pius the Sixth, which shews, that the Roman Catholic clergy set no little value upon the assistance, that may be derived from personal appearance. Upon an occasion when that pontiff was passing through a street of Rome, and was carried along in his papal chair, with a splendour suitable to his dignity, a voice was heard from one of the windows, which was crowded with admiring spectators. It was that of a young lady of rank. Quanto è bello— quanto è bello. How handsome he is, cried she, in a moment of enthusiasm. An old woman, in haste to correct any thing that might appear too profane in this exclamation, replied, with her hands joined, and her eyes lifted up to heaven, Tanto è bello, quanto è santo. He is holy as he is handsome. It is said, that such a compliment gave Pius the Sixth more secret satisfaction, than all the incense lavished upon him by the prelates at the altar, and all the genuflexions of the sacred college ".

Several English ladies have acknowledged, in my hearing, that they have more pleasure in attending the service of the Roman Church than their own, but pleasure surely is not the aim of any form of worship; if it be, I should conceive,

INFLUENCE OF POPISH SERVICES-DOMINICAN MONK. 155

that such an aim might be more certainly reached, with most people, by means of the ball-room or the theatre, than by any religious paraphernalia, however strongly such adjuncts might appeal to the senses. "The grand spectacle of an illuminated cathedral," and "the music of psalms tuned to the modulation of Greek chorusses," may be more pleasing to the fancy than the "dull services" of a parish church in England, or of a lowly temple at the foot of the Alps; but until the morals of the votaries, who kneel before the burning cross of St. Peter's, on the solemn vigil of the resurrection, are believed to be as pure as those of the peasantry of my own country, or of the Protestant inhabitants of the valleys of Piemont, I shall continue to feel persuaded, that simplicity of worship is the best promoter of active and efficient religion.

'I

All that I heard and saw gave me the gratifying assurance, that the Vaudois of the present day are not unworthy of the character, which was wrung, in times past, from some of their bitterest enemies, even when employed in endeavouring to detect a subject for criminal accusations. wish," said one of these inquisitors, in a moment of remorse, for having been instrumental in persecuting the Waldenses of Frassiniere, when that valley was inhabited by the professors of the Protestant faith, "I wish that I were as good a Christian, as the worst of them!" This man was constrained, by the force of truth, to make such a report to Lewis the Twelfth of France, that he at once silenced the importunities of his advisers, exclaiming in a force of indignation, which put an end to their importunities," By the holy mother of God, these heretics, whom you urge me to destroy, are better men than you, or myself, or any of my subjects."

I allow," said a furious Dominican monk, whose zeal was not much less furious than that of the inhuman Dominic, the founder of his order, and the firebrand who kindled the flames of the inquisition, "I allow, in morals

156

MORALS OF THE VAUDOIS.

and life, they are good, true in words, and unanimous in brotherly love, but their faith is incorrigible and vile." The observation of the author from whom I have taken this anecdote is unanswerable; "How could the Romanist suppose that the faith of men could be bad, whose fruits were so excellent; could he shew such fruits in the Roman church in general at that time?"

When the Protestant Vaudois extended into the province of Saluzzo, or Marquisate of Saluches, then under the French sovereignty, the governor, Birague, received orders from his court, to commence an active search after all such as refused to attend the celebration of mass, and to put them to death. The governor communicated the orders to his council. A Roman Catholic archdeacon who was present, rose, and made the following bold and honest remonstrance, in favour of these proscribed victims. "Assuredly his majesty the King of France must have received some very false, and malicious information, concerning these poor people. We must delay the execution of his edict, until his majesty can be made acquainted with the real character of this portion of his Italian subjects, who are good and honourable men, well disposed, and faithful in his service, and live peaceably with their Roman Catholic neighbours." This manly and candid testimony, so honourable both to the Protestants and their amiable advocate, was the means of saving their lives, for that time at least. The murderous intention was at first suspended, and afterwards abandoned till another opportunity.

But a still more affecting proof of the high estimation, in which the moral character of the Vaudois was held, even by those who would have gladly seen their extermination, occurred at La Torre, about the year 1560. Emanuel Philibert, the reigning Duke of Savoy at that period, was favourably inclined towards his Protestant subjects, and,

9 Milner.