regular course of things, either from priests or people; and wherever the sacrifice of natural affections, or the disruption of natural ties is enjoined, the injunction which thus offers violence to our nature is opposed to the spirit of Christianity.

None of your writers, Sir, have treated the question of clerical celibacy with more dexterity than Dr. Lingard. Let us take the fair side, as he has represented it, and then examine how far his representations are warranted by experience. "If it be granted," says he,* "that the clerical functions are of high importance to the welfare of the state, it must also be acknowledged that in the discharge of these functions the unmarried possesses great and numerous advantages over the married clergyman. Unincumbered with the cares of a family, he may dedicate his whole attention to the spiritual improvement of his parishioners: free from all anxiety respecting the future establishment of his children, he may expend without scruple the superfluity of his revenue in relieving the distresses of the sick, the aged, and the unfortunate. Had Augustine and his associates been involved in the embarrassments

*Anglo-Saxon Church, 75-77.

of marriage, they would never have torn themselves from their homes and country, and have devoted the best portion of their lives to the conversion of distant and unknown barbarians. Had their successors seen themselves surrounded with numerous families, they would never have founded those charitable establishments, nor have erected those religious edifices that testify the use to which they devoted their riches, and still exist to reproach the parsimony of succeeding generations. But it is not from the impolicy of the institution that the Reformers attempted to justify the eagerness with which they emancipated themselves from the yoke. They contended that the law of clerical celibacy was unjust, because it deprived man of his natural rights, and exacted privations incompatible with his natural propensities. To this objection a rational answer was returned, that to accept the priestly character was a matter of election not of necessity; and that he who freely made it the object of his choice, chose at the same time the obligations annexed to it. The insinuation that a life of continency was above the power of man was treated with the contempt which it deserved. To those indeed whom habit had rendered the obse

quious slaves of their passions, it might appear with reason too arduous an attempt: but the thinking part of mankind would hesitate before they sanctioned an opinion which was a libel on the character of thousands, who in every department of society are confined by their circumstances to a state of temporary or perpetual celibacy."

Audi alteram partem. The argument of the Reformers was, that the law of clerical celibacy is in direct contradiction to the explicit words of Scripture. They did not think so unworthily of human nature as to suppose that a life of continence is impossible; but they saw the frightful consequences of requiring from a whole body of men, by an inflexible law, that which ought to be with every individual a matter of choice and prudence. And when they perceived that some among the Princes who favoured the reformation, inclined to continue this most injurious law, either because their minds were not wholly emancipated from superstition or prejudice, or from an opinion that they who had no private cares to divide their thoughts would better discharge their professional duties,..men so conspicuous in their age and station as Peter Martyr and Cranmer

and Parker might, with good reason, think it fitting, were it only for example's sake, to exercise in this point their christian liberty.

The advantages to the common weal of having a celibate clergy are not found to be in fact what they might appear in speculation. When I remind you, Sir, of the emphatic word nepotism, you must acknowledge that celibacy has not preserved the Romish churchmen from the sin of misemploying the revenues of the Church to enrich their friends and kindred. Instances of this sin have not been frequent among the few of our clergy who have had the opportunity of committing it. I may safely affirm, Sir, that it has been far more common in Rome than in England. But a sin it is. It is the duty of our clergy, like other men, to make a competent provision for their children, when it is in their power: if they go beyond this, and heap up riches for them, they are preparing for themselves uneasy thoughts at their latter end, and an ill report which will survive them. A good old Socinian minister, whom I knew in my youth, used to say, when he heard of any person who left a great accumulation of wealth, that he died wickedly rich. Of all such persons this may be said

truly, but of none so emphatically as of church

men.

But never perhaps was the English Church more free from such reproach than at this time, nor has the spirit of religious munificence ever at any time been more diffused among us. It has kept pace with the increase of national wealth, great as that increase has been. We have seen the example of the legislature seconded by individual liberality. Churches have been built and endowed, Colleges enlarged in their extent, and augmented in their revenues.. And whenever government may think proper to erect a third University,.. (not in conformity with the designs of men who have no other object so much at heart as the overthrow of our existing institutions; but in compliance with the wants and wishes of a loyal and protestant people;

upon the right foundation, for the preservation of sound and orthodox learning,...for training up youth in the way that they should go,...in the constitutional principles of Church and State.. the principles of our fathers,...the true English principles,)... whenever this great and needful measure shall be resolved on, neither the clergy nor the lay-members of the Church of England will be found backward in contributing toward