libacy; for although such men as Quesnel, Thomas a Kempis, and Fenelon, have appeared at distant intervals in that communion, as "lights shining in a dark place," yet much of the huge profligacy which formerly characterized the clergy of that order, may unquestionably be traced to their decrees," forbidding to marry."

With regard to Communications in general, which may be made for our paper, we think it proper to state once for all, that we do not hold ourselves responsible for the sentiments they may contain; nor will their insertion be construed into an approval of every thing which may be advanced in them. We wish to have our pages open to animated and improving discussion, which manifestly cannot take place, if nothing is to be inserted which does not admit of debate.

On the Ascendancy of the Clergy in

Society.

THE influence which the Clergy have exercised over the opinions and habits of mankind, has often excited the sneer of infidelity. The dominion of priestcraft, has been viewed with affected horror, and personified as a destructive demon, by the freethinker and the skeptic. Against this chimera, the arrows of wit and ridicule, and the powerful artillery of sarcastic literature, have combined their force. Yet have these weapons recoiled from the shield of truth, like the darts of the feeble Priam from the armour of his conqueror; or if they have ever inflicted a wonnd, as in the war of angels, "the ethereal substance has clos'd, not long divisible." Sophistry has been disconcerted by the fact, that the most blissful state of society exists, where the influence of a pious clergy is most deeply felt, and most extensively diffused. Even Malice has blushed, and Slander has been silenced, at perceiving this influence, like a tute

lary deity, entering the cottage, presiding over the fireside, mitigating the pangs of sickness, blessing the hoary head when it is found in the way of righteousness, gliding into the infant bosom to implant the germ of goodness and of piety, and bending over the bed of death, to brighten the hope of the departing soul. Of invisible step and powerful agency is that spirit, which animates a faithful ambassador of God. In bearing to his brethren the glad tidings of the gospel, he seems to participate in the elevation of his theme; he becomes identified with the majesty of his of fice, as the Jewish Lawgiver bore from the awful mount, emanations of the glory of the Eternal.

This ascendancy of the messenger of salvation, ought not to be diminished, while it is sacredly devoted to the interests of religion; while, as in the case of good king Josiah, it sanctifies its royalty to build the temple of Zion, and destroy the strong holds of idolatry. Power of this nature can never be dangerous, when it springs from good will to man; when tempered by a holy humility, an evangelical piety; guided in its exercise by a knowledge of human nature, and arrayed in the panoply of science. The laity, so far from dreading clerical influence, should strive to fix it on a more durable ba sis, by promoting that ease of situation which gives an exemption from the cares of life, and the means of acquiring knowledge. A more than nominal acquaintance with science is necessary for him, who is expected sometimes to contend with "principalities and powers," and to give to the cunning disputants of a misguided philosophy, "a reason for the hope that is in him." A spiritual guide should neither be perplexed for his subsistence, nor immersed in the dangers of ostentatious prosperity. Earthly cares of any description, are unfavourable to the successful performance of his duty; and whether

they be the cares of abundance, or of poverty, will make but little difference in his last account. The minute and multiplied labours of providing for a family, are continued draw backs from parochial usefulness and influence. If discharged, they interfere with ministerial duties; if neglected, they assume the character of sins. They make such exactions from the teacher of heavenly things, that when he ought to be labouring for the souls committed to his charge, or studying to attain that standard of sublime devotion which he recommends to their adoption, he is merely devising means how to furnish his table, and provide raiment for his household. These petty and unceasing details are as a yoke upon the aspiring intellect; and with their levelling principle, make "him weak as another man," who should be strong to bear the armour of Jehovah. Why then will the true servant of Jesus Christ, who values his time, his talents, and his influence, only as they subserve the interests of his Master; why will he devote half of them, perhaps more than half, to the world, and be content with an amphibious Christianity? What is justifiable in other men, may not be expedient for him who approaches the altar, and enters the most holy place. Thus it was considered by the Church of Rome; when, in ancient times, she proposed celibacy to her ecclesiastieal orders. To promote their ascendancy over the laity, was the object of this injunction; and notwithstanding the opposition it encountered from the inclinations and passions of men, a conviction that it would be a strong engine to advance the power and dignity of the Church, caused it finally to prevail. It was originally proposed in the Council of Nice; and about the year 300, was public ly enjoined by the 33d canon of the Council of Elvira. Still, it did not gain the general observance of the clergy, though Pope Syricius, nearly VOL. I. No. I.

a century after, issued a decree to confirm it. Leo the First, ever studious to advance ecclesiastical influence, endeavoured to enforce celibacy as its coadjutor. Gregory the Great, who understood the theory of the power of the clergy, and was anxious to give them "the means of promoting with unceasing industry the grandeur of their own order, brought them to admit the celibate as a law, in the year 591. In GreatBritain, the partial celibacy of priests, commenced about the 6th century, at the period of the arrival of St. Austin. Four hundred years after, it became more widely extended, during the reign of Edred, principally through the influence of the Benedictines, who were introduced into that country by Dunstan. It was promulgated as a law in the seventh year of Henry I. by a Synod, held at the instigation of Pope Pascal II. Whereever this system prevailed, by separating the clergy as a distinct body, it held them up to observation, and opened a wider and higher sphere for the exercise of their knowledge, and the display of their talents. Sometimes, it is true, by dissolute ecclesiastics, it was rendered the organ of corruption and guilt. But men of pure minds and renovated spirits, acquired by it an abstraction from sense, an intellectual dignity; and received from their adherents, a sacredness of homage approaching to adoration. Like a candle, lighted and placed in a fair golden candlestick, they "enlightened all that were in the house." The light was "hidden neither under a bushel, nor beneath a bed;" no cares circumscribed its radiance, no voluptuousness sullied its brightness, or prevented its "shining more and more, unto the perfect day." If then celibacy offer any advantages for the acquisition of literature or the duties of devotion, why should not these advantages be secured by the minister of religion? While he continually reminds others

that "this life is short," will he value its fleeting gratifications above the power of discharging its duties with superior zeal, above the hope of rendering an account of his stewardship with superior joy?

I am aware that this suggestion will be censured as unreasonable and enthusiastic; for whatever opposes the general customs of society, must of necessity be unpopular. Matrimony is undoubtedly both the destiny and the privilege of man; yet by its monopoly of thoughts and affections, it may sometimes fetter the liberty of a spirit, whose soaring might shed purer light upon those whom it is bound to lead in the way of salvation. But must we not take human nature as we find it? Yes, surely; and for the multitude, this is not intended. But among those who guide the multitude in "things pertaining to God," there may possibly be a few clear minds, who perceive that by undivided attention to any important object, they can better understand and promote it; a few sincere souls, who may be willing to devote their energies exclusively, instead of nominally, to a cause divine; a few refined spirits, who before their youthful attachments are pinioned to the earth, may turn their ardour into a purer channel, that they may better serve the cause of heaven on earth, and better fit themselves on earth for heaven. If there be any minds who perceive in this system, only an unreasonable sacrifice of innocent desires, or a cloak for secret vice, to them it might indeed be evil. The history of the monasteries and inquisitions of Europe, furnish evidence that this system may be a source of misery, and a curtain to guilt. But among the clergy of the Church of Rome, many illustrious examples may be found of those who have obeyed her injunction with resolute piety. These have moved in the sphere of active goodness like angels, and shone in the canopy of vir

tue as "stars of the first magnitude." Would the amiable, the exalted Fe nelon, have been more pure in his conversation, more disinterested in his charities, more unwearied in his ministerial labours, more distinguished by his literary performances, more fervent in his religious aspirations, if he had fettered his mind with the perplexities of domestic life, and entombed his affections and devotional feelings in earthly cares? Would the Chief of the Apostles, who, for the cause of Christ, counted all afflic tions light, all temptations joy, have found his zeal heightened by grovelling anxieties? Would he, were ce libacy a state only of causeless privation or fallacious penance, have expressed the wish, that in this respect, "all men were even, as he himself?"" Would he, without conviction of the truth that celibacy were favourable to devotion, have drawn the parallel, "the unmarried careth for the things of the Lord; the married careth for the things of the world." And if the inference drawn from this strong antithesis, were hostile to the welfare of of his fellow-labourers, would he have dared to fortify it by the solemn assertion," I think that I have the Spirit of God?"

Let it be remembered how few sacrifices are required of modern christians, and how seldom they are called on to test the validity of their faith, by imitating the patience, the self-denial, and the fortitude of the primitive believers. We offer to God that which costs us nothing. Is there any spirit, as yet uncontaminated by the world, which in devoting itself to the ministry, would bring, as an oblation, a lamb without a blemish? Is there any youth, who, in lighting his lamp for the sanctuary, would desire that it might glow with a pure flame? Let him then extinguish those extraneous fires that consume the dedicated oil. Let him enkindle in his censer the perfume of pleasures resigned for the sake of the gospel, and

see if the seraphic incense ascendeth not upward.

Let him mark out for himself a sphere of usefulness as extensive as he may; an elevation of literature as lofty as he will, and what shall prevent his attaining them; what can limit the flight of an unchained spirit? Let him consider himself as on an angel's mission, and, like the angels,neither marry, nor be given in marriage." Let him sacrifice those inclinations which in the children of the world are innocent, that he may be as a Nazarene, faithful to his consecrating vow. Let him rise with a godlike temperance above all the allurements of sense, and see if, like the captive children who refused the dainties of the Babylonish tables, his wisdom does not render him revered on earth, and beloved in heaven. While he lays this offering on the altar in the purity of his heart; while he pronounces with elevated devotion the vow, "Lo! I come to do thy will!" will not a brighter smile of acceptance dignify the servant, who could thus deny himself for the sake of his Master; thus aspire to a devotion, whose sublimity the world accounts as madness.

LAICUS.

Remarks on silent Worship.

From the London Review.

DEVOTION, considered simply in Itself, is an intercourse between God and us; between the supreme, selfexistent, inconceivable Spirit, with which, for awful reasons, he has animated a portion of matter upon earth, which we call man. It is a silent act, in which the soul divests itself of outward things, flies into heaven, and pours forth all its wants, wishes, hopes, fears, guilt or pleasure, into the bosom of an Almighty friend. Though this devotion, in its first stages, may be a wearisome or insipid exercise, yet this arises merely from the depravity of nature, and of our passions. A little habit will over

come this reluctance. When you have fairly entered upon your journey, the ways of this wisdom will be ways of pleasantness, and all its paths are peace. True devotion doubtless requires a considerable degree of abstraction from the world. Hence modern Christians treat it as a vision

hence many modern writers have little of its unction; but it glows in the Scriptures-it warms us in the Fathers-it burned in an Austin, and many others of the persecuted martyrs, who now are with God. That we hear little of it, is not wonderful. It makes no noise in the circle of the learned, or of the elegant. Under a heap of worldly care, we smother the lovely infant, and will not let it breathe; vanity, ambition, pleasure, avarice, quench the celestial fire, and these, alas! are too much the god of mortals! Ever since the world began, writers have been amusing us only with the shadows of this piety, instead of giving us its soul and substance. Superstition has placed it in opinions, ceremonies, austerities, pilgrimages, an august temple or splendid imagery, which have little connection with sentiment or spirit. Enthusiasm has swelled with unnatural conceptions, and obtruded a spurious offspring on the world, instead of this engaging child of reason and truth; whilst the lukewarm have rested in a few outward duties which have had no vigour; and, as they spring not from the heart, never entered the temple of the Most High.

Real piety is of a very different and of a much more animated nature

it looks up to God-sees, hears, feels him in every event-in every vicissitude-in all places-in all seasons, and upon all occasions. It is theory, verified by experience: it is faith, substantiated by mental enjoy. ment: it is heaven, transplanted into the human bosom: it is the radiance of the divinity, warming and encircling man it is a spiritual sense, gratified by spiritual sensations; without this,