when "enterprised reverently, discreetly, advisedly, soberly, and in the fear of God," a continual image and representation of things holy and Divine.

But it is the very character of the Faith, that, while it ennobles the use of God's permitted blessing, it points out to those who can receive it, a higher way, by foregoing them. Thus, it declares " every "creature of God is good, and nothing to be refused, "if it be received with thanksgiving," and it consecrates it to our use "by the word of God and by Prayer," yet it shows "a more excellent way" by fasting, which "He who seeth in secret, shall reward openly:" it teaches that "our lands are in our own power," yet it promises "manifold more to those "who forsake houses and lands for His Name's sake "and the Gospel's :" it teaches to "lie down in peace and sleep in Him, Who maketh us to dwell in

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safety," yet those who are able, it invites to be like their Lord, and "watch unto prayer," to "prevent the

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nights watches," or even to "spend the night in prayer to God:" it teaches to "use this world with" out abusing it," yet is St. Paul's example higher, who lived "crucified with his Saviour to the world and the world to him:" it sheds a grace and beauty around life's innocent enjoyments, and teaches us a Christian mirthfulness, yet it points, as the higher and nobler, to "take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake ',"

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in St. Paul's eight-fold “perils;” “in weariness and painfulness, in hunger and thirst, in cold and naked"ness1;" it invests with a sacred awe "magistrates and "those who are in authority," yet bids those "who "would be chief among" us, "to be as the servants " of all;" it sanctifies marriage, but it places above it those who forego wives for His sake.

But what has this, my Lord, in common with Rome and Romanism? The preference of celibacy, as the higher state, is Scriptural, and as being such, is Primitive. The corruption of Rome was not its preference, but its tyrannical and ensnaring and avaricious enforcement; it was in forcing (in the middle ages) the Clergy to separate from their wives, and, against the law of GOD, "putting those asunder, whom God had joined;" and this for her own aggrandizement, to make the Clergy more dependent upon herself; it was in conniving with the pride of parents, and entangling the reluctant daughters of the great with vows of celibacy, in order to obtain their dowry for her convents; it is in enforcing a rigid rule of singleness upon all her clergy, and drawing them into it before they know their own strength or weakness; it is in preferring the risk of their salvation to the risk of her own power, and casting them ruthlessly into temptation, without regard to the weak, rather than abandon a rule, which binds them all, though with an iron band, to herself. And thus that corrupt Church

1 2 Cor. xi. 26, 27.

has, in the minds of the undistinguishing, cast a reproach over that which Scripture points out as the more excellent, and tainted it with her pride, and avarice, and lust of power.

But why should men thus in their haste leap over to the contrary side, and exercise a tyranny over men's consciences in the opposite way? Why thus decry and revile as Popish what is Primitive? Why should not celibacy be used by those to whom it is given, to bind men's affections the more firmly to their LORD, instead of to Rome? Scripture says, "He that is "unmarried careth for the things that belong unto "the Lord, how he may please the Lord; but he "that is married careth for the things of the world, "how he may please his wife." Why then cut off the aspirings of those more ardent minds, who hope thus to wait upon their LORD without distraction? Why not be thankful for our own blessings, without grudging to those who have foregone them for their LORD's sake, the blessing annexed to self-denial, that they might "give themselves," the rather, " wholly to these things," and to the service of their Lord? Why not content ourselves to be among those who have

"Love's supporting force

To cheat the toil and cheer the way;"

1 Cor. vii. 32, 33.

without envying others

"in their lonely course,

(Lonely not forlorn 1.)"

Why, as Rome has tried, and in vain, to stretch out the limbs of her clergy to one uniform standard, should people among us use the other half of the ancient tyrant's cruelty, and setting up a lower standard, amputate all, which exceeds it? This forced mediocrity of attainment is unsafe as it is cruel; it provides no vent for those, who can find no rest in the ordinary and even paths of life; it drives such into Romanism, or makes them founders of fresh schisms among ourselves. A more generous course, which would have interposed, when necessary, the guidance of authority, and led but not inhibited, might have made Wesley and Whitfield useful members of the Church, instead of leaving them to plunge thousands into schism, and to train off into a delusive doctrine many of the best members of our Church. I am not advocating celibacy, my Lord, as the general rule of the Church, nor imposing upon others "a yoke, which I touch not with one of my fingers :" nor have any of us so done. But surely there is room for all; and while the peaceful duties of the countrypastor, can often be even better discharged, perhaps, by a married priest, "ruling well his own house,

2

1 Christian Year, Feast of St. John the Evangelist.

2 Marriage Service.

and having his children in subjection in all gravity"," a pattern of domestic charities, there are surely duties enough in the Church, where celibacy may have its proper place, and where there is much room for the exhibition of the sterner grace of self-denial, foregoing all the highest earthly joys, which cheer us on our pilgrimage, passing alone and isolated through the world, and visibly living only for his Master's work, and to gather in his Master's scattered sheep. If the degraded population of many of our great towns are to be recovered from the state of Heathenism in which they are sunk, it must be by such preaching of the cross, wherein it shall be forced upon man's dull senses, that they who preach it have forsaken all, to take it up, and bear it after their LORD. They must, like St. Paul, "bear about in their bodies the marks of the Lord Jesus," the prints of His nails, and the piercing of His side. The preacher of repentance did not go forth "in soft clothing," or "living delicately," or encompassed with the joys of life; and if we, as we much need, are to have men "in the spirit and power of Elias, before the great and terrible day of the Lord," the very circumstances of their lives must correspond with, and declare the earnestness of their message, and that they have left all to bear it. There is need and room for soldiers of all sorts in the Lord's "willing army;" why cut off any one kind? why require that

11 Tim. iii. 4