“Every Man is a Man, and Monks above all others.” He might at least have said, “Every Man is a Man, and Monks as well as others;” and to this have added, that their virtue, especially that of Confessors, is exposed to dangers of a peculiar kind. In fact, the obligation which those who perform that office are under, to hear, with seeming indifference, the long confessions of Women of every age, who frequently enter into numerous particulars concerning the sins which they have either committed, or had distant wishes to commit, is no very easy talk for Men who, as hath just now been observed, are after all nothing but Men; and they are, under such circumstances, frequently agitated by thoughts not very consonant with the apparent gravity and sanctity of their looks. Nay, raising such thoughts in them, and in general creating sentiments of love in their Confessors, are designs which numbers of female penitents, who at no time entirely cease being actuated by womanish views, expressly entertain, notwithstanding the apparent ingenuity of their confessions, and in which they but too often succeed, to their own, and their frail Confessors, cost. Thus, it appears from Miss Cadiere’s declarations, that she had of herself aimed at making the conquest of Father Girard, though a Man past fifty years of age, being induced to it, by his great reputation both as a Preacher and a Man of parts; and she expressly confessed that she had for a long while been making interest to be admitted into the number of his penitents.
Indeed, these dangers to which Confessors are exposed from their continual and confidential intercourse with the Sex, (for, to the praise of Women be it spoken, they are infinitely more exact than Men in making their confessions) are much taken notice of in the books in which directions are given to such Priests as are designed for that employment; and they are warned against nothing so much as an inclination to hear preferably the confessions of the other Sex.——St. Charles Borrommee, as I have read in one of those books, prescribed to Confessors to have all the doors wide open, when they heard the confession of a Woman; and he had supplied them with a set of passages from Psalms, such as, Cor mundum crea in me Domine, and the like, which he advised them to have pasted on some conspicuous place within their sight, and which were to serve them as ejaculatory exclamations by which to vent the wicked thoughts with which they might feel themselves agitated, and as kinds of Abracadabras, or Retrò Satanas, to apply to, whenever they should find themselves on the point of being overcome by some too sudden temptation.
Numbers of Confessors however, whether it was that they had forgotten to supply themselves with the passages recommended by St. Charles Borrommee, or that those passages really proved ineffectual in those instants in which they were intended to be useful, have, at different times, formed serious designs upon the chastity of their penitents; and the singular situation in which they were placed, both with respect to the Public, and to their penitents themselves, with whom, changing the grave supercilious Confessor into the wanton lover, was no easy transition, have led them to use expedients of rather singular kinds, to attain their ends. Some, like Robert d’Arbrissel, (and the same has been said of Adhelm, an English Saint who lived before the Conquest) have induced young Women to lie with them in the same beds, giving them to understand, that, if they could prove superior to every temptation, and rise from bed as they went to it, it would be in the highest degree meritorious. Others, Menas for instance, a Spanish Monk whose case was quoted in the proceedings against Father Girard, persuaded young Women to live with him in a kind of holy conjugal union, which he described to them, but which did not however end, at last, in that intellectual manner which the Father had promised. Others have persuaded Women that the works of matrimony were no less liable to pay tithes than the fruits of the earth, and have received these tithes accordingly. This scheme was, it is said, contrived by the Fryars of a certain Convent in a small Town in Spain, and La Fontaine has made it the subject of one of his Tales, which is entitled The Cordeliers of Catalonia, in which he describes with much humour the great punctuality of the Ladies in that Town, in discharging their debts to the Fathers, and the vast business that was, in consequence, carried on in the Convent of the latter.
Lastly, other Confessors have had recourse to their power of flagellation, as an excellent expedient for preparing the success of their schemes, and preventing the first suspicions which their penitents might entertain of their views.
In order the better to remove the scruples which the modesty of these latter caused them at first to oppose, they used to represent to them, that our first Parents were naked in the garden of Eden; they moreover asked, whether people must not be naked, when they are christened; and shall not they likewise be so, on the day of Resurrection? Nay, others have made such a state of nakedness, on the part of their penitents, a matter of express duty, and have supported this doctrine, as the Author of the Apologie pour Hérodote relates, by quoting the passage of Jesus Christ, in which he says, Go, and shew thyself to the Priest.
However, instances of the wantonness of Priests like this latter, in which a serious use was made of passages from the Books on which Religion is grounded, in order to forward schemes of a guilty nature, certainly cannot, in whatever light the subject be considered, admit of any justification: though on the other hand, when the national calamities produced by sophisms of this kind and the arts of Men of the same cloth, are considered, one cannot help wishing that they had constantly employed both these sophisms and their artifices in pursuits like those above-mentioned, and that, ensnaring a few female penitents (who were not perhaps, after all, extremely unwilling to be ensnared) and serving flagellations, had been the worst excesses they ever had committed.
CHAP. XVII.
The Church at large also claims a power of publicly inflicting the discipline of flagellation. Instances of Kings and Princes who have submitted to it.
AS it was the constant practice of Priests and Confessors, to prescribe flagellation as a part of the satisfaction that was owing for committed sins, the opinion became at last to be established, that, receiving this kind of correction, was not only an useful, but even an indispensable act of submission: without it penitence was thought to be a body without a soul; nor could there be any such thing as true repentance. Hence the Church itself at large, became also in time to claim a power of imposing castigations of the kind we mention, upon naked sinners; and a flagellation publicly submitted to, has been made one of the essential ceremonies to be gone through, for obtaining the inestimable advantage of the repeal of a sentence of excommunication: the Roman Ritual expressly mentioning and requiring this test of the culprit’s contrition.