UNIVERSITY OF CALIFORNIA 
 AT LOS ANGELES
 
 A N 
 
 ESSAY 
 
 ON THE 
 
 Law of CELIBACY 
 
 IMPOSED OK THK 
 
 Clergy of the Roman Catholic Church, 
 
 AND OBSERVED IN ALL THE 
 
 RELIGIOUS ORDERS abroad; 
 
 In which are delineated its rife, and progrefs from the mod 
 early ages of itsexiftence, down to the prefent times; and 
 the impropriety of this Ecclefiaftical Conftitution is fhewn, 
 whether it be confidered in a moral, a phyfical, or a 
 political light: 
 
 AS ALSO, 
 
 A fummary account is given of the Origin of the Monastic 
 Life; of the prejudices which chiefly contributed to intro- 
 duce it, and in what manner thcfe have been perpetuated ; 
 &c. Interfperfcd with various remarks upon fevcral 
 other obfervances of the Roman Catholic Dilcipline. 
 
 If in any point I am perplexed with doubts, I will not be afraid 
 tofeek ; nor will I be afhamed, if lam in an error, to be in/trutled. 
 Whoever, therefore, in perujing this, perceives the truth, let 
 him proceed with me ; or, if he JIM continues to doubt, let him join 
 me in my refearches. Should he, at any time, difcover that he has 
 been milled, let him come over to me ; or endeavour to recall me to 
 his opinion, if he has reafon to judge that I have been miftaken. 
 
 Aucust. lib 1 de Trinit. 
 
 Da veniam, ft quid liberius dixi, -non ad contumeliam tuam, fed 
 ad defenfionem meam. Prcefumpfi enim de gravitate et prudaitia 
 tua, quia potes confiderare quant am mihi refpondendi necefjitatem 
 impojueris. Idem. Epif. 238 ad Pafcent. 
 
 Search the Scriptures. John 5, 39. 
 
 WORCESTER: 
 Printed and fold by M. Lewis, in Iligh-ftreet ; fold alfo 
 by J. F. and C. Rivington, No. 62, St. Paul's Church- 
 yard, and J.Bew, Paternofter-Row, London; Fletcher, 
 Oxford; Pearson and Rollason, Birmingham; Puch, 
 Hereford; and Evans, Gloceftcr,
 
 ttSl- 
 
 An E S S A Y, &c, 
 J 1 
 
 ^ 
 
 IN a fmall pamphlet which I publifhed not 
 long fince, mf fubjecT: led me to make a 
 few obfervations on the law of Celibacy, 
 which is prefcribed to the Clergy of the 
 > Roman Catholic Church: and which is efteemed 
 
 DC 
 
 a fundamental rule, in moft of the Religious 
 
 3eftablifhments abroad. Thefe, I find, have given 
 
 fome offence. As the fentiments I there exprefled, 
 
 were, in great meafure, oppofite to thofe which 
 
 fp generally prevail amongft Roman Catholics-, fome 
 
 *" of my pofitions have been controverted, and others, 
 
 cm pofitively rejected. In order, therefore, to vin- 
 
 ^ dicate the truth of what I incidentally advanced 
 
 "**upon that occafion, I thought it would not be 
 
 improper to confider this fubject more fully, 
 
 and enter upon a more minute difcuffion of the 
 
 reafons which engaged me to adopt that opinion. 
 
 This labour may appear, perhaps, at firft 
 x. fight, fuperfluousj and the whole controverfy 
 
 B of 
 
 301265
 
 ( 4 ) 
 
 of little importance, in a Kingdom where nei- 
 ther the obligation, nor the propriety of fuch 
 a law, with refpecl to the numerous body of 
 the Chriftian Clergy, is admitted. But, as it is 
 a fact, that thefe inftitutions are not only re- 
 vered as facred, but are actually embraced by 
 many of our fellow Citizens who fly to a volun- 
 tary exile in foreign climates, to the prejudice 
 of their mother Country; and by thaufands of 
 either fex, in every ftate where the Roman Ca- 
 tholic difcipline prevails, to the detriment of 
 fociety in general; it is the intereft of every 
 individual, of every Citizen of the world, to 
 have this matter duly canvafTed, and exhibited 
 in its proper light. Thus confidered, it is no 
 longer a fubject fit, merely, for private fpecu- 
 lation or debate, but becomes of public concern : 
 and claims the attention of all who have at 
 heart the general advantage of mankind, and 
 are willing to promote its welfare. 
 
 The tafk I have undertaken, is not, however, 
 without it's difficulties; as the ideas of many 
 moft refpedtable men in every age, have fo wide- 
 ly differed in this regard, and the difcipline of 
 the Church has been fo various, in different periods 
 of time. Yet, amidft this variety of opinions, I will 
 endeavour to trace out the hiftory of this op- 
 preflive injunction, and to appreciate its fup- 
 pofed utility. For, we may fay of it, as Bos- 
 
 SUT
 
 I s ) 
 
 suet did of Theatrical entertainments; "II y* 
 a de grands exemples pour, mais de fortes raifons 
 contre." The propriety of it may be defended by great 
 examples ; but combated with folid arguments. 
 Indeed, it muft be acknowledged, that a ftate of 
 continency has been celebrated by many of the 
 ancient Fathers with great encomiums, and mar- 
 riage has been rather depreciated and contemned. 
 To thefe traditionary authorities, therefore, I will 
 oppofe others equally refpeclable and conclufive. 
 In fhort, as Scripture, authority, and reafon 
 have been appealed to in fupport of this opinion j 
 with what degree of truth they have, feverally, 
 been affirmed to favour it, I will endeavour to 
 fhew in the courfe of this Eflay. How far I 
 fliall have fucceeded, I fhall leave to the im- 
 partial, after a candid perufal of it, to deter- 
 mine. I have chiefly collected only what other* 
 )iave faid before me upon this fubjec~r ; but, I 
 have aimed to draw the controverfy within a 
 narrower compafs : Efpecially, as without ever 
 lofing fight of my principal fubject, I have, occafi- 
 onally introduced fuch other difcuflions, as may ren- 
 der this Eflay more interefting and comprehen- 
 sive, than will probably be apprehended from a 
 bare infpection of its Title page. My wifh is, 
 rather to be ufeful by contributing to fupport 
 what I really efteem the caufe of truth, than to 
 feek unmerited and unfatisfadtary applaufe, by 
 advancing any opinions which may difturb the 
 B i peace
 
 ( 6 ) 
 
 peace of the Community. On the contrary ; it 
 is in defence of its moft facred rights that I have 
 here prefumed to ftand forth, without any other 
 pretentions to the favour of the public, than what 
 the merits of the caufe itfelf may deferve. I 
 have combated miftaken notions that have long 
 prevailed ; but I have neither treated them lu- 
 dicrously, nor with contempt. Ancient preju- 
 dices deferve at all times a certain degree of re- 
 fpecl ; but our deference for them mould not be 
 carried fo far, as to command our filent homage, 
 when they evidently tend to deftroy the happinefs 
 of mankind. 
 
 Different opinions will, I am confident, be 
 pafTed upon the following ElTay, according to the 
 different fentiments which my Readers of every 
 various perfuafion have adopted, from prejudices 
 of education, or a tqo ready acquiefcence in the 
 notions of thofe to whom they have been taught 
 to look up, and from whofe decilions they fcarce 
 efleem it lawful to appeal. But to fuch as willingly 
 place themfelves beyond the reach of conviction, 
 the perufal of the following obfervations will be 
 ufelefs. They are addreffed to thofe alone, who, 
 in fearch of truth, are willing to confider them 
 with due attention, and without any previous bias. 
 If they perceive any merit in them, they will en- 
 deavour to countenance the doctrine they fupport: 
 $ut, if they appear fallacious and inconclusive, let 
 
 them
 
 < 7 > 
 
 them expofe their fallacy, and place the contro- 
 verfy in a truer point of view. 
 
 That the Celibacy of the Clergy was not infU- 
 tuted by Chrift, nor by the Apoftles, is allowed 
 in general by mod Roman Catholic Divines j and 
 by all thofe Councils, Popes, and Doctors, who 
 hold it lawful in the Greek Church, for all fuch 
 Subdeacons, Deacons, and Prielts who enter into 
 the marriage ftate before their ordination, to con- 
 tinue ftill to live with their wives. ' The tradition 
 of the eaftern Churches, * fay the Decretals, part 
 I. diftincl. 31. cap. 14; ex Con. hat. IV. an. 1215. 
 fub Innoc. 3. "is different from that of the Holy 
 Church of Rome ; for their Prielts, Deacons, 
 and Subdeacons are married men. " So alio the 
 Canon law; " Copula facerdotalis nee Evangelica, 
 nee legali, vel apoftolica autoritate prohibetur. 
 Gratian cauf. 16. q. 2. c. 1. and, cauf. 34.^. 1. in 
 fin. (a)" And Johan. a Ludegna in the council of 
 
 (a) That I may not over-burden this Eflay with unneceflary 
 quotations in two different languages, I fhall fometimes 
 refer the Reader to the notes at the bottom of the page, 
 without always giving an Englifh vevfion of them, when 
 the fame doftrine has, already, been fuffkiently eftablifhed 
 in the text. This would only ferve to fwell the pamphlet be- 
 yond its intended bulk, without conveying any further 
 information. 
 
 It may not be improper, at the fame time, to remark thaf 
 I fhall moftly cite thofe paffages from the Greek Fathers, 
 which I may have occafion to introduce, from the latin tranf- 
 lations that accompany their works ; Becaufe, living in the 
 Country, I have not the convenience of printing them in 
 the language in which they were originally \yritten. 
 
 Trent
 
 ( 8 ) 
 
 Trent, when he fa'id ' Conftituo facerdotum cae- 
 libatum non erTe Juris Divini, aut quoquam modo 
 ab apoftolis praxeptum. / affirm that the Celi- 
 bacy of Priejls is not of divine appointment, nor 
 in any manner commanded by the Ape files. " Nor 
 is fuch a law, indeed, ever infinuatedby the Eyan- 
 geiifts, or by the Apoftles-, mod of whom, it 
 appears, were married men. Thus St. Peter, as is 
 evident from Matt. 8. v. 14. was married: And 
 Clem. Alexan. Lab 3. Strom, aftures us that he 
 had feveral children. When his Wife fuftered marr 
 tyrdom j he himfelf exhorted her to undergo it 
 with conftancy. (a) Hence, fhe muft have accom- 
 panied him in his travels; as none, except St. Ste T 
 phen and St. James, fuffered for their faith, till 
 the latter end of Nero's reign, when St. Peter was 
 wholly employed in the Weft. That St. Paul was 
 married, is attefted by great authorities. Clem, 
 Alexan. expreffly affirms it. (b) Eufebius Lib, 
 3. ////. Ecclef. c. 30. admits the fame. Methodius, 
 who died a martyr foon after 311, fays, he Jived 
 in widowhood and a ftate of continency : Qonviv, 
 
 (a) Euftb. lib. 3. e. 30. and Baluze mi/cell. torn. x. 
 
 () Whenever in citing the ancient Fathers or other holy 
 jnen, I omit the title of Saint ; it is not out of any difrefpeft 
 for their perfons, as there are many amongfl them whom 
 I greatly honour and revere : But, becaufe I efteem it an 
 unmeaning, and often, an improper diftin&ion. Wheiv 
 I have occafion to mention fome of the more modern Saints. 
 I generally, however, have paid them that compliment, 
 becaufe it might, otherwife, not be underftood by many, 
 of what pcrlbns I was fpeaking.
 
 ( 9 ) 
 
 yirg, Chryfoftom de virg. c. 82, feems of the 
 fame opinion ; and adds, in another place, that 
 feveral, in his time, maintained that thofe words 
 of the Apoftle, Epif. ad Philip, c. 4. 2 "rue yoke fel- 
 low, which in the Attic dialect may be rendered, 
 my faithful partner \{a) were addrefied to his wife. 
 Befides, the words which immediately follow in the 
 original, plainly fhew that it wasipokenof fame fe- 
 male afliftant. Clemens Alex, alfo positively affirms 
 that the Apoftle, 1 Cor. 9, fpoke of his Wife, if?) And 
 though Tertullian, from whom all the ancients feem 
 to have derived their opinion, when he became a 
 Montanift, explained this paffage (imply of a Chriflian 
 Woman-, Yet, he introduces the Catholics objecting to 
 him "Licebatet ApoftoIisnubere,etuxorescircum- 
 ducere; the apoftle s even were allowed to marry, and 
 travel in company with thrir wives. " Which (hews 
 what was then the fenfe given to this expreffiort 
 amongft the Orthodox. Nay we fee from the inter- 
 polator of St. Ignatius's Epiftles, that St. Peter, 
 and St. Paul, and other Apoftles, (or, the reft of 
 the Apoftles) u/ed marriage, (c) That this pafTage 
 
 was 
 
 (a) See Eraftn. Cajetan, Catharinus, &c. or the autho- 
 
 1 rities cited by Dom Calmet on this text, and on 1 Cor. ix;5'i 
 
 (5) Et Paulus, quidem, non veretur in quadam epiftola 
 
 fuam appellare uxorem. . . . dicit enim, non habemus potefiatem 
 
 \mulkrahfororemcircuviducendi, ficut et reliqui Apoftoli? See lib. 3, 
 
 \Strom. and the writers named in the foregoing note. 
 
 (c) Petrus, et Paulus, et reliqui Apoftoli. nuptiis fuerurtt 
 lfbciati : qui non libidinis caufa, fed pofteritatis fubrogandas 
 Igratia, conjuges habueirunt. Ignat. ad Philadelph. Edit, 
 Wojfii. He cannot fpeak of the time that preceded their 
 jApoIUelhip, fxnee he mentions this to prove that many holy 
 
 men
 
 ( ' ) 
 
 was not corrupted' fince the Reformation, appears 
 from various editions made before that time: And 
 that it is genuine, may be feen in Ufher Dijfertat. 
 in Ignat. c. 1 7, and Cotelerius r Annot. in Locum. 
 Whether it be a fa&, or not, that the Apoftles in 
 their millions were accompanied by their wives, 
 1 Qor. c. 9. (who, furely, were much more pro- 
 per to attend them than any other pious women 
 whatever ;) Yet, all this difpute about it, evidently 
 {hews, that it was not believed in thefe early days, 
 either to have been prefer ibed by Chrift, or to be 
 the practice of the Apoftles to live feparate from 
 their wives, whether as a duty of precept, or acoun- 
 fel of propriety, 
 
 St. Philip had three daughters, whom he married 
 to fo many hufbands. (a) Of thofe of Philip the 
 Deacon we read Afls 21. 9. In fine, the author 
 of the commentary upon the Epif. of St, Paul, 
 amongfi: St. Ambrofe's works, fays, " All the 
 Apoftles, except John and Paul were married." 
 See alfo Epiphanius hares .28. Cotelerius cites Eu-* 
 febius, S. Bafil, and fome others, for the fame opinion. 
 
 men were married, in oppofition to the fentiments of fome, 
 who violently declaimed againft that (late; and exprefsly 
 lays, Pojleritatts fubrogandce gratia j with an intention of having 
 children. If he only alluded to what they did before they 
 were called by Chrift, the argument falls to the ground. 
 Nor were they fuppofed, in any fenfe, to be men of fuperior 
 Virtue, till after the defcent of the Holy Ghoft; hence we 
 cannot imagine that they would, before that time, be cited 
 as an example, by Ignatius. 
 
 (a) Clemens Alexan. lib. 3 Strom. 
 
 Eufebius
 
 ( " ) 
 
 Etifebius lib, 3. c. 30. where he tells us that St. 
 Paul was married j fays, that he led not his wife 
 about with him, that he might be able to dif- 
 charge the duties of anApoftle with greater readinefs. 
 " Ut expeditior minilterium obiret." If this be 
 the cafe j how ridiculous to fuppofe, without any 
 authority, that all thofe who were engaged in mar- 
 riage* lived in Continency with their wives ; al- 
 though it is fo poficively afferted by S. Jerorri. 
 This opinion is, certainly, deftitute of proof: 
 And it would have been an example of no great 
 edification for the Apoftles to have avoided 
 the company of their own wives, while they 
 permitted the attendance of other women, how- 
 ever pious and chafle. Hence it feems much 
 more natural to explain the words of St, Paul, 1 
 Cor. ix, of a Wife who is a Chriftian t a Sifter in 
 Faith. What was the practice cf other Holy 
 Men, in the firft and pureft ages of the Church* wc 
 fliall examine hereafter. 
 
 The great refpefr, for the flate of Celibacy 
 which poiTefTed the minds of many in thefe 
 early times, was, probably, firfl: introduced by 
 the Montaniji Tertullian, who wanted to refine 
 tpon the Chriftian fyftem of morality, fup- 
 pofing fomething unclean even in the chafte ufe 
 Of 'marriage. And we fhall obferve lower down* 
 that virginity was never fo much cried up as the 
 confummation of all virtues, (except by two or 
 three enthufiafiic admirers of it,) as in tne moft ig- 
 C normt,
 
 ( >2 ) 
 
 norant, debauched and barbarous periods of Eccle- 
 fiaftical hiftory. I fay Enthufiaftic Admirers oi it: 
 And for the propriety of this expreflion I appeal to 
 the writings of fome of the Fathers of the fourth 
 age, where the eflfufions of a warm fancy, and rhe- 
 torical declamation, fupply the place of argument, 
 and the judicious moralift is, frequently, loft in the 
 pious Enthufiaft. It is but juftice, neverthelefs, 
 to acknowledge, that it was more neceflary in the 
 beginnings of the Chriftian Church, to inculcate, 
 on every occafion, the excellency of Chaftity in the 
 ftrongeft terms, by reafon of the unnatural paf- 
 fions which were' then indulged, beyond meafure, 
 among the Gentiles. See Epift. to the Rom, c, i, 
 v. 26, (j?c. 
 
 But the idea of any uncleannefs in marriage, is 
 evidently contrary both to reafon and to fcripture. 
 It is there efteemed honourable in all; and we fee it 
 was appointed by God himfelf when he created Man, 
 in a ftate of Innocence^ and told him that /'/ was not 
 good to be alone. Hence Paphnucius, a holy unmar- 
 ried Bifhop in the council of Nice, pronounced the 
 embraces of a lawful wife to be Chaftity. This con- 
 fifls in a moderate and well-regulated ufe of our 
 paflions and fenfes , and continency is only then a 
 virtue, when it contributes more than a ftate of 
 marriage, to the glory of God, and the happinefs 
 and fanftification of the individual {a). The 
 
 marriage 
 
 (a) It has, indeed, in latter ages been di/covered, tha"t 
 there is a particular crown rcferved in Heaven for fuch a* 
 
 have
 
 t '3 ) 
 
 marriage rites may feem to include fome degree 
 of natural uncleannefs ; and we read that continency 
 was prefcribed to all the Jewilh people, for three 
 days before they received the Law on Sinai. Yet,, 
 perhaps, even in this typical religion, was it en- 
 joined more out of political than religious motives. 
 But all the ancient Patriarchs, Prophets, Saints, 
 and Priefts, were called to this ftate ; and we fee 
 from their writings that it was in general efteemed 
 the mod rational and the mod happy. Neither 
 Virginity, nor Marriage, is eflentialty preferable to 
 each other with refpedt to all mankind ; but only 
 relatively fo, according to circumftances, as either 
 is moft likely to contribute to the tranquillity of 
 the mind. And it was the opinion of S. Chry- 
 foftom, Homil. 2 1 inGenef. that " Marriage does not 
 only not hinder the practice of divine Philofophy, 
 if we will be Ibber ; but alio adminifters to us great 
 afiiftance in it, by calming the turbulencies of na- 
 ture, and not permitting it to be tolled in tempefts, 
 but preparing it a haven wherein to ride fecurely." 
 Perhaps, in the infancy of the Chriftian Church, 
 
 have always lived in Celibacy : See S. Thomas, and other 
 Roman Catholic writers. But S. Paul was, probably, not 
 Theologian enough to be acquainted with this circumftance : 
 Since, fpeaking of his flock at Corinth, which was com- 
 paled of married perfons, virgins, widows, and converts, 
 many of whom (fee Tit. 3. 3. Ephef. iii. 2. Colojf. iii. 7) had, 
 poflibly, been adulterers, fornicators, &c. before tfcey be- 
 came Chrijiians ; he fays indifcriminately of all ; that he had 
 efpoufed them to one hulband, in order to prefent them a 
 jmre virgin unto Chrift, 2 Cor, it, 
 
 ? when
 
 ( H ) 
 
 when the Minifters of the Gofpel were obliged to 
 travel and preach about the country without 
 any fettled abode , and when the unavoidable foli- 
 citude for the fafety of a wife and children, in 
 times of perfecution, rendered a fingle life more de- 
 finable, as \% was likely to be Jhort and uncertain, 
 fom'ething might have been urged in favour of it ; 
 and this was, no doubt, the Apoftle's meaning i 
 Cor, vii. as mall be fhewn more largely hereafter. 
 But thefe reafons fubfift no longer, and the periua- 
 fion of the excellence of Celibacy, and of the 
 merit of being unconnected with the reft of man- 
 kind, mull arife from a miftaken notion of per- 
 fection, which confifts not in an unactive flate of 
 contemplation, but in difcharging the ordinary du- 
 ties of life with piety, integrity, and fortitude* 
 
 That there is any indecency in the ufe of mar- 
 riage, which renders it unfit for a Priefl; to proceed 
 from the chafte embraces of a wife, to the admiftra- 
 tion of holy things, in a moral fenfe, is, really, 
 abfurd ; a conceit unworthy the law of liberty and 
 grace, and little thought of in the early ages of the 
 Church, when molt Chriftians daily received the. 
 eucharift, without entertaining any fuch irrational 
 apprehenfions. This was a difcovery referved to ' 
 the Marcionites, Encratites and other fuch reform- 
 ers of the Gofpel : and it is truly an humiliating re- 
 jection, that man mould ever give into the abfur- 
 dities, which fome of the ancients have, under this 
 perfuafion, advanced. Thus S. Aug. defanc vir-
 
 ( '5 ) 
 
 gin. c. 6. feems only to allow marriage to fuch as 
 would be damned without it. " Tribulationem i(lam 
 carnis (of which the Apoftle, i Cor. vii.) fufcipere 
 tolerandam perftultum ej/et, fays he, niji metueretur 
 ineontinentibus, ne, tentante Satana, in peccata 
 damnabilia laberentur." Origen, horn, ij in Luc. 
 fays, " It is my opinion that a perfon who has fuc- 
 ceflively married two wives, although he has every 
 other virtue, is not a member of the Church." ( a) 
 S. Jerom : " as the Apoftle permits not married 
 men to difmifs their wives, fo he takes away from 
 virgins the liberty to marry ()". And again, wri- 
 ting againft Jovinian, " If it is good for a man not 
 to touch a woman, therefore it is evil to touch her: 
 While I perform the duty of an hufband, I do 
 not difcharge that of a Chritlian. The Apoftle 
 commandeth us to pray always , if fo, we muft 
 never ferve the ends of marriage; for as often as I 
 comply with thefe, I cannot pray. Marriage is only 
 permitted as a remedy to luft ; it being more tole- 
 rable to be proftituted to one than to many.*' A- 
 thanafius is perhaps even more exprefs : But com- 
 mon fenfe, as well as decency forbids any further 
 extracts. Indeed, Jerom upon a review of his book 
 
 (a) Puto digamum, licet cseteris virtutibus polleat, 
 
 pon ene tamcn de Ecclefia. Horn. 6 in Num. he is equally 
 fevere. "Connubia legitima, fays he, carent quidem peccato, 
 nectamen tempore illo quo Conjugates aftus geruntur, prefen- 
 fpirjtus fan&i dabitur, etiamfi Propheta efle videatur, out 
 officio generationis obfequitur." Why then did God fay to 
 our firft parents, Encreafe and multiply, if their obedience 
 was to deprive them of his holy fpirit ? 
 
 (b) Sic virginibus, nubendi amputat facultaterfl. 
 
 againft
 
 ( 6 ) 
 
 againft Helvidius, was forced to acknowledge that 
 he had in the heat of controverfial zeal, tranfgrefied 
 the limits ofcreafon^ and indulged his fancy. "Rhe- 
 torical fumus, fays he, and in morem declama- 
 torum paululum lufimus." If, however, he thus 
 permitted himlelf to be hurried away by paffion, 
 how little can we depend upon his authority in any 
 point, which it is his view to prove, or to pro- 
 mote ! (tf) But the Fathers were not at all times 
 the moll difyailionate of men. This fame Saint r 
 when his friend Rufinus was expected in Jeruia- 
 lem, in a letter to his correfpondent, tells him that 
 " he foon would fee a nerfon, who flione with every 
 virtue; whillt he himfelf was but dujl, not fit to 
 contemplate with his weak eyes, fuch eminent 
 iancYuy." Yet, fhortly after, upon fome difagree- 
 
 (a) He had proceeded fo far, fays Erafmus, de Epif. conf. 
 that the orthodox Bifhops obliged him to retraft. Nor can 
 we wonder at this, when we find him in various places ad- 
 vancing the moft extravagant propofitions : As when Lib* 
 adver. Heloid. he fays, " We deny not that there are fome 
 married women who are holy ; but they are fuch only as 
 have ceafed to be wives. Non negamus fanflas Maritatas ?- 
 litres inveniri ; fed quae uxores effe defierunt. Or, contra Jfovin. 
 where he explains the words of the Apoftle 1 Cor. vii, But 
 Jfpareyou, by "Taceo autem quae damnatio maneat conju- 
 gatos in futura vita, ut infirmis parcam, qui jam funt in 
 matrimonio." An excellent device to draw votaries to con- 
 vents, by perfuading them, that they will be damned for 
 condemned) if they do not renounce marriage ! But, how dif- 
 ferent are thefe fentiments from thofc of S. Chryfoftom, horn. 
 2 1 in Genefn. where he alfures us that 4{ If marriage were any 
 hindrance to us in the purfuit of virtue, the fovereign Lorn 
 of all things would never have introduced it into the fyileqt 
 in which he has placed us, not to give oceafion to our ruin, 
 in a thing which is fp neccfary to us.'* 
 
 ment
 
 ( 7 ) 
 
 ment about the writings of Origen, he recalled 
 whatever he had written in his praife, and loaded 
 him with the moft opprobrious treatment. In his 
 controverfy with Vigilantius, he compares him to 
 the Hydra, Cerberus, and other monflers; and 
 confiders him as the organ of the Devil, Tom. 2 
 pag. 120, and jf. See alfo the account which S. 
 Auftin gives of the Prifcillianifts, full of calum- 
 nies and mifreprefentations, as the judicious Lard- 
 ner has clearly demonftrated. But a vifible parti- 
 ality pervades the writings of moft controvertifts, 
 as Well as hiftorians, when they treat of opinions 
 different from their own-, or are obliged to 
 mention occurrences, which, if they could, 
 they willingly would conceal. Of this we have a 
 remarkable inftance in Tillemont, who fpeaking 
 of the extraordinary and whimfical ordination of 
 Nectarius, who was appointed to the Epifcopal 
 fee of Constantinople before he was baptized, as 
 is attefted by Sozomen lib 7, c. 8, concludes with 
 this wife and cautious remark : " After all, this 
 account given by Sozomen reflects fo much dis- 
 grace on all thofe who were concerned in it, and 
 particularly on Theodofius, that we had better 
 do our beft endeavours to invalidate, than flrive to 
 fupport it." An excellent Canon ofCriticifm, fays Mr. 
 Gibbon ! And, furely, a likely method, on all 
 fuch occafions, of arriving at the knowledge of truth. 
 
 "Whatever precautions are taken either in admit- 
 ting young perfons to Holy orders, or to profeflion' 
 
 in
 
 ( is ) 
 
 in a monaftic ftate; or by the young votaries them- 
 felves : we mull; allow that the law of Celibacy has 
 often given rife to much incontinence and fcandal. 
 And we fhould not be guided in our refearches by 
 mere fpeculative reafonings and fuppofitions, but 
 take the ftate of fociety as it really is. Now S. Ber- 
 nard obferves Serm, 66 in Cant, that " if you take 
 away from the Church honourable marriage and 
 the bed unde filed, you fill it with fornicators * 
 inceftuous perfons, Sodomites, and every fpecies 
 of uncleannefs." This, fu rely, cannot recommend 
 the law which obliges {o many thoufand to Celi- 
 bacy, in any community or ftate, where purity of 
 manners is efteemed worthy of the attention of the 
 legiflature. And we fhall fee hereafter, that S. Ber- 
 nard's obfervation was often juftified by the actual 
 ftate of the Church, refulting from this injudicious 
 appointment. 
 
 Moreover, confidering the queftion in a moral 
 light, we may add the juft remark of Clem. Alex. 
 L. 3 Strom. " Marriage as well as Celibacy 
 has its peculiar offices and duties pleafing to God ; 
 I mean the care of children and wife. Whence 
 the Apoftle commandeth thofe to be chofen Bifhops, 
 who from the virtuous government of their own 
 families, have learned to prefide well over the 
 Church." And, lib. 7. "In truth, a man ap- 
 pro veth not himielf by chufing a fingle life: But he 
 tranfcends the ordinary rank of men, who ufeth 
 marriage and the procreation of children, and the 
 
 government
 
 ( 19 ) 
 
 government of a family without immoderate af- 
 feclion or anxiety; and notwithstanding the care 
 of his hcufe, is unalterable in the love of God." 
 Nay, he even feems, in fome degree, to give this 
 Hate the preference, when he fays in the fame work, 
 " He that is folicitous only about himfelf, is ex- 
 celled by him, who though he is, indeed, his infe- 
 rior in what concerns his own falvation , furpafles 
 him in thofe things which appertain to a right 
 difcharge of the duties of life, (a)" And it was, 
 no doubt, for thefe chiefly, that Man was placed 
 in this Hate of trial. 
 
 From the like confiderations, it may be juftly 
 quellioned even by thofe who are the moft ftrenu- 
 ous advocates for the authority of the Church, 
 whether it has any right to affume fuch a power 
 over the Chriftian Priefthood, as to prefcribe to it 
 the fevere law of Continence, (). The power 
 D intrufted 
 
 (a) Qui fui folummodo curara gerit, vincitur ab eo qui cum 
 fit inferior quidem in illis quae pertinent ad fuam falutem, 
 fuperior. autem in iis quas ad vitae fpe&ant difpenfationem. 
 
 [b) The Reader will here obferve that I argue on the prin- 
 ciples of thofe who are willing to allow the Church a much 
 more extenfive authority, than can be proved from Scrip- 
 ture ever to have been granted to it by Chrift. For my 
 own part, I firmly adhere to that of S. Jerom in cap. 23 
 Matt. Quod de Scripturis aubtoritatem non kabet, eadem facilitate 
 contemmtur, qua probatur ; And am really of opinion that no 
 do&rine which can not be evidently proved from the facred 
 Scriptures, has a right to command our belief, or can with 
 propriety be laid down as the rule of our moral conduct. 
 Sujjiciunt SanElce ac Divinitus infpirataz Scriptural, fays Athana- 
 iius contra Gentes, ad omnm in/lruftionem vcritatis, Thefe., in 
 
 fac\
 
 ( so ) 
 
 intruded to its paftors was given for edification, an J 
 not for de/lruclion, 2 Cor. x, 8. Now, in this 
 caie, the expediency and utility of fuch a law is 
 very doubtful at belt ; or rather, its evil tendency 
 is evident, both from reafon and from experience. 
 Nor can any perfon eafily perfuade himfelf that 
 the Church was ever authorifed by Chrift to de- 
 prive him of thofe comforts which nature and rea~ 
 fon offer him, by any pofitive ordinance, contrary 
 to the very genius and conftitution of the Chriftian 
 Religion. Yet this defpotic power has been ex- 
 erted fo far, that many Popes and Councils have, 
 at different times, commanded the mauied Clergy 
 to be feparated from their wives, under pain 
 of excommunication ; although they often pro- 
 tected that they had never made a vow of Celi- 
 bacy, and could not perfevere in a virtuous life un- 
 lefs permitted to remain in wedlock. See their 
 addrefs to Nicholas the Second. 
 
 To this I know it will be replied, that it is a 
 compact agreed to by all fuch as are admitted 
 
 amongft 
 
 faft, teach us every thing both to be believed and to be 
 pra&ifed : nor has a rational inquirer any other folid foun- 
 dation on which he can reft his faith. In the courfe of his 
 refearches, as Mr. Chillingworth fomewhere obferves, he 
 will find Popes againft Popes, Councils againft Councils, 
 Fathers againft Fathers, and the feeming confent of the 
 Chriftian Doftors in one age, different from that of the mod 
 learned and pious Chriftians in another: fo that every 
 fyftem but this, is full of perplexity and doubts. Whereas, 
 as S. Cyprian remarks Ep. ad Pomp. In compendia eft apud 
 Religiofas mentis et errortm deponere, et Invenire atque eruere veri- 
 totem. Nam ft ad Divinx traditionis caput & eriginem rcvcrtamur t 
 tejfat error humanus.
 
 ( tl ) 
 
 amongft the Clergy, or into Religious houfes. But, 
 fuppofing this ; a point we fhall confider hereafter : 
 Why mould fo many other members of fociety who 
 may be defirous of ferving God and their Neigh- 
 bours in an Ecclefiaftical ftate, and having a right, 
 if in other refpects found worthy, to be admitted 
 into the miniftry, be excluded, merely becaule un- 
 willing to fubfcribe to this tyrannical law, obtruded 
 upon them without any warrant from the facred Scrip- 
 tures ? From theie it is evident that all men have not 
 the gift of Continence, as we will fhew when we come 
 to confider the text of the Apoftle, i Cor. vii. 7. And 
 though Almighty God has engaged himfelf to give 
 fufficient grace to all men for the performance of 
 their duties and the attainment of falvation ; yet 
 he never promifed it in circumftances thus injudi- 
 cioufly embraced : For who will prefume, at an 
 early period of life, in the filence of paffion and 
 abfence from occafion, to affirm that in a maturer 
 age, and under other circumftances Almighty 
 God will favour him with this fpecial gift ? Tt may 
 here be faid, that the ftate of marriage is liable to 
 the fame objections ; that even this may, in fome cafes, 
 fail to be a remedy to incontinence ; for example, 
 by the necejfary abfence of one of the parties, or 
 any other of the accidental misfortunes which man, 
 unhappily, is heir to. But, on iuch occafions, we 
 cannot doubt that God will beftow the neceffary 
 virtue when duly afked ; becaufe he has himfelf 
 ordained this tie to be indiflbluble, and has provi- 
 ded no other remedy. In other cafes, we mud: 
 D 2 have
 
 ( ** ) 
 
 have recourfe to thofe he has appointed ; and not 
 fit down in idle expectation of fupernatural aflift- 
 ance. So, although St. Paul fays i Cor. vii, " I 
 would that all men were even as mylelf , " that is, 
 blefled with this peculiar virtue: Yet he alfo fays 
 c. 14. "I would that all men fpake with tongues : " 
 Where he manifeftly does not advife us to pray for 
 thefe extraordinary gifts, but to give thanks for 
 fuch as we have received, and make the bell of thofe 
 talents which have been intruded to our care. Nei- 
 ther is it affirmed by Roman Catholic Theologians 
 that all men can contain, unlefs they ufe the vaft 
 precautions which may be neceflary to their pecu- 
 liar temperaments. Now, corporal aufterities, 
 long fadings and continual watchings, chains, dif- 
 ciplines, and hair-cloths, will, certainly, in fome 
 degree fubdue the flefh; but when praclifed with 
 feverity and perfeverance, they will alfo injure the 
 bodily health, weaken the energy of the foul, deftroy 
 its peace and happinefs, render a perfon totally un- 
 fit for the difcharge of his duty , and hinder the 
 practice of folid piety and virtue, much more than 
 marriage ever could obftruct it. Befides, it is 
 known that many perfons who have obftinately per- 
 fevered in a fingle life, have notwithstanding all their 
 endeavours, prayers, and aufterities, been rendered 
 miferable by the importunities of paffion, to their dy- 
 ing day. Others have beenperfuaded, from the fame 
 motives, to embrace the ftrangeft methods of tor- 
 ture, not only deftrudlive of all enjoyment, but 
 even, almoft of life itfelf. See the lives of Maca- 
 
 rius
 
 ( n ) 
 
 rius of Alexandria, Simeon Stylites, &c: Or read 
 the terrible defcription given us by S. John Clima- 
 cus of a monaftery in Egypt called the Prifon, 
 where the extravagant obfervances dictated by a 
 fpirit of penance or outrageous zeal^ were fuch as have 
 fcarce been exceeded fince by the ridiculous practices 
 related of the Mahometan Fakirs. " I faw fome of 
 them, fays he, who paifed the whole night (land- 
 ing in the open air, to combat nature and prevent 
 themfelves from fleeping : - - - Others with their 
 hands tied behind their backs, cried out inceflfantly, 
 that they were not worthy to look up to Heaven. 
 Some, again, feated on haircloth and afhes, hid 
 their face between their knees, and beat their fore- 
 heads againft the ground. Their fkin cleaved 
 
 to their bones, and was withered as grafs. You 
 might behold fome with their parched-up tongues 
 hanging from their mouths, who, when they had 
 tailed a drop of water that they might not die 
 with third, refufed a further draught, - - or who, 
 after having taken a mouthful of bread, rejected the 
 reft, becaufe they judged themfelves unworthy of 
 the food of men. - - Their knees were grown callous ; 
 their eyes were fhrunk into their heads ; their cheeks 
 were inflamed with tears, and yet their vifage was pale 
 and ghaftly. Their bofom was bruifed with ftones, 
 which fometimes made them caft up blood. They 
 knew neither the ufe of beds, norcleanlinefs in their 
 garments, which were nothingbut tattered filthy rags, 
 overrun with vermin." In what light cou Id thefe fana- 
 tics confider the Almighty Father of mercies and God
 
 ( 24 ) 
 
 of all comfort 2 Cor. i. but as a cruel, unrelenting, 
 defpotic Tyrant! 
 
 It may, moreover, be obferved that the greateft 
 patrons of Celibacy have not been able themfelves 
 to preferve that virtue unblemifhed, which they 
 were fo fond of impofing upon others. Thus Ter- 
 tullian ds Speft. 19 &? de Refur. 59, acknowledges,- 
 that in his youth, he had been guilty of all the de- 
 baucheries of his age, and laboured under a total 
 corruption of manners. S. Epiphanius ingenuoufly 
 confefles, har. 26, that he was inveigled in his 
 youth by the artifices and lufts of the Gnoftie wo* 
 men. S. Jerom tells us Apol. ad Pammac. ep. 50, 
 that he had loft his virtue. " I extoll virginity to 
 the fkies, not becaufe I pofTefs it, but becaufe I the 
 more admire what I want myfelf." and ad Cbro- 
 mat. Ep. 43, " you know, fays he, the flippery 
 path of youth, in which 1 alfo Mi.** S. Anfelm, 
 in an ancient manufcript which is preferved in the 
 Kind's Library at St. James's, has a prayer entitled, 
 A lamentation on the lofs of my 'virginity ; where he 
 bewails his guilt in the moft unequivocal terms. 
 Thus far we may affirm from their own confeflions. (a) 
 
 And, 
 
 (a) The terms in which many of the Saints exprcfs their own 
 defeat, or, at leaft, their temptations, are perhaps exagge- 
 rated : But they prove undeniably, the difficulties of their 
 enterprife. One would, almoft, be induced to think that 
 they rated the merits of their vi&ories, only by the meafurc 
 of their druggies in the combat. According to the fame rule, 
 the ingenious artifts of Auglburg, who, as Keyfler tells us, 
 can turn an hundred ivory cups fo very fmall that they can 
 
 bo
 
 ( *5 ) 
 
 And, we know that of the founders of four prin- 
 cipal religious orders, S. Francis was, by the ac- 
 knowledgment of Walfingham, addicted in his 
 youth to the molt licentious plealures ; as well as 
 S. Ignatius, by the conceflion of Ribadeneira. And. 
 S. S. Benedict and Dominic, if they were not van- 
 quillied, were at lead harraffed by fuch violent 
 foJicitations of their adverfary, that they were obli- 
 ged to rowl their naked bodies upon thorns, or 
 whip themfclves with iroa chains, to fubdue their 
 raging paffions. The fame is related of thoufands, 
 in the Lives of Saints. As if the Apoftle, inftead 
 of faying, let every one, to avoid incontinence, have bis 
 own wife, had faid : let every one fcourge and tor- 
 ment his body ; let him deftroy his health, and be 
 covered with filth and naftinefs; let him degrade 
 himfelf beneath the dignity of man, that he ma/ 
 acquire the purity and virtues of an Angel. Whereas 
 we do not find that in his advice to younger widows, 
 he even prefcribes falling and prayer, to enable 
 them to live in continence ; but expreflly counlels 
 them to marry. However, it is much eafier to 
 enjoin fuch laws to others, than to obferve them 
 ourfelves. This, to cite fome confpicuous examples, 
 was fatally experienced by John the ioth, 12th, 
 23d, Benedict the 3d, Sergius 3d, Clement 5th, 
 
 Alexander 
 
 t>e inclofed in a common pepper corn, are equally entitled t<t 
 the gratitude of mankind, with Dr. Prieftly, who has fo much 
 benefitted it by his valuable difcoveries upon air : As if every 
 undertaking in life fhould not be eftimated in proportion to 
 its ufefulnefs, and the advantages that may be derived front 
 it to fociety.
 
 ( 26 ) 
 
 Alexander 6th, Innocent 8th and ioth, Boniface 
 7th, Leo the ioth, and other fovereign pontifs, 
 whole fcandalous debaucheries are univerfally 
 admitted, (a) 
 
 It is alfo a remark worthy of attention, that the 
 moil ftrenuous advocates for Celibacy have at all 
 times fought the company of women, though they 
 fo feverely prohibited their difciples the fame in- 
 dulgence. <c In the capital of the empire, fays M. 
 Gibbon, in his Hi 'fiery of the Rom. Emp. vol. a, c. 
 
 25, The females of noble and opulent houfes 
 
 renounced for the praife of chaftity the foft endear- 
 ments of conjugal fociety. Some Ecclefiaftic of 
 real or apparent fan&ity was chofen to direcl: their 
 timorous confeience, and to amufe the vacant tender- 
 nels of their heart ; and the unbounded confidence 
 which they haftily bellowed, was often abufed by 
 knaves and enthufiafls, who haftened from the ex- 
 tremities of the Eaft, to enjoy on a fplendid theatre, 
 the priviledges of the monadic profeflion. By theic 
 contempt of the world, they infenfibly acquired its 
 moft defirable advantages , the lively attachment, 
 perhaps, of a young and beautiful woman, the 
 plicate plenty of an opuknt houfehold, and the 
 
 rcfpectful 
 
 (a) I have cited thefe in preference to any othar perlgns, 
 merely to {hew that no ftation on Earth, however exalted, 
 is free from the attacks of pafllon ; and that when natural 
 rneans arc let afide, no consideration whatever of duty, good> 
 example, orthefcandal fuch irregular conduct gives in thofe 
 from whom greater perfection ij required, is fufficient ta 
 counterbalance, in fome temperaments, th? dangerous i*V 
 ftuen.ee of temptation and oppovtunity,
 
 i 27 ) 
 
 refpeclful homage of the flaves, the freed-men, 
 and the clients of a fenatorial family." This 
 obfervation, without calling any reflection upon 
 the integrity of many of thefe holy men, (hews 
 the natural propenfity of one fex to the other, 
 ami confirms that thought of the poet, naturam ex- 
 pellas furca, licet ufque recurret : It will infinuate 
 itfelf in one fhape or other. Thus Rufinus had an 
 infinite attachment and regard for the celebrated 
 Melanja, who had redeemed him out of flavery, 
 and took him with her into Paleftine. And the 
 young Euftochium, the devout Fabiola, the wi- 
 dows Paula and Marcella were, during life, the ob- 
 jects of the tender care and folicitude of S. Jerom. 
 He was obliged to beat his bofom with (tones to 
 reprefs the rifings of paffion : He prayed, and faded, 
 " not becaufe God, fays he, Tom. 1 . ad Eufloch. 
 is delighted with the rumbling noife of our intef- 
 tines, nor with the emptincfs of our ftomacfr and the 
 burning heat of our lungs, but, becaufe chaftity 
 can not be preferred without it : " Yet he never 
 thought it his duty to renounce the clofe connec- 
 tions which fubfifted between him and his fpiritual 
 daughters. For thefe he ftudied the Hebrew tongue ; 
 for thefe he compofed the vulgate verfion of the 
 bible , and for thefe alone he left the folitary rocks 
 of Paleftine, to engage himfelf in the tumultuous 
 fcenes of Rome. He even wrote their lives, and 
 became the fond panegyrift of thofe virtues which 
 he had cultivated, with fo much afliduity, in thefe 
 tender plants. Yet could he not entirely efcape 
 
 E the
 
 t $ ) 
 
 the ccnfures of the world for thefe complacencies, 
 as he acknowledges himfelf in the life of S. Mar- 
 cella: And his vehement invectives againft the 
 luxury of the Clergy and Monks, (fee Tom. i.) 
 were retorted on him with equal acrimony, and the 
 moft injurious accufations; although he folemnly 
 declares, that he never abufed the influence he had 
 over the minds of thefe Ladies, to any felfifh or 
 fenfual purpofe. 
 
 Whoever has refided in Roman Catholic 
 Countries, cannot but have obferved that the 
 fame fpirit ftill fubfifts, amongft the great variety 
 of fpiritual directors, both in the fecular and 
 regular Clergy abroad. Each Jefuit, Benediclin, 
 Carmelite, Norbertin, Auguftinian, Bernardin, Do- 
 minican, Francifcan, and Capucin confeffarius to 
 Devotes ', whether in the world, or in the cloifter, 
 has ftill (and we hope with no lefs pure intentions 
 than S. Jerom) his Euftochium, Fabiola, or Me- 
 lania, whofe virtues he celebrates, whofe heart he 
 directs and guides, and whofe company and con-> 
 verfation ferve to make him fome amends for the 
 aufterities, retreat, and felf-denials, to which his 
 ftate condemns him, when at home. The fa& is 
 of public notoriety : and the enjoyments of many 
 a direclor of the Fair Sex, who is in vogue in a 
 Roman Catholic Country, exhibit a fituation de- 
 voutly to be wijhed for. He is everywhere made 
 welcome and carefied; his penitents vie with each 
 other, in prefenting him with all the little douceurs 
 
 and
 
 ( *S ) 
 
 and comforts of life: and, upon the moft trifling 
 complaint, the holy Father's health becomes the 
 object of their anxious concern. It is chiefly to 
 the prefents made to thefe, or to the Convents upon 
 their account, that the Begging Orders owe their 
 fubfiftence. (a) 
 
 It has been faid, with refpect to many amongft 
 thofe who in their writings fcem moft enamoured 
 with a life of Celibacy, that it was often a fatiety 
 and glut of unlawful gratifications, which pro- 
 duced a contempt of lawful enjoyments. This 
 was, perhaps, an illiberal infinuation. Yet, it cer- 
 tainly happened not unfrequently, that an injudi- 
 E 2 cious 
 
 (a) Although S. Jerom affirms, as we have feen above, 
 that he never abufed the opportunities which his fpiritual 
 functions gave him, to any improper end ; and many of 
 thofe who are now engaged in the fame perillous employ- 
 ment, may difcharge their duties with equal integrity ; yet 
 it has not been always fo. Clemangis, fpeaking of his own 
 times, affirms De planElu Ecc. that the Mendicants were 
 then fo many rapacious wolves in the coverings of fheep. 
 He fays that they devoured the offerings of the faithful in 
 drinking and feafting, with women who were not their wives, 
 turn nonjuis uxoribus, but often times with their ozon children ; 
 leading aftray the hearts of the innocent, by their infinu- 
 ating fpeeches and their bleffmgs. He even applies to them 
 the words of the Apoftle to Timothy Ep.z.c.%. where he 
 fpealcs of fuch as infinuattthemfelves into families, and captivate 
 weak women that are laden with fins and carried away by various 
 lujls. " No one, adds this Roman Catholic Dottor, can 
 doubt but this was written of thefe new Pharifees." See alfo 
 the works of S. Bernard himfelf, in various places : or the 
 writings of the pious Camus Bifhop of Bellay, where they 
 are treated with equal feverity. Thecuriousreadermayconfult, 
 the Dtf appropriation Claufirale, the Rabat-joie da Triompht mo- 
 nacal, the Reclus et L'InJiable, the Antimoine bien prepare, &c. 
 which are a few of the many treatifes publifhed on thatfub- 
 je&, by this zealous prelate.
 
 ( 3 ) 
 
 cious repentance for the errours and failings into 
 which they may unwarily have been led by paffion 
 and occafion in their younger days, was not only 
 prejudicial to a right efteemof every rational and 
 allowable indulgence, but made them even run 
 into a contrary extreme, and confider guilt and 
 pleafure as fynonimous. 
 
 When one ferioufly reflects upon thefe matters, 
 it is really a fubjecl of furprize, that any number of 
 men mould ever have been perfuaded to renounce the 
 innocent enjoyments of life, for the painful practices 
 of a Monadic profefiion , and could fubmit to all the 
 tyrannical and abfurd commands of their fuperiors, 
 out of a motive of acquiring perfection. I wilh I 
 was allowed to qualify thefe obfervances withalels 
 levere appellation : But when I read of a Novice, 
 for example, who to give a fpecimen of his obe- 
 dience, was ordered to water a dry faplefs ftick which 
 his Abbot fixed in the ground, till it produced 
 roots and leaves ; and who continued this rational 
 employment during three whole years, at the expi- 
 ration of which it began to fprout, and grew up 
 into a tree ; and a thoufand fuch puerile hiftories 
 mentioned by Rofweide in the lives of the fathers 
 of the defart, and in various other compilations 
 of Ecclefjafticai Biography ; I can fcarce exprefs, 
 with fufficient energy, the feelings of my mind. 
 Obedience is, indeed, the fourth Jlep in S. John 
 Climacus's fcale of virtues, where he defines it " a 
 fimple movement by which we aft without difcern- 
 
 ment
 
 ( 3i ) 
 
 ment -a voluntary death a voyage which 
 
 we take while we are afkep and a renounc- 
 ing of all difcernm^nt by a plenitude of difcern- 
 ment." But he had probably forgot thu Rom. 12, 
 it is ftiled a reafonablt fervice. Hence it is moft un- 
 accountable, that men mould think themfelves en- 
 titled to eternal happinefs, becaufe through a blind 
 2eal, a chimerical notion of virtue, and a fullen 
 contempt of the world, they refufed to exercife the 
 faculties of rational and fociable beings : And be- 
 caufe they devoted their days to comfortlefs foli- 
 tude, difturbed with perpetual apprehenfions of 
 incurring the difpleafure of Heaven by fome al- 
 moft involuntary omiflion of their duty, amidft 
 the jarring ftruggles between natural pzfiions, and 
 religious prejudices. But the perfualion of the fanctity 
 of their ftate, of the dangerous fituation of fuch as 
 continued to live in the Worlds of the difficulties 
 of faving their fouls, even after all their pious en- 
 deavours, was often inculcated ; and thefe ideas 
 were daily confirmed by the extraordinary miracles 
 celebrated in the lives of their holy predecefibrs, and 
 doubtlefs repeated from mouth to mouth, in thefe 
 gloomy manfions of ignorance and credulity. See 
 the dialogues of S. Gregory, the lives of the fathers 
 of the defart, tstc. Nor can we any otherwife ac- 
 count for this unfociable fpirit which has for fo 
 many ages decoyed a confiderable portion of man- 
 kind into Solitude, in queft of an ideal happi- 
 nefs, which they might have enjoyed with more 
 
 fecurity
 
 ( 3* ) 
 
 fecurky and equal innoccnc#, in the miclft of 
 focicty 
 
 " Thefe extravagant tales, lays M. Gibbon, Dec. 
 (3 fall of the Rom. Emp. vol. 3. which difplay the 
 fiction, without the genius, of poetry, have feri- 
 oufly affected the reafon, the faith, and the morals 
 of Chriftians. Their credulity debafed and vitiated 
 the faculties of the mind : they corrupted the 
 evidence of Hiftory , and fuperflition gradually 
 exiinguifhed the hoftile light of Philofophy and 
 Science. Every mode of Religious worfhip which 
 had been practifed by the Saints, every myfterious 
 doctrine which they believed, was fortified by the 
 
 fanction of divine Revelation " In another 
 
 place the fame Author juftly obferves, that " Thefe 
 unhappy exiles from focial life, were impelled by 
 the dark and implacable genius of Superftition. 
 Their mutual refolution was fupported by the ex- 
 ample of millions of either fex, of every age, and 
 of every rank j and each profelite who entered the 
 gates of a Monaftery, was perfuaded that he trod 
 
 the fteep and thorny path of eternal happinefs. 
 
 The credulous maid was betrayed by vanity to 
 violate the laws of Nature ; and the matron afpired 
 to imaginary perfection, by renouncing the virtues 
 of domeftic life. Paula yielded to the perfuafive 
 eloquence of Jerom ; and the profane title of 
 Mother-in-law of God, tempted that illuftrious 
 widow, to confecrate the virginity of her daughter 
 Euftochium." See S. Jerom's extravagant panegyric 
 
 of
 
 ( 33 ) 
 
 of Paula, Tom. i.pag. 169,-192. No wonder fuch 
 flattering praifes from a man who fhone fo illuftri- 
 ous, mould excite thoufands to imitate her example, 
 and afpire to the fame honours, {a) 
 
 But to return, after this long digreflion, which, 
 however, was not entirely foreign to the fubject; 
 notwithstanding all that has been faid above, and 
 which feems to place the practice of ecclefiaftical 
 Celibacy in no very favourable point of view, yet 
 it is ftill univerfally enforced in the Roman Catho- 
 lic communion. When this law was firft imagined 
 to take place, the Church certainly impofed a bur- 
 denfome precept upon men, who, having never 
 vowed it, were not in any manner obliged to ob- 
 ferve it, not being either of divine or apoftolic in- 
 ftitution. The fame alfo may be faid, whenever 
 flie renewed the law grown obfolete by difufe. And 
 
 whatever 
 
 (a) On Ae origin, progrefs, and effc&s of the monaflic 
 life, fee the 37 chapter of Mr. Gibbon's third volume, in 
 which this elegant writer has given a pretty juft account of 
 this extraordinary inftitution. The pi&ure is perhaps rather 
 overcharged ; and a few expreffions in this, as well as in 
 fome other parts of his valuable hiftory, may appear fome- 
 what unguarded and harfh : but it is drawn with a mafterly 
 hand ; and to an impartial obferver, exhibits, upon the 
 whole, not an unfair reprefentation of what muft have ap- 
 peared nearly in the fame light to all fuch who have con- 
 fidered it with an unprejudiced and philofophic eye. See 
 alfo Bingham's Origines Eccltfiaf. Book 7 . Thomaflin Difci- 
 pline de L'EgliJe, Tom 1, Helyot, Hijt. des ordres monaftiqucs ; 
 EJfai Philofophiquefur It monachifme, Paris, [Holland) 1775, ^ U P" 
 pofed to be written by M. Linguet; and fome further re- 
 marks which we mall make in the fequel of thiseflay, when 
 we come to fpeak of the prefent ftate of the religious orders 
 abroad.
 
 ( 34 ) 
 
 whatever merit there may be in young perfons, 
 who voluntarily fubfcribe to fuch opprefllve 
 Jaws, often through very partial motives, air- 
 ways without fufficient knowledge of the ex- 
 tenfive duties they undertake ; yet, furely, the 
 merit is quickly loft in thoufands, who lament, at 
 a later period, the imprudent zeal of their younger 
 inexperienced days. The various evils occafioned 
 by this Hate of conftraint,can never be made up for, 
 by the imaginary excellence of continency : And it 
 is furprifing that many, under thefe circumftances, 
 (I mean of thofe who never feek to render the 
 yoke lefs galling, by any criminal indulgence;) 
 do not lay afide the fuppofed obligation, and 
 engage in a married life. But, the force of 
 prejudice is great: And the apprehenfion of 
 the fecular power, of prifons, confinement, and 
 mifery, is, no doubt, of greater efficacy to per- 
 iuade their acquiefcence, than all the excommu- 
 nications and cenfures they may apprehend. What 
 renders this more ftriking, is, that, in fome religious 
 orders, the Benedictin, for example, there is no 
 explicit vow of continency, either required or taken, 
 but merely of obedience according to the rule, in which 
 chaftity is never mentioned, but as a virtue to 
 be acquired. At the ordination of the Secular 
 Clergy, neither vow nor promife is propofed. 
 Hence, at moft, it is but an obfervance enforced 
 by practice, and fupported by the general prejudice, 
 becaufe its obligation is never queftioned. Some 
 Pope*, indeed, have ordered that a formal and explicit 
 
 vovr
 
 ' ( 35 ) 
 
 [. vow fliould be administered , yet, whatever be the 
 reafon, certain it is, that hitherto this is not the cafe : 
 and, furely, all will acknowledge that a vow pre- 
 fumed merely as implied and interpretative, is no vow 
 at all. Odiofa funt reftringenda, is a maxim of the 
 Canon law; and in the infliction of penalties, where 
 the letter is notexprefs, the more favourable inter- 
 pretation always is admitted. How, therefore, can 
 men be obliged, at lead under fo fevere a cenfure 
 as that of perjury \ to more than the words import ? 
 Can filence alone, and not objecting to the advice a 
 ! Bilhop gives of leading a chafle, oreven a continent 
 - life, be explained into a poficive folemn vow, taken 
 in the face of the church ? fuch a fuppofition re- 
 volts common fenfe, and never can be perfuaded, 
 till the nature of language changes. In effect, 
 the only paffage in the form of ordination ap- 
 pointed by the Roman Ritual, which can be thought 
 to contain any thing relative to this law, is as follows: 
 *' Mofl dear children who are going to be promoted 
 to the facred order of Sub-deaconfhip ; you fhould 
 again and again confider with attention, what the 
 burden is, .which, to-day, of your own accord, 
 you feek. For, hitherto you are free, and, if you 
 pleafe, you may pafs to a fecular life, fecularia 
 vota: But if you receive this order, it will be 
 no longer lawful for you to depart from your 
 refolution, but you are to remain perpetually in 
 the fervice of God, whofe fervice is to reign, cui 
 fervire, regnare eft; and you muff, with his afiift- 
 ance, lead a life of chaflity, (litt. pre/erve chaftity, 
 F cajlitatem
 
 ( 36 ) 
 
 cajlitatem fervare oportet,) and be for ever engaged 
 in the Miniftry of the Church, atque in Ecclefi* 
 
 minifterio femper ejfe Mancipatos. - If hitherto 
 
 you have been addicted to liquor, ebriofi\ henceforth 
 
 you muft be fober : If hitherto lewd ; henceforth 
 
 you muft be chafte : ft ufque nunc inhonejli, amodo 
 
 cajli." This is a moft literal tranflation of the fpeech 
 
 which is addrefied to them by the Bifhop on that 
 
 occafion. Yet upon this flender mention otChaJlity, 
 
 and a prefumed implicit intention of taking an oath, 
 
 where evidently none is tendered ; Collet, a late 
 
 Divine univerfally read in the Roman Catholic 
 
 Seminaries, has not fcrupled to affirm that " the 
 
 vow taken by Subdeacons is not lefs folemn, than that 
 
 which is made by the Regular Clergy : Votum a Sub- 
 
 diaconis emifium, non eft minus folemne, nee minus 
 
 fui tradirionem continet, quam quod a Religiofis emit- 
 
 titur." And ftili, the fame Author, ibid, de Voto, 
 
 fays, that it is probable that Subdeaconfhip is 
 
 no Sacrament, and that it was not, in the primitive 
 
 Church, reckoned amongft the Holy Orders. He 
 
 even thinks it was not inftituted by Chrifl, and 
 
 that no promife of grace is annexed thereto. 
 
 Let us now fuppofe, for a moment, that a per- 
 fon mould omit to take upon himfelf any fuch 
 obligation, by actually diJJ'enting in his mind ; and 
 thus, not even virtually and interpret atively acqui 
 efcing to the advice of the Bifhop : Would any one 
 deny, in fuch a cafe, that his orders would ftill be 
 valid ? Yet, furely, no one will prefume to fay 
 
 that
 
 ( 37 ) 
 
 that he would then be equally bound by vow, as 
 if a vow had been exprefsly made ! Hence the Au- 
 thor of the Glofs upon the Decretals of Greg. 9, 
 Decret. Greg. lib. 3, //'/. 3, cap. cum olim. fays, that 
 neither he, nor many other Doctors, could ima- 
 gine how the Clergy of the Weftern Church could 
 be faid to be obliged by vow to Continence : and 
 all the Councils which commanded a vow to be 
 taken by the Clergy at their ordination openly and 
 in the face of the Church, feem to have been of the 
 fame opinion', or, at leaft, to have been aware that 
 this might be objected. We read that in the pri- 
 mitive Church, many were ordained againft their 
 wills ; and Dupin feems to affirm this of the gene- 
 rality of the Clergy, during the three firft centuries. 
 It was the cafe of S. Paulinus, as he tells us 
 himfelf Ep. ad Severum, Repentina vi multitudinis, 
 correptuSj& invitus: Of S. Germain of Auxerre, 
 who was ordained invitus, coatlus: of S. Paulinia- 
 nus, whom S. Epiphanius ordered to be appre- 
 hended, and his mouth to be gagged, per multos 
 diaconos apprehendi jujfimus & teneri osejw, of Pi- 
 nianus, a man of quality, who only came upon a 
 vifit to S. Auguftin An. 411, and was forced into or- 
 ders much againft the will of his wife Melania, who 
 protefted with tears againft his ordination, See Aug. 
 Ep. 126 ad Albinam ; and of many others. They 
 were dragged, imprifoned, befet with guards, fays 
 this father Ep. ad Donatum y till they confented to 
 what the Apoftle calls a good work, donee eis adfit 
 voluntas fufcipiendi operis boni. If, though ordained 
 F 2 bv
 
 ( 33 ) 
 
 by violence, thefe holy men continued ever after to 
 t live in Celibacy, as S. Auguftin allures us, lib. de 
 Adult, conj.cap uk\ no one will, at lead, affirm that it 
 was a duty fo to do. We might as well maintain the 
 fame obligation with refpect to the Children who 
 are frequently ordained in great numbers in the 
 Abyilinian Church : See A*var. hiji. ALthiop. ; or 
 in regard to the Infants who were formerly confe- 
 crated by their parents to a Monadic life. Indeed, 
 the 4th Council of Toledo in 63 3 decreed that 
 whether their parent's devotion, or their own free 
 choice made them Monks, they mould be equally 
 bound to perfevere : But with what right, it will be 
 fomewhat difficult to determine. Befides, it is highly 
 probable, that in cafe of moral impoftibiiity, that 
 is, of great and evident difficulty, even an expreis 
 vow of Continency would ceafe to be binding ; as 
 in temporal affairs, no promife is confidered to ob- 
 lige, under a natural impofllbility of complying 
 with it. A vow, which in fome circumftances may 
 be lawful, or even laudable, may be rendered not 
 fo in others, which totally alter the nature of the 
 contract; and when it maybe refcinded without 
 prejudice or injury to a third perfon, it is then, per- 
 haps, even a duty to fet it afide. Now, in cafe of 
 violent, though not infuperable temptations, arifing 
 from circumitances which human prudence could 
 not forefee, a vow of Continency cannot bind, 
 when by laying it afide, a Chriftian may attain 
 a greater good, fecurity and peace of mind, and 
 freedom from unruly paflions. The expediency of 
 
 difpenfations,
 
 ( 39 ) 
 
 difpenfations in flich cafes is generally allowed ; 
 andS. Thorn. Aquin. fays, 2tf, 2^?, a. 88 Art. 2 in 
 fin. that ** If any great or manifeft inconvenience 
 fhould arife from the obligation of a vow, and 
 there is no opportunity of recurring to a Su- 
 perior, a man is not obliged to keep it." This 
 will, perhaps, be explained of zjimple vow, of which 
 Bellarm. fays, de Malr. cap. 21. " It was never 
 doubted amongft the Catholics, but that a limple 
 vow cf Continency is an impediment which hin- 
 ders marriage from being contracted ; but not an 
 impediment which difTolves the contract when once 
 made." Yet Collet affirms that the fclemnity of a 
 vow is only of Ecclefialrical appointment, Votifo- 
 lemnitas efl folum juris Ecckfaftici: And what can 
 this diftincYion add to the obligation of a vow in 
 confeience, and in the fight of God? Notwith- 
 ftanding which, the infallible Council of Trent 
 fc-ems to have determined, that fuch marriages as 
 are entered upon after %. folemn vow of Continence, 
 are null and void ; while the fame contract under 
 a fimple vow, is univerfally acknowledged to be 
 valid. What inconflftency ! As if the pafTages in 
 Ecclef. the Pfalms, Deutronomy, &c. cited on this 
 occafion, are not equally ftrong againft the non- 
 performance of a fimple, as of a folemn vow. Be- 
 fides, the Pope is generally allowed to have power 
 to difpenfe with the mod folemn vows of religion, 
 for the common good of the church, or of a king- 
 dom i becaufe Matt. 18, it is faid, Whatever you 
 fhall loofe on earth, Jhall be loofed in heaven 5 which, 
 
 fays
 
 ( 4 ) 
 
 fays Collet, are general terms, et Ecclefi* admodum 
 favsrabilia^ and very favourable to the authority 
 of the Church." This power has even in fome in- 
 ftances been reduced to act ; See P. Antoine and 
 Collet. The latter pioufly obferves that it would 
 be very difrefpe&ful, in fuch cafes, to call the au- 
 thority of the Roman Pontif in queftion. That 
 the vows of Children under age may be annulled 
 by their Parents, if made without their confent, 
 is, I believe, granted by all Roman Catholic Theo- 
 logians , as well as thofe of married women, by 
 their Hujbands : And, what is ftill more extraor- 
 dinary, they teach that the moft facred contract of 
 marriage ratified at the foot of the altar (ratum, non 
 confummatum) is annulled by the religious profefiion 
 of either of the two perfons, whilft that which remains 
 in the world, is permitted to take another partner. 
 Is not this, then, afolemn vow? or muft we alfo 
 maintain, with the fame writers, that a married per- 
 fon is not bound to admit the embraces of her huf- 
 band during the two firft months after her mar- 
 riage, that fhe may have leifure to determine whe- 
 ther fhe will ftill remain united to him, or retire 
 into a Monaftery ? If this latter is her choice, he 
 is obliged patiently to bear her abfcnce during the 
 twelve long months of her noviciate, to know what 
 her final determination will be. If, on the other hand, 
 fhe chufes to remain in fociety, and only requires 
 her two months of conlideration , however famili- 
 arly they may have lived together, modo ad confwn- 
 maticmm tt/que non fucrit progrej/um, yet fhe is ftill 
 
 at
 
 ( 41 ) 
 
 at liberty to abandon him whom fhe had efpoufed 
 in fo folemn a manner, by reafon of a more folemn 
 marriage with Chrifi'm an approved religious order. 
 What ridiculous ideas, does not fuch cafuiliry fug- 
 ged ! and how can all this be reconciled either to 
 reafon or to religion, by the candid Roman Catho- 
 lic, however attached in other points, tothedifci- 
 pline of his Church ? 
 
 Nor, can we, perhaps, produce a fingle inftance 
 where a marriage contracted under thefe fuppofed 
 pre-engagements, was ever declared to be //, du- 
 ring the firfl: 900 years of the Chriftian ^Era, how- 
 ever efteemed unlawful. The council of Chalcedon 
 excommunicated fuch perfons; but did not diffolve 
 their marriage : which fhews it was not then efteem- 
 ed invalid. Nor does the fentence of excommuni- 
 cation fuppofc it in any manner; fince many 
 councils, as Aurel. 2. can 19; Arvern. can. 6; 
 Tolet. 4; Nicen. can. Arab ; Arelat. 1. &c. ex- 
 communicated thofe Chriftians who married Jews 
 or Gentiles, and ordered them to be feparated. Yet 
 it was never denied but fuch marriages were perfectly 
 valid. Indeed the validity of the marriage contract 
 in fuch ctrcumftances, feems almofl univerfally 
 acknowledged-, for marriage is a covenant efta- 
 blifhed by God himfelf, to which every Ecclefiaftical 
 iinftitution mud give way. Nor is it at all certain, 
 ibut that even S.Paul 1 Tim. 5, ordered that the young 
 i widows who, according to feveral interpreters, had 
 |in fome manner or other confecrated themfelves to 
 
 God,
 
 ( 42 ) 
 
 God, fhould marry, in order to retrieve their cha- 
 racter. The text may bear this expofition : iC Let 
 not, fays he, a widow be taken under 60 years of 
 
 a ge but refufe younger widows ; for when 
 
 they have been too much at their eafe (fee Calmet) 
 in the fcrvice of Chrift, they will marry ; wherein 
 they are to be condemned^ (not damned) becaufe 
 
 they have violated their firft engagement, I 
 
 will, therefore, have the younger ones marry." 
 In this fenfe was this paffage underftood by S. 
 Chryioftom, (a) TheophylacT:, (b) and S. Am- 
 brofe. {c) 
 
 - Yet this was* perhaps, not the meaning of the 
 Apoftle. Be that as it may : Unufqiiifque in fuo fenfu 
 c.bundet. It is however certain that thefe widows 
 of whom he fpeaks v. 1 1 and 1 2 , were provided for 
 entirely at the expence of the Church, and had en- 
 gaged thcmfelves to live in the fervice of it. We 
 fee by v. 5 and 1 6, that they had no parents of their 
 own, no other maintenance than the alms of the 
 
 faithful 
 
 (a) Speaking of thofe widows who would marry, and of S. 
 Paul's reflections on them, he fays in the pcrfon of the 
 Apoftle : " Quoniam volunt nubere, volo et ego Juniores 
 nubere .... Longe enim pracftat hoc faccre, quam ilia, {the 
 crimes with which fie upbraided them.) Oportebat quidem curare 
 quae Dei funt, oportebat^/m Jervare : quando vcro ilia non 
 hunt, melius eft haec fieri, quam ilia; quippe viduitas ilia 
 nil parit boni. " 
 
 (b) Ne Diabolusilludatipfis, que cum Chrifli fponfee effenr, 
 facia: funt adulterae ; ideo eas fub matrimonium duco. 
 
 (c) Multum expedit nubere, quam fub bona & pia pro- 
 feffione, nofabiliter incedere. Sic enim occafionem invenit 
 Safanas, quomodo fubvertat animas inconfultas, cum pi* 
 urofitrnt'ps. ininfle verfantur.
 
 ( 43 ) 
 
 faithful: If in fuch circumftances they broke 
 their engagement, to be fure they were very 
 reprehenfible (dignes de comlamnation^ fays Dom 
 Calmet). They are defcribed v. 13, as guilty, not 
 only of mifbehaviour and levity * but of unfeemly 
 words , which might juflly be accounted fcandalous 
 in thole who were in a particular manner under the 
 protection of the Church : and this is fufHcient to 
 juftify the cenfure pronounced on them by the 
 Apoftle, without gratuitouQy fuppofing that they 
 were tied by any particular vows ; unlels we admit 
 that the elderly widows of threefcore years, were, in 
 like manner, bound by oath to perfevere in a Hate 
 of Continence. It is really an infult on the judg- 
 ment of the reader, to urge fuch groundlefs fur- 
 mifes as inconteftible arguments in favour of infti- 
 tutions which were never heard of for ages after. 
 Others explain this paffage of fuch as caft off the 
 Religion they had newly embraced, and returned 
 to Paganifm or to the Jewifli worfhip, by reafon of 
 their marrying Jewifh or Gentile hufbands ; and 
 who had thus violated the faith they had pledged 
 at their converfion, as well as the duties to which 
 they had engaged themfelves. And, furely, in 
 thefe days of pure morality, no Chrijiian would 
 have married them without the recommendation 
 either of a good fortune, or of a virtuous conduct. 
 
 That this Doctrine was held by the molt learned 
 
 and beft among the Fathers, feems evident from 
 
 feveral paiTages in their writings, which are 
 
 G very
 
 ( 44 ) 
 
 very exprefs; fuch as thofe of Clem. Alexand. Strom. 
 L i . S.Cyprian. Ep. 62 ad Pompon. &c. S.Epiphanius, 
 h<er. 61, fpeaking of thofe who after a vow of 
 Continence and undertaking a Monaflic life, find 
 themfelves violently tempted, gives this advice : 
 " It is better to commit one fin'* by violating the 
 vow, (for if there was no vow, there was no fin) 
 " than many:" by indulging a wandering luft. 
 " It is better for him who cannot perform his un- 
 dertaking %Ubi a curricula exciderit), openly to marry 
 a wife according to the law." (a) S. Cyprian lib. 1, 
 epiji. 11, teaches nearly the fame doctrine, (b) S. 
 Auguft. de bono vid. c. 10, fays, " No fmall evil 
 arifeth from this inconfiderate opinion of the inva- 
 lidity of the marriage of holy Virgins who quit 
 their profefilon (Lapfarum a fancio propojito fami- 
 narum) : for hereby wives are feparated from their 
 hufbands, as if they were adulterefifes, not wives. 
 And they who would, by feparating them, reduce 
 them to Continence, make their hufbands become 
 true adulterers, if while thefe are alive, they marry 
 other wives." Again j as to " thofe (confecrated 
 Virgins) who long to marry and yet do not marry, 
 becaufe they cannot do it with impunity, it is bet- 
 ter they mould marry, than burn ; that is, befcorched 
 
 with 
 
 (a) In another place the fame Father fays : " Peccato fe et 
 Judicio irnplicat quifquis dei virginitatemtollit e medio .... 
 Qui virginitatem corruperit, corona praemioque repellitur : 
 verum melius Judicium eft quamxdamnatio." 
 
 (A) Quodii ex fide fe Chriflo dicaverint, publice & cafte 
 perfeverent. Si autem perfeverare nolunt, aut non poflunr, 
 melius eft nubere, quam ut in ignem deliciis fuis cadant.
 
 ( 45 ) 
 
 with the fecret flames of lull, when they repent 
 of their profeflion, and are grieved at their pro- 
 mife." Lib. de fan. Virgin, c. 24. (a). S. Jerom 
 writing to a coniecrated Virgin who lived with an 
 unmarried Clergyman, and was fufpecled to entertain 
 an improper familiarity with him, advifeth her either 
 to return to her mother, or to marry, Epift. 47 de vi- 
 tando fufpefto contub. ; and one would imagine that 
 in fuch circumftances, fhe could be advifed to 
 marry no other than the Prieft himfelf. m Si Virgo 
 es, quid times diligenfem cuftodiam; fi corrupta, 
 cur non palam nubis ? Secunda poft naufragium 
 tabula eft: ; quod male casperis, faltem hoc remedio 
 temperare." The Council of Ancyra in 314 de- 
 creed that thofe who, having vowed Virginity, 
 falfified their promife, fhould be placed in the rank 
 of Bigamifts. Was Bigamy then alfo criminal ? 
 Leo I. ordained, Ep. 92, ad Rujlic. Narbon. that a 
 Monk who married mould expiate his fault by 
 public penance, becaufe though marriage were haneji^ 
 
 G 2 yet 
 
 k 
 
 (.a) Damnantur tales, fays he, non quia conjugalem fidem 
 pofterius inierunt, fed quia continentiae primam fidem irri- 
 tam fecerunt. This appears evidently to have been his opini- 
 on, from various expreflions in the gth and 10th chap- 
 ters, where he affirms that, " non ipfas nuptiae vel talium 
 damnandaejudicantur, fed damnatur fra&i voti fides." Now 
 if Roman Catholics agree that the folemnity of a vow is only of 
 ccclefiajlical appointment, it is of little moment whether thefe 
 virgins were bound by a fimple, or by a folemn vow. We fee 
 that, whether they had aftually fallen, or merely had reafons 
 to repent of their profejion, yet he advifes them to marry. 
 And if he granted this indulgence to fuch as had already vio- 
 lated their engagement ; he would, furely, not have been 
 more fevere on thofe who entered on the marriage ftatc with, 
 a view of preferring their Integrity,
 
 ( 46 ) 
 
 yet it was a crime to forfake the better choice. Ivo, 
 Bifhopof Chartres in the nth age, the greateft 
 Canonift of the times, relates that a Prebendary of 
 the Church of Paris contracted marriage ; and 
 maintains that this marriage neither could, nor 
 ought to be diflblved. Ep. 218. In the 12th age, 
 Gratian, the compiler of the Canon law now in ufe, 
 Dift. 27 cap. 1, expreffly afTerts the validity of fuch 
 marriages. "If a Deacon, fays he, will lay down his 
 office, he may lawfully ule marriage when once 
 contracted : for although he made a vow of chaftity 
 at his ordination, yet To great is the facrament of 
 marriage, that not even by the violation of the 
 vow can the marriage be diffbhed." In the 1 5th age 
 iEneas Silvius, afterwards Pope Pius the 2d, being 
 defired, when Cardinal of Sienna, by a Prieft of his 
 acquaintance, to obtain from Rome a difpenfation 
 for him to marry, returned for anfwer, that the Pope 
 refufed to grant his requefl. But we may eafily fee 
 what were the fentimehts of this learned man, from 
 what he tells his friend Epif. 367. " I acknowledge 
 you do not act imprudently, if, when you cannot 
 contain, you feek to marry ; although that ought 
 to have been confidered before you entered into 
 holy orders : But we are not all Gods to fee into 
 futurity. Seeing the cafe is fo that you can no longer 
 refill the law of the flefh, it is better to marry than 
 to burn." Many other teftimonies might be added 
 of the fame import : Let thefe furfice. Hence 
 when S. Chryfoftom, in his letter to Theodorus the 
 Monk who was refolved to marry the beautiful 
 
 Hermion^
 
 ( 47 ) 
 
 Hermione, diflliaded him from it in fuch vehement 
 terms; hefpokewith more zeal than judgment, and 
 played the friend and orator, more than the Cano- 
 nift and Theologian. For as the vow of Theodo- 
 rus was, at moft, but a fimple vow (fee S. Bafil 
 Ep. canon, c. 19, and S. Athanaf. Ep. ad Dracon- 
 tium) \ If he taught that his marriage would not be 
 valid, he contradicted the opinion of many ages, 
 councils, and Theologians. We mould form the 
 fame judgment of this piece of rhetoric, as we muft 
 of feveral other Panegyrics of fome of the fathers 
 upon virginity , wherein they were more intent upon 
 perfuading integrity of life, or confuting fome par- 
 ticular errors in thofe whofe opinions they com- 
 bated, than in eftablilhing the exact truth, {a) 
 
 It 
 
 [a) We may apply to them what S. Bafil fays, Ep. 41 oE 
 Dionyfius Alexandrinus, where he aceufes him of having ad- 
 vanced fome erroneous doctrines, in the heat of his difputes 
 againfl Sabellius. ' ; Soleo ipfum aflimilare arborum infitori, 
 qui dum novellas plantae incurvum (latum vult corrigere, 
 nimia attra&ione a medio aberrat, & in contrariam paitem 
 nimium defleftendo peccat." The fame obfervation may be 
 made, in great meafure, on the chief controvertifts of every 
 age, and every nation. A man of Candour who fincerely 
 feeks for truth, cannot read without difguft and an honeft in- 
 dignation, the various treatifes that have been written upon 
 the many points which are controverted amongft Chriftians. 
 The difpute is generally carried on in the moft unjufhfiable 
 manner, and every unfair mean is ufed to advance what is 
 often, on either fide, abufively termed the caufe of truth, fince 
 it is too frequently that of prejudice and pride. The op- 
 ponents reciprocally charge each other with falfe quotations, 
 forgeries, mifreprefenting facts, or erroneous verfions of the 
 originals from whence they produce their anthorities; nor 
 can it be denied but thefe mutual recriminations are often 
 jnade with much juftice. It would be eafy to inftance this 
 
 in
 
 ( 48 ) 
 
 It may, perhaps, be urged as a fentiment hetd 
 by moil Roman Catholic Divines (though ftrenu- 
 oufly denied by others), that the Pope has power, 
 when occafion requires, to difpenfe with the moll 
 folemn vows of Religion or of Continence : but 
 this power is, confeflfedly, feldom reduced to 
 aft i becaufe thofe who molt ft and in need of 
 fuch difpenfations, have feldom protection or mo- 
 ney enough to obtain them. For, whatever be 
 the reafon, it is a fact that no favour can be ob- 
 tained 
 
 in a variety of example:, efpccially from thofe polemical wriU 
 ings which appeared, in lb great abundance, about the time 
 of the Reformation. I fhall content myfelf with referring 
 to the Britanncmadiia by Heniy Fit/ Simon, an Irifli Jcfuit, 
 printed at Doway, An. 1614; Chraftovius's Btllum jfefuiti- 
 cum, printed at Bafil, by Vralkirchius; and, to cite a more 
 recent work, the Lettres Provinciates, that elegant Libel of 
 the Great Pafcal : for even Saints, on thefe occafions, arc 
 nearly upon a level with Sinners. And in reality, when 
 we cooly reflect on this matter, we mult confefs that no con- 
 troverfy of the nature of thofe of which we are fpeaking, 
 can ever be determined by mere authority. For there is 
 nothing almoft in nature, no opinion however extravagant, 
 that might not be proved by the fame method. This is fo 
 true, that the Scholaftic difputants in foreign univerfities 
 frequently fupport their oppohte opinions by quotations 
 from the fame fathers: which evidently fhews, moreover, 
 that it is by no means evident what their real opinion was 
 in many points. It were therefore much better if we al- 
 ways had recourfe to Scripture, and obferved that rule laid 
 down by St. Auflin Contra Maxim, lib. 3. c. 14. " Sed 
 nunc nee ego Nicaenum, nee tu debes Arirninenfe, tanquam 
 praejudicaturus proferre concilium. Nee ego hujus auftori- 
 tate, nee tu illius detineris: Scripturarum auftoritatibus, 
 non quorumcumque propriis, fed utriufque communibus 
 tcftibus, res cum re, caufa cum caufa, ratio cum ratione 
 concertei,"
 
 ( 49 ) 
 
 tained at Rome without money, (a) Thus, for 
 want of friends and riches, a perfon unfortunately- 
 engaged 
 
 (a) This is a point which, though ftri&Iy true in the fcnfe 
 in which I have affirmed it, has often been greatly mifre- 
 prefented. It is ridiculous in the highefl degree to fuppofe it 
 ever was the doclrine of the Roman Catholic Church that the 
 Tope could, for a fum of money, grant them leave to commit 
 fin; or that a Chriftian, without the proper difpofitions of 
 heart, could ever obtain forgivenefs in the light of Heaven 
 in confideration of thefe donations. But as the abiolution 
 from certain crimes is, according to the Roman Catholic dis- 
 cipline, referved to the Pope, in order to render the com- 
 miflion of them lefs frequent, becaufe the abfolution from 
 them in the Ecclefiaftical Court (in for o externo) is attended 
 with fo many difficulties j a certain fine is impofed by way 
 of penance : and was, perhaps, originally intended rather 
 as an offering to the poor, than a compenfation for the fcandal 
 fuppofed to have been given. The obtaining any grant or 
 difpenfation leads alio to great expences in this, as well as 
 in every other Court. The officers in various departments 
 inuft be maintained ; and fome allowances fhould be made 
 for abufes which will creep in wherever there are men, and 
 which it is much more eafy to remark, than either to pre- 
 vent or to abolifh. With refpeQ; to thofe who. apply for 
 favours, which may be confidered merely as fuch, and which 
 they have no right to demand, much may, perhaps, be faid 
 in defenceof this civil conftitution. Thofe who feek to obtain 
 peculiar privileges, have no reafon to complain, if they are 
 fubje&ed to fome pecuniary mul&s, in order to attain the 
 completion of their wifhes. But with regard to other cafes, 
 where the happinefs of a fellow Chriftian is concerned, they 
 fhould certainly difpenfe gratis, what they are fuppofed gra- 
 tuitoufly to have received, Matt. 8. Indeed, during the 
 reign of John XXII, certain difpenfations and taxes were 
 invented, that were a fcandal to Chriftianity, and an infult 
 upon common fenfe. The book wherein thefe rates were 
 fettled has been frequently reprinted, and expofes to de- 
 fended fhame thofe fcandalous monopolies. The beft edition 
 of it is that of 1564, in 8vo. But we fhould remember at 
 what time it was compiled, and by whofe orders. John XXII 
 was fo fond of money, that by claiming to himfelf the re.- 
 
 fcrvo
 
 ( 5 ) 
 
 engaged in a clerical or religious ftate, by the am- 
 bitious views of parents, or through the prejudices 
 of an injudicious education, mufl remain for ever 
 unhappy and without refburce. As if the happi- 
 nefs of an individual, or the falvation of a foul for 
 which Chrift underwent fo much, were not as good 
 a motive in the eyes of the Almighty, as the keep- 
 ing, for example, one particular family on the 
 throne, or any other fimilar pretences. 
 
 Again, it will be faid, that in cafes where fear 
 or any kind of conftraint has influenced a young per- 
 fon to embrace fuch a calling, he is allowed five years 
 wherein he may reclaim againft this violence, and 
 the engagements entered upon in confequence of 
 it. But this, in effect, is of no fervice, in cafes 
 where fuch difpenfations are chiefly wanted : for 
 the difficulty there is in judicially proving fuch a 
 conftraint, the apprehenfion of applying to the 
 Bifhop's Court, the ignorance of the fleps necefiary 
 
 to 
 
 ferve of all the Prebends in the Church> of almoft all the 
 Bifhoprics, the revenues of every vacant Benefice, and fuch 
 like arts he is faid to have left in histreafury, at his death, 
 three hundred and fifteen thoufand pounds worth of plate 
 and jewels, and more than eight hundred thoufand pounds 
 in fpecic. See the Chronicle of Villani, printed at Venice 
 in three vols. 410. in 1559? 1562, and 1581. With what 
 right all this power of granting, or of referving, however limi- 
 ted, is afiumed by the Roman Pontiffs, is foreign to the ques- 
 tion; btlt we mull allow a Roman Catholic to argue confift:- 
 ently with his own principles, which admit, in fome degree, 
 of fuch an authority. If we efteem thefe erroneous, we are 
 at liberty to adopt a more rational fyltem. But every man 
 has a right to be treated with fair dealing; and we fhpuld 
 rft the caw/t ef truth, on the evidence of truth alone.
 
 ( 5i ) 
 
 to be taken on fuch occafions, and the opposition 
 which would be formed by thofe on whom fuch 
 an appeal might feem to reflect, reduce this, nearly* 
 to a fpeculative remedy. Befides, a perfon who was 
 engaged for life, when his infant years were fcarce 
 elapfed (a), before his judgment was ripened to dif- 
 cern good from evil, while he was yet unacquainted 
 both with himfelf, and with the world, may have 
 reafons in a more mature age, which did not exift 
 before : And this was, furely, the reafon why the 
 Apoitlc Would not have the church-widows make 
 a promife of Contincncy, till they had reached 
 their fixtieth year, Vidua eligatur non minus fexaginta 
 ennorum. In every circumftance, however, if an 
 application may be admitted within five years, why 
 not during a fpace of time unlimited, but by the 
 neceflities of the fubject ? for againft a right which 
 nature, reafon, and religion give him, furely there 
 can be no prefcription. 
 
 Perhaps it may be further obferved, that fummtlm 
 jus 3 , fumma eft injuria, the greater!: injuftices fome- 
 times arife from the moft equitable laws ; that every 
 law cannot extend to each particular circumftance 
 that may happen ; that difficulties may occur even 
 in the unchangeable ftate of marriage, though this 
 H can 
 
 (a) Till fome late edi&s of the King of France, children 
 were admitted to the noviciate in religious orders, at the age 
 of fifteen ; and were folemnly and irrevocably profejfed, in 
 about a twelvemonth after. This is the difcipline of tho 
 council of Trent : that of Agde ( Agathenfe) in 506, Can. 
 19, forbad the veil to be given to religious women, till 
 they were forty.
 
 ( 5* ) 
 
 can never be difiblved. But I anfwer to this re- 
 flection ; that there is an effential difference between 
 the inftitutions of men, and the immutable laws of 
 God. In thefe, no human power can difpenfe: 
 In thofe, were fuch a power to exift, it would be 
 the higheft abufe if a difpenfation were not granted, 
 not according to the intereft, or wealth, but, accord- 
 ing to the wants of individuals. I faid, were fucb 
 a power to exijl : for it is founded only upon that 
 obfeure quotation from the Evangel id, " whatever 
 you fliall Ioofe on Earth, fhall alfo be loofed in 
 Heaven." Thus does this text, which, on other 
 occafions, is introduced to prove that Chrift left 
 power to his minifters to remit fins, ferve every 
 purpofe, according to the fenfe in which it is defired 
 to have been fpoken. When fuch fanciful appli- 
 cations are admitted, there is no doctrine upon 
 Earth, which may not be difcovered in the facred 
 writings, by fome expofitor, or other. See Collet, 
 and his edition of Pontas in 2 vol. 4to. 
 
 To reduce all this to a' general view , if we turn 
 back to the annals of hiftory, we (hall find that 
 the pretended Celibacy of the Clergy for the two 
 fir ft centuries, is, perhaps, a mere fiction of thofe 
 who wi(h to prove its exiftence ; that it was pro- 
 pofed by fome in the third, preconifed in the fourth, 
 and in a few places enjoined in the fifth : that it 
 was no where univerfally practifed ; but that mar- 
 riage of one kind or other, pretty generally pre- 
 vailed till the eleventh age. That then, the decrees 
 
 made
 
 ( 53 ) 
 
 made by the Popes and Councils to introduce it, 
 met with univerfal oppofition : that it never was 
 entirely admitted in the Eaftern Church ; and pro- 
 babiy, never would have been adopted any where, 
 had it not been the only road to Ecclefiaftical pre- 
 ferment. The arguments that are adduced in its 
 favour, by the principal abettors of it, are founded 
 upon error, and the mod unwarrantable preju- 
 dices -, and the perfifting in fo unjuftifiable a law, 
 has both filled the Church with fcandals, and un- 
 dermined the happinefs of Society. In fhort, as 
 the excellent CafTander, a Roman Catholic contro- 
 vertift who died in 1566, a man who had no other 
 paflion, according to the authors of the Historical 
 Dictionary printed at Caen in 1779, than that of 
 knowing the truth, and no defire but that of pro- 
 pagating it, obferves : " The reafons whereby the 
 ancients were induced to make this constitution, 
 are not only ceafed at prefent ; but are even be- 
 come oppofite. By this decree, Chaftity and 
 
 Continence are fo far from being promoted amongft 
 the Clergy, that thereby a door is opened to every 
 fpecies of uncleannefs and villany." 
 
 With regard to the practice of the Church in the 
 two firft centuries, we have fo few monuments left, 
 that it is impoflible to produce many evidences on 
 either fide of the queftion. Yet Clement of Alex- 
 andria fays 1. 3, Strom. " The Apoftle approveth 
 the hufband of one wife, whether he be a Prieft, a 
 Deacon, or a Layman, if he ufeth his marriage 
 H z wnblameably ^
 
 ( 54 ) 
 
 unblameablyi "Qiiin et unius quoque uxoris virum 
 utique admittit, (Apoflolus,) feu fit Prefbiter, feu 
 Diaconus, feu Laicus, uteris matrimonio citra re- 
 prehenfionem :" than which, nothing can be more 
 exprefs. And, again, " What will thofe who con- 
 demn marriage, fay to thefe precepts, fince the Apo- 
 flle commandeth him to prefide over the Church 
 in quality of Bifhop, who governeth his own houfe 
 well : and the marriage of one wife, reprefenteth 
 the Church of Chrift." Surely not of a wife whom 
 he had abandoned ! (a) 
 
 Pinytus, a Bifhop of GnofTus in Crete, about 
 1 70, had, indeed, under pretence of greater purity 
 and perfection, endeavoured to impofe Celibacy on 
 his Clergy, but Dionyfius, the famous Bifhop of 
 Corinth, reprelented to him the injuftice of this 
 attempt, and he acquiefced to his advice. See 
 Eufeb. 1. 4. c. 23, and Rufinus. The words of 
 the original, are, his Brethren ; yet as he was a 
 pious and orthodox Bilhop, not infected with the 
 errors of the times, it would be prepofterous to 
 imagine that this regarded the Laity. Tertullian 
 Prefbiter of Carthage, is allowed by all to have 
 been married. In his advice to his wife, Ad Ux- 
 orem /. l.Propejin. he exhorts her to continue un- 
 married 
 
 (a) On the text of the Apoflle Ephcf. v. 32 which is here 
 alluded to, Erafmus obferves, that " If there had been in 
 nature any thing more facred than the marriage bond, a more 
 holy covenant; the fimile would have been taken from 
 thence : But, fays he, " The Apoflle, on this occafion extplls 
 the bed undefiled, and never makes the leafl mention of 
 Celibacy.'* De Ep. Conf. c. 47.
 
 ( 55 ) 
 
 married after his death, " to perform in widow- 
 hood, what fhe could not do when married ; --and 
 to embrace the opportunity of leading a fingle 
 life, as foon as it mould prefect itfelf. Faculta- 
 tem continent!^, quamprimum obvenerit, im- 
 bibamus," which clearly fhews that fhe did not 
 live in Continency before. Amongft the articles of 
 mifdemeanor of which S. Cyprian accufed Donatus, 
 one is, that he kicked his wife during her Hate of 
 pregnancy, and caufed her to mifcarry : Yet he never 
 cenfured him for cohabiting with her, which, if it 
 had been efteemed a crime, was a charge he proba- 
 bly would not have omitted. See Ep, 52. adCor- 
 nelium. In fhort, Chceremon Bifhop of Nile, S. 
 Cyprian himfelf, and many other holy men of the 
 fame age, continued to live with their wives ; and 
 we have no proofs that they abftained from the ufe 
 of marriage. 
 
 Indeed, Celibacy and the merits of a continent 
 life began to be extolled in the 3d age, through the 
 unenlightened zeal of the Catholics, as well as in 
 oppofition to the errors of the Heretics. Mod of 
 thefe, as the Nicolaites, Cerinthians, the followers 
 of Saturninus, Carpocrates, Marcion, Tatian, &c. 
 cenfured the marriage ftate under one pretence or 
 Other, and held it to be unclean. Many even re- 
 jected it as totally unlawful, and for much the fame 
 reafons that are ufed to exalt a ftate of Celibacy, by 
 fomeof the ancient fathers, who in this point, were 
 certainly milled by the fpecious ideas of perfection, 
 
 afcrihed
 
 ( # ) 
 
 afctibed to that (late, by thofe who affected to rife 
 above the vulgar, and pretended to greater purity. 
 (a) The Montanifts contented themfelves with 
 rejecting the lawfulnefs of Jecond marriages ; but 
 the PriiciUianifts, though faid to be guilty of all 
 the abominations of the Gnoftics, detefted theftate 
 in general, becaufe, as Pope Leo oblerves Ep. 93. 
 ad Tunib. " there is no liberty for uncleannefs, 
 where the chaftity of the nuptial bed, and the hope 
 of pofterity is preferved." Thus, the glorious 
 pretence of extraordinary purity gained the Here- 
 tics the applaufe of the multitudes, who only 
 
 judged 
 
 (a) We have ftill, unfortunately, in the world, a certain 
 fet of men who with a view of gaining the appellation of Pki~ 
 lofophtrs, affet on all oacafions, to defpife the fociety of wo- 
 men. Yet as thefe arc chiefly fuch as have been connected 
 with the more worthlefs part of the fex, and have, perhaps 
 defervedly, become their dupes, they are, certainly, very inad- 
 equate judges of their merit : a prefumption which their pri- 
 vate conduft too frequently jufti fits. Thofe, whohavebeen 
 more cautious or more fortunate in their connections, have 
 reaibn to confider them in a very different light ; and know 
 that many of them are not lefs aimable for the qualities of their 
 hearts, than eftimable for the folidity of their underftanding. 
 If women had the benefit of liberal inftruttions, the advan* 
 tages of learned eonverfation, and, in fhort, were indulged 
 from their infancy with the fame opportunities of improve- 
 ment which the other fex enjoys ; they would, perhaps, be 
 found equally capable of every intellectual attainment. The 
 ingenuity and erudition of a Dacier, a Du Chatelet, a Mac- 
 aulay, a Carter, an Aikin, &c. Sec. &c. will always be ac- 
 knowledged and admired in the republic of letters. 
 
 Hiftory furnifhesus with many inftances of women who 
 have fhonc with peculiar luftrein every department of life, 
 and who have given the moft evident proofs, that they were 
 poffeffed of the moft fuperior talents, as well as of the moft 
 real and heroic virtues : and thefe examples would be much 
 more common, if our methdds of education were lefs pre- 
 poflcrous* ' v
 
 ( 57 ) 
 
 judged of their outward pretenfions, and knew not 
 the corruptions of their fecret practice. But ex- 
 perience has proved that every pretence to excef- 
 five virtue, degenerates, for the mod part, into 
 real vice. Thofe only who adhere to the pure 
 fimplicity of the Gofpel, are ever likely to attain 
 to the perfection which it teaches. Yet fuch mo- 
 tives as thele firft recommended Celibacy to the 
 world, and we mail fee in the fequel, in what 
 manner prejudice and error have been perpetu- 
 ated. It is fomewhere juftly obferved by the 
 Monthly Reviewers, that " Molt men are the dupes 
 of other mens paflions. From partial motives, they 
 imbibe principles which they have not ftrength of 
 mind to eradicate ; and, being deceived them- 
 felves, they induftrioufly and innocently endea- 
 vour to miflead others. The beft of men are mofl 
 expofed to the pernicious effects of prejudice, and 
 are mofl: obftinate in defence of miftaken principles. 
 Unlefs they are endued with more than common 
 force of underflanding to counteract their zeal, their 
 very virtues will contribute to deceive them. When 
 erroneous pofitions are once adopted by heads of 
 parties and leading men, it is an arduous tafk to 
 undeceive the multitude. As their own free re- 
 flections, and unbiaffed reafon are not the primary 
 fources whence they draw their conclufions; they are, 
 confequently, bewildered in argument, and loft in 
 a labyrinth of which they have not the clue. Thus 
 opinion, in them, frequently becomes a matter of 
 
 faith.': 
 
 In
 
 ( ss ) 
 
 In this manner did Celibacy gain footing in the 
 Church, and none dared to ftep in, and undeceive 
 mankind ; left by the prejudiced many they mould 
 be confidered as enemies to perfect virtue* or actu* 
 ated only by their private pafilons. The fathers in 
 general, for we ihould not dwell on fome few fanatic 
 expreflions into which we have feen them hurried, 
 maintained the dignity and purity of the married 
 Hate : But in order to ftem the torrent of depravity 
 and corruption which univerfally prevailed, ran into 
 the oppofite extreme, and were injudicioufly laviih 
 of their encomiums on Celibacy. (a) They found 
 themfelves, on many occafions, obliged to adopt 
 even the language that Herefy afiumed in public, 
 to oppofe the immorality which was countenanced in 
 its practice. Thus, unwarily led on by controverfial 
 zeal, they often advanced afTertions in their writings, 
 which being confidered afterwards in an abftracl: 
 light, without attending to the circumftances of 
 the times, weremifapplied,becaufe mifapprehended. 
 The Regular Clergy, in defence of their own retired 
 and fingle lives, reechoed in after ages whatever 
 had been advanced in favor of Continency, and 
 contributed not a little, to eftablifh an extravagant 
 veneration for it. For, when the fabulous legends 
 which recorded the many miracles wrought in 
 
 fupport 
 
 {a) " Donetur hie error temporibus, fays Erafxrrus : let us 
 attribute this over-^reat zeal to the times in which they 
 lived. At prefent, we had much better employ our Rheto- 
 ric in delineating an aimable picture of the marriage ftate, 
 when preferved pure and undented."
 
 ( 59 ) 
 
 fupp6rt of this opinion (and which are now as 
 little credited by fenfible men in Roman Catholic, 
 as in Proteftant countries) were read, and repeated 
 till they gained belief; we cannot be furpriied that 
 young and thoughtlefs votaries of either fex mould 
 be enamoured With a ftate to which fuch fupernatu- 
 ral privilege* jeemed attached. Nor can it be fuffi- 
 ciently lamented, that thefe fame fictions are ftill 
 too much encouraged in convents of both fexes in 
 foreign countries. They are, indeed, treated by 
 
 f"iany with the contempt and ridicule they deferve : 
 ut Rofweide, Ribadeneira, Jerom Porter, and fuch 
 other romantic collections are daily put into the 
 hands of the children, to whom they can prove of 
 10 other benefit than to deprave their tafte, corrupt 
 heir judgment, give them a falfe idea of religion, 
 tnd implant in their tender minds fuch prejudices 
 .s no time or future reflections are often furEcient 
 o eradicate, {a) 
 
 I From 
 
 (a) It is a lamentable consideration, that moft young per- 
 ms form even their fyftem of belief, from the books which 
 leir inftructors in early life have put into their hands, or 
 bm fuch fuperfieial treatifes of controverfy to which chance 
 is directed them ; and are feldom taught to think for them- 
 Ives. Hence fo few are able to give a rational account of 
 at hope which is in them. The ejfentiat points of the Chriftian 
 trine are few, and evident : " Non omnia quae dominus 
 cit, fcripta flint, faysS. CyriW. la in Joan, fed quae fcri- 
 ;ntes, turn ad mores, turn ad dogmata putarunt fufficere*" 
 rid it is often a dangerous thing to be but partially acquain- 
 d with what has been urged on other arts of it, by writers 
 different perfuafions. Infidelity, and univerfal fcepticifm 
 :, not unfrequently, the eonfequences of thefe ill directed 
 quiries j and by too clofe an attention to the left important 
 
 doctrines
 
 Q 60 ) 
 
 ,:n there reiined notions which were entertain- 
 ed of the fupercminence of Virginity, and the me- 
 thods adopted to perpetuate thefe conceits, marri- 
 age itfelf infenfibly fell into difrepute. However, 
 when the numbers of unmarried perfons of both 
 fexes increafed, fo did the general depravation of 
 manners, as may be feen in Ecclefiaftical hiftory, 
 
 in 
 
 do&rines and duties of Religion, we are eafily induced to 
 neglect fuch as are moll cffential. Whereas, thofe who ad- 
 here to that alone which is clearly revealed in the fcriptures, 
 although they may fomctimes err in fpeculative points, are 
 much more lively, upon the whole, both to enjoy the com- 
 forts which Religion promifes her votaries, and to praftifc 
 the virtues which (he recommends. Nor can I fee any ad- 
 vantage there is in transferring the infallibility of the word 
 of God revealed to us in the facred wiitings, to the Pope, or 
 to the Church, as is done by the Roman Catholics; fmce thefe 
 will always be equally liable to be mifunderftood in their 
 dccifions. Whatever is conveyed in human language, will 
 ncccfiarily be fufceptible of various interpretations. This 
 fyHem, therefore, only fhifts the difficulty, without folving 
 it. Thus, for inftance ; the prefent learned and pious Bifhop' 
 of Boulogne maintains, with many other Roman Catholic 
 Divines, that in the facrament of the Eucharifl, the matter 
 of the bread remains after confecxation ; although Bellarmine 
 affirms that this fentiment is heretical, and was condemned 
 by the 4th General Council of Latran. The Council of Trent 
 defines that the whole fubjlantc of the bread is converted 
 into the Body of Chrift: But, Mr. Lengrand, who finds a 
 difficulty in admitting this in the obvious meaning of the 
 words, in his treatifc De accidentibus abfolntis, explains its 
 decree by the following falvo ; " Id omne convertitur, quod 
 convertt poteft, porro materia converti nequit, cum definat 
 tantum per annihilationem : " and afferts that the viatter muffc 
 ciTctitiaUy tcmain, and cannot be deftroyed but by annihi- 
 lation. In which cafe, there would be no change at all, but 
 an entire new creation. Thefe are the perplexities in which 
 we mufl ncceffarily be involved, when we abandon the 
 limple, uniform, and coherent do&rinc of the Scriptures, 
 
 fo
 
 I ( * ) 
 
 in the writings of S. Cyprian, Sncl others. S. Chry- 
 foftom tells us that in his time, the greater part 
 of thofe who embraced a ftate of Continence, were 
 Virgins only in name. " They are, fays he, per- 
 petually laughing and toying, and lead the meft 
 
 luxurious lives. They flint themfelves up with 
 
 men, and feek to engage their love, &c." And 
 
 even infinuates that it was often necefTary to call 
 
 in Midwives to their afliftance. If the virgins of 
 
 I 2 Alexandria^ 
 
 for the quibbling hypothefes of Theologians. Thus, the Sa- 
 crament of the Lord's Supper, of which fo plain an account 
 is given by the Evangelifts, has been fo obfeured by the com- 
 ments of Controvertifts, that various orthodex writers of 
 the fame communion, appear, frequently, to entertain very 
 different ideas concerning it. The do&rine of Tranfubflan- 
 'tiation fcems not infinuated in the Gofpel, nor in the writings 
 of the Apoftles : It is, certainly, contrary to rcafon, which 
 is totally bewildered in the confideration of the difficulties 
 which arife from this belief; and, though feveral paffagesijj 
 the ancient fathers, may feem to countenance the real and 
 fubftantial prefence of Chrift in this commemoration of his 
 paffion ; yet there are as many others which are full as con- 
 clufivc for the oppofite fentiment, and which prove, with 
 equal evidence, that they always fpoke merely of a prefence 
 of union, efficacy, and grace. See the writings of Alber- 
 tinus, Ufher, and Claude, in his reply to M. Arnaud> Per- 
 ipetuitc de la foi. It would, doubtlefs, be highly injudicious 
 to embrace, without examen, the affertions of any men, the 
 beft of whom are fallible : but fome credit is furely due to 
 the fentiments of thefe two laft mentioned writers, who arc 
 allowed by all parties to have been equally eftimable for their 
 erudition and talents, as for their integrity and the purity 
 of their manners. Hence, whatever'the Doftrine of Ro- 
 man Catholics is, concerning the Eucharift ; it muft folcly 
 reft upon the infallibility of their Church which teaches it. 
 For if we confult our reafon, their fyftem can never be ad- 
 mitted; and if they have recourfe to authority, they can, in 
 reality, boaft, with as little truth, of having that on their 
 fide, at leaft during the firft thoufand years of the Chriftiart 
 /Era.
 
 ( 62 ) 
 
 Jjlcxandria, of all the Eaft, and of Africa, of whom 
 S. Ambrofe fays, lib. devirginit. c. 6. " There are 
 not fo many perfons born here, as there are virgins 
 confecrated there," were equally difiblute ; it were 
 greatly better they had been engaged in marriage. 
 1 They had yet no Grates nor Convents, fays M. 
 JJnguet : but thefe early abufes either proved the 
 want of fome enc\ofures,or the indifcretion of thofe 
 engagements which rendered them neceflary." 
 
 How all this can recommend the prefent practice of 
 the Roman Catholic Church, which (till admits, 
 encourages, or compels fuch numerous votaries to 
 a life of Celibacy, we cannot eafily conceive. The 
 frequent perfecutions, about the third age, render- 
 ed a finglelifedefirablctomany Chriftians, efpecially 
 Priefts, who were hourly expofed to martyrdom : 
 but this was no precedent to be alledged in other 
 times, Yet when once the boundaries of feafon are 
 tranfgreffed, there is no telling where enthufiafm 
 will (lop. Accordingly, we find th^t it often hap- 
 pened, that upon fuch weak pretences, perfons who 
 were married, prefumed to put away their wives. 
 It was this abufe which we find cenfured fo feverely 
 in one of the Apoftolic Canons, which fays : "Let 
 no Biflipp, Prieft, or Deacon put away his wife on 
 pretence of Religion j if he doth, let him be ex- 
 communicated: " and it is both ludicrous, and 
 contrary to the evident import of the words, to 
 fuppofe that this was only pronounced agajnh; thofe 
 who refufed to give them maintenance. 
 
 However,
 
 ( 63 ) 
 
 However, in oppofition to fuch as, in any fenfe, 
 held that marriage was unclean, we may cite all 
 thofe councils which permitted even the ufe of it to 
 Deacons and Priefts, after the reception of holy 
 Orders : as the fixth general council Can. 6, and 
 that of Angra in 314, which decreed, that if Dea- 
 cons yet unmarried declared at the time of their 
 
 ordination their intention of taking a wife they 
 
 might after their ordination be allowed to marry, 
 and continue in their office. Nay Ariftenus Com- 
 ment, in Can. 6, Con. 6, maintains, that this per- 
 miflion was extended to Priefts, if they had not neg- 
 lected to make their proteftation; till it was recalled 
 by the Quinifext council in 692. Hence, in the 
 famous council of Nice in 325, when it was pro- 
 pofed to enact a law that Bilhops, Priefts, and Dea- 
 cons who were married before their ordination, 
 fhould not cohabit with their, wives ; Paphnutius, 
 an Egyptian Bifhop who had always lived in Ce- 
 libacy, vigoroufly declaimed againfl it, faying, 
 *' So heavy a burthen was not to be laid upon the 
 
 Clergy : that the marriage bed was honourable 
 
 that conjugal fociety, was chaftity, &c." and the 
 whole council acceded to his advice. See So- 
 crates, Sozomen, Nicephorus, Suidas, Cafliodorus 
 hift. tripart, and others. Dupin, Ribliot. vol. 2, fays, 
 that fome queftion the truth of this ftory : but adds, 
 that they rather do it left it might prejudice the 
 prefent difcipline, than from any folid proof they 
 have of it. See alfo the Council of Gaogra, anci 
 that of Neocaefarea Can, 8. And Socrates fays lib. 5, 
 
 C. 22
 
 ( H ) 
 
 $. 22 that even in his time, in the Eaftern Church, 
 many eminent Bifhops begat children of their law- 
 ful wives ; and fuch as abftained, did it not by obli- 
 gation of any law, but of their own voluntary choice. 
 
 It was the neglect of this rule, and the impofi- 
 tion of Celibacy which was required in fome pro- 
 vinces, that gave rife to the greateil abufes that 
 can be conceived , emafculation, and houfekeepers, 
 or fubinlrcduft*. Of the firft we have examples in 
 Origen, Leontius who made himfelf an eunuch to 
 avoid fufpicion in his connections with the virgin 
 Euftochium, and others : See S. Bafil de vera Virg. 
 As to the houfekeepers of both fexes, they were per- 
 fons introduced into the families of the unmarried 
 Clergy, or of Virgins who profefled Continence, un- 
 der the fpecious pretences either of Spiritual or of 
 Domeftic afiiftance. But their behaviour was often 
 fo fcandalous, as to give juft offence to all fober and 
 modeftChriftians. For they not only dwelt together 
 in the fame houfe, but lay in the fame apartment, 
 and fometimes in the fame bed, indulging themfelves 
 in the clofeft familiarities, fave only the more inti- 
 mate privileges of the conjugal date. " Whence 
 came thefe Proftitutes, fays S. Jerom Ep. 22. ad 
 Effjhcbium, who are tied to the company of one man 
 (meretrices univirse) ? They often make life of the 
 fame bed, and yet they call us unreafonably fuipi- 
 cious, if we think any thing amifs." In efFecl:, they 
 openly maintained all this to be lawful, and thought 
 it not injurious either to their profeflion of Conti- 
 nence,
 
 C 65 ) 
 
 nence, or to the integrity of their chaftity. Thefe 
 were the fcandals forbidden by the Councils of 
 Eliberis, Ancyra, Nice, 2 of Aries ; 1, 3, and 4 of 
 Carthage, Lerida, 3d of Constantinople, and others ; 
 enormities we lliould fcarcely credit, were it not 
 for thefe authorities, and becaufe we find them 
 related, in fuch direct terms, by S. Cyprian, Ep. 
 62, ad Pomponium^ S. Greg. Naz. Carm. de Virgin. 
 and S. Chryfoftom. Such were the fruits of that 
 veneration for Celibacy, which we obferve in many 
 writers of the firft ages. Tertullian a man of ar- 
 dent genius, fevere and rigid to enthufiafm, car- 
 ried this idea fo far as even to condemn feconcl 
 marriages amongft the Laity : as if the reafons 
 which could be produced in favour of a former, 
 did not often make as ffrongly for a fecond 'con- 
 tract. But, milled by an illufory conceit which has 
 engroffed his mind, he ufed all his wit and elo- 
 quence to debafe, at leaft by indirect, infinuations, 
 the dignity of Marriage, and extol the merits of a 
 fingle life. The extraordinary reverence which 
 was juftly paid to his great learning, and apparent 
 zeal, greatly contributed to fanctify thefe preju- 
 dices ; for the multitude, and that term is very 
 comprehenfr/e, is led more by ipecious appear- 
 ances, than by fober truth. Even thofe amongft 
 the fathers who faw'the abufe made by the ortho- 
 dox of thefe declamations of Heretics, rather pro- 
 moted the illufion, becaufe it tended in fome degree 
 to encourage purity of manners : and many, by ac- 
 cuftoming their minds to be familiar with thefe 
 
 more
 
 ( 66 ) 
 
 more plaufible doctrines of the Encratites, ana 
 Gnoftics, at length adopted them themfelves. Thus 
 was error countenanced, even through a love of 
 integrity and virtue. Hence Athenagoras, legat. 
 Cbrif. ftiles a fecond marriage, an innocent adul- 
 tery : S. Auguftin de bonoViduit. c. 1 1, fays, " Non 
 illas a te damnatas efie velim, fed fpretas ; I would 
 not have you condemn fecond marriages, but 
 defpife them." Tertullian wrote whole books 
 againft them. S. Jerom Ep. II, fays that thofe 
 who married a fecond time were unworthy to par- 
 take of the alms of the Church. And when S. 
 Auftin defired Pope Gregory to give him fome 
 inftructions for his new Converts in England, he 
 fent him, amongft others, this rule of difcipline, 
 (fee Bede Hiji. Ecclef. I. i, c.2j): " A man after 
 he hath lain with his wife, ought not to enter the 
 Church till he hath warned himfelf with water ; nor 
 even immediately then." Is this the torum bnma- 
 culatum, the undefikd bed, of the Apoftle ? What 
 can be more directly contrary to the pure ideas 
 which Chriftians mould entertain of this chafte and 
 facred inftitution, fo much cried up on other oc- 
 cafions, as reprefenting the union of Chrift with 
 his Church ? But when men have once wandered 
 from the plain paths of truth, into what abfurdi- 
 ties are they not Expofcd to be led \ 
 
 Yet, after all, we never find that marriage was 
 forbidden to Priefts, even after their ordination, iri 
 the Eaflern Church, before the provincial Council 
 
 of
 
 ( 7 ) 
 
 of Neocasfarea in 314; nor was this Canon ratified 
 for ages after. The very prohibition of it in this 
 province, fhews what was often the practice both in 
 this, and in others. And when the Heterodox opini- 
 on of fome uncleannefs in the marriage (late, began, 
 about this time, to prevail fo far amongft fome 
 whofe zeal was not according to fcience, that they 
 even refufed to receive the Sacraments from the hands 
 of thofe Priefts who had wives; The Council of 
 Gangra was obliged to enact the following Canon : 
 ' If any one feparates himfelf from a married Pried, 
 as if it were unlawful to communicate, when he 
 officiates-, let him be Anathema." Now, ifthefe 
 Priefts had not continued to live with their wives, 
 fuch zealots could have had no pretence for their 
 fcruples. 
 
 As to the Council of Eliberis in 305 ; its decree 
 imports, that Bifhops, Priefts, Deacons, and all the 
 Clergy placed in the Minijlry, fhould abftain from 
 their wives. But this could only mean a temporary 
 feparation, otherwife this claufe would be totally 
 fuperfl uous ; fmce by the nature of their office, the 
 Clergy were always in the Minijiry : although they 
 were not always in the actual exercife of their 
 functions. It would alfo prove an obligation of Con- 
 tinence- even with refpect to the inferior Clergy ; 
 which, I believe, no one has ever pretended. Befides, 
 if it were to be underftood of a total feparation, how 
 could S. Paphnutius have afterwards objected to 
 this, in the Council of Nice, as to a new unheard-of 
 
 K law
 
 ( 68 ) 
 
 taw, as is related by thofe who have written 
 an account of that Council? How could the 
 great Ofius who prefided at the Council of Nice, 
 and had been prefent at that of Eliberis, have per- 
 mitted this innovation in difcipline propofed by a 
 venerable Bifhop, to pafs by unnoticed ? Seealfo 
 the eighth Canon of the Council of Neocaefarea, 
 which allowed the fame indulgence. {a) 
 
 In 385, Pope Siricius endeavoured to enforce 
 the practice of Celibacy under pain of depofkion ; 
 but his preface to his conftitution fhews, in exprefs 
 terms, that the ufe of marriage was then very com- 
 mon amongft the Clergy : and in his addrefs to 
 the Biihops of Africa, who were lefs dependent on 
 the Roman See, and feemingly, did not admit his 
 jurifditfion, he only fays ; "I exhort, advife, ad- 
 tnonijh, and intreat, that Priefts and Deacons may 
 not cohabit with their wives.'* And S. Ambrofe, 
 though he perfuaded Continence to his CJergy, yet 
 acknowledges that, in remoter places, the Clergy 
 begat children, even after they were Deacons, and 
 
 Priefts i 
 
 (a) We hayc now in view to relate only what was deter- 
 mined, in thefe feveral early Synods, with refpeft to the fub- 
 jeer. on which we are treating : hut were we to collect, all the 
 ridiculous and unjuft decrees made in fome of thefe afTem- 
 blies ; . it would afford no fmall matter of furprife. What 
 animofities, diffentions, and confufion frequently prevailed 
 in them, we may fee in the writings of S. Gregory Naz. d; 
 vita Jua Tom. t, and in every writer of Ecclefiaflical hiftory. 
 They were often carried on by open cabal and violence ; and 
 the Holy Fathers fometimes proceeded to fuch indelicate de- 
 monstrations of paflion as were very unbecoming, and can 
 give us but a mean opinion of the authority of their decrees.
 
 ( 69 ) 
 
 Priefts; "And-diis they defend, fays he, by 
 ancient cuftom." Had we now the arguments they 
 ufed, this controverfy would, probably, appear in 
 a clearer light. 
 
 Various Councils held about this time, as thofe 
 of Toledo, Carthage, &c. feem, in their decrees, 
 to forbid the ufe of marriage to the fuperior Clergy ; 
 but only on fome particular occafions. And it is 
 certain that Helvidius, Jovinian, and Vigilantius, 
 ' though we are not well acquainted with their parti- 
 cular opinions, appeared in defence of matrimony; 
 and amidft fomeerrors, maintained many folid truths, 
 in oppofition to the prejudices of the times. In fome 
 points they doubtlefs held extraordinary notions, 
 which they perhaps fupported with reprehenfibleob- 
 ftinacy; but we cannot entirely credit the account 
 which is given to us of them by S. Jerom, who was 
 their profefTed adverfary. For befides that we know 
 how much he has milreprefented his once dear Ru- 
 finus; the acknowledgments he made in fome of 
 his retractations, muft greatly invalidatehis teftimony 
 on other occafions. Neither is it wonderful that he 
 Should have been rather extravagant in his encomi- 
 ums on Virginity ; were it only through a defire 
 of repairing his character, which had, though un- 
 juftly, fuffered much in the minds of the Romans, 
 by his attachment to the virtuous Paula. 
 
 The fecond Council of Toledo in 5 3 1 appears to be 
 
 thefirft which required a vowor promife of Continence 
 
 from thofe who were to be ordained. Many othqrs dicf 
 
 K 2 indeed,
 
 ( 7 ) 
 
 indeed, prohibit the ufe of marriage, either totally, 
 or partially, about this time, to Priefts and Deacons: 
 but the effects of thefe laws were fuch, that in 
 888, the Councils of Mentz and Metz were obliged 
 to forbid them to dwell even with their neareft fe- 
 male relations ; as fome Priefts had been guilty pf 
 inceft with their own filters. So we fee that though 
 Celibacy was, upon one account o,r other, propofed 
 by many great men, and enjoined by feyeral Coun- 
 cils of particular provinces : yet no authority could 
 perfuade the pbfervance of a practice fo repugnant 
 to reafon, and the feelings of mankind. The frequent 
 neceflity there was of renewing the decrees and canons 
 which recommended or ordained the eftablifhment 
 of it, are a fair argument, that in all times, and in 
 all places, it met with almoft univqrfal oppofkion. 
 Nor can the many laws made in favour of it, any 
 more prove it of Apoftolic inftitution, than as many 
 others which were made againft admitting into the 
 Clergy perfons who had been twice married, can 
 prove the obligation of excluding Bigamifts from the 
 Miniftry; though this was alfo built upon great 
 authorities, the general tradition of mod Churches, 
 the decrees of various Councils, and the perfuafion 
 even of its being of divine appointment, as is ex- 
 prefsly affirmed by Tertullian, ad Uxor, /. i. c. 7. 
 and by Pope Innocent Ep. 4. c. 2. Yet even in S. 
 Jerom's time this idea was fo far dropped, that he 
 affirms that there were more Bifhops ordained who 
 were in this cafe, than would equal the multitude of 
 all who were aflembled in the numerous Council of 
 
 Ariminumi
 
 ( ?i ) 
 
 Ariminum, Epif. ad Oceanum. The fate of Celi- 
 bacy, though fo repeatedly enforced, feems to have 
 been much the fame. For S. Athanafius p^rfuadin^ 
 Dracontius a holy Monk to accept of the Epifcopal 
 office which he declined through love of a retired 
 life, allures him, that he might, if he pleafed, con- 
 tinue to live in the fame manner as he did before ; 
 And his arguments deferve our notice. "Many 
 Bifhops, fays he, have not married at all: and many 
 Monks have been fathers of Children. And we have 
 known Bifhops fathers of children, and Monks 
 having no pofterity : for both are, alike, lawful to 
 each ; neither the one nor the other is forbidden to 
 them." This feems exprefs : and unlefs it was 
 meant of the time daring which they were Bifhops 
 and Monks, his reafoning would ceafe to be of any 
 force. S. Epiphanius tells us that, in his time, the 
 Clergy obferved Continency : but adds bar. 59. 
 c. 4. " This is chiefly done where the Ecclefiaftical 
 Canons are accurately obferved. But you will fay 
 to me that in fome places, Priefls, Deacons, and 
 Sub-deacons beget children ? - - This is done - - by 
 reafon of the great number of the Clergy, there not 
 being found a Tufficiency of continent perfons." S. 
 Chryloflom, Theodoret, and Theophylact, fays 
 Dom Calmet, Comm. inEp. ad Tit. c. i.v. 8. infi- 
 nuate that thofe who were made Bifhops when mar- 
 ried, might cohabit with their wives, as before : 
 and in the fame place, he adds, " S. Epiphanius 
 teflifies that in his days, many Priefts and Deacons 
 did not ufe marriage : " from' which we may juftiy 
 
 conclude that many alfo did* 
 
 S. Gregory
 
 ( 72 ) 
 
 S. Gregory Nazianzen was born after his Father 
 was made Bifhop, as he himfelf allures us (Carm. 
 de Vita fua); as well as his Brother Csefarius, 
 whom, in his funeral oration, he frequently fliles a 
 young man, fnatched away by an untimely death, 
 although his Father had then been Bilhop above forty 
 years. This reipe&able old man was raifed to the See 
 .of Nazianzum foon after .the Councilof Nice, held 
 in 325: whereas Gregory, who died in 389, at 
 .62. years of age, was only born in 327, or 328. 
 Hence, although Baronius endeavours to clear this 
 Venerable Bifhop of the Crime of getting children 
 after his ordination, we muft furely allow S. Gregory 
 to have been acquainted with his own age, better than 
 we pofilbly can, at this diftance of time. About 410 
 Synefius was, for his great learning, chofen Biihop 
 of Ptolemais in Egypt, the great nurfery of monaftic 
 difcipline, where Celibacy was in high repute, and 
 pretty univerfaily obferved by the Bilhops. He was 
 paffionately fond of his wife, and openly declared 
 (fee Ep. 105 ad Evoviutn), that "he would neither to- 
 tally feparate himfelf from the company of his wife, nor 
 yet, feparating himfelf in appearance only, enjoy 
 her company by Health, as an adulterer ; for this 
 would be unlawful ; that, unjuft : but that he both 
 intended and defired to have many and pretty chil- 
 .dren." Notwithstanding this profeflion, from which 
 we do not know that he ever departed, he was or- 
 dained by Theophilus Patriarch of Alexandria, than 
 whom none better knew the Canons of the Church. 
 And even S. Jerom himfelf againft Jovinian, lib. 1 .
 
 C 73 ) 
 
 c. 1 3, fays: " If- Samuel married a wife, what does' 
 this prejudice Virginity ? As if, at this day alfo, 
 many Priefts are not married 1" Now, furely, 
 Samuel cohabited with his wife. This liberty 
 feems to have been retained much longer by fuch 
 Churches as were not fubjedl: to the difcipline of the 
 Roman Canons, and the authority of the Roman 
 Patriarch, as appears from hiflory. Collet, a mo- 
 dern Theologian of repute, allows that S. Leo, in 
 the 5th age, was the firft who impofed Celibacy on 
 Sub-deacons ; which was not univerfally obfer- 
 ved, fays he, even in the Latin Church, till the 
 nth age. 
 
 Therafia, the wife of S. Paulinus Biftiop of 
 Nola in the 5th age, was the companion of all 
 her hulbands travels, and of his whole life ; even 
 in his retirement at Nola. And S. Jerom, Epif. 
 13, ad Paulinum> though he calls her his Sifter^ 
 feems to infinuate that he cohabited with her. 
 Certain it is that he never feparated himfelf from her, 
 notwithstanding the decrees of Pope Syricius, who 
 (probably upon this account) received him at Rome 
 in a very churlilh manner, as we may gather from 
 the letters of Paulinus to Severus. No more did 
 many other holy men, as appears from the hiftories 
 of the times in which they lived. 
 
 In 692, in the Council of Conftantinople in Trullo 
 compoied of 21 1 Bifhops, which was properly only 
 a continuation of the 6th general Council ; a life 
 of Continency, which had till then been left to the 
 
 choice
 
 ( 74 ) 
 
 choice of each individual, was enjoined to the 
 Weitern Clergy by a kind of Law, far different, 
 however, from that which is obferved in the Ro- 
 man Church. The words are thefe: (Can. 13*, 
 Tom. 6, Concil. Labbe Col. 1 148.) " Whereas we are 
 informed, thatin the Church of Rome, itis prefcribed 
 in form of a Canon, that thofe who are to be pro- 
 moted to the order of Prieft or Deacon mould pro- 
 mife perpetual abftinence from their wives : we, 
 following the ancient rule of Apoftolical perfection 
 and difcipline, enact that henceforward the mar- 
 riages ot perfons in Holy Orders be accounted firm 
 and valid, neither diflblving their union, nor de- 
 priving them of their rights (mutua confuetudine) 
 
 at proper times If, therefore, any one fhall 
 
 prefume, againfl the Apoftolic Canons, to deprive 
 Priefts, Deacons, or Sub-deacons of the lawful com- 
 pany of their wives, let him be depofed : and if any 
 Prieft, or Deacon fhould put away his wife, through 
 pretence of piety, let him be excommunicated 
 (fegregatus)-, and if he perfeveres, let him be de- 
 pofed " This constitution is obferved in the Greek 
 Church, even to this day, with the approbation of 
 the Church of Rome. Their Clergy all marry be- 
 fore they are ordained, and cohabit with their wives: 
 though their Bifhops are obliged to Continency, 
 being moftly taken out of monasteries. This Coun- 
 cil was always reckoned ^general one by the Greeks, 
 and often by the Latins. Pope Adrian 1, Ep. ad 
 Taraf. citing the 8 2d Canon, calls it " one of the 
 Divine, and lawfully enacted Canons of the fixth 
 
 Synod."
 
 ( 75 ) 
 
 Synod." And, the fecond Council of Nice fliles it 
 (Ecumenical) and cites the fame Canon. When 
 this decree was made, the affembly confided of 
 above fifty Bifhops more than were prcfent at the 
 former feflions of it ; and the Council in Trullo is as 
 truly a continuation of the fixth General Council, 
 as the various feffions of the Council of Trent 
 during eighteen years, may be reckoned parts of 
 that celebrated meeting, [a) 
 
 This was nearly the flate of Celibacy for the firft 
 thoufand years of the Chriftian -Era. The pre- 
 fent difcipline of the Greek Church was ratified in 
 the Council of Latran under Innoc. 3 : whereas, 
 the Greek Church not only rejects, but condemns 
 as unjuft the contrary practice of the Latins. Now, if 
 all their Priefts are allowed to marry, and actually 
 do enter into this engagement before their ordina- 
 tion , why fhould not the fame indulgence be 
 permitted after it, efpecially in cafe of the death 
 of a former wife ? Such a distinction is evidently 
 groundlefs. Their allowing of marriage previous to 
 L ordination, 
 
 (a) To form a right idea of this famous Council, and of 
 the manner in which it was carried on, we may read the 
 hiftory of it by Cardinal Pallavicini, and another by Fra- 
 Paolo Sarpi. From comparing the two accounts together, 
 ve fhall, probably, come nearer to the truth, than if we 
 xclufively, gave an entire credit to either. But it would be 
 cafy to fhew that the hiftory of the learned and virtuous fer 
 vite the Theologian and Counfellor of the republic of Venice, 
 deferves as much credit, as the more elegant account given 
 us by the Cardinal. See Courayer'stranflation of Fra-Paolo's 
 work, publifhed at London in 1736, or that of Amelot d la 
 llouuayc in 1686.
 
 ( 76 ) 
 
 ordination, and the ule of it afterwards, fhews that 
 it is not efteemed to derogate either from the dignity, 
 or the fanflity of the calling; and therefore, excludes 
 every fublime fpeculation concerning the excellence 
 of Continency, or any fancied uncleannefs in the mar- 
 riage flate. Now the fame reafons which were ur- 
 ged for this allowance before, and with a view of 
 iubfequent ordination, are equally conclufive after 
 it, in cafe they are by any means deprived of this 
 bleffing : and the flighted knowledge of the human 
 conftitution teaches that they are then even much 
 more prevalent. This partial concefllon, therefore, 
 can only be built on prejudice and cuftom, which 
 unfortunately we find often over - rule the 
 jufteft conclufions drawn from propriety, andfolid 
 argument. 
 
 It muft further be obferved, that in many places 
 where continency was enjoined, the breach of this 
 law by marriage, was, by feveral Councils, punifhed 
 only by depriving the offenders of the exercife of 
 their orders , or in fome cafes, merely by reducing 
 them to a lower ftation amongft the Clergy, without 
 infii&ing any other cenfure. Indeed, the determina- 
 tions of different Councils and Doctors with regard 
 to marriage, were often contradictory to each other; 
 and fome of them not a little abfurd. Thus Pope 
 Gregory, as we have ieen before, would permit no 
 married man to enter a Church after he had been 
 with his wife, till he had warned himfelf with water. 
 Greg. 3, apudGratian, can. 32, f. 7, c, 18. per- 
 mitted
 
 ( 77 ) 
 
 mitted all to take a fecond during the life of their 
 firft wife, if me were difabled by ficknefs, age, or 
 accident, from performing the duties of the (late. 
 The 17th of the Apoftolic Canons, and the 3d of the 
 Quinifext Council, command that none be admitted 
 into the Clergy, who had married a proftitute, a 
 flave, or a llage player ; and, if admitted, that 
 they mould be depofed. The Council of Auxerre 
 in 578, forbids the widows of Priefts, or Deacons, 
 to marry again after the death of their hufbands : 
 fo alfo the fecond Council of Mafcon in 585, 
 which even extended this prohibition to Exorcifls 
 and Acolyths, The Council of Bourges in 1031, 
 forbids any one to marry the daughter of a Priefl:, 
 Deacon, or Sub-deacon, becaufe that would be de- 
 tefiabk. By fome Councils, a Layman was not ad- 
 mitted to communion, qniefs he had abftained 
 from the company of 4iis wife during eight days. In 
 692 the Council of SaragoiTa forbad Queens to en- 
 gage in a fecond marriage after the death of their 
 former hufbands -, and ordered them to put on the 
 Religious Veil, and to be confined in a monaftery 
 for life, &c. &c. The equity of thefe Canons is 
 evident. 
 
 However, I would, in no inflance, lay any great 
 flrefs on Councils, on determinations of particular 
 Popes, on the laws contained in the Decretals, &c. 
 When we confider both the doctrine and conduft 
 of many haughty Pontiffs who afifumed the power 
 (if determining every point, as well of faith, as dif- 
 L 2 cipline,
 
 ( 7 ) 
 
 cipline, ultimately at their own tribunals , the con- 
 fufion which reigned in many of thefe affemblies, 
 and their irregular proceedings ; the ignorance and 
 vices of the Clergy during feveral ages , and the 
 ridiculous prejudices which almoft univerfally pre- 
 vailed : we fhall naturally conclude, that if we 
 found our fyftem of belief or practice upon the 
 doctrines of fuch erroneous guides, we fhall, in all 
 likelihood, be grofsly milled. See Fleury-s dii- 
 courfes upon Ecclefiaftical hifiory. (a) 
 
 I know, that with refpect to the decrees 
 which I have cited above, it will be replied that 
 they were made only by fome particular and 
 
 provincial 
 
 (a) Befides, we even know" only in part, what has 
 actually been determined in thefe Councils; for, as the 
 learned Richer, Syndic of the Theological faculty of Paris, 
 acknowledges, his. Con. general, lib. i. p. 36, "There are no 
 books in which there are fo many, and fuch egregioufly 
 counterfeited, and fpurious writings, as we find in the col- 
 lections of the Councils : Equidem cum maximo animi 
 macrore dicere cogor, nullos extare libros, in quibus tot tan- 
 taque fi&itia et adulterina fcripta, quam in tomis concili- 
 orum legantur." And lib. 4. par. 2, the fame Do&or tells 
 us, that " The court of Rome fuppreffes and abolifhes all 
 thofe afts, which contradict its ufurped Rights ; and hence 
 it is, that many fpurious things are read as genuine, even in 
 ancient Councils: Patet Curiae ( Romanaj) propofitum effe 
 omnia delere atque fupprimere ac^a, quae juribus fuis ufur- 
 patisadverfantur ; et hinc etiam fit, ut multa Apocrypha pro 
 veris legantur, etiam in antiquis conciliis." Moreover, it 
 can not be doubted that the decrees of many Councils 
 might, with greater propriety, be called the decrees of the 
 faction that prevailed inthem. And that which the Cardinal of 
 Lorrain obferved at the Council of Trent, is applicable to 
 many other affemblies of the like nature: " Concilium 
 minime liberum eft, cum ncque tractari, neque decerni 
 quidquam valeat, nifi quod legatis placeat, et legati nil nifi 
 ,de voluntate pap faciunt." o' Paul Soavc lib. 7.
 
 ( 79 ) 
 
 provincial Councils, not in any aiTemblies of 
 the Univerfal Church. Be that as it may : Indivi- 
 duals, in thefe particular provinces, were equally- 
 compelled to oblerve their decrees : and it mud be 
 remembered that wc are arguing de fafto, not de 
 jure. Neither is it an eafy matter to determine 
 which are, and which are not general Councils; a 
 point not at all agreed upon, amongft Roman 
 Catholics themielves. What the French ftile^r*?- 
 juges ultramontainsy though fo contemptuously 
 treated by the Gallican Church (a), arc little lefs 
 
 than 
 
 (a) It may not be improper to obferve in this place, that 
 many of the maxims of that extenfive portion of the Roman 
 Catholic Church, are wholly incompatible with the general 
 Relief and do&rine of that very Church, with regard to the 
 power and jurifdi&ion of the Pope. This feems to be, in 
 Jbme meafure, acknowledged by M. Fleury in his tWelvth 
 difcourfe on Ecclefiaftical Hiftory. Whoever will take the 
 trouble to read over that fenfible performance, will find that 
 the ideas of the moffc learned and pious Roman Catholics 
 upon this point are fo little fettled, that the whole is a moft 
 perplexed, and unintelligible fyftem u II faut convenir de 
 bonne foi, fays he, qu'en ces matieres, comme en toutes au- 
 tres, L'ufage ne s'accorde pas toujours avec la droite raifon; 
 mais il ne s'enfuit pas que nous devrions abandonner nos prin- 
 cipes, que nous voyons clairement fondos fur l'ecriture, & 
 fur la tradition de la plus faine antiquite." And he adds, 
 fpeaking of fome cuftoms which have fubfifted there for more 
 than 300 years, that although the popes might have made an 
 oppofition, when thefe were firfl introduced ; yet now it 
 would not be lawful for them to attempt it. As if there 
 could be any legal prefcription againfl the authority which 
 each Pope, at his inftallation, is fuppofed to receive from. 
 Chrift. Yet the Gallican Church has prefumed to aHign 
 certain limits, even to his jurifdittion. In fact., many of the 
 French writers allow the Pope little more than what is 
 granted to the King of England by the laws of this land ; 
 for however this Primacy of our fovereign may have been 
 
 ridiculed
 
 ( So ) 
 
 than matters of faith on the other fide of the Alps, 
 as is evident from the writings of Bellarmine and 
 others. A Council may be general, fays Dr. Hooke, 
 Rel. Nat. and Revel, Prin. torn ^pag. 355, et 1 
 although the Pope refufes to be prefent at it, or 
 "will not fubmit to it (cui obtemperare renuit); 
 confequently, although he refufes to fubferibe to 
 its determinations. What idea muft we then form 
 of his fupremacy ? So it is difputed whether the 
 Council of Lyons under Innocent IV, and the fifth 
 of Latran are general Councils (fee Collet Tbeol. 
 and Dr. Hooke loc. cit)\ although they are almoft 
 univerfally confidered as fuch. 
 
 But, 
 
 ridiculed or mifreprefented by fome Roman Catholic xvriters, 
 this is the limited fenfe in which it has always been underftood 
 by the Theologians of the Englifh Church. " Tanto Audio 
 tantaq folicitudine cavebam, fays James I in his advtrtifcmtnt 
 to the Chrijlian Princes, ne cjuidquam hoc jurejurando conti- 
 neretur, piaster fidelitatis illius, civilifque & temporalis 
 obediential profeflionem, quam ipfa natura omnibus fub reg- 
 no nafcentibus pi jefcribit : " and he affirms lower down, 
 " nihil in co contineri, nifi quod ad obedientiam mere civi- 
 lem et temporalem fpeftat, qualis fummis Principibus a 
 fubditis debetur." The only power they claim, is that of 
 making laws for the good order of the Church, of fupporting 
 thofc which are enaftedby the Bifhops, of aflembling Coun- 
 cils, of keeping the Ecclefiaftics as well as their other fub- 
 je&s in due fubordination to their lawful Prince, and of ex- 
 cluding the encroachments of every foreign power; or as 
 Maflbn exprefles it in his Apology for the Englijh Church, " ju- 
 rifdittio regia non fita eft in poteftate aliqua facerdotali, aut 
 in perfonali alicujus Ecclefiafticx funftionis adminiftratione, 
 Ud in auftoritate quadam externa, fuprema ilia quidem quae 
 in imperando cernitur, q^aique deUnquentespainiscirilibus 
 cjttcrnc cocrcct."
 
 ( Si ) 
 
 But, Councils fometimes contradicted each others 
 and when, in after times, this was difcovered, fome 
 flaw was fought for in one of them, to prove that it 
 was not a general or oecumenical Council. Thus, 
 thofe of Pifa, Conftance in 1414, and Bafil in 1431, 
 determined that a general Council was fuperiur to 
 the Pope ; but the fifth of Latran in 151 2 was of 
 a different fentiment, as well as all the Roman Pon- 
 tiffs to the prefent times. The fixth general Coun- 
 cil in 681 determined that marriage is dhTolved by 
 Herefy : whereas that of Trent fejf. 24 has decreed 
 the contrary. So it appears in reality, that the Ro- 
 man Catholics now reckon thofe Councils alone 
 to be general, which have decreed what is actually 
 believed: juftin the fame manner as they profefs 
 an unlimited deference to the decifions of general 
 Councils in matters of faith, and then determine 
 thofe things to be matters of faith, in which 
 they all confent to agree. Dr. Hooke rejects the 
 fifth Council of Latran, becaufe not more than an 
 hundred Bifhops were prefent at it ; and fays, pag, 
 376, that the Parliament of Paris, with the appro- 
 bation of the Gallican Clergy, appealed from it to 
 a future more general Council : from all which 
 we may gather how confufed and indeterminate 
 this matter ftill is. Again; the fame perfons 
 reject the Council of Conftantinople which con- 
 demned the Veneration of Images, though it con- 
 fided of 338 Bifhops, who ftiled their decrees, 
 definitions of the holy, and great (ecumenical Council. 
 The Council of Trent ^ 24, anathematifes thofe 
 
 who
 
 ( 8* ) 
 
 wild maintain that marriages contracted by young 
 perfons of family without the confent of their 
 parents, are null : but notwithftanding this decree, 
 the Parliaments of France duTolve them, and de- 
 clare them invalid. Yet, France is a Roman Catho- 
 lie country ! 
 
 This may perhaps appear a digreffion from 
 the fubject in hand : but it is more clofely con- 
 nected with it, than may, at firft, be appre- 
 hended. When we are fpeaking of the authority 
 ef the Church, nothing can be mifplaced, which 
 affects the infallibility of its decrees. 
 
 In the i ith age, Hildebrand, chofen Pope under 
 the name of Gregory VII, renewed every law that 
 had been made in favour of Celibacy, and enjoined 
 the obfervance of it under fevereft cenfures. But wc 
 muft not forget that this was the ambitious Pontiff 
 who treated all the fovereigns of Europe as his 
 valTals, who formed the great defign of fubjedting 
 the whole Chriftian world to the fee of Rome, and 
 cited Kings to appear at his tribunal, under com- 
 mination of Anathema. The decrees of a man 
 who could curfe his Prince (Henry IV) and abfolve 
 his fubjects from their oath of allegiance, canfurely 
 be of little force. His name was, indeed, inferted 
 in the Roman Martyrology under Gregory XIII. 
 and under Benedict the XIII his feaft was placed in 
 the Breviary : but the legend which extolled his 
 haughty conduct with regard to the Emperor Henry 
 the IV, was fuppreflcd by the Parliaments and the 
 
 Bilhops
 
 ( 8 3 ) 
 
 Bifhops of France ; as well as by the Emperor, in 
 all his dominions both in Germany and Italy. It 
 would be unfair to form ajudgment concerning the 
 rectitude of his intentions in promoting the Celibacy 
 of the Clergy : yet it is evident, rhat nothing was in 
 fact more likely to withdraw them from the allegiance 
 they owed to their refpective Princes, to diminifh 
 their affection to their native countries, and, when once 
 itmouldbe firmly eftabliflied throughout the world, 
 to attach them more clofely, in e^ery event, to the 
 Interefts of the Court of Rome. Accordingly, 
 we fee that in the Council of Trent, when many 
 Catholic powers were defirous that the Clergy might 
 be allowed to marry, Radolpho Pio di Caro an 
 Italian Cardinal wifely obferved, that this incon- 
 venience would arife from it, that "having houfe, 
 wife, andchildrcn,they would no longer depend upon 
 the Pope, but on the Prince ; - - - and in a fhort 
 time, the authority of the Apoftolic See would be . 
 confined within the walls of Rome." 
 
 Whatever, therefore, were Hildebrand's motives ; 
 it was a Political ftroke, and had every appearance 
 of a deep laid fcheme. Rome was ever an excellent 
 nurfery for Politicians. "The Cardinals, fays Abbe 
 Richard (DefcriptiondeU Italie,tom. 5), have a won- 
 derful addrefs in promoting their defigns : and the flex - 
 ibility of mind which they acquire amidft the intrigues 
 of that Court, renders them fit to manage the mod 
 important negotiations." Hildebrand forwarded 
 the obfervance of his decree by force of arms, by 
 M threats,
 
 ( 8 4 ) 
 
 threats, and by all the thunders of the Vatican. 
 But it feems that the Clergy, in many places, chofe 
 rather to lie under the fentence of his Anathema, 
 than to comply. See Simeon Dunel. deGeft.Reg.Ang. 
 Hoveden's Annals, and Bromton Cbron. ad An. 1 074. 
 
 It was to promote fuch ends as thefe, and the 
 vifionary notions of the excellence of the unmarried 
 ftate, that many ridiculous miracles were invented 
 and propagated. However abfurd thefe may 
 now be efteemed, yet they mew what means 
 were taken by fome, to inculcate fuch unwar- 
 rantable Doctrines. Hence arofe the wonderful 
 tale of the 1 1,000 noble Virgins, and 60,000 
 Plebeians, who accompanied S. Urfula; of the 
 Crucifix which in the Synod of Canterbury 
 gave its vote with S. Dunftan againft the 
 married Clergy (Tolyd. Virg. hi/. Eng. I. 6.) j of a 
 whole Colledge of married Priefts at Elingen turn- 
 ed into Eels (Capgrave) ; Of S. Alexius's being ad- 
 monifhed by Chrift to abandon his virtuous wife 
 on the firft night of their marriage ; &c. Athoufand 
 fimilar ftories no lefs ridiculous were invented, to 
 terrify the married Clergy, to amufe the multitude 
 and excite them againft: their Paftors, and to ad- 
 vance the interefts of Religion : or, rather, the pre- 
 tenfions of the Court of Rome. Thefe, it will be 
 faid, are fuch foolilh legends, that it is unfair 
 they mould, on any account, be ftill recorded. 
 They were confeffedly the offspring of Ignorance 
 and Credulity : wherefore then refcue them from 
 
 that
 
 ( 8 5 ) 
 
 that oblivion into which they had defervedly faHen? 
 I will acknowledge their fpurious original. But 
 if thefc are no longer to be recorded ; why mould 
 the laws that were made in thofe fame ages and 
 which are fupported on the fame ruinous founda- 
 tions, be ftill up held ? 
 
 From the decrees of Gregory ^11 which prohibi- 
 ted the marriage of the Clergy, Radulphus de Di- 
 ceto and Matthew Paris alTure us that "There 
 arofe fo great a fcandal, that not even in the time of 
 any Herefy, had the Church been ever divided by 
 a greater Schilm." Lambertus Schamaburg ad An. 
 1074 tells us, that " on this occafion the Clergy 
 were in a rage, crying out that the man was evi- 
 dently an Heretic : that he certainly difregarded 
 
 the words of Chrift ; fince he pretended, by 
 
 fuch violent methods, to oblige thofe who were but 
 mere men, to lead a life of Angels ; whereas he 
 was only opening a door to every fpecies of cor- 
 ruption and defilement. That if he continued to 
 urge the obfervance of this law, as he feemed to 
 defpife his fellow creatures, he might feek for An- 
 gels, if he could contrive to procure them, to teach 
 and inftrucl: his people", (a) Sigefroi Bilhop of May- 
 M 2 ence> 
 
 (<a) Adverfus hoc decretum protinus vehementer infremu- 
 it tota fa&io clericorum, hominem plane hareticum, et vc- 
 
 iani dogmatis efle clamitans, qui obhtus fermonis Domini 
 
 iolenta exaftione homines vivere cogeret ritu angelorum ; 
 
 ct fornicationi, et immunditiae frasna laxaret. Quod (i 
 
 pergeret iententiam confirmare, malle fe facerdotium, quam 
 conjugium defererc ; et tunc vifurum eum cui homines for- 
 derent, unde gubernandis per ecclcfum Dei plebibus, an- 
 gelot comportaturui eflct.
 
 ( 86 ) 
 
 ence aiTembled a Council at Erford, wherein he 
 prefifed the Clergy either to renounce their wives, or 
 lay afide their functions. Butthey immediately diffol- 
 vedtheCouncil -,and many cried out, in a tumultuous 
 way, that the Archbifhop ought to be torn in pieces, 
 fooner than fuffered to proceed in his deteftable 
 defigns. {Seebif. Eccl. in 3 vol. Paris 1768.) And, 
 when in 1075 he again attempted to promulgate 
 the fame law, he narrowly efcaped with life, and 
 was forced to lay afide all thoughts of mentioning 
 ic for the future. Sigebert a Monk of Gemblours 
 relates other confequences of it ftill more deplora- 
 ble {a). Yet Peter Damian, the great agent of 
 the Popes in the caufe of Celibacy, fays, that it 
 was the cuftom of the Church of Rome feverely to 
 exact a compliance with other points of Ecclefiafti- 
 cal difcipline, but to connive at, and difpenfe with 
 the lufts of the Clergy Epif. ad Nic. 2. And Aven- 
 tinus remarks, that " thefe laws gave greatfatisfadti- 
 on to the diflbiute, as they might now, inftead of 
 
 being 
 
 (a) Gregorius ~?z^z,fays he, uxoratos facerdotes a Divino 
 orfficio rcmovit novo exemplo, et (ut multis vifum eft) 
 inconfiderato praejudicio, contra Sanftorum Patrum fenten- 
 tiam, &c. Ex qua re tarn grave oritur Scandalum, ut nulliuc 
 haerens tempore, Sanfta Ecclefia graviore fchifmate difcifla 
 fit, Continentiampaucis tenentibus, aliquibus earn modo 
 quae ft us et ja&antiae caufa {imulantibus ; multis inconti- 
 nentiam perjurio aut multipliciori Adulterio cumulantibus. 
 Hac opportunitate. .... Laici facra myfteria temc- 
 
 rant, - infantes baptizant, fordido humore aurium 
 
 pro facrooleo et chrifmate utentes, -corpus Domini a 
 
 prefbiteris conjygatis confecratum } pedibus conculcaverunt, 
 ice. See Ulhcr.
 
 ( 87 ) 
 
 being confined to one wife, have free accefs to 600 
 women. Gratifiima hasc fuere fcortatoribus, qui- 
 bus pro una uxore, fexcentas mulieres inire licet." 
 This was alfo urged by many at the Reformation, 
 as a reafon for granting the Clergy liberty to marry, 
 viz, th? fafety of their own wives and daughters : 
 which mews how much Incontinency prevailed 
 amidft all thefe difputes on the merits of Celibacy. 
 Of the fame nature was the remark of Auguftus 
 to the Roman People of old, when marriage 
 feemed to have failen into difrepute: Licentiam 
 libidini ac lafcivias veftrae exercendse quasritis. 
 
 The Pope's pretenfions were ever ppofed by 
 many great and learned men : But thefe 
 were overpowered by the violence of the 
 Court of Rome ; by the zeal and prevailing inter - 
 efts of the monadic order. Yet many retained 
 their wives for fome ages after, fays Aventinus 
 (Annal. Boior. lib. 5.) , and the fame appears from an 
 aflfembly held by the Pope's Legates in Dal matia in 
 1 199, and from the Council of Latran in I2i5under 
 Innocent 3. The 14th Canon of this Council is: 
 " Whereas- many of the Clergy, according to the 
 cuftom of their countries, have not renounced their 
 wives : if any of thefe commit fornication or adul- 
 tery ; let them be more feverely punifhed, becaufe 
 they can have recourfe to lawful marriage." Nor 
 can this be underftood of the Greek Clergy, of 
 whom no mention is made either before, or after. 
 
 As
 
 ( 88 ) 
 
 As to the difciplinc of. the Englifh Church in 
 particular, we find from an old manufcript Chroni- 
 cle of Winchefter, (apud Spelm. Con Ang. torn, i), 
 that all the monasteries of England^ except Glaften- 
 bury and Abingdon, were nothing elfe but Col- 
 ledges of married Priefts, till Edgar about 974, 
 at the inftigation of Dunftan, expelled them thence, 
 and introduced his Monks in their ftead. Malmefb :. 
 de Ges. font. Ang tells us that when the Clergy- 
 had their choice either to quit their wives, or their 
 monafteries ; they forfook their habitations, and 
 abandoned them to thefe intruders. However, 
 this violence of Edgar and the zealous Bimop did 
 not affed the fecular Clergy, whether parochial 
 Priefts, or fuch as were poflefied of Prebends in 
 Cathedral or Collegiate Churches. And it is re- 
 markable, that even amongft King Edgar's Canons, 
 {Can. 30 apud Lambardum) there is one which de- 
 crees : that "If a Mafs-Prieft commit fornication, 
 or violate his marriage, he mall fall ten years, and 
 bewail his crime ever after." How far Saint Dun- 
 ftan acted in thefe affairs according to the laws of 
 equity ; and whether hedid not forget that the King- 
 dom of Chrift is not of this world, I leave to others to 
 determine. But the many extravagant miracles re- 
 lated to have been performed during thefe tranfadti- 
 ons, give us reafon to prefume that his zeal fome - 
 times prevented him from giving fair play to thofe 
 whom he was refolved to exterminate, and whom 
 it was upon that account his interefr. to difcredit. 
 
 Lanfranc,
 
 
 ( 9 ) 
 
 Lanfranc, in a Council held at Winchefter in 
 1076, defpairing to introduce the decrees of Gre- 
 gory the VII without fome modification, allowed 
 fuch of the Priefts who lived in the country villages 
 to retain their wives, (a) 
 
 In 1 102, Anfelm, who had been educated in a 
 Monaftery, endeavoured to introduce the papal 
 laws of Celibacy into England. He forbad the 
 Clergy to have wives : which, fays Henry de 
 Knighton, was not prohibited them before. The 
 fame reflections nearly are made by Henry Hun- 
 tington, Hift. I. 7, and Matthew Paris: And it is re- 
 markable that when the Cardinal of Crema was fent 
 into England by the Pope in 1 125 on the fame de- 
 fign and in a Synod held at London, had with 
 great apparent zeal perfuaded the Clergy to 
 difmifs their wives and live incontinence-, he wa* 
 caught that very night in the Arms of a Proftitute 
 (if we may credit Matthew Paris, Brompton, Hun- 
 tington, lib. 7, and Hoveden Annal. par. i.),and 
 difmifled with fhame. Certain at Ieafl: it appears 
 from ancient deeds and records, that the privilege 
 of marrying was ftill claimed by the Clergy in 
 England, till the middle of the 14th Century: 
 and the laws which many Popes and Councils en- 
 deavoured to renew againft thiscuflom in the 12 th 
 
 and 
 
 (<t) Nullus Canonicus uxorem habeat : facerdotum vero 
 in caftellis et in vicis habitantium habentes uxorcs, non co- 
 gantur ut dimittant : non habenUs, interdicantur ut hab- 
 
 ant. Condi. Aug,
 
 ( 9 ) 
 
 and 13 th ages fo frequently and with fo little 
 fuccefs, Ihew how fteadily the Clergy continued to 
 adhere to ancient ufages: for this was their conftant 
 plea by a kind of perpetual fuccefiion from the mod 
 early times. It appears moreover that feveralamongft 
 them, though they did not contract a marriage 
 w ith the accuftomed ceremonies of the Church, yet 
 ufed frequently to pledge their faith to the Cori- 
 cubines with whom they lired, never to forfake 
 them; a contract which in the light of Heaven 
 was perhaps equally binding. This is pofitively 
 affirmed by the learned Alva- ez Pelagius Peniten- 
 tiary and Nuncio to John XX f I (De planclu Eccl. 
 lib. 2. art. 53), of many Priefls, efpeciaily in Spain, 
 Auftria, and Gallicia. And, fince the Reformation, 
 CafTander, whofe unexceptionable Character we 
 have feen above, allures us, (Confuk. art. 23) that 
 the bell and moll religious Priells of the Roman 
 Catholic Communion, perceiving their infirmity 
 and deterring the foulnefs of unlawful connections, 
 if they dared not publickly, at leall privately en- 
 tered into the marriage Hate. The fame was at- 
 tefted by the Bavarian Ambafifador at the Council 
 of Trent: and in the beginning of the 13th Cen- 
 tury, many Priefts, Canons, and even Bifhops 
 married in the moll public manner (See Gallia 
 Chriftiana, torn. 1. p. 10. cited by Abbe Plucquet 
 in his Memoir es pur fervir a Vhifioire des Egare- 
 mens de FEftrit bumain). 
 
 Indeed,
 
 ( v> ) 
 
 Indeed, riot to cite examples from our ewn times, 
 which would engage me in a difquifition that might 
 poflibly give offence, a thing I wifli iincarely to 
 avoid ; the obligation of Celibacy real or fuppofed 
 has ever given rife to the greateft crimes : And it 
 fhould be confidered, that the fcandal given by one in- 
 continent Piied does more harm to Religion, liian 
 either the Celibacy of many can promote it, or the 
 chaftity of thoufands in a married ftatepoftibly could 
 injure it. Irifupportof this aflertion I will only pro 7 
 duce the opinion of a few unexceptionable writers 
 who have appeared in latter times : and-thefe 1 hope 
 will be deemed fufficiently conclufive. Alvarez Pe- 
 lagius who was Bilhop of Silva in the beginning of 
 the 14th age, wifhes that the Clergy never hadpro- 
 felTed a life of Continency, efpecially thofe of Spain, 
 where " The Children of the Laity, fays he (de 
 plane. Ecc.) are fcarce more numerous than thofe 
 of the Clergy." In the next age, Gerfon, whom Car- 
 dinal Zabarella in the Council of Conftance ftiled 
 * The greateft Doctor of his times,'* affirms (de vita 
 fpir. animse) that it was necejfary to tolerate incon- 
 tinent Priefts, fince fcarce any others could be found. 
 Clemangis, Doctor of Sorbonne and Rector of the 
 Univerfity of Paris relates (de corrup. llatu Ecc!. 
 s. 1 5) that in many diocefes, the Parilh Priefts, 
 by paying a certain fum of money to their Bifhops, 
 were publickly permitted to keep their Concu- 
 bines.^) Sleidan tells us (Comment. /. 3) that it 
 N was 
 
 (a) In plerif^ue Diaeceiibus Re&ores ParOchiarum ex certo 
 ti conduct cum prclatis fuis prepo ; pafliin et publke con- 
 
 cubyias
 
 ( 9 2 ) 
 
 was ulual in fume Cantons of Switzerland for the 
 inhabitants to oblige every Pallor, when firft he 
 came amongil them, to take a Concubine, that he 
 might not attempt the chaftity of their wives and 
 matrons. John, Bifhop of Saltzburg, in his Onus 
 Ecclefia written juft before the Reformation, fays 
 that theje were very few Curates in Germany who 
 did hot wallow in the filth of Concubinacy ; and 
 that the nunneries, in his time, were as full of Prof- 
 titutes as the Common Stews, propatula ut ipfa loca 
 Veneris. In a vifuation made in 1 61 9 by the Bifhop 
 of Serzane, at the requefl of Paul V, it was found 
 that in the three large Provinces of Styria, Carinthia 
 and Carniola, there were only fix Priefts who did 
 not keep Concubines (See Moral, prac. des Jefuites 
 by fome Doctors of Sorbonne). Now, allowing 
 that in thefe relations and others far more kvere 
 and fcandalous, which for the honour of human na- 
 ture I omit to cite at large (), there may be fome 
 
 exaggeration, 
 
 cubinas tenent. In another paflage of the fame work he fays: 
 ii Si quis defidiofus eft, fi quis a laborc abhorrens, fi quis in 
 otio iuxuriari volens, ad facerdotium convolat : quo adepto, 
 ftalim fe ceteris facerdotibus voluptatum fetatoribus adjun- 
 git, qui niagis fecundum Epicurum, quam fecundum Chrift- 
 um viventcs, et cauponas fedulo f requentantes, potando ? com- 
 meliando, pranfitando, convivando, cum tefleris et pilo lu- 
 dendo, tempora tota confumunt. Crapulati vero et inebriati, 
 pugnant, clamant, nomen Dei et SanHorum pollutisfuislabiis 
 execrantur; ficque tandem vix compofiti, ex meretricium 
 fuarumamplcxibusadDivinum altare veniunt." In fine, as 
 Callander remarks " Eo res jam rediit, ut vix centefimum 
 invenias qui ab omni commercio facminarum abftinet." 
 How greatly all this to the credit of Celibacy ! 
 
 (Z>) See Wolf. Left mirab. Cent 15, and the fafciculus rerum 
 e.rnelendarum et jugiendarum publifhcd firft at Cologne in, 
 
 >535
 
 ( 93 ) 
 
 exaggeration, perhaps fome falfchoods, dictated by 
 prejudice or malevolence, or founded upon idle re- 
 port; yet, furely, enough will ltill remain to mew the 
 pei nicious confequencts of Celibacy. And it would 
 have been infinitely better, if each of thole who are 
 herefofeverelycenlured, had, as the Apoftleadvifeth. 
 I Cor. vii, 2, been permitted to have his own W'ife{a). 
 N2 It 
 
 1535 by OrthuinusGratius(Graes), and republished with many- 
 additions, by Edward Brown, at London in 1690. Theie 
 are many articles in thatcolle&ion which will fill the reader 
 with a'tonifhmcnt : as the life of Hildebrand, (Gregory VII) 
 by Cardinal Beno ; the treatife of the Pariiian Doftui s, de Pe- 
 riculis Exdefa ; of the Reformation of Manners, by Cardinal ' 
 Campegius ; Articuli Scholajlkorian Parifienfnim adverfus mora- 
 chos ; Petitiones Oratorum Ferdinandi Ca-faris legatis Ponti/iciis in 
 Con. Trid. exhibits ; Elenchus abu.fuu.rn ct Corruptelarum in EccUr 
 fia Romana, by George Wicelius. &c. 
 
 (a) I acknowledged above, that we might perhaps ad- 
 mit that there were in thefe accounts lome exaggerations: 
 yat'we cannot doubt that thefe fhameful diforders did, in 
 faft, too generally prevail. Clemangis, in his treatife On the 
 Corrupt State of thefihurch, relates them as publickly notorious; 
 and fpeaks of thefe abufes, not as the reports of idle hearfay, 
 but as what came within the reach of his own certain know- 
 ledge. Indeed, his whole work exhibits a melancholy 
 picture of univerfal depravity. Cap. 16, He reprefents the 
 Clergy in general, as a fet of lazy, drinking, gaming, fwear- 
 ina fellows, who reeled to the Altar from the arms of their 
 miftrefles. Cap. 22, He fays that the Mendicants furpalfed 
 in profligacy the moft abandoned amongftthe Heathens 
 defiling every thing with their extravagant and infatiate lufts* 
 Cap. 23, He allures us that nunneries were, at that time, 
 nothing but Temples of Venus and houfes of infamy, the 
 receptacles of diffolute gallants who reforted thither to in- 
 dulge themfelves in every fpecies of voluptuous riot ; fo that 
 the veiling of a nun wasjuft the fame as if fhe were devoted, 
 
 to public proftitution ! Nor are the infolence and vices 
 
 of the Cardinals, or the venality and corruption of the Court 
 of Rome delineated with lefs ftrength of expreflion. Quis^ 
 talia fando, temperet a Lachrimis
 
 i 94 ) 
 
 It was the full conviction of the truth of thefe 
 enormities, and the fcandal which they caufed, that 
 induced many good and learned men of the Church 
 of Rome to advife the abrogation of this law. So % 
 Anthony of Palermo ( In Cap. cum olim, de Clcr. con- 
 jug.) fays it would be a filutary regulation for the 
 good and falvation of fouls. Pius II (See Platina 
 in lis life,) confefied that "There were formerly 
 fome reafons why marriage mould be piohibited to 
 the Clergy , but there are now much dronger mo- 
 tives why it ihould be permitted." Polydore Vir- 
 gil who was fent into England by the Pope not 
 long before the change of Religion fays, (De In- 
 vent, rervm, I. 5): "This involuntary abftinence 
 from marriage is far from furpafling conjugal chafti- 
 ty , fince no Ipecies of crime ever brought fuch, 
 difgrace upon the Holy order of Priefthood, greater 
 detriment to Religion, or a greater grief to all good 
 men, than the incontinence of the Clergy : Where- 
 fore, it would perhaps be to the intereft as well 
 of Chriftianitv itfelf, as of the Priefthood, that at 
 length the right of public marriage fhould be re- 
 ftored to them.'* Caffander (Confute. Art. 23.)* e-x- 
 preffes the fame wifh : and Erafm us tells us (Annot. 
 tnEp. f. ad Tim. c. 3.), that "If we confider die 
 multitudes of Monks, Priefts, and Clergymen, and 
 how few of fo great a number truly preferve chaftity 
 of Jife i with how great fcandal many of them are 
 openly incontinent and inceftuous , in what depths 
 of filth innumerable of them wallow ; we fhallper- 
 hap;. conclude that it would be more proper that 
 
 tUofc
 
 ( 95 ) 
 
 ihofe who do not contain, iliould be allowed the 
 
 freedom of marriage I very much fear, con* 
 
 tinues he, that the revenues of the Church make 
 more Clergymen Eunuchs at this day, than 
 piety 
 
 The fame were the fentiments of many Princes 
 and States before the Council of Trent, when they 
 petitioned for the Reform of the Clergy. And, 
 during the time that this Council was held, as well 
 as after the conclulion of it, the Emperors Fer- 
 dinand 11 and Maximilian IT, Sigifmund King of 
 Poland, Albert Duke of Bavaria, and other love- 
 reign Princes earncftly requefted an alteration of 
 difcipline in this point, by their refpeftive Ambafla 
 dors(^). Yet, notwithstanding this, the voice of 
 
 prejudice 
 
 [a) His words Lib. de Confcrib. Lite, are no lefs forcible, 
 where he wifhes that the Concubines which the Clergy al- 
 moft univerfally entertained with infamy and again ft their 
 confeience, were changed into lawful wives. "This, fays 
 fie, would, I believe, have long fince been done, if the ofn-. 
 cials of the Bifhops did not make a greater profit by allow- 
 ing them their Concubines, than they would do if they were 
 married. 
 
 (b) It evidently appears from hence and from various other 
 monuments of the times, that fome reformation in tho 
 Church was abfolutely requifite. That which has taken 
 place in many ftatcs of Chriftendom, has evidently tended 
 to improve the morals, and leffen the diflolution which pre* 
 vailed before, even in thofe countries which have not em- 
 braced the reform. For, whatever be the cafe in America, 
 Spain, or fome other Kingdoms where vice and immorality 
 "re frill faid to reign amongft the Clergy, It is but jumce tc* 
 acknowledge, that in many Roman Catholic ftates, they arc 
 infinitely more regular and exemplary in their conduft, than 
 they are reprefented to have Veen fome centuries ago. *
 
 < 96 ) 
 
 prejudice mod: unaccountably prevailed. Although 
 it is univerially allowed to be merely an Eccleiiafti- 
 cal ordinance; thefe feveral petitions, founded upon 
 the moil unanfwerable reaions, were fet afide: and 
 many virtuous citizens were injured in their moft 
 facred rights Hence the fame abules ftill fubfift, 
 and probably will be perpetuated, by an obftmate 
 adherence to ancient cuftoms in themfelves fo in- 
 different, yet fo highly prejudicial both to indivi- 
 duals and to fociety. It is the hiftory of the 
 imprudent Roboam who by liftening to the 
 injudicious advice of his young counfellors, loft the 
 moft flourifhing portion of his kingdom. And it 
 is eafy to forefee that the fame ill-judged policy will, 
 fboner or later, produce again a like fatal revolution. 
 Thofe who know how ill either the praflice, or the 
 belief of many thoufands who conform to the Ro- 
 man Catholic mode of worfhip, correfponds with 
 the difcipline and the acknowledged doctrines of 
 their Church, will eafily admit the propriety of this 
 obfervation. For it is a fact, that feveral perfons 
 of that communion, men of real probity and un- 
 affected Religion are daily to be found in fociety, 
 who have formed to themfelves particular fyftems 
 on one point or other which fatisfy their own minds, 
 but which, if properly canvaffed, might eafily be 
 fhewn to be inconfiftent with the belief required of 
 them to be real members of that Church(a). - 
 
 For 
 
 ' (a) The Divine appointment of auricular confeflion ; the 
 dcftruftiojQ of the matter of the bread in the Eucharift; the 
 
 power
 
 ( 97 ) 
 
 For a proof of the evil tendency of this decree of 
 the Council of Trent, I would only appeal in a 
 general way, to the Phyficians and Confefibrs in 
 Roman Catholic Countries, who beft know of what 
 detriment a life of Celibacy often proves both to 
 corporal health and purity of manners i and would 
 then leave it to the determination of all Chriflians, 
 whether ibis yoke befweet, and this burthen light. 
 
 However, the Council of Trent did not deter- 
 mine as an article of faith, that the marriage of the 
 Clergy was null and void ; but only pronounced 
 Anathema againft thole who affirmed that it was 
 not. It did not determine this doftrine as an arti- 
 cle of communion, bat as a law of difcipline, which 
 only binds where it is promulgated and received. 
 For the Roman Catholics hold that nothing can be 
 of faith which is not revealed, and propofed, more- 
 over, to the whole Church, tanquam jide divina cre~ 
 dendum, as an object of divine faith to which they 
 muft all afient. Now with what authority the 
 Church can pronounce Anathema againft thofe 
 who reiufe to comply with a point of difcipline, 
 
 which, 
 
 power of granting indulgences, fuch as it is even now excis 
 cifed by the Court of Rome on every moll trifling occafion ; 
 the unerring authority of Councils ; the obligation of Eccle- 
 fiaftical laws with refpecl to holidays, abftinence, &c, under 
 pain of eternal damnation ; the unlawfulnefs of contracting 
 a fecond marriage, when a former is diffolved by reafon or 
 adulter)', &c. &c ; are fo many points upon which many wor- 
 thy members of that lociety either totally fufpend their judg-, 
 jnent, or which they explain away, till the do&rine is fufj* 
 ftantially altered.
 
 ( 9& } 
 
 which di&ipline all Chriftians are not obli* 
 ged to admit, is beyond my comprehenfion. In- 
 deed the whole of this controverfy is yet involved 
 in great perplexities. See Veron's Regiila fidii, in 
 which this refpectable Theologian mentions another 1 
 incornprehenfible circumftance as abfolutely requi- 
 iitc to make any doctrine to be a point of faiib^ 
 although defined by a Council, vix. that it bt defi- 
 iiabk y " ut objectum fit definible : ." which, if it has 
 any meaning at all, mud fignify, that it may define 
 whatever it has received power to define. A moft 
 unqueitionabie truth ! 
 
 Having in the beginning of this letter only 
 mentioned, in a curfory way, that the law of Celi- 
 bacy was not of Divine inftitution ; and that a ftate 
 of Virginity is not preconifed fo much iiVthe facred 
 fcriptures, as is often affirmed ; I will now consi- 
 der fome texts which are adduced in fupport of the 
 contrary opinion, and endeavour to anfwer the ob- 
 jections which have often been held forth as con- 
 olufive arguments in this controverfy. 
 
 "A Bifhop, fays S. Paul, i 'Tim. iii, muft be a 
 man of one wife." This quotation, as it has been 
 cited to prove that a Bifhop muft effentially be a 
 married man % fo it alfo has with as little reafon, if 
 taken in an unlimited fenfe, to ihew that though 
 fcich perfons who had been married might, in the 
 primitive Church, be chofen Bifhops; yet no one 
 could be raifed to that dignity, tmlcfs in extraor- 
 dinary
 
 ( 99 ) 
 
 dinary cafes, who had been married twice. This 
 comment was invented to fupport the fictitious idea 
 of there being fome degree of uncleannefs efien tially 
 inherent in the marriage flare j upon which ac- 
 count they fuppofe that it was prohibited to the 
 Clergy, who were appointed to adminifter the 
 Holy Sacrament. But they who object this do not 
 furely recollect that all the faithful, in the primitive 
 ages, daily received the Communion. Wherefore 
 then was it not equally improper for the Laity, 
 when married, to receive the Body and Blood of 
 Chrift in their unhallowed mouths and hands? 
 Such abfurd pretences do not merit a ferious reply. 
 The evident meaning of the Apofile is, That a 
 Bifhop ought not to have two wives at one and the 
 fame time : that is, one with whom he actually 
 lived, and another whom he had repudiated. So 
 Theodoret with reafon underflood this paffage. 
 Thus we fee, chap. 5* v. 9, that a widow was to be a 
 wife of one man ; or, in other words, that fhe was ne- 
 ver to have been repudiated : becaufe in cafes of di- 
 vorce a woman always fuffered more or lefs in her re- 
 putation, and therefore might be unfit to be chofen 
 among the Church- Widows. In the fame manner the 
 imprudent behaviour of a woman who had for fome 
 fault or other been divorced, might be efteemed a 
 reflection upon the perfon to whom fhe had once 
 been joined ; and therefore render it unadvifable that 
 he mould be advanced to the firft dignities of the 
 Church while fhe was yet alive, and her indifcre* 
 tions were ftill recent in the memory of the, faithful. 
 O The
 
 ( ioo ) 
 
 The text is alfo fufceptible of another explana- 
 tion : and indeed itfeems moft natural to conclude 
 from it, that S. Paul in reality wi/hed fuch to 
 be chofen into the miniftry who actually were mar- 
 ried , or elfe his argument lofes all its weight. 
 For a Bifhop was to fhew by the obedience and good 
 conduct of his children, that he was fit to be pre- 
 pofed over others-, andtoevinceby the judicious ma- 
 nagement of his own family, that Chriftians might 
 fafely truft him with their moft eflential concerns. At 
 leaft it is manifeft that he preferred fuch as had been 
 married; for thofe who had not, could have no 
 fuch proofs to give, by which they could merit 
 the confidence of their people, (a) 
 
 A 
 
 (a) Befides, how can we fuppofe that the Apoftle only means 
 to exclude Biganii/ls, or fuch as had been twice married, from be- 
 ing promoted to the Epifcopal Dignity! Was Bigamy a greater 
 crime or more pernicious in its confequences, than homicide, 
 adultery, perjury,oranyotherfpeciesof guilt? Yethe mentions 
 noneofthefc asexcluding from this facredorder,althoughthefc 
 crimes might poflibly have been committed in a former part of 
 life, by fome who were called to the miniftry. Yet in confe- 
 rence of this unnatural explication, the Council of Neocacfa- 
 rea. (Can. 3.) lubje&s even thofe amongft the Laity who con 
 tracted lecond or third marriages, to public penance: 
 and the Roman Catholics ftill refufe, on fuch occaiions, to 
 blefs the nuptial bed. 
 
 S. Chryfoftom (Horn. 3. in Timot.) was of the fame opini- 
 on as Theodorct, cited in the text. See alfo S. Jerom Ep. 83, 
 c. 2. Nor can it be conceived how all thefe extraordinary 
 fentiments fhould have fo generally prevailed, when they 
 were originally built upon fuch unfolid foundations. Yet 
 we fee with aftonifhment that for ibme time they fo 
 
 far gained ground, that if the intemperate zeal of Jcrora 
 had not been checked, he probably would hive renewed 
 
 the
 
 ( ioi ) 
 
 A fecond place in S. Paul's Epiftles which is fur> 
 pofed to favour a fmgle ftate, is the feventh Chapter 
 of the firft Epiftle to the Corinthians. The chief per- 
 fons of the Church of Corinth who, it feems, were 
 fond of mixing Philofophical [peculations with the 
 praclices of Religion, hadconfuItedS. Paul upon con- 
 jugal matters. To their queries he endeavours to 
 give a fatisfactory anfwer; and the following para- 
 phrafe and remarks exhibit, I think, a fair repreient- 
 ation of what the Apoftle intended to inculcate.(rf) 
 V. i. Now concerning, &V. "It might perhaps be 
 O 2 proper, 
 
 the Hcrefy mentioned 1 Tim. iv, 3, and have endea- 
 voured to pcrfuade the Chriftians of his age that matrimony 
 was, indire&ly at leaft, prohibited by the Scriptures. 
 
 (a) For the convenience of the reader I fhall here infert 
 the whole of this paflage. " 1 Now concerning the things 
 whereof ye wrote unto me : It is good for a man not to touch 
 a woman. 2 Neverthelefs, to avoid fornication, let every 
 man have his own wife, and let every woman have her own 
 hufband. 3 Let the hufband render unto the wife due be- 
 nevolence : and likewife alfo the wife unto the hufband. 
 4 The wife hath not power of her own body, but the huf- 
 band : and likewife alfo the hufband hath not power of his 
 own body, but the wife. 5 Defraud ye not one the other, 
 except it be with confent for a time, that ye may give your- 
 felves to fading and prayer : and come together again, that 
 Satan tempt you not for your incontinency. 6 But I fpeak 
 this by permiffion, and not of commandment. 7 For I would 
 that all men were even as I myfelf. But every man hath 
 his proper gift of God, one after this manner, and anothe r 
 after that. 8 I fay therefore to the unmarried and widows, 
 It is good for them if they abide even as I. 9 But if they 
 cannot contain, let them marry : for it is better to marry 
 than to burn. ... 24 Brethren, let every man wherein he is 
 called, therein abide with God. zg Now concerning Vir- 
 gins, 1 have no commandment of the Lord: yet I- give my 
 judgment, as one that hath obtained mercy of the Lord to be 
 
 faithful*
 
 ( 10? ) 
 
 proper, confidering the prefent unfettled flate of 
 Christians, daily expofed to fundry perfections, tp 
 flight, to lofs of goods, &c, not to enter into any con- 
 nection with women ; as thefe tender ties may by 
 unavoidable accident, yet fuch as it is eafy to lorefee, 
 
 be 
 
 faithful. 26 I fuppofe therefore, that this is gopd for the pre- 
 fent diftrefs, I fay, that it is good for a man fo to be. 27 Art 
 thou bound unto a wife ? leek not to be loofed. Art thou 
 loofcd from a wife ? feek not a wife. 28 But and if thou 
 marry, thou haft not finned : and if a virgin marry, fhe hath 
 not finned. Neverthelefs, fuch fhali have trouble in the 
 flefli : but I fpare you. 29 But this \ fay, brethren, the 
 time is fhort. It remaineth, that both they that have wives 
 be as though they had none ; 30 And they that weep, as 
 though they wept not; and they that rejoice, as though they 
 rejoiced not; and they that buy, as though they poffeffed not; 
 31 And they that ufe this world as not abufing it: for the 
 fafhion of this world paffeth away. 32 But I would have 
 you without carefulnefs. He that is unmarried, careth for the 
 things that belong unto the Lord, how he may pleafe the 
 Lord : 33 But he that is married careth for the things of the 
 world, how he may pleafe his wife. 34 There is difference 
 alio between a wife and a virgin, the unmarried woman 
 cateth for the things of the Lord, that fhe may be holy both 
 in body and in fpirit : but fhe that is married, careth for the 
 things of the world, how fhe may pleafe her hufband. 35 
 And this I fpeak for your own profit; not as I may caft a 
 fnare upon you, but for that which is comely, and that ye 
 may attend upon the Lord without diftraftion. 36 But if 
 any man think that he behaveth himfelf uncomely toward 
 his virgin, if fhe pafs the flower of her age, and need fo re- 
 quire, iet him do what he will, he finneth not: let them 
 marry. 37 Neverthelefs, he that flandeth fteadfaft in his 
 heart, having no neceffity, but hath power over his own will, 
 and hath fo decreed in his heart that he will keep his virgin, 
 doeth well. 38 So then, he that giveth her in marriage do- 
 eth well; but he that giveth her not in marriage doeth better. 
 39 The wife is bound by the law as long as her hufband liveth; 
 but if her hufband be dead, fhe is at liberty to be married to 
 whom fhe will; only in the Lord. 40 But fhe is happier if 
 fhe fo abide, after my judgment: and I think alfo that I have 
 the fpirit of God.
 
 ( i3 ) 
 
 be rendered of unhappy confequence. All this we 
 may with reafon apprehend will foon take place ; yet 
 this confideration is not fufficient with refpect to all 
 mankind, to counterballanceothersof fargreater mo- 
 ment : therefore I advife ail in general to marry, for 
 fear of incontinence" If this be not his real meaningin 
 thofe words // is good not to touch a woman when ad- 
 dreffed to all Chriftians indifcriminately, they can 
 bear no rational interpretation whatever. On the 
 contrary, they tend but to decry the fancTity of the 
 ftate, to difcountenance the mod innocent and endear- 
 ingof all connections, and would moreover contradict 
 the molt exprefs declaration of God, who Gen. i t, 
 affirmed that // was not good for man to be alone. The 
 Apoftle's reafons in favour of marriage are general, 
 to avoid incontinence ; and prove as much for the 
 marriage of the Clergy, as of other Chriftians. 
 V. 5, Defraud ye not one the other \ except it be with 
 confent for a time, to attend to prayer. This is 
 brought by M. Thorndike and others to prove 
 that if married people are fometimes to abftain 
 that they may pray with greater fervour and fewer 
 diffractions ; of courfe, Priefts who are called to a 
 life of greater purity, ought always to abftain from 
 engaging in a married ftate. But this is a mere 
 fiction: for all Chriftians are ordered to pray 
 without ceafing (i.ThefT. v. 17), as much as the 
 Clergy. Befides the very idea, as we have 
 ihewn above, fprings from a manifeft error 
 which fuppofes fome moral uncleannefs in mar- 
 riage j a fenument which took its rife in the Herefies 
 
 of
 
 ( m ) 
 
 of Simon Magus, Saturninus, Marcion, Tatian, 
 the Manic hees, &c. We have feen before (fag. 13) 
 what S. Chryfoftom's opinion was, and how little 
 he thought marriage a hindrance to the application 
 of the mind. Chriftianity knows no unciean- 
 nefs but what is of a moral nature. Nothing carl 
 defile a man but fin : and no defect arifing from 
 our nature can difqualify aChriftian for the moft 
 facred offices of Religion. In the Jewifh Ritual 
 there were many legal uncleanneffes contracted by 
 actions in themfelves moft innocent, as touching a 
 creeping infect , or even commanded, as burying 
 the dead : Yet even in their law, the chafte endear- 
 ments of the conjugal ftate were never forbidden to 
 their Priefts during the time of their exercifmg their 
 facerdotal functions. And if 1 Sam. 21, 4, and 
 Exed. xix. 15. fuch an abftinence feems required of 
 thofe who were admitted to a nearer participation of 
 holy things, we muft obferve that it was only enjoin- 
 ed to fuch as by their calling were not entitled to fuch 
 an extraordinary favour. The perfection of the Chrift- 
 ian Prierthood confifts ma pure confcience and a faith 
 not feigned : whereas the Jewifh difpenfation was in 
 meats and drink, and divers wajhings, and carnal ordi- 
 nances, impojed on them till the time of correction, 
 (Heb. 9) i or till it fhould give way to a more rati- 
 onal and fimple worfhip. The natural fhame at- 
 tending many neo-fTary actions obliges us to draw 
 a veil of modefty over them j and a virtuous blufh- 
 ing woman is as much more aimable and engaging 
 than a bold and fhamelefs proftitue, as fhe is more 
 
 innocent :
 
 ( io 5 ) 
 
 innocent. But, again-, that alone which defiles 
 the heart can render it odious either in the fight 
 of God, or in the eftimation of fenfible men. 
 In this place thenS. Paul fpeaks onlyof the particu- 
 lar weaknefs of fome, whofe conftant attention to 
 the gratification of their pafilons might perhaps 
 prove of fome hindrance and diftraclion : So that 
 in fact he rather looks upon marriage as a means 
 to calm the mind and render it more attentive to 
 prayer. Yet vtr. 6, he affirms that he does not 
 command kto al\> as fome might perhaps from natural 
 temperament not (land in need of this indulgence; 
 whereas others had not this gift of cbaftity(a\ a vir- 
 tue which ought ever to be attended to, even in the ule 
 of marriage. V. 6. But I [peak this, viz, alltheadvice 
 that preceeds. y. Even as I myfelf : by inclination not 
 defirous of engaging in the marriage ftate; and there- 
 fore been free from every tie, lefs liable, if I fall 
 a facrifice to the perfecutors, to involve others in 
 my ruin. 8. // is good : I could wifh, confidering 
 the prevalence of perfecution, the prcfent diflrefs 9 
 that uerfons of both fexes in the ftate of widow- 
 hood (for this is the fenfe of the Greek ; not virgins 
 and widows : See Calmet) would continue to 
 
 remain 
 
 (a) Might not this paflage bear the following paraphrafe ? 
 *' Defraud not one the other of your rights under pretence of 
 giving yourfelves up to fading and prayer. But, whatever 
 be your motives, if you have parted for a time with mutual 
 confent, Let your reparation be at leaft of fhort continuance, 
 that neither may beexpofed to the temptations of Satan."
 
 ( m ) 
 
 remain unmarried (#). 9. Cannot contain (Greek* 
 contain not); who are expofed to fuch violent temp- 
 tations, that they cannot remain in a ftate of Celi- 
 bacy, without endangering their falvation : See 
 Calmet. Thefe had better marry, and run all the 
 rifks of thefe tumultuous times, than be bur at ^ or 
 perpetually folicited to fin. So that the true tranf- 
 iation mould in reality be cannot contain , nor in an 
 abfolute fenfe, but morally fpeaking. For furely 
 S. Paul did not mean, as Bellaimine pretends (de 
 Monac. /. 2, c. 30), that none mould marry till 
 they had actually been guilty of incontinence. Mar- 
 riage might then indeed prevent the fpreading evil; 
 but mould a Chriltian run this hazard, and actually 
 offend before he applied the remedy ? The firft 
 fuggeftions of concupifcence are not finful in them- 
 felves : but mull a Chriftian not only permit him- 
 felf to be perpetually hanaffed with them, his peace of 
 foul to be difturbed, his imagination haunted with 
 fenfual ideas, and himfelf reduced to the very brink 
 of ruin, but even fufier himfelf to fall, before he ven- 
 tures to take the Apoftles advice ? Bellarmine confi- 
 ders marriage as a haven to which none mould betake 
 themfelves till they had fuffered fliipwreck : But 
 this is evidently a meaning unworthy of S. Paul. 
 Befidcs, mould a perfon who had taken a vow be 
 Ihipwrecked ever fo repeatedly ; this hard hearted 
 controvertift would not allow himafingle plank to 
 
 favc 
 
 (a) Thefe had already difcharged, in fome meaiure, tneif 
 duties to fccicfy ; and may, in general, be fuppeied to be 
 rather advanced in life.
 
 ( i7 ) 
 
 fave himfelf from finking. One would at lead chink 
 that in this defperate fituation, even under the influ- 
 ence of an inconfiderate vow, it were better to marry 
 than to be overpowered in the abyfs of waters ; yet 
 he pretends that in fuch a cafe a man had better live 
 in continual breach of the law, than have recourfe 
 to the remedy prefcribed by nature, reafon, autho- 
 rity, and fcripture. 24. Let every man. We fee 
 from this veffe that S. Paul's chief intent was to 
 mew that the Chriltian Religion did not necerTarily 
 introduce any change in the ftate of fociety : and, 
 that whether men were in freedom or in flavery ; 
 circumcifed, or not , in a married or unmarried 
 ftate ; they were not to change their fituation merely 
 becaufe they embraced the Chriftian Religion. For 
 the efience of Chriftianity confifts in the obfervance 
 of God's Commandments, and he that loves, fulfils 
 its laws. 2 6. For the prefent diflrefs : Thefe wot ds 
 have been fufficiently explained before. They have 
 a fpecial relation to thofe times of trouble or of 
 trial which Chriftians were then in, or in which they 
 would foon find themfelves involved. Yet he 
 blameth them not if they mould marry, but only 
 reminds them that this would expofe them to trouble 
 in theflejh (v. 28); that is, that they would meet 
 with troubles and diftrefies which the unmarried 
 would be better enabled to encounter, than he 
 who had a wife and children. The care and love 
 of thefe would oblige him who was married to mind 
 the things that are of the world, how he might pleafe 
 his wife (v. 33) by his attention and folicitude to 
 
 P provide
 
 ( 10S ) 
 
 provide for the fafety of his family : whereas the 
 unmarried had no concern but to pleafe the Lord by 
 their readineisto publifh the Chriftian difpenfation, 
 and, if required, to fuffer death in the defence of 
 truth. 29. // remainetb fays the Apoftle, That thofe 
 that weep, that pojjefs, that buy, that ufe or enjoy 
 this world, mould be as if tbey did not ; in which 
 words he teaches that they were neither to be too 
 much deprefied with their fufferings, nor attached to 
 their enjoyments however rational, becaufe the fa/h- 
 ion or figure of this world was pajfing away ; becaufe 
 time {Gr. the remaining time) wasjhort and fleeting ; 
 nothing would be of long duration: not only the 
 prefenl fyftem of things, whether of diftrefs or of 
 enjoyment , but even time itfelf would fhortly be 
 no more. And what indeed is prefent time (Rom. viii. 
 18) when compared to the future Glory of God's 
 eternal Kingdom ? (a) 35. For your own pro/if. 
 
 This 
 
 [a) This laft exprefllon may alfo bear another fenfe, and 
 intimate that the circumftanccs of all Chriftians, however 
 different at that time, {hould be made one and the fame by 
 the change of affairs which was now at hand : that a new 
 face of things fhould appear, and the prefent fcene of tran- 
 quillity fhould be fluffed for a fcene of troubles and perfecu- 
 tion. For though Chrift appeared on Earth at a time when 
 the whole world was in peace ; yet he affures us, Luke xii. 
 53, and Matt. x. 35, that the firft propagating of the Gofpel 
 would be attended with univerfal confufion. Notwithftand- 
 ing this S. Paul tells his converts that he would have them 
 be without carefulnefs or folicitude, that is, without too much 
 concern : and then goes on to adminifter fome comfortable 
 reflections, to propofe fome foothing confiderations to thofe 
 whom he advifes by reafon of the prefent or approaching cirj- 
 cumffances, to forego, as far as poflible, the moft. endearing 
 calls and enjoyments of life, and not engage in an union 
 which might hourly be diflblvcd by peifecution, &c.
 
 ( 109 ) 
 
 This advice he gives them for their own advantage, 
 not to caft afnare upon them, but to convince them 
 that there was no harm in not being married : that to 
 abftain from it for the reafons we have mentioned a- 
 bove, was comely and decent ; nay even advantageous. 
 He probably infinuated this becaufe it was in general 
 looked upon as a difgrace amongft the Jews, not to 
 be married. MoreoverS. Jerom fays {lib i . con. Jov. 
 c. 7.) that the words which immediately follow lay a 
 fnare upon you (and which have in great meafure 
 ferved to perplex the fenfe of all that preceeds) with 
 the reft to the end of the verfe, were not to be found 
 in the ancient Latin copies. Neither did Ambro- 
 fiafter, Pelagius, or others read them: See Calmet. 
 36. His virgin: i. e. his virginity. S. Paul feems 
 here to obviate an objection which might be made 
 againft his diffuafion from marriage even in the 
 times of prefent dijirefs\ namely, that it might ap- 
 pear improper (uncomely) if a perfon who had 
 lived unmarried till it was rather pad his time in 
 life, fhould afterward find it advifeable to enter in- 
 to thefe engagements. To this he anfwers, that 
 nobody, be the circumftances of the times what 
 they would, mould abftain from marriage, unlefs 
 he were of a fteady refolution, entirely at his own 
 difpofal, and fully determined in his own mind. 
 This is certainly a very difficult pafTage ; nor is it 
 perhaps poffible to explain the 35th and 37th verfes 
 fo as to make them confiftent with each other. The 
 text however cannot be underftood of a father and his 
 virgin daughter, as it evidently fpeaks of one who 
 P 2 hath
 
 ( no ) 
 
 hath power over his own will, cr is at his own dif- 
 pofal , who reiblves in his own heart, and is under 
 no neceflity. Now all this muft certainly be deter- 
 mined by youig per ions themfelves. They alone 
 belt know what gifts they have received : nor has a 
 father a ri^ht to determine in his own wiU concern- 
 ing them.(i) It ieems therefore much better to 
 render the 38th verfe as follows; he that marritih 
 (giveth his virginity in marriage) doth -well: bat he 
 that marrieth net, doth better. 40. If Jhe fo abide. 
 All this is to be undcrltood in the fenfe of v. 26, 
 viz. On account of the frefent difirefs. So Ter tullian 
 lib lad Uxor, c. 2, fays: "The Apoffle permits 
 indeed marriage, but prefers Virginity : lllud prop- 
 ter inftdias tentationum, illud propter anguftias 
 temporum : the one, on account of the danger of 
 temptation, the other by realon of the (freights of 
 the times.'* (Jb) 
 
 This upon the whole feems to be the meaning of 
 the Apoftle. His advice regards the particular 
 circumftances in which he had been confulted; ancj 
 we ought to have the letter fent to him by the 
 Chiefs of the Corinthians, Fortunatus, Stephanus 
 
 and 
 
 (a) From the words of the Apoftle, having no nectffity, we 
 might perhaps juftly infer that fometimes there does exift 
 a kind of mot al neceflity for marriage. Chriftians would 
 do well at lead to retain fuch power over their own wills, 
 as to be able to have recourfe to marriage if circumftances 
 render it advileable. 
 
 [b) The fame alfo was the opinion of Erafmus, who affirms 
 " Hoc dogma ad eapotiflimum tempora perfinere, quibus. . . . 
 curfitandum eratperomnes terras, immincbat undirjue per- 
 fecutio." Dc Epis Confchb, cap. 47.
 
 ( lit ) 
 
 and Achaicus, to be able thoroughly to explain his 
 meaning. Neither is it my intention to deny but 
 that he fcems fometimes from prefent exigencies, 
 to go into further coniiderations and more general 
 advice to fuch as are blefied with the gift of conti- 
 nence. In every age of the Church this may be ad- 
 vifable to a few who may from constitution or other 
 circumftances be thereby better enabled to ap- 
 ply to their own, or 10 (heir neighbours falva- 
 tion : but no man can fureiy in his fober mo- 
 ments believe that the Apoftle addrefTed himfelf 
 to the numerous clafs of Citizens in general, whofe 
 ftudies and inclinations lead them to an Eccieflafti- 
 cal ftate. Neither can this advice be applied to 
 thole thoufands who from a prejudicated idea of 
 perfeftion abandon lbciety, refufe to fiiare in the 
 burthens of it, and inftead of becoming all to all that 
 they may gain all to Chrtjl, retire into the defarts to 
 fpend their time in pious fpeculations, rather than 
 edify their neighbours by the exertion of more ufe- 
 ful virtues. If the phrenfy which prevailed in 
 fome ages were not abated, what indeed would 
 have become of fociety ? " Quantt populi habentur 
 in urbibus, fays Rufinus, cap. 7, in Vit. Pat. tan- 
 tae pasne habentur in defertis multitudines mona- 
 chorum. The number of thofe monks who retire 
 into the defarts is fcarce exceeded by the number 
 of men who remain in the cities." Nor (hall we 
 think this account much exaggerated, when we re- 
 colIecT: that Palladius tells us (hif. LaufiafcR. 38; 
 in the life of S. Pachomius, that there were in fome 
 monafteries above 7000 Reclufes. p.j a( j
 
 ( >>* ) 
 
 Had S. Paul thought Virginity preferable to a 
 married ftate, in all cafes where it was practicable, 
 why does he never fay it in general terms, without 
 any reft ri&ions? wherefore does he fo often fpeak. 
 in praife of marriage, and call it a great Sacrament 
 reprefenting Chrift's union with his Church ? Al- 
 though he knew that all men do not, (or cannot) receive 
 this faying, why did be not at leaft exhort them to 
 it as a teacher and as a friend, in exprefs words, 
 not merely in fuch obfcure exprefiions as mud leave 
 the bed difpoled perfons in perplexity about his 
 meaning ? Why did the Apoftles permit many holy 
 women to accompany them in all their millions, 
 inftead of advifing them to retire into folitude and 
 givethemfelves up to prayer ? Why does neither He 
 nor any other Apoftle or Evangel ift infinuate that 
 the Clergy, at leatl, fhould not engage in a married 
 ftate ? Why does he not, inftead of recommending 
 iuch to be chofen Bifhops are were, or had been en- 
 gaged in marriage, give at leaft realbn to conclude 
 that iuch as were never married would be more 
 eligible ? Are we to be direfted in all our fenti- 
 ments by the injudicious fpeculations and partial 
 conceptions of the ancient Fathers, inftead of con- 
 
 fulting the fcripture and our own reafon ? (a) 
 
 However 
 
 (a) The authority of fcripture, and of fcripture alone feems 
 pon fome occafions to have been maintained even by thefe 
 Primitive Fathers. S. Chryfoftom in z Tkejfai. 2, obferves 
 that " Every thing is clear and evident in the fcripturcs ; 
 whatever is neceflary, is manifeft." So alfo to the fame ef- 
 fcft, Horn. 13, in GtneJ. "When the Scripture means U> 
 
 teach
 
 ( **3 ) 
 
 However this has been depreciated, to thefe alone 
 will our Almighty Judge appeal when he calls us 
 to account : and though we may, by poring over 
 the writings of gloomy Afcetics or endeavouring 
 to perfuade ourfelves, if poflible, of the reality of 
 the many extraordinary and revolting miracles they 
 record, work up our minds, efpecially when pre- 
 pared by folitude, watchings and fallings, to an 
 Enthufiaftic acquiefcence in thefe ideas; yet in our 
 fober moments, even in the filence of paflion, our 
 hearts will fpeak another language, and tell us that 
 the moft perfect way of pleafing God is to accept 
 
 his 
 
 teach us any thing, (he explains herfelf and does not permit 
 him who liftens to her, to be led into error." S. Jerom 
 even tells in Ep ad Galat. that " that alone is the do&rine of 
 the Holy Ghoft which is delivered to us in the Canonical 
 writings ; and if the Councils decree any thing contrary to 
 this, it is an abufe. " Hence we fee that he would have us 
 examine the decrees of Councils by the tefb of fcripture : 
 a doftrine which we prefume is not entirely orthodox ac- 
 cording to the ideas of the Roman Church. S. Auguftin 
 (and the fame may be faid of the other Fathers) were he 
 now to return to life, would be greatly furprifed to 
 find that fo much authority was attributed to his writings, 
 when he had exprefly defired us not to follow his fentiments 
 on any occafion unlefs we found them conformable to reafon. 
 " Nifi in his in quibus me non errare perfpexeris," fays he, 
 de bono perftverantitz c. 21. This great man's rule was al- 
 ways to have recourfe to Scripture. " Lege hoc mihi de 
 Propheta, lege mihi de Pfalmo ; recita de lege, recita de 
 Evangelto, recita de Apoftolo, inde Ego recito Ecclefiam 
 toto orbe diffufam." de Pafloribus c. 14. And againfl Cref- 
 conius c. 2t, (peaking of S. Cyprian's letters, he fays: "Quod 
 in eis Divinarum Scripturarum auftoritati convenit, cum 
 laude ejus accipio ; quod autem non congruit, cum pace ejus 
 refpuo." This liberty however which he took himfelf, ho 
 alfo allowed to others ; (ince lib. 2 ad Vincentium ViRorem^ he 
 candidly tells us, " Negare non poffum nee debeo, ficut in 
 ipfis majoribus, ita multa effe in tarn multis opufculis meis, 
 qua poflunt juftojudicio, et nulla tcmeritatc culpari."
 
 ( M4 ) 
 
 his gifts with thankfulnefs, and to perform in a 
 perfect manner our various duties as Citizens and 
 as men. We mail then be convinced, notwith- 
 itanding all thefe fpecious reafonings, that the full 
 completion pi the law confifts in an unfeigned piety, 
 a fortitude dictated by hope, a thorough convic- 
 tion of the great and comfortable truths of revelati- 
 on, and an upright conduct in every occurrence 
 of lile. 
 
 Were we indeed to be guided entirely by the opinions 
 oi the lathers, what abfurdities fhould we not be lia- 
 ble to embrace ? Thus S. Auguftin tells us in va- 
 rious places that every time a man cohabits with 
 his wife, unlefs merely with a view of being a fa- 
 ther, he actually fins: venialem habet culpam. 
 "Was this the idea of the Apoftle when he faid i Cor, 
 vii, 5, revertimini in idipfum ? A comfortable 
 indulgence, if this were even a venial fin; which 
 * hinders the infpirations of the Holy Ghoft from 
 working, and difpofes to mortal crimes" (See 
 Rom. Cat. Catechifm.)! S. Casfarius of Aries, ferm. 8 8 
 in Appen. Tom 5, S. Aug. Edit Ben. fermone 292, alias 
 de tempore 244, affirms the fame to be "a fin which 
 unlefs redeemed with fading and alms, renders the 
 foul unclean ," and allures us moreover N. 7. that 
 fuch who cohabit with their wives quoties muliebria 
 patiuntur, or on a Sunday, or other holyday, will 
 have their children born affected with the Leprofy, 
 or Epilepfy, or perhaps poiTeiTed by the Devil, (a) 
 
 S. Vincent 
 
 (a) Thofe who have perufed the writings of the ancient 
 Fathers muft have remarked with furprife, that on many 
 
 occafions
 
 ( 5 ) 
 
 S. Vincent Ferrerius, in a letter dated the 27th of 
 July 1412, affirms that Anteehrift was then already 
 upon Earth, and that it had been acknowledged by 
 many Devils, when forced by Exorcifts to bear tefti- 
 mony to the truth. S. Jerom fays that there will be 
 no eclipfes in the next world. S. Gregory of Nyflfa 
 is of opinion that the Angels in Heaven multiply, 
 though not by any Carnal Commerce. S. Ireneus 
 tells us thatfome difciples of S. John ufedto relate 
 on the Apoftle's authority* that our BleiTed Saviour 
 once faidi in defcribing to them the glories of his 
 eternal kingdom* that every vine mould there pro* 
 duce 1000 branches; every branch, 1000 (hoots; 
 every (hoot 1000 bunches of grapes ; and that each 
 grape fhould yield 25 meafures of wine : moreover, 
 that when the elect mould go to gather one clufter, 
 another would cry out, " gather me, lama finer 
 Ct bunch." 
 
 ccaitons they enter into luch indecent difcuffions as would 
 ftain the mod filthy page; as S. Caefarius loco titato, S. Augu flirt 
 de nuptiis & concupis : I. 2. c.31. N. 53, S. Epiphanius adver- 
 Jus hares, lib 1. torn 2. hczr. 26, S. Clement of Alexandria, 
 Ptzdagog : and others. Evert the chafte Jerom in fonie 
 paflages of his letters to his young female pupils is not 
 always fufficicntly delicate ; though in one of his epiftles to 
 Euftochium he apologifes for it by malltm p'ericlitari verecundiam 
 quam pudicitiam: which we apprehend is a very indifferent 
 excufe, confidering the circumftances of the perfon to whom 
 it was addreffed. In the difcuflion of fuch (jueftions as that 
 which is the fubjeft of the prcfent effay, it is indeed aimoll 
 impoffible to avoid every expreflion which may be more or 
 lefs offenfive to the modeft fenfibility of fome readers ; yet, 
 not to expofe myfelf to the fame juft reproach, it has 
 been my ftudy throughout to chufe fuch alone as were 
 lean; liable to exception : and in the quotations which I have 
 been obliged to copy from other writers, I have generally en 
 deavoured to foften as much as poffible in the tranilation 
 whatever I thought likely to alarm the moil rigid virtue,
 
 ( 6 ) 
 
 hunch." S. Juftin, Athenagoras, Tertuilian, Lac- 
 tantius, S. Ambrofr, &c, thought th;it the An- 
 gels were fathers to the giants mentioned in 
 Genefis Clem. Alexan. lib 3, pedag. teaches us 
 that a man may clip, indeed, but not entirely cut 
 off his beard, for that would be a filthy fight : that 
 it is unlawful to pluck out the hairs of the head, 
 becaufe Matt, xvi, we are allured that God has 
 taken an account of them all : that no one is allow- 
 ed to change the colour of his hair, becaufe it 
 is faid, Matt. v. that we can neither make it black 
 nor white : with many other doctrines equal- 
 ly curious and conclufive. And in anotner place, 
 (lib. 3, Strom) he fays that the Angels fell from 
 happinefs by reafon of their incontinence: that 
 they became in love with mortal women, and dis- 
 covered to them all the fecrets they had learned 
 in Heaven. See Calmet paffim. From all which we 
 may conclude that though by the grace of God 
 many of thefe perfons were virtuous men ; yet by 
 this alone, they never were made philofophers : 
 nor is it fit that the perfuafion of their ianctity 
 fhould perpetuate their prejudices. It will be faid, 
 that however they may have been miftaken in the 
 above mentioned uneffcntial points, Almighty 
 God would never have permitted them, at leaft, fo 
 univerfally to be led aftray with fuch prejudices as 
 were likely to prove prejudical to the genuine 
 idea of the Chrillian Religion in after ages : but 
 this is an illufion. We are on all occafions referred 
 to the Scripture to fettle our belief: if therefore 
 
 wc
 
 ( "7 ) 
 
 we follow implicitly other guides, we rauft attribute 
 ourdeception to our own imprudence. From the fame 
 prejudicated notion arifes the implicit faith which is 
 by iome pious C hriftians ftill given to the miracles re- 
 lated by thefe refpectable writers, in oppofition toevery 
 idea we can form or the providence of Almighty God, 
 or even of his exigence. Thus S. Jerom tells us 
 ferioully in the life of S. Paul, that this Saint met 
 in the defart an animal compofed of an horfe and 
 a human being, which fled away at the fign of the 
 Crofs. He relates torn. 4, pag. y6> that S. Hilarion 
 one night heared the plaintive cries of infants, the 
 bleating of fheep, the lowing of oxen, the lamenta- 
 tions of women, the roarings of lions : And that 
 he faw by Moon-light a chariot and foaming Heeds 
 fwallowed upin a gaping chafm of the Earth, upon his 
 invoking the name of Jefus : all which, fays he, were 
 but fo many contrivances of the Devil What S. 
 Athanafius records in the life of S. Anthony, is np 
 lefs marvellous-, or Caflian, in his conferences. S. 
 Gregory of NyfTa, in the life of his namefake the 
 Thaumaturgus, talks of an hideous murthering 
 Devil that ufed to haunt the public baths ; and re- 
 lates fuch ridiculous ftories of him as are only fit to 
 amufe the credulity of children. He tells us that 
 S. Julian with the fign of the crofs deftroyed a great 
 dragon which was going to devour him alive : 
 that S. Aphraates cured by miracle the Emperor's 
 favourite horfe, of a difficulty of ftaling: that S. 
 Macedonius reflored to health a man who ufed to eat 
 thirty puilets a day i and a variety of other fuch like 
 Q^ 2 tales,
 
 ( us ) 
 
 tales, which vilify religion. A curious collection of 
 the like impertinencies may be feen in S. Gregory's 
 Dialogues, the Live* cf the Saints by S. Gregory of 
 1 ours, &c. &c. &c. Now all thefe incredible fictions 
 Almighty God has permitted the Saints to record, 
 men who are preconifed as perfons qf folid learning, 
 not credulous, incapable of any wiltul deceipt themr 
 fei ves, and not liable to be milled by others ; efpecially 
 as they often relate recent fac^s, corroborated by thd 
 teftimony of many hclyperlons. Yet it isto be hoped 
 that there are but few, in thefe days, who give any 
 credit rx> fucri relations (a). Why then mould their 
 
 authorities 
 
 (a) In an enlightened age, fays Lord Kaimes Sketches I. 3, 
 fuperftition is confined amongft the vulgar ; but, in an age 
 of fuperftition, men of the greateft judgment are infe&ed. 
 Thus, the great Duke of Sully reports as a truth that the Dutcli- 
 ck of Beaufort made a compact with the Devil, to engage the 
 love of Heny the IV of France. James Hoaiel, a man emi- 
 nent for knowledge, who died in 1666, relates as an un- 
 doubted faft. that the Devil enticed with a bagpipe all the 
 rats out of the town of Hameien. and forced them to drown 
 themfelves in a lake. Napier, the ingenious inventor of loga- 
 rithms, named the very day of final judgment which he found 
 predicted in the Revelations of S. John ; though unfortunately 
 for his credit, he furvived \t. Pafiorini, one of {he greatcfi 
 mathematicians of this age, and, his religious enthufiafm apart, 
 one of the befh of men, has fhewn us in a late curious, though 
 illiberal romance (The general hi/lory cf the Chrijlian Church, 
 &c. 1771), that the Apoftle has in the fame Revelations 
 foretold the dedru&ion of all the Protedant dates be- 
 fore the year 1835; and threatens all the reformed through- 
 out the world with the fevered judgments of Heaven, &c. 
 Now if men of the greatcd abilities have thus impofed on 
 themfelves and others, what can we exper. from many other 
 liiftorians more credulous and lefs enlightened? fo Phlegon 
 allures us that at Tralles, a City of Afia in which he had at 
 that time fome command, a young woman, by name Philinhi- 
 um, continued during fix months after flic had been dead 
 
 v4
 
 ( m ) 
 
 authorities be greater in other matters, where having 
 fewer data given to procee4 on, greater prejudices to 
 combat, and a much greater likelihood of being mif- 
 
 Jed, 
 
 and buried, to viflt her lover who kept an inn in the fame 
 place, and ufed conftantly to eat, drink, and fleep with him; 
 till being difcpvered by her father and mother, fhe again ex- 
 pired oh her lover's bed : for the truth of which he appeals 
 to opular witneffes then living. Trit/iemius, Abbot of S. 
 James at Wirtzburg in 1516, tells us in his Annates Hirfau- 
 gienfes ad An. 1130, a long tale of a fpirit called Heidekini 
 who appeared during a confidcrable time in the Diocefe of 
 Hildefhim, in Saxony, and frequented the Bifhop's kitchen, 
 where he fometimes rendered himfelf very ufeful, and at 
 others played the mod unaccountable and cruel pranks ; till 
 the Biftiop forced him by repeated exorcifms to leave his di- 
 ocefe, &c. &c. &c. -Why Ihould not the ancient fathers be 
 equally liable to be milled by the prejudices of the times in 
 which they lived, and of the lyftems in which they had been 
 educated, or which they had embraced ? Even in thefe later 
 ages the miracles wrought at the tomb of the Deacon Paiis 
 have been credited by thoufands (fee the writings of Mont- 
 geron on this fubjeft) ; and many relations of poueffions, ob- 
 feffions, witchcraft, apparitions, fpirits, hobgoblins, &c. feern 
 fo well authenticated, have been attefted by fo many learned 
 and refpeftable witneffes, the reality of them has been efta- 
 blifhed by fo many monuments raifed to perpetuate the me- 
 mory of them to fucceeding generations, that we muft either 
 totally reject them all and attribute them to the prejudices or 
 ionorance of the times in which thefe comic farces ai - e fuppo- 
 fed to have been acled ; or determine at once to give up our 
 reafon, and renounce that precious gift by which we are dif- 
 tinguifhed from the brute creation. Whoever will confult 
 the Hifloire des Diables de Loudun in 12 Amfterdam 1693, by 
 Aubin 1 the Examen et difcufion Critique de I' Hifloire des Diablts 
 de Loudun, de la Pojfefion des Religieufes Urfidines, &c. by M. de 
 la Menardaye, 1749; The V&tie & ts Miracles operis par 
 V InterceJJion de Monjieur Pans, by M. de Montgeron; The 
 Traite fur les Apparitions des Efpnts, & fur Us Vampires, &c. 
 by Dom Calmet, 2 vol. 12, 1751, will certainly be of the 
 fame opinion : and if they have any tafte for fuch marvellous 
 ftories, will meet with n,o fmall entertainment in the perufal, 
 of thefe work^
 
 ( *2 ) 
 
 led, they more than probably have been equally 
 sniftaken ? But to proceed. 
 
 Again, it is objected from 2 Tim. 24, That "No 
 man who warreth, entangleth himfelf with the affairs 
 of this world, that he may pleafe him who hath 
 chofen him to be a foidier:" whence it is con- 
 cluded that a minifter of the Gofpel, a foidier of 
 Jelus Chrift, ihould not many. Whether this advice 
 of the Apoftle is more attended to in Roman Catho- 
 lic countries by the unmarried Clergy, than by the 
 married m England, 1 know not. This is certain , that 
 having no family concerns at home, they too often 
 meddle in the private concerns of others: and their 
 influence is frequently exerted even in the cabinets 
 of Kings and Princes ; not to mention the party ca- 
 bals and intrigues which almoft univerfally dilplay 
 themfelves on a Jeis fplendid theatre, in Abbeys, Col- 
 iedges, and Convents. It will be replied that this 
 is an abufe : I acknowledge that it is a great one. 
 But would this fubiift in an equal degree, if the Cler- 
 gy had families of their own r The time they could 
 ipare from the duties of their flare would then be 
 ufefully employed to the benefit of their neighbour ; 
 not in idle fpeculations, low jealou lies, or intermed- 
 ling in the affairs of others. Such ties would con- 
 nect them more with fociety, and render them in 
 general not only better citizens, but better men. 
 To this exclufion from the fweets of female con- 
 verfe, and an habitual uneafmefs of mind contracted 
 in folitude is owing that unforgiving temper, 
 
 that
 
 ( "I ') 
 
 that narrownefs of foul, that illiberality of fen* 
 ment, that pofitivenefs and obftinacy, that peevifh 
 difpofition, thatfelfifhnefs, &c. which are frequent- 
 ly reproached to Priefts in Roman Catholic coun- 
 tries, and frequently not without juftice. A man 
 who is not pleafed within himfelf, will feldom either 
 give fatisfa&ion to, or be fatisfkd with others {a). 
 
 The queftion which the virgin made to the angel 
 (Luke i, 34) when he came to announce to her that 
 me was to be the-JVlother of the Saviour of the 
 world, is alfo cited in favour of a continent ftate, 
 and as a proof that it was at all times pra&fed and 
 revered. How Jhall this be, faid Mary, feeing I know 
 not man? From thefe words fome argue that fhe 
 was under a vow of continence , otherwife her an- 
 fwer would be trifling and illufory. Indeed, though 
 fhe had not hitherto known a man, yet as fhe was 
 going to be married, fhe might with reafon expect to 
 be a mother: and this, could we give no other ac- 
 count of her exprefiion, would rather prove that fhe 
 was ignorant of the famous prophecy of Ilaiah, be- 
 hold a VIRGIN (hall conceive. But continency in 
 thofe days was unknown; virginity a difgrace \ 
 
 as 
 
 (a) We may, in fome degree, make the fame remark with 
 refpeft to thefe, that Clem. Alex. lib. 3, Strom, makes of thofe 
 who abftain from marriage through an apprehenfion of en-* 
 countering the difficulties which accompany that ftate. 
 They fall, fays he, into a favagenefs of manners, and a detefla- 
 tion of their fellow creatures ; and are unmindful of the pri- 
 mary duties of fociety. " Aliqui pretextu matrimonii 
 difficultatum ab eo abftinent, non convenienter fanftae cogni- 
 tioni. Ad inhumanitatem et odium hominum defluxerunt, 
 t pent apud ipfos caritas."
 
 ( 122 ) 
 
 Is we fee in the cafe of the daughter of Jeptha who 
 io bitterly lamented that (lie was condemned to it 
 by her imprudent Fat her i Judg. xi, 47. " Parmi 
 ce peuple/rfjj Bom Calmly le celibat & la virginite, 
 bien loin d'etre en honneur, etoient regardes com- 
 me un malheur, et uneelpecede malediction.'* Now 
 if the Mother of our Saviour wifhed to remain a virgin, 
 why did fhe marry ? Was it for this that marriage was 
 originally inftituted j that theftate wasbleffedj Genef. 
 j.22 ? IsanyfuchthinginfinuatedintheGofpel? Ma- 
 ry perceived from the Angel's words that fhe was 
 immediately to conceive, and was probably greatly 
 abafhed both at his fudden appearance, and at his 
 falutation. She was then only betrothed, and not 
 married; and might not immediately comprehend 
 that this Son of whom the Angel fpoke, was to be 
 the great Emmanuel or the Messiah. Her an* 
 fwer was therefore the natural expreflion of inno- 
 cence, furprife, and modefty. The truth feems to 
 be, that her efteem and veneration for S. Jofeph 
 had made her confent to become his wife, not td 
 be left in difgrace^ as Elizabeth calls it, Luke i. 25 ; 
 Rachel, Gen. xxx, 23 ; and as it was then generally 
 efteemed ; fee Ifaiab iv, 1, and Deut. vii, 14. BuC 
 Almighty God had other views : and though fhe 
 was now only betrothed, the Angel fometime after 
 bad Jofeph to take her as his wife. He had before 
 addreffed her as a virtuous aimable woman, with 
 the defign of being a father, as S. Auguftin with 
 reafon conjectures, where he fays, "Nee iftam 
 ^Mariam) quasfifiet, fi necefiariam uxorem non ha- 
 
 beret,''
 
 ( "3 ) 
 
 beret" (fee Tilkmont, in the life of the Virgin Mary]- t 
 but from the moment that he knew the myftery, 
 treated her with refpeet 5 and out of veneration 
 for her being thus elected, probably behaved to 
 her ever after as a father, a guardian, and protector. 
 Epiphanius fays that S. Jofeph was a man rather 
 advanced in years, and that the Virgin was extreme- 
 ly young. He aflures us that S. James, S. 
 Simeon, S. Jude, Mary, and Salome, were the 
 children of Jofeph by a former marriage : and S. 
 Hilary, Eufebius, S. Gregory of NyfTa, S. Am- 
 brofe, and S. Chryfoftom feem of the fame opinion. 
 Sec Tillemont. However this may be, Mary 
 flood in need of the counfel and afiiftance of a pru- 
 dent man-, and had fhe not been married, was liable 
 to death by the Jewifh law(rf), which might perhaps 
 have been urged againft her by fuch as neither knew 
 her virtue, nor the myftery which was wrought in her. 
 As for her part, fhe undoubtedly perceived from fome 
 circ urn fiances of the Angel's appearance that (he was 
 addrelTed by a Celeftial fpirit. She doubted not of the 
 truth of his words, but yet comprehended not their 
 full import : and in a modeft confufion, fhe haft ily 
 anfwered to aflert her own integrity, with the con- 
 fcioufnefs of unaffected virtue, but with a very 
 imperfect deliberation. 
 
 There is a pafTage in the Revelations of S. John 
 {chap, xiv, v. 4) which has alfo been explained in 
 favour of a fingle life, as if it affirmed that the hun- 
 dred and forty thoufand who had the name of the 
 Lamb written on their foreheads, were, by a parti- 
 R cular 
 
 {a) See Deuteron, c. 2a.
 
 ( IH ) 
 
 cular privilege, permitted to follow him becauje 
 tbey were virgins, or, had lead a life of continence. 
 But this is a manifeft perverfion of the Apoftle's 
 meaning, as appears from a bare infpection of the 
 text, where they are called Virgins, not in oppofition 
 to fuch as had lived in a married date, but to fuch 
 who had facrificed their virtue to their inordinate 
 paflions , who by criminal indulgencies had vitiated 
 their morals, and defiled their fouls (a). There is 
 fcarce a greater abufe in nature, than thus to obfeure 
 the truths of religion and introduce a new code of 
 faith, by thefe falfe and arbitrary expofitions of the 
 facred writings : yet nothing is more common. A 
 dexterous or an ignorant teacher may by fuch arts as 
 thefe eftablifh any doctrine: a moft unjuftifiable 
 practice, which has greatly injured the caufe of 
 Chriftianity, and is daily productive of infinite 
 miichief. . 
 
 Matt, xix, v. 12, It is faid that " There 
 
 are eunuchs who have made themfelves eunuchs 
 
 for the kingdom of Heaven." This again is cited 
 
 to eftablifh the excellence of continency, which is 
 
 from thefe words inferred to be of great afliftance 
 
 towards attaining the kingdom of Heaven. But we 
 
 muft remark that Chrift fpeaks of times paft, or pre- 
 
 fent, without the lead allufion to the Catholic En- 
 
 cratites of future ages. Nor is it unlikely but that 
 
 he fpoke of fome who, not without a crime, might 
 
 mutilate themfelves to reftrain the invincible pro- 
 
 penfity 
 
 (a) Dom Calmet and other interpreters fuppofe that the 
 Apoftle, in this place, alludes to fuch as had never abandoned 
 the worfhip of the true God, and facrificed to idols.
 
 ( 125 ) 
 
 penfity they felt to wandering gratifications ; as 
 was done by the great Origen, though upon a better 
 motive, as well as by the French Clergyman who a- 
 bout forty years ago was, for the fame attempt, de- 
 graded by the Biihop of Chalons (See Memoires de 
 Chirurgie^c. by Mr. Arnauld); and others. But it is 
 much more probable that our Saviour alluded to fome 
 who voluntarily abftained from marriage, that they 
 might be more at liberty to accompany him in his 
 Apoftolk labours, or to fpread the Chriftian Religion in 
 more diftant regions ; or fpoke merely in a figurative 
 fenfe, of many who abftained from all forbidden and 
 unlawful pleafures out of a principle of virtue and 
 religion : for we have 1 een before that vows of con- 
 tinency were unheard of amongft the Jews. It may 
 alfo bear another fenfe. The Jews obje&ed to our 
 Saviour that if a man was not allowed to difmifs his 
 wife and take another, even upon any trifling difguft, 
 (as was the doctrine of Hillel, Akiba* and othercele- 
 brated doctors ; and fince our Savior's coming, of 
 Leo of Modena Cerent. Judaic parte 4, c . 6), it were 
 better not to marry at all : to which he anfwers, 
 that this was never lawful* unlefs in cafes of adultery. 
 All, fays he, do not take the law concerning divor- 
 ces in this limited fenfe, but only the more folid 
 and enlightened {y. 11); for it was the original in- 
 ftitution of marriage, that each man mould remain 
 attached to one wife, the virgin of his youth. It may 
 indeed appear otherwife to thofe who wifh for a 
 greater indulgence ; yet they mould confider that 
 many, who out of various motives abftain from 
 R 2 evrey
 
 ( 126 ) 
 
 every fuch connection even with one agreabla 
 afibciate, are expofed to greater difficulties. For 
 fome men are born eunuchs \ that is, are by nature of 
 a cool difpaflionate temperament, and rather averfe 
 to marriage : Others, through a love of vir- 
 tue, and fteadinefs of affection, have never fought to 
 avail themfelves of this permijfton or rather prac- 
 tice of divorce, but have confined themfelves to 
 the fpirit of the law (fee Proverbs v, 18), that 
 they might not countenance thefe too prevalent 
 abufes. Let thofe, therefore, who know how the 
 law of marriage was fettled in the beginning, never 
 depart from its original inttitution, nor feek to in- 
 dulge an inconftant paflion (). 
 
 Indeed, a general law of celibacy feems hard 
 to beimpofed on all fuch as are willing to embrace 
 the ecclefiaftical (late : and though we were to 
 allow that S. Paul wifhed it for all mankind in 
 fome degree, which is far from being evident; 
 yet, we fee he acknowledges that it was not, nor 
 could be the gift of every man, fince he tells us 
 that each has his proper gift. Now from what 
 has been already faid, cin we imagine this gift 
 
 fo 
 
 (a) Of thefe various interpretations let the reader chufe that 
 which he thinks moft natural after a fair and deliberate confi- 
 deration of the paffage. This is a rule to which every Chriflian 
 Expofitor fhould fincerely endeavour to conform. There are 
 many texts in fcripture regarding uneflential points, the fenfe of 
 which it will ever be difficult to determine: but it is never 
 lawful to wreft any paffage from its obvious or probdble meaning 
 to one that is evidently lefs natural, with a view of authori- 
 fing any particular fyflem which we may chance to havt 
 adopted.
 
 ( ity ) 
 
 fo generally beftowed to all who engage in a 
 life of celibacy, even from the beft: of motives ? The 
 extraordinary methods which have oftentimes been 
 taken by the beft of men tofubdue nature and coun- 
 teract its mod innocent feelings, fliew that it is not 
 eafy y and the occafional fall of many evinces that 
 it fcarce is pojfible for fome individuals to perfevere 
 in a fingle life: would it not therefore be greatly 
 better for the glory of God and the good of fbcicty, 
 that this ecclefiaftical inftitution mould be fet afide ? 
 for I appeal to every perfon of obfervation, whether 
 in every country where this eftabliffiment prevails, 
 it is not ftill productive of the greateft evils, either 
 to the fcandal of the Church, or the unhappinefs 
 of individuals. There are, doubtlefs, many thou- 
 fands amongft the foreign Clergy who live in 
 perfect continence; fome with few folicitations 
 to infringe the law, and others not without perpe- 
 tual ftruggles which render them objects worthy of 
 compaflion : but is it not alfo true that there are 
 thoufands who daily fall, and many, otherwife valua- 
 ble fubjects, whofe life is but a fcene of repeated 
 finning and repenting ? 
 
 As we cannot imagine that every youth has a 
 vocation from Heaven to ferve Almighty God pre- 
 cifely in that order of men amongft whom he has 
 chanced to receive his education , it evidently ap- 
 pears how partial the motives of many are, which 
 engage them in a religious, or clerical ftate. Thus 
 we feldom fee the pupil o{a.Bemdiftin ) for example,
 
 ( 123 ) 
 
 engage amongft the Dcmimcians or Francifans ; or 
 a ftudent in zfecular colledge, engage amongft the 
 Regulars. The ideas of an eafy life, an honourable 
 calling, a certain and comfortable maintenance, or 
 fome partial friend (hip, are the inducements which 
 ulually fix their determinations. When by making 
 a vow of poverty, a man is for ever fecured from 
 want, becomes entitled to a genteel provifion for 
 life, and has even a chance of rifing to a ftate of 
 affluence and grandeur, we mould be allowed to 
 fuppofe that thefe confiderations will probably not 
 be overlooked in the choice of a ftate of life ; for 
 thefe are comfortable reflexions to young men who 
 are often taken from the loweft clafs of citizens, 
 and by whom the convents are chiefly filled. The 
 like advantages are alfo reaped, in great meafure, 
 by fuch as engage amongft the fecular Clergy. 
 Thus celibacyis embraced, becaufe it is the road 
 that leads to preferment , and its merits continue 
 to be extolled, becaufe in Roman Catholic countries 
 it is the profeflion of fo numerous a body of men, 
 whofe intereft and wifli it is to have the calling looked 
 upon as facred. Violence is, indeed, feldom ufed 
 to engage young perfons in thefe focieties j but per- 
 fuafions and prejudices are frequently their chief 
 inducement^}. ,, 
 
 (a) Their cafe is often fimilar to that of the young lady 
 whole brother Erafmus undertakes (dc Epif. Con/.) todiffuade. 
 from engaging in a hfe of celibacy ; and they are often equally 
 to be pitied. " Detur haec veniafexui, Jays he, detur aetati : 
 let this falfc ftep be pardoned by reafon of herfex, by realon 
 of her age. Puella dolore Vifta (at the death of her mother) 
 peccavit : ftultarum muliercularum, aut ftultorum mona- 
 covum impulfu fcfe precipitin dedit."
 
 ( i2 9 ) 
 
 The lives of the conventuals abroad are moftly 
 regular (I chiefly fpeak of thole who are not 
 obliged to roam about in queft of a precarious fub- 
 fiftance), and entirely free trom thofe crying abufes 
 with which ignorance or calumny have often charged 
 them. Every elTential breach of difcipline which 
 comes to light, is moft feverely punifhed. But what 
 feverities can always prevent the fecret ravages occa- 
 fioned by a life of conitraint fo contrary to nature ? 
 Yet it is no lefs true that they are generally indolent 
 and liftlefs, and actuated in their every purfuit and 
 their whole conduct, by all the little pafiions of narrow 
 Contracted minds. Amongit the religious women 
 there is ufually much more happinefs than in con- 
 vents of the other fex. When from their tender 
 years they have been brought up to a life of piety, 
 and have carefully been preferred from the fociety 
 of men; from converfations, books, and objects, 
 which awaken the fenfes, and inflame the paflions : 
 they moftly continue happy and content, and are 
 fatisfied with that degree of tranquillity, and thofe 
 innocent enjoyments which they meet with in thefe 
 retreats. The full perfuafion that their profeflion 
 is holy(tf), and fuch as in a future life will be 
 
 rewarded 
 
 (a) It is a do&rine univerfally taught amongfl the Religious 
 in Roman Catholic countries, that a folemn profeflion in an 
 approved order is equal to a fecond baptifm, and effaces 
 every former fin both as to the guilt, and to the punifhment: 
 or, in other words, that if a perfon was to die immediately 
 after he had pronounced his vows, he would inftantly be re- 
 ceived into the manfions of eternal happinefs, as if he had 
 never forfeited his baptifmal integrity. Nay fome have even 
 maintained that as often as a Religious perfon thinks on his 
 
 vows
 
 ( i3 ) 
 
 rewarded with a fpecial crown, fupports their fer- 
 vour : and the difmal relations they often hear, with 
 too much truth, of the corruptions of the world, 
 attach them ftill more ftrongly to their folitudes. 
 But their notions of perfection, as well as of the du- 
 ties of beings deftined to live in fociety, are very 
 confined : and their religion confifts chiefly in reci- 
 ting a long daily tafk of prayers in a language 
 which they feldom underftand ; and in all the trifling 
 practices of misjudged devotion. When an Egyp- 
 tian folitary, fays Fleury (Dif.furUbiJl. Ecc), was 
 making bafkets, it was eafy to fee that he did not 
 lofe his time ; but God only knows how they are 
 employed, who with their arms acrofs remain an 
 hour or two upon their knees. Yet this indolent 
 and equivocal devotion is that which has been 
 chiefly pra&ifed during the five laft centuries. 
 " The lives of the Saints of thefe later ages, con- 
 tinues this judicious writer, asS. Bridget, S. Cathe- 
 rine of Sienna, &c. contain little more than their 
 own thoughts or fayings. They employed moft of 
 their time in giving their confeflors-an account of 
 their interior : and thefe Directors eafily miftook 
 the reveries of their penitents for revelations, and 
 every extraordinary thing that happened to them, 
 for a miracleftf)." We may with truth affirm thefame 
 
 of 
 
 vws with pleafure, and virtually renews them, he gains a 
 plenary indulgence. The effeft which fuch a perfuafipn is 
 likely to produce in young unexperienced minds is too obvi- 
 ous to ftand in need of comment. 
 
 [a) It is a remark of Gregory the Great (Horn. 1 in Ezeek) 
 that many holy perfons were occafionally fubjed to fuch illu- 
 
 lions.
 
 ( 3* ) 
 
 of the living Saints who {till inhabit the nunneries 
 abroad : and were it not an odious, a.-> well as an ufe- 
 lefs digreflion, it would not be difficult to fnew that 
 the age of miracles and fupernaturul gifts is not yet 
 elapfed ; and that there are, even in thefe latter days, 
 feveral of the foreign convents whofe fans and daugh- 
 ters prophecy, whofe young ones continue to fee 
 vifions, and whofe old men (and women) (till dream 
 dreams, (a) 
 
 From fimiliar abuses fpring the nice diflincltions 
 of ^purgative, an illuminative, and an unitive ftate, 
 with the whole fyftem of myft ic theology, full of 
 the moft unintelligible jargon, focuriouily delineated 
 in the writings of modern fpirituaiifb, and lo much 
 
 S cried 
 
 fions. ' AHquando fan&i, fays he, quaedam ex fuo fpiritu pro- 
 ferunt, ct haec fe dicere ex Prophetias fpiritu fufpicantur." 
 Fleury feems to be of the fame opinion, and afcribes the far 
 greater part of thefe vifions and revelations to a lively imagi- 
 nation, heated and warped by too long prayers and extraor- 
 dinary aufterities. S. Catherine however, notwithftanding 
 her contemplative life, found means to take a very active part in. 
 the affairs of the times during the fchifm which arfli&ed tbe 
 Church of Rome in her days. The Urbamjls attributed to her 
 merits, every advantage which they gained over the Clement- 
 ines ; and in reality, fhe appeared very ftedfaft to their caufe. 
 She was perpetually writing in favour of Pope Urban, to ex- 
 cite the Chriftian Princes to take arms in his fupport, whilft 
 fhe treated the Cardinals who fided with his opponent, as 
 fo many incarnate Devils. See her works printed at Lucca and 
 Sienna in 1713 in four volumes 4to. 
 
 (a) Many of the Good Gentlemen who have received their 
 education at Liege, Bruges, &c. could, if they pleafed, 
 bear witnels to the truth of this aflertion. But they will 
 doubtlefsbe unwilling to expofe their fair enthufiafls to the 
 dcrifion of Heretics and Unbelievers.
 
 ( '32 ) 
 
 cried up as leading to the fummit of Chiiftian perfect:* 
 on(tf). Thele exotic conceits which are frequently in* 
 ftilled into their young votaries before they are of an 
 agetodiftinguifhtheiliufion, however oppolir^ to eve- 
 ry idea of rational worfhip, often introduce the moil 
 puerile obfervances under the notion of tender piety, 
 and bring on an habit of fcruples and apprehenfions 
 totally deftruclive of all inward peace. It mud 
 therefore" be acknowledged that it would be much 
 betterfor the advancement of real virtue, that they 
 mould return to the adoration in fpirit and trutb^ 
 and be taught, even in early life, a fimple and folid 
 method of prayer conceived in tie language of 
 the facred Scriptures, and founded on divine truths, 
 not on fcolaftic opinions, fabulous hiilories, or the 
 flighty imaginations of enthufiafts. 
 
 Some fimilar eftablimrnents to thofe of which we 
 are here treating, might, if under proper regula- 
 tions be rendered of acknowledged utility both to 
 individuals, and to fociety : but they mould only be 
 confidered as a temporary refuge, and not be en- 
 forced 
 
 {a) See the works of S. Therefa ; The dark Night ofthtScul, 
 The Brijk Flamts of Love, The A/cent to Mount Carmel, &c. 
 by her friend S. John a Cruce ; The Revelations of S. Ger.- 
 vtrude, The Hy fixed City of God by Mary of Agrcda ; the works 
 of Jfohn Rujbroech; the Reveries of Mary a la Coque, &c. 
 The life of this laft mentioned vifionary was given to the 
 public in 1729 by Languet Doc"tor of Sorbonne, and Bifhop 
 of Soiftons. It is a medley of blafphemy and nonfenfe. 
 We find from this fpiritual novel, not only that Jefus Chriffc 
 ufed frequently to converfe with her in the flileof Fathcf 
 Berruyer*s Patriarchs; but that he even condeicended to 
 compofe verlcs foi her amufement.
 
 ( '33 ) 
 
 forced by irrevocable engagements. Peculiar cir- 
 cumftances may render a tew Rich afylums deftrablc 
 in every country - 9 but they fhould not be too 
 much multiplied, nor encouraged: and thefe va- 
 rious fugitives from Jociety, whatever their motives 
 be fuppofed, mould never be permitted to devote 
 themfelves for ever to a itate to which they may 
 not always have an equal inclination. 
 
 This is, I think, a pretty exaft account of the 
 fituation of thofe ladies in -Roman Catholic coun- 
 tries who retire from the world to bury themfelves 
 in cloyflers. However, the condition of Religious 
 perfons of the other fex is totally different; except 
 in thofe orders which are entirely feparated from all 
 communication with fociety. This was indeed 
 the original idea of all fuch inftkutions : and it 
 has been remarked, that they have always degene- 
 rated in proportion to the changes that have been 
 introduced in this primitive fcheme of a monaftic 
 life. But in other orders, where the duties of their 
 ftate as determined by their prefent difcipline and 
 conftitutions, oblige the fubjects to have frequent 
 communication with fociety ; where their ftudies 
 and their views, though perhaps indifferently calcu- 
 lated to anfwer the propofed end, are aimed to be 
 directed to the fervice of the community, and where 
 they are in fome degree expofed to the allurements of 
 the world, the cafe is, as I faid, entirely different Un- 
 bappinefs and difcontent in many fubjects feem al- 
 moft infeparable from the ftate. Being taught to fliyn 
 the infidious plealurcs of the world ; the moft inno- 
 S % cent
 
 ( IJ4 ) 
 
 cent of its enjoyments are confidered to include at 
 leaft fome degree of criminahty(rf). Befides, their 
 ftudies and occupations, the high-flown conceits of 
 their fpirituajifts and quibbling doctrines of their 
 theologians fill their minds with gloomy ideas, and 
 contracted notions both of men and things : and 
 the tyranny and injuftice with which they are often 
 treated by fuperiors, contribute to fower their tem- 
 per, and render their fituation irkfome. Thus, if 
 they do indeed perfcvere in leading a life undefiled 
 by the grofler vices, yet it is without any rational 
 enjoyment; and fometimes under a full conviction 
 of the galling yoke they are obliged to bear. Jt is 
 not memt to infinuate by this, that this flate ren- 
 ders all thofe whoprofefs it efTentialiy miferable, or 
 eflentially indolent. There are many valuable and 
 learned men to be found in thefe folitary retreats 
 who have edified the world by their lives, and im- 
 proved it by their writings : there are fome who 
 happily flruggle with, and furmount the obftacles 
 which to others are aimoft infuperable : nor do I 
 deny but there are feveral who are happy in their 
 
 ftation, 
 
 () This furely rnuft be an illufion of the groflefl nature. 
 The world was certainly made to be enjoyed ; and it is both 
 a ridiculous and a criminal ambition in man to imagine other 
 fyftems than thofe which are traced out to him by the hand 
 of his Beneficent Creator. To fuppofe that a fnare to his 
 virtue is concealed in ever)' blefling, or that a moderate ufe 
 of the good things of this life is incompatible with the hopes 
 of a future more compleat enjoyment, is a bitter refle&ion 
 upon the defigns of the Almighty. What an ungrateful re- 
 turn to Heaven for all its gifts, to fay that life is ornamented 
 with fuch delightful fcenes that virtue cannot rend the folli-* 
 citations of unlawful pleafure !
 
 ( '35 ) 
 
 Ration, which is not every where without its com- 
 forts. This depends on peculiar habics of mind 
 and a variety ot other circum lances ; yet, I believe 
 that the cafe is pretry genera. iy fuch as I have here 
 endeavoured to reprdent it. 
 
 I ack ;owledge this to be owingto many other caufes 
 befides that of being excluded irom the comforts of 
 the ma< riagc (late, and the endearing fociety of that 
 orher felf who even in a ftate of innocence was 
 given to man to be his companion and affiftant ; as 
 may be gathered from the remarks I have made 
 above. Yet, in many fubjec"b, this is a priori ole 
 obftrudtion to their happinefs. I know that, in 
 thisrefpect, the wants of man are not merely phyficah 
 As Roufieau obferves ; " Unlefs our inclinations 
 have been vitiated by the prejudices of an indifcreet 
 education, and are become refiftlefs by the fatal er- 
 rors of a diforderly youth, thefe difficulties are 
 often of our own creation. It is imagination alone 
 which commonly awakes the fenfes, and the want 
 of will which, in many, conftitutes their weaknefs. 
 The bent of paffion is not abfolutely unconquer- 
 able till we have acquired the unfortunate habit of 
 yielding to its impulfe ; and the great art of preferving 
 the mind from trie dangerous allurements of plea- 
 fure, is chiefly the flight of fuch occafions as may- 
 corrupt it, even by imperceptible degrees." Not- 
 withrtanding which obfervations it will be found 
 that in many thoufands, nature, at one period or 
 other will have her rights; and thofe who obftinately 
 
 ftrive
 
 ( 136 ) 
 
 ftrive to refitt her calls, will generally become the 
 vi&ims of their imprudence.(tf) 
 
 But granting that all men can contain, the thing 
 abftra&edly confidered, by ufing vafi precautions 
 and embracing extraordinary means-, yet, confider- 
 ing the general inclinations of mankind, and the ac- 
 tual ftate of the world, if there is not a phyfical, 
 there is atleaft: a moral impoifibility that a life of 
 celibacy mould be perfevered in, unlefs by a very 
 few individuals, without infinite abule(Z'). What- 
 ioever we afk for, fays the facred Scripture, God 
 will give us. But muft we infer from hence that all 
 may afk for, and will obtain the power of working 
 miracles, of curing difeafes, and other fuch extra- 
 ordinary gifts? If neceffary to the falvation of a 
 foul, the edification of the church, or the eftablifh- 
 ment of the true religion, fuch favours might be 
 granted , but not to fupport unneceffary under- 
 takings, or to keep off the affauks of paflion, whife 
 
 other 
 
 V They will be perhaps obliged at length to acknowledge 
 villi F.raimus, that the marriage ftate, where its duties are reli- 
 cioufly obferved, is of all others the moft holy. " Let the 
 Monks and Nuns, fays kc, applaud their inftitute, let them 
 boaft cverfornuch of their ceremonies and various obfer- 
 vance*. which are the chief things thatdiftinguifh them from 
 the reft of mankind; matrimony when purely and chaftely 
 obferved, is, after all, the moft facred calling in life." Riches 
 and ahoufe to dwell in, according to the wife man's remark, 
 Prov. 10, are given by our parents; but a prudent wife ia 
 the gift of the Lord: that is, though he is the giver of all 
 good gifts ( Ep. Jacob, i. 17), Yet this, as the moft preci- 
 ous of all, is in a particular manner derived from him. 
 
 (b) S. Ignatius tells us Epif. ad Antiochen : that ; - This ftate 
 is dangerous and hard to pcrfevere in, efpeeially when we 
 are obliged to it : periculola res eft Virginitas, quamque fer- 
 vare difficile eft, maxime cum ex necciTitatc fit."
 
 ( l 27 ) 
 
 other natural means are not only allowed of, but re- 
 commended 4 i to the Cor. vii, 2. It is a prefump- 
 tion and tempting God to neglect thofe means 
 which he appoints, and depend upon a relief' he 
 never has promifed to afford. For it is ridiculous 
 to fuppofe that a mere defire of lerving God in a 
 flate of celibacy, and an aclual undertaking of it 
 through an injudicious zeal, is a Sufficient reafon to 
 oblige him to fufpend the laws of nature, and alter 
 the very frame of man*/?). 
 
 Moreover, this (late is ufually embraced at a time 
 of life in which a young man brought up in inno- 
 cence and at a distance from all allurement, is 
 Totally unacquainted both with his own conftitu- 
 tion, and the nature of the obligation he takes upon 
 \i\vc\(b). It would, therefore, be far fafer and more 
 expedient, not to engage for ever to obferve what 
 he knows not whether in future life he may find it, 
 morally fpeaking, in his power to comply with. 
 Hence, though a profeffion of continency in fome 
 
 may 
 
 (a) " Naturae hacc lex eft, fays Erafmus, - cui qui non 
 paret, ne homo quidem fit eftimandus, nedum bonus civis.'* 
 And in another place, when he fuppofes the objection, that 
 we ought rather to comply with thecalls of virtue, than thofe 
 of nature, he totally rejects this idea, and exclaims, t; Perin-, 
 de quail virtus fit ulla dicenda, quae cum natura pugnat ! as 
 if any thing can be called virtue, which is contrary to nature." 
 
 (b) This mull certainly, in fome degree at leaft, diminifh 
 the value of their facrifice. Such was the idea of Clem. Alex. 
 who fays, lib. 3, Strom, that it is but a trivial offering to abftairj 
 from thofe enjoyments with which we are unacquainted. 
 u Res eft maxima cum quis earn (voluptatem) expertus tu 
 erit, deinde abftinere : quid enim magnum, fi quis le, conti^ 
 net ab iis quae non novit ? "
 
 ( 138 ) 
 
 may be allowable, and advifable toafmall number 
 of others ; yet whoever firlt endeavoured to make 
 thefe engagements inevocable, rendered a very un- 
 friendly fervice to mankind. The various misfor- 
 tunes arifing from it, the feeble pretences on which 
 it is founded, the difapprobation of many valuable 
 men, and the neccfiity of fome alteration in this law, 
 mud evidently appear to all who have perufed the 
 foregoing meets with any degree of attention, and 
 who have lought to filence every prejudice that they 
 might give the fubject a fair and impartial difcuflion. 
 
 It may not be improper to give in this place a 
 fuccinct account of thofe eitablilhments which in 
 different ages of the Church have fo greatly contri- 
 buted to perpetuate the praifes, and obligation of a 
 fingle life. Though of little importance to the ge- 
 nerality of thofe into whofe hands this elTay may 
 chance to fall -, It may, perhaps be of fome utility to 
 others, who may think themlelves more nearly in- 
 terefted in the fubjecls which are here difculTed. 
 And, if it tends but to remove one prejudice from 
 the mind of a fellow citizen, the indulgent reader 
 who Hands in no need of fuch information to fettle 
 his ideas on thefe matters, will, I am confident, 
 readily allow the expediency of this digreflion. 
 
 The diforder and confufion which were occafi- 
 oned by the civil difTentions that took place foon 
 after the eftablifhment of Chriftianity, and the per- 
 feeutions infli&ed on fuch as adhered to this Religi- 
 on, were the firft caufes that gave rife to the mo- 
 nadic
 
 ( *39 ) 
 
 naftic ftate in the Eaji : and in the Weft, the hoftile 
 incurfions of the northern nations, together with 
 the various prejudices which we have detailed in the 
 foregoing parts of this efiay, perfuaded thofe who 
 loved tranquillity, or afpired to the fancied fummit of 
 perfection, to take refuge in the cloyfter. Thus 
 Anthony retired into the defart under the perfecu- 
 tion of Decius, Paul under that of Aurelian j and 
 the difciples of thefe two renowned hermits multi- 
 plied apace during thofe of Dioclefian, Galerius, 
 Maximinus, and Licinius. We muft however ob- 
 ferve that this inftitution was chiefly introduced by 
 the .^Egyptians, men of ardent genius, inhabiting a 
 country diftinguifhed both by the heats of its cli- 
 mate, and the forefts with which it abounded, and 
 which were well calculated to afford a fheker to 
 thefe folitaries. We may moreover remark that their 
 chief aufterities confifted only in a conftant perfeve- 
 rance in one regular and uniform way of life ; and 
 that they were unacquainted with the extravagant 
 practices of piety which were obferved by the Syrian 
 Monks. To whatever motives we afcribe this infa- 
 tuation of the firft Anchorets, whether political or re- 
 ligious ; certain it is that their numbers were great be- 
 yond conception. In Egypt alone, before the end of 
 the fourth century, there were above feventy fix thou* 
 fand of thefe folitaries : and Caflian fpeaks of a City 
 called Oxyrineus, in which there were ten thoufand 
 virgins, and twenty thoufand Monks, living together 
 under the fame rules, and obferving the fame difci- 
 pline. The lives of ihcfc ancient reclufes were 
 T fo
 
 ( 14 ) 
 
 fo auftere, that Benedict who wrote his monailic 
 rule in 530, pretends by no means to give it as a 
 model of perfection, but only as a mere introduction 
 to a per feci: life, inferior by far to what was prac- 
 tifed in former ages. The idea which now began 
 to be formed of a virtuous Chriftian, reprefented 
 him as a mere paflive being, whofe thoughts were 
 folely to be employed on Heaven, and whofe duty 
 it was not only to renounce this world with all its 
 vices and its follies, but even its mod rational 
 comforts and enjoyments. This evidently appears 
 from the writings of all who have treated on a reli- 
 gious life. Under the influence of this prejudice, 
 which mil too much prevails in an extenfive por- 
 tion of the Chriftian world, it is no wonder that fo 
 many continue to devote themfelves to folitude. 
 "When once a perfon has impreffed his mind with an 
 idea that the life of a Chriltian mould be a life of 
 rigour and felf denial, in this literal fenfe, he is 
 eafily induced to abandon a world which can afford 
 him no enjoyment; and buries himfelf in the gloomy 
 receffes of a convent, to practife thofe virtues which 
 elfewhere would inevitably expofe him to ridicule 
 and contempt, (0) 
 
 The 
 
 (a) There Is a paflage in S. Matthew's Golpel which is 
 often adduced in favour of what are ufually called the Evan- 
 gelical Counfels : but this is evidently perverting the fenfe of 
 ourBleffed Saviour's words. The life of a Chriftian in 
 fociety. who faithfully complies, to the utmoft of his abilities, 
 with all his various duties to God, his neighbour, and himfelf, 
 is certainly the moft perfect of all fyftems ; fince all mankind 
 are equally called to alifeof perfcctvirtue,and this is the only 
 fyftcm to which the Gofpel ever directs us, in order to attain 
 
 it
 
 ( I f I ) 
 
 The fermentation which was occafioned in weak 
 minds, prove to novelty and enthufiafm, by the re- 
 cital of the virtues of thefe folitaries preconifed by 
 fuch as occafionally viiited them in their retreats, 
 was of great alliftance to thofe favage colonies ; 
 and added daily to their numbers whole crouds 
 of infatuated votaries. Silence, fubmiffion, and con- 
 templation were the occupation of their lives. The 
 mod innocent propenfities of nature were efteemed 
 highly criminal ; and it was imagined a duty to ener- 
 vate the body, in order to invigorate the faculties 
 T2 of 
 
 it. Thofe who endeavour to eftablifh their favourite pre- 
 judices upon the words of Scripture, relate the hiftory as fol- 
 lows, "The young man, fay they, who Matt. 19, afked our 
 Saviour what he muildo to obtain everlafling life, received 
 for anfwer that he muft keep the commandments : to which 
 when he had replied that he had from his infancy been 
 ever faithful to all the duties of Religion, our Blefled Re- 
 deemer fubjoined, // thou wilt be perfect, then go -and fell all them 
 haft and give to thepoor then come and follow me. He there- 
 fore advifed him, continue thefe fame interpreters, to em- 
 brace a (late of voluntary poverty, as the full completion and 
 perfection of the law." But the leaft attention to the text 
 -will fhew how foreign this is from the real fenfe of the Evan- 
 gelift; particularly if we obferveon whatoccafion, and in what 
 circumftances this was fpoken. It will then appear that if 
 our Saviour advifed the young man to fell his poffeffions, it 
 only was, that he might be at liberty to follow him. He called 
 him to be amongft the number of thofe who were in a fpe- 
 cial manner appointed to be the minifters of his word, to 
 fpread and promulgate the Chriftian law. However perfect and 
 religious he mightbe; if his affairskept him connefted with his 
 friends at home, he could not be fit to carry the Gofpel into 
 diftant countries : he could not give himfelf entirely up to 
 the duties of an Apoftle ever prepared to die in defence of 
 the do&rines he taught, and unconnected with others, per- 
 haps infant babes or a tender difconfolate wife, from whom 
 'he might by the violence of perfecutionbe fuddenly matched 
 away, when molt they wanted his counfel or protection. 
 
 ' This
 
 ( 14* ) 
 
 of the foul. They treated it as an enemy again ft 
 
 whom they were to wage a conftant war. Their 
 
 days were devoted to tears, and the ingenious art 
 
 of torturing their bodies in various manners : and 
 
 they forgot that the chaflifements of which the 
 
 Apoftle fpeaks i Cor. 9, were fuch as never dimi- 
 
 nifhed his attention to the fervice of his neighbour, 
 
 or the duties he owed to fociety. For, if he taught 
 
 that we mould mourn with tbofe who are in grief \ he 
 
 alfo advifes us to rejoice with thofe who laugh : Rom. 
 
 12. This however could not be practifed by men 
 
 whofe bodies were emaciated by conftant fading, 
 
 and want of fleep ; who, from a defire of plea- 
 
 fing 
 
 This man, fays the Evangelift went away forrowful, becavfe 
 he had many riches. His riches alone would not have pre- 
 vented his falvation : therefore, from our Saviour's refleftions 
 after he was departed, we may not improbably conjefture 
 that his conduft was not fo irreproachable as he pretended. 
 His pofleflions were likely what occafioned him to offend; 
 in which cafe it would certainly be more perfeft to relinquifh 
 them. But the comfortable enjoyment of the bleffings of 
 Heaven with a grateful heart, is, in other cafes, certainly pre- 
 ferable either to the fplendid poverty which is embraced in 
 an opulent abbey, or to the craving diffatisfied ftate of an 
 indigent conventual. This was the fenfe in which Saint 
 Clement of Alexandria (L. 3, Strom.) underftood the reply 
 of Chrift. He fays that Chriflgave this advice to the young 
 man becaufe he was hard-hearted to the poor, and never dif- 
 tributed affiftance to the indigent. " Honefte non prohibu- 
 itefle divitem, fays that father, fed effe divitem injufte et in- 
 explebiliter." Happy would it have been for fociety if 
 Francis of Affyfium had tortured it to no other meaning. In 
 exhorting us to renounce our Tpoffeflions, fays Fleury (Dif.fur 
 Vhif. Ecc), our bleffed Saviour only meant that we muft ftrug- 
 
 flc againft thofe paflions to which riches often give rife, 
 overty is anobftacle to virtue, and a fource of many violent 
 temptation^ ; riches and poverty give me not, fays th wife 
 man.
 
 ( H3 ) 
 
 fing Heaven, were bound in iron chains, or tor- 
 mented by the points of needles, which from the 
 fame good motive they often inierted in the hair 
 fhirts which they wore next to their fleih. For we 
 fee in the hiftory of their lives, that they vied with 
 each other in difcovering daily new arts of torture, 
 and in exhibiting fuch outrageous efforts of intem- 
 perate zeal as can fcarce be credited. Thus Maca- 
 rius of Alexandria went in difguife to Tabenna, 
 where he practifed fuch extraordinary aufterities, 
 that the children of Pacomius grew jealous of their 
 unknown gueft, and obliged their father to difmifs 
 him from their community. Whoever petitioned to 
 be admitted a fellow furferer with thefe mifguided 
 enthufiafts, was previoufly obliged to give the mod 
 fignal proofs that he had abfolutely vanquished 
 all the feelings of humanity ; and they imagined 
 that they did an honour to the Deity, by disfiguring 
 the moft excellent piece of his workmanfhip. Not- 
 withstanding this, if we may believe S. Jerom, Ba- 
 fil, Athanafius, and other Panegyrifts who have 
 celebrated the virtues of thefe folitaries, all na- 
 ture was fubject to their power: and upon the 
 moft trivial occafions, frequently without even the 
 leaft pretence of utility, its moft invariable laws 
 were fufpended or broken through as thefe holy men 
 thought proper to direct. Their miracles were 
 greater far than thofe afcribed by the Evangelifts 
 to the firft planters of the Chriftian Faith, or even 
 to Chrift himfelf. So Macarius reftored fight to a 
 little blind Hyena, whofe dam, on the following 
 
 day,
 
 ( 144 ) 
 
 day, grateful for the benefit received, prefented the 
 Saint with the ikin of a Sheep which fhe had devou- 
 red, to make him a comfortable garment. This he 
 for ibme time refufed to accept of, becaufe, as he 
 argued with the beaft, it muft have been procured 
 by ftealth, as (he pofifefied no flocks of her own-, nor 
 would he after all receive her offering till me had 
 folemnly engaged never more to (teal from a poor 
 man. Theodoret relates that S. James of Nifi- 
 bis palling by a fountain where fome young women, 
 were warning their linen ; becaule their heads 
 were uncovered, and their cloaths tucked up, curfed 
 both the fountain and the imprudent maids : in 
 confequence of which the fountain vanifhed, and 
 the jetty locks of the young damfels inftantly be- 
 came white as fnow. Rufinus tells us that when 
 Paul the fimple once found a difficulty in expelling 
 a Devil from a pofTcffed perfon, he threatened that if 
 he did not immediately depart, he would never 
 eat again : upon which, fays be, as if God was un- 
 willing to difpleafe a perfon fo dear to him, 
 the Devil was forced inftantly to abandon hi* 
 hold. S. Abraham was once infulted by the De- 
 vil, who to diftrefs him endeavoured, while he was 
 at dinner, to overturn the pitcher that contained 
 his drink : but the Saint more adroit than Satan, 
 fupported it in fuch a manner with his hand till he 
 had finifhed his meal, that the adverfary's contri- 
 vances proved all abortive (fee S. Ephrem). As for 
 the monkey-tricks which the Devils played with 
 Pachomius and others to excite their laughter, or 
 
 the
 
 ( 145 ) 
 
 the ridiculous figures they afilimed, and which we 
 read fo much of in the hiftories of thefe ages, they 
 are really entertaining ; as well as the temptations 
 and battles of S. Anthony : and, as Mr. Gibbon 
 fomewhere obferves, thefe relations want nothing 
 but truth and common fenfe.(tf) 
 
 Another 
 
 () Wc cannot obferve without a mixture of furprife and 
 indignation, that in this enlightened age, many legends equally 
 abfurd are (till retained in the Breviaries or common-prayer 
 iooks aftually ufed by the Clergy in Roman Catholic coun- 
 tries. That I may not be accufed of advancing this with- 
 out fufficient warrant, I will produce a few examples to jufti- 
 fy the aflertion, from amidft many others equally exception- 
 able and romantic. 
 
 When the difciples of S. Felix Valefius upon a certain oc- 
 cafion overflept themfelves, by a particular difpofition of 
 Providence, Deojic difponente, and did not rife to mattins at 
 midnight, on the vigil of the nativity of the Virgin Mary ; 
 Felix, upon his going into the choir, found the Virgin Mother 
 accompanied with other Saints from Heaven, all drefled in 
 the habit peculiar to his order, fitting in the flails ready to 
 Ting the ojfice. Upon which he devoutly joined them, and 
 the Virgin fupplying the place of Prcecentor, Deipara prad~ 
 nente, they performed together the whole night fervice in due 
 form and ceremony. 
 
 The love which S. Philip Neri bore to Almighty God was 
 fo exceflive, that there was not place fufricient in his body for 
 his heart to aft in : hence it was obliged to force up and 
 break two of his leffer ribs, in order to expand his breaft. 
 
 S. Odo forgetting once to eat up the crumbs of bread which 
 he left at dinner, took them in his cowl fleeve, and went to 
 his Abbot to beg pardon for this omiflion. When he un- 
 folded his fleeve, behold, they were all found changed into 
 pearls, which the luperior immediately ordered to be fewed 
 on the facred veflments. 
 
 S. Lawrence, Archbifhop of Canterbury, being about to 
 leave the kingdom, ordered a bed to be prepared for him in 
 the Church : but S. Peter came in the night time and whip- 
 ped him very feverely, admultam no&em. 
 
 Jefus Cbrift once declared that he could not any where be 
 found on Earth moro readily than in the Blefled Sacrament 
 
 of
 
 ( 146 ) 
 
 Another kind of apparition with which they 
 were oiten frightened, we can eafily believe gave 
 them reaily fome difturbance. Thefe were the 
 fpectres which haunted them under the figures of 
 beautiful damlels. Without fuppofing any interventi- 
 on of the Devil, it may eafily be credited that fuch 
 
 like 
 
 of the altar, and next to that in the heart of his beloved S, 
 Gertrude. This Saint died rather of love, than any difeafe; 
 and Chi ill appearing to her himfelf together with his Holy 
 Mother, S. John, and a company of virgins, took up her foul 
 to Heaven : but firft by a wonderful unfolding or expan- 
 fion of his breaft, he carefully inclofed it in hislacred heart. 
 Chriftus ejus animam corporis folutam compagibus, ac mi- 
 rabili pectoris explicatione intra cordis fui penetralia recep- 
 tam, ad cceleftemthalamum traduxit. 
 
 S. Bonaventure relates that a crucified Seraphim, faftened 
 to a crofs in the fame manner as our Blefled Saviour was, ap- 
 peared uponacertainoccafiontoS. Francis, and difcourfed fome 
 time with him in a familiar manner. When the Angel vanifhed 
 outof fight, the Saint found himfelf marked with an impreffion 
 of our Saviour's wounds in his hands and feet, the heads of 
 the nails appearing on one fide, and the points on the other. 
 In his breaft he had a red fear or wound, which often pour- 
 ing forth his /acred blood covered his drawers and tunic 
 with (tains. He calls this rem admirabilem an extraordinary 
 wonder, et tantopere tcjlatam, yet fully attefted. A feaft 
 inftituted in remembrance of this miracle is held forth urbi 
 tt orbi, that is, ordered to be kept in the divine office over 
 the whole Catholic Church. 
 
 S. Catherine of Sienna and S. Catherine de Ricciis are both faid 
 to have been favoured with an impreffion of thefe fame facred 
 ftigmates : although with refpeft to the former this is de- 
 nied by the Francifans who rejett the pretcnfions of the Do- 
 minicans, and aflert that this priviledge was never granted to 
 any but to their holy patriarch. This difpute was carried on 
 with great warmth ; and Pope Sixtus IV who had been a Cor- 
 delier befoie his promotion, at length forbid the miraculous 
 ftigmates to be rcprefented in any pictures of S. Catherine 
 which might be drawn in after ages. 
 
 Thefe two Saints are likewife remarkable for having re- 
 ceived from Chrift an impreffion of a wedding rxng % in tokert 
 
 of
 
 ( 147 ) 
 
 like phantom^ did indeed frequently harafs them; 
 As they were ever cautioned againft the pretended 
 wiles of this dangerous fex, and therefore, not only 
 ftudioufly avoided their company, but were under 
 perpetual apprehenfions of admitting them even into 
 their thoughts ; we cannot wonder that thefe drug- 
 gies mould produce a contrary effect, and frequently 
 recall to their troubled and diltempered minds (a) 
 U 'the 
 
 of their efpoufals to him. Of the latter it is obferved ifi thd 
 Roman Breviary, that " fupernorum charifmatum copia fin- 
 gularis in ca enituit, annulo defponfationis, facrifque ftigmati- 
 bus, quae non femel fpe&anda fe exhibuerunt, acceptis." 
 
 The face of >S. Rofe of Lima, when fhe was an infant, was 
 once changed, in a moft wonderful manner, into the fhape 
 and figure of a Rofe : and at five years of age, fhe made a vow ' 
 of perpetual virginity. 
 
 Other fimilar fictions, which I will only term abfurd, al- 
 though they may by many be efteemed to border near on 
 blafphemy, are related in the offices of S. S. Columban, Barbara, 
 Andrew Avelinus, John a Cruce, Bridget, Simon Stock, Cuthbert, 
 Alexius, Peter of Alcantara, Edmund, Therefa,Beneditl,3c. And 
 it mufl be remembered that thefe pious (lories are not col- 
 lected from antiquated legends written in an age of ignorance 
 and fuperftition, but from the office books now inufe, which 
 the fecularor regular Clergy abroad are daily obliged to re- 
 cite under grievous fin. Where fuch romantic chro- 
 nicles are believed, the very idea and intention of a true 
 miracle is deftroyed ; as no character is left by which it can 
 "be diftinguifhed from a forgery. Indeed they vilify Religi- 
 on, and ferve but to confound every notion which a rational 
 mind can form of the attributes and operations, nay even of 
 the exiftence of a Deity ; and inftead of promoting a fpirit 
 of piety, inevitably lead to incredulity and vice. 
 
 (a) S. Jerom acknowledges that he was acquainted with 
 Anchorets of both fexes, whofe brain was diforderedby too 
 long an abftinence from food. " Novi Ego ex utroque fexu 
 per nimiam abftinentiam cerebri fanitatcm fuifle vexatam, 
 
 J)ra*cipue in his qui in hume&is et frigidis habitavere cellu- 
 is." Lib, a, Ep. 18. In fuch a lit.uation we cannot be furprifed 
 
 that
 
 ( m ) 
 
 the very reprefentations they fo much dreaded, or 
 which they were fo ftudious to obliterate. 
 
 But, upon the whole, thefe were harmlefs 
 and inofrenfive men, when compared to thofe 
 who iucceeded them in after ages , who, under one 
 pretext or other, often committed the greateft out- 
 rages in fociety, and fpread a fpirit of univerial dif- 
 cord both in Church and ftate. Their ambition, 
 or unenlightened zeal, iometimes carried them to the 
 greateft extremities. For the aufterities of religious 
 retirement infpire, at bed, but an inflexible haughty 
 virtue; and under the fanCtion of Religion, every 
 moll unwarrantable attempthas, at different periods, 
 been deemed lawful, and meritorious. So we fee that 
 even the great and virtuous Chryfoftom was prompted 
 by this intemperate fpint, to violate the moft 
 facred laws of fociety, when in his homilies he gave 
 fcope to fuch outrageous invectives againfl his fove- 
 reign, whom, though ever fo blameable, it was his 
 duty to have refpected. The conduct of the Em- 
 prefs Eudoxia, has, I know, been greatly cenfured 
 on this occafion : but what will ever be confidered 
 by the unprejudiced as an inftance of moderation in 
 
 this 
 
 that they fhould in every point have embraced the moft ex- 
 traordinary notions. How much more confonant to reafon 
 would it have been, if inftead of thus refigning their fhareof 
 thofe enjoyments with which Providence has vouchfafedto 
 fweeten our journey through life, and exclaiming at every 
 fuggeftion of pleafure, however rational, a Lion is in the way ; 
 they had (hewn by a grateful acceptance of thefe blcflings, 
 that they were not inlenfible to it's benevolent defigns! Bc- 
 fides, our fellow creatures have a right to be edified by oujf 
 example, and to be improved by our virtues.
 
 ( H9 ) 
 
 thisdefpotic Princefs, is, that flie treated this aflliming 
 Prelate with fo much indulgence, after he had faid 
 in one of his declamations to the people of Antiocb, 
 ever ripe for fedition, "Yes, Jezabel ftill lives: 
 fhe perfecutes Elias. Herodias again demands the 
 head of John." Thefe were the effects of the rigid 
 maxims imbibed in folitude, even upon the greateft 
 men. In others who with the fame prejudices had 
 ftronger pafiions, or lefs virtue to counteract their 
 influence, they were productive of far greater evils. 
 During the religious difputes chat for fo many years 
 afflicted the Chriftian Church, the Eutichian Monks 
 made Syria a fcene of defolation and rapine. la 
 the affairs of Athanafius, and Cyril, when the ani- 
 mofities which fubfifted amongft the Chriftians, 
 and the tragic fcenes occafioned by difputes on fpe- 
 culative and metaphyfical points threw the whole 
 world into confufion, the Monks alfo acted a very 
 confpicuouspart. Inafterages, thofeof Italy, Spain, 
 and Gaul, were as turbulent as their predeceflbrs 
 had been in Thebais and Syria. Dominic with 
 two Fi ancifcans, under pretext of zeal, headed an 
 army of Fanatics againft the inoffenfive Waldenfes, 
 whom they inhumanly burnt or ilaughtered to pro- 
 cure their eternal falvation : and the Abbot of Ci- 
 teaux, the Pope's Legate, was named Generaliffimo 
 of the army which maflacred fo many thoufands of 
 the Albigenfes(/z). 
 
 U 2 Thefe 
 
 (a) The Abbot of Citeaux was, however, not the only 
 WoocUthirfty zealot who took an a&ive part in thefe inhu- 
 man
 
 ( ?5 ) 
 
 Thefe were the difmal effects of fanatic zeal which 
 when once efcaped from the cloifter, where it had 
 Jbeen fo deeply imbibed, fet the whole world in 
 flames. However, for the happinefs of mankind, 
 this lpirit did not unjverfally prevail. In the 
 fifth age, when the Roman empire was diffracted 
 by internal divifioris and over run by the incurfions 
 of barbarous nations, Benedict, a young man of 
 
 good 
 
 man fcenes ; for the baneful influence of the doclrines ancj 
 example of luch-hke Apoftles of fanaticifm quickly fpreads 
 through every rank of men. The Archbifhops of Rheims, 
 Bourdeaux, Sens, and Rouen; theBifhops of Autun, Cler- 
 mont, Neveis, Bayeux, Limoges, Lifieux, and Chartres, as 
 well as many other Ecclefiaftics, headed up their refpeftive 
 corps, to fight the battles of the Lord. At Carf aflbne they 
 threw four hundred of thefe Heretics into the flames ; and 
 when they had taken Beziers, into which many of thefe un- 
 fortunate men were fled, they cruelly maffacred above fixty 
 thoufand inhabitants, without diftintiion of age or fex, and 
 afterwards pillaged and fet fire to the city. Seven thoufand 
 perfons, fays Pere Benoit, had taken refuge in the Church of 
 S. Magdalen : but as foon as this was perceived, they were 
 fuddenly attacked by thefe lawlefs Crufaders, who commit- 
 ted fuch a flaughter amongft them, that not a finglp perfon ef- 
 caped. The fame feverities were eveiy where exercifed by 
 thefe deluded Bigots, who not only condemned, without pity, 
 ^o the flames every unfortunate wretch who was fo unhappy 
 as to fall into their hands; but moreover ordered all the bodies 
 of fuch of thefe Heretics, who had been buried in confecrated 
 ground, to be dug up and reduced to afhes. The Valdenfes 
 in France, Bohemia, Germany, Piedmont, &c, met nearly 
 with the fame cruel fate. Lewis the XII in his way to Italy 
 attacked them in. one of their retreats called Valpulta, where 
 he made fo horrible a flaughter of them, that in memory of 
 this glorious atchievement, he. ordered the place afterwards 
 to be called Val-Louife. It is impoflible to read without 
 fhuddeiing the barbarous feverities exercifed againft them in 
 the time of Paul III, by the; baron of Opede fifft prefident of 
 the parliament of Ai x > and the advpca,ie general Guerin. F.6t 
 
 fomc
 
 ( Ji ) 
 
 good family in the Dutchy of Spoletto, opened 
 an afylum to fuch as were defirous to flee from thefe 
 fcenes of tumult, and retire to a life of tranquillity 
 and peace. To thefe he prelcribed a rule remark- 
 able for its humanity and moderation. Their table 
 was frugal > but their food was wholefome, and in 
 fufficient quantity. He even indulged them a certain 
 
 portion 
 
 fome time they found a proteftor in Cardinal Sadolct, the 
 Bifhop of Carpentras; but no endeavours of this worthy Pre- 
 late were fufficient to flop the furious zeal of thefe inflexible 
 Enthufiafts. They fet fire to the boroughs of Cabrieres and 
 Mcrindol, and deflroyed their inhabitants with every 
 thing they poffeffed. There remained in Cabrieres but fixty 
 men and thirty women, who furrendered themfelves un- 
 der promife that their lives fhould be fpared; but as foon as 
 they were in the power of thefe Fanatics, they wereall put to 
 the fword. Several women who had retreated to a church, 
 were forcibly taken from their fantluary, fhut up in a barn, 
 and confumed by fire. In fine, in their religious progrefs 
 they utterly deflroyed forty four villages, befides three hun- 
 dred feats of private gentlemen, and purfued the unhappy fu- 
 gitives with fuch unrelenting animofity that the whole face 
 of that flourifhing and populous country was flrewed with 
 carcafes, and reduced to an hideous folitude, afceneof horror 
 and difolation, Tantum Relligio potuit fuadere malorum ! 
 See the Hijloire du Languedoc : and the Hijloire dts Albigeoii 
 et des Vaudois, par le Pere Benoit. What would S. Ambrofe 
 have thought of thefe fcenes of blood, he, who with many 
 other illuflrious Prelates refufed even to join in communion 
 with thofe who had been inflrumental in procuring the death 
 of Pricillian and his adherents ! It is known that Ithacius 
 and Idacius, two Bifhops who were there chief accufers, were 
 upon tha^t account, confidered as the objefts of public detef- 
 tation. Yet all the frantic zeal of the firfl Crufaders againft 
 the peaceable Valdeufes was owing to the indulgence of for- 
 ty days granted by Pope Innocent III to fuch as exerted them- 
 felves in thefe favage expeditions ; and it is not in the power 
 of language to exprefs the miferies and mifchiefs which the 
 like abufes of power have caufed to the human race. See 
 Abbe Fleury's EcclefiafticalHiftory.
 
 ( tft ) 
 
 portion of wine, and fruit in its proper feafon. Their 
 habit was decent and cleanly. The noftumal pray- 
 ers which he appoints, had nothing unreafonably 
 ievere in the hot climate of Italy, where it was ufual 
 for all to take a portion of their daily repofe, during 
 the meridian heats. Obedience he recommended, 
 becaufe it is the bafis of all fociety, without which 
 no fubordination can be preferved : but poverty 
 and chaftity are ratner propofed as virtues to be ac- 
 quired, than as vows which were irrevocable, fuch 
 as they have fince been introduced in many religi- 
 ous orders. If his difciples abandoned his inftitute* 
 and again petitioned to be admitted, he commands 
 them to be received ; and the only punifhment to 
 which he makes them fubject, is to place them in 
 the lowed rank of the community. He forbids 
 them to pofTefs any thing in private, becaufe this 
 would naturally have been productive of difTentions. 
 His ordinances with refpect to the fick and infirm 
 are full of tendernefs. He would have them con- 
 stantly employed in manual labour, to withdraw 
 them from the idle fpeculations which occupied the 
 Afiatic lolitaries : nor was their work fuch as that 
 of the Egyptian Monks, light and eafy ; but fuch 
 as was to prove of eflential ufe to fociety, the cutting 
 down of forefts, cleanfing uncultivated lands, 
 and the like exertions of toil and induftry. Per- 
 haps had he in view to prevent the abufes which 
 always infenfibly crept in, whenever this falutary 
 duty was fet afide. In fhort, the rule of this worthy 
 Patriarch breathes throughout a fpiritof meeknefs, 
 
 difcretion
 
 ( 53 ) 
 
 discretion and philanthropy : and his ftafutes form 
 a moil excellent code of laws, which are always ne- 
 ceffary where a multitude of men are affembled into 
 a fociety, to prevent the diforders which would 
 otherwife foon be occafioned by ambition, felf love, 
 or other more deftrudive paffions. But, unfortu- 
 nately, every human inftitution is fubject to decline : 
 and in every afibciation where the lentiments of na- 
 ture are counteracted by the feverity of the difci- 
 pline enjoined, and the individuals are freed from 
 thofe diffractions which are caufed by the pleafures 
 and occupations of a fecular life, it foon degenerates 
 from its original fpirit. Hence not only molt of 
 the difputes which have rifen in the church, and 
 which have proved an endlefs fource of prejudice 
 and error, were railed by religious, orecclefiaftics; 
 but they have alfo, on variousother occafions, fhewn a 
 refllefs fpirit of faction and intrigue. The great ideas 
 they had framed of the excellence of their ftate filled 
 them with pride : they gradually began to dogma- 
 tife, and form variety of caballing parties i and their 
 very induftry which made them opulent, rendered 
 them alfo ambitious. The true object of their re- 
 fpective legiflators was to provide a calm retreat for 
 the children of peace amidft the general diforders 
 of fociety ; to afford them means of fecuring their 
 innocence againft the corruptions of a depraved 
 world, or to give repentant finners an opportunity 
 of repairing, in a riper age, the follies of an irregular 
 youth. But about the beginning of the ninth age, 
 great relaxations were brought inj and the original 
 
 fchemes
 
 ( *54 ) 
 
 fchcmes of thefe pious founders were totally fub- 
 verted. Manual labour began to be neglected and 
 defpifed ; long vocal prayers were fubftituted in its 
 ftead j and the wiie inftitutes of Benedict were fet 
 afide under the notion or embracing a more perfect 
 fyftem of life. A new diftindtion between Choir 
 Religious and Lay-brothers was, in the eleventh 
 age, introduced in the monaftery of Vallombrofa ; 
 and this has ever been a plenteous fource of faftion 
 and difagreement. The privileges, immunities, and 
 donations which were given by Kings and Empe- 
 rors to various orders, overthrew the very eflence of 
 the inilitute. In an abbey of twenty or thirty 
 Monks, who together enjoyed an annual income of 
 two or three thoufand pounds* each particular 
 member began to plume himfelf with the idea of 
 being a co -proprietor of thefe confiderable reve- 
 nues : the conlequence of which generally was* 
 that he fought to be nourifhed, clothed, and lodged, 
 in at leaft as fumptuous a manner, as he fuppofed 
 the convent could afford. Hence the diet, even 
 where flefh meats were entirely prohibited, was 
 delicate and expenfive ; their drefs was fine and 
 coftly , and their apartments were furnifhed with 
 very convenience, and many luxuries. Abbots 
 would not ftir abroad without the retinue of Princes, 
 and were confidered within the precincts of their 
 jurifdiction, as fo many ablolute fovereigns; and 
 the Itupendous magnificence of their churches and 
 convents aided the illufion(<3). Manv 
 
 (a) See the complaints of S. Bernard, in various parts of 
 
 bis writings.
 
 ( 155 ) 
 
 Many were the abufes which arofe from thefe inrio 
 vations. Religious men moreover frequently engaged 
 in the practice of the law, and phytic j which occali- 
 oned a thoufand breaches in difcipline, much difiipa- 
 tion, and many irregularities : fo that it was 
 found neceffary to forbid the Regular Clergy the 
 exercife of thefe profeffions, as we fee by the 
 Councils of Rheims in 113 1, Latran in 1139, and 
 Tours in 1 1 63. 
 
 When we confider the fplendour and com- 
 forts enjoyed in thefe Religious Congregations, we 
 cannot wonder at what we find related in the Chro- 
 nicle of the Benedictin order, by a Spanifh writer* 
 viz. that it had in its bofom 47000 Abbeys, 
 14000 Priories, and 15000 Convents of women: 
 that it had been embraced by 40 Popes, 200 Car- 
 dinals, 50 Patriarchs, 1600 Archbilhops, 4600 
 Bifhops, 12 Emprefles, 41 Queens* and 3600 Ca- 
 nonifed Saints. We may however allow that thefe 
 were, in fome degree, but the pious exaggerations 
 dictated by the Efpril de Corps fo deeply engraven 
 in fome of the children of Benedi<5t,(a). From this 
 alfo frequently arofe various jealoufies and quar- 
 rels about their Founders, or fuch other fubjecls , 
 X as 
 
 (a) It was doubtlefs a fimilar zeal which prompted Dbm 
 Baftide, a member of the Mauriji Congregation, to impeach, 
 It the general meeting of the order in 1677, n ' s Earned and 
 >ious confrere Mabillon. jThis great man, in his colleftion 
 f the afts of the Saints who had flourifhed in the Benedic- 
 Jn fociety, had omitted to mention feveral whom this zealot 
 deemed worthy of notice ; an inftance of negligence or dif- 
 efpeft, which Dom Baflide confidered as highly criminal : 
 
 -But his complaints were treated with the jufl contwnpt 
 
 hich they deferved.
 
 ( >J6 ) 
 
 as were fuppofed, by their piety or erudition, 
 to have reflected particular honour on their 
 refpeclive bodies -, which proceeded fo far, that 
 Cajetan a Benedictin Abbot in the diocefe of Piftoria 
 in Tufcany about 1 650, more full of zeal than fci- 
 ence, maintained, in his writings, that Ignatius of 
 Loyola, Francis of AfTyfium, and Thomas Aquinas, 
 the Jefuit, Friar, and Dominican, were all of the 
 order of S. Benedict. It was of this monopolifer of 
 Saints that Cardinal Cobelucci -humorouily faid, 
 that he was greatly afraid he would foon difcover 
 S. Peter himielf to have been a Benediclin {a). 
 
 The 
 
 (<z) To form a complete idea of the extravagances which 
 were occafioned by this unaccountable zeal for the glory of 
 their refpeftive orders, we may read a book entitled Con- 
 formities of S. Francis with jfefus Chrifl, in which the En- 
 thuuaflic De Albizis places his hero above all the Saints of 
 Paradife, and equals him nearly to the Saviour of the world. 
 Although thefe reveries of the Francifan are now held in fo 
 much contempt, his work was approved of in a General 
 Chapter of the order, aflembled at AfTyfium in 1399. We 
 muft obferve, however, that in latter editions, the original of 
 this curious publication has been confiderably altered. The 
 beft is that of Venice in fol. without date, or name of the 
 printer; that of Milan in-Gothic characters in 1510, contain- 
 ing, if compleat, 250 leaves; and another alfo at Milan in 
 1513. From this book it was that Erafmus Alberius chiefly 
 collefted the abfurdities which he printed in 1531 under the 
 title of Alcoran of the Cordeliers. v 
 
 Thofe to whom fuch difquifitions can afford any entertain- 
 ment, may confult two curious works publifhed at Corduba 
 about the year 1598, by Maldonado, a Spanifh Carmelite, in 
 which he maintains that the Prophets Elifha and Obadiah, 
 the great grand-mother of our Saviour, S. Louis IX of 
 France, &c. were religious of his order; as well as the 
 Knights of Malta, at their inftitution. They may alfo refer 
 to the Annates fieri ordinisde monte Carmelo, in 4 volumes folio, 
 at Rome in 1656, written by father Lezana, full of impertir 
 nencics and folly.
 
 ( '57 ) 
 
 The phrenfy of erecling perpetually new orders 
 of various denominations, obliged the Council of 
 Latran in 12 15 to forbid the eftablifhment of any 
 more: but this falutary law was fo little minded, that 
 fhortly after feveral were inftituted with the exprefs 
 approbation of the See of Rome(^). S. Bafil in his 
 rule would not allow in the fame town of two dif- 
 ferent houfes even of the fame inftitute, for fear of 
 cjuarrels and diffentions; and the decree of Latran 
 was fixty years after renewed in the Council of Ly- 
 ons: but ambitious zeal and importunity centinued 
 to prevail, as may be feen in the hiftory of the 13th 
 age, wherein fo many new orders were admitted ; 
 and fufficient reafons were always found to Regleft 
 the pofitive determinations of thefe ailemblics. 
 
 The Mendicants, more dependant on the See of 
 Rome than others, were alfo in a particular manner 
 attached to itj tho' the Bull for the fuppreffion of the 
 Jefuirs, in 1773* acknowledges only in general terms 
 that.it owes to the religious orders'^ dignity and fplen- 
 dour. Hence it is natural that the Popes mould at 
 all times have declared themfelves in favour of 
 them, as in fact we find has always been the cafe. 
 Thus they have reciprocally ferved to fupport 
 each other ; and this was perhaps the chief 
 motive why the different inftitutes of Francifans, 
 notwithstanding the prohibitions of the councils, 
 werefolemnly approved ; as well as thofe of the Do- 
 X 2 minicans, 
 
 (a) The Francifcans 5 Dominicans, Trinitarians, &c 
 fprang up during the reign of the very Pontiff, under 
 whom this Council was held.
 
 ( '5 ) 
 
 minicans, Capucins, &c. It is alfo remarkable 
 that all the general fuperiors of the mendicant 
 orders are obliged to refide at Rome. Innocent the 
 3d objected indeed at firft to the fcheme of Francis, 
 when he applied of tohavehisnewinftituteapproved; 
 till the cardinal of S. Paul, bifhop of Sabina, told 
 him that if he rejected the petition of that poor 
 man, he mull be cautious left at the fame time 
 he rejected the Gofpel itfelf. But, fays Fleury, 
 thefe good men had neither of them confidered 
 the text of the Apoftle upon which the whole of 
 their petition refted, pojjefs neither gold nor jilver: 
 which evidently had no other meaning, than that 
 the difciples were not to draw any pecuniary ad- 
 vantages from the gift which they had received of 
 working miracles, beyond the mere neceflariesof life; 
 as if Chrift had faid : "Gratuitoufly difpenfe, what 
 you have gratuitoufly received; and reft allured 
 that thofe to whom you fhall have reftored health 
 or life, will never fuffer you to be in want." This 
 is, to be lure, the real fenfe of the paffage ; and it 
 by no means proves that the world was obliged to 
 feed thofe fwarms of mendicants, (ces bonnes gens) 
 who neither could work miracles, nor produce any 
 other proofs of an extraordinary million (a). 
 
 The 
 
 (a) The Apoftle feems to have forefeen thefe abufes when 
 he fays to the Theflalonians Ep. 2, c. 3, v. 10. " Even when 
 we were with you, this we commanded you, that if any 
 would not work, neither fhould he eat : for we hear that 
 there are fome who walk among you diforderly, not working, 
 but going about as bufy bodies." He would allow of no fuch 
 idlenefs upder any pretext whatever, even of Apoftolic la- 
 bour, unlefs they faithfully difcharged the laborious funftions 
 Vf their calling, and proved themfelves worthy of their hire
 
 ( 159 ) 
 
 The Popes would have rendered a much more fi<rnal 
 fervice to religion if they had reformed and employ- 
 ed the fecular Clergy in a proper manner, without 
 calling in the unnecefTary afllftance of thefe foreign 
 auxiliaries. They ought, at leafl, to have reduced 
 the Hierarchy to two dittinc* orders of men: the 
 fecular Priefts, deftined to inftrudfc and ferve the 
 people; and the Monks, who mould live entirely 
 feparated from the world, and wholly occupied in 
 working out their own falvation in filence and re- 
 tirement. The Egyptian Monks who inhabited 
 the barren defarts, were obliged to labour for their 
 fubfiftence; but the new modelled focieties or the 
 13th age preferred mendicity to labour. Yet this 
 did not meet with univerfal approbation. The 
 venerable Guiges, in his conftitutions of the Car- 
 thujtans, calls begging an odious employment; and 
 the council of Paris in 1 2 1 2 ordains that religious 
 perfons when travelling from home, mould be al- 
 lowed a fufficient maintenance, that they might not 
 be obliged to beg, to the difgrace of the Lord and 
 of their order. Indeed Francis of Afiyfium en- 
 joined his difciples manual labour, and only per- 
 mitted them to beg, as a laft refource, in cafe thofe 
 who purchafed their works, refufed to pay them 
 their ftipulated price. He even farbad them in 
 his laft teftament, ever to apply to Rome for any 
 privilege whatever, or to give any comment upon 
 the fimple rule which he had prefcribed them. But 
 he had fcarce been dead four years, when the Friar 
 minors affembled in chapter in 1230 obtained of 
 
 Pope
 
 ( i6o ) 
 
 Pope Gregory the 9th a Bull which declared that 
 they were not bound to obferve this laft Teitament 
 of their founder, nor the Rule he had given them. 
 The confequence of this was a great relaxation 
 and many abufes, within a few years after their in- 
 ftittition. See the complaints of Mathew Paris, Pe- 
 ter des Vignes, &c. or even the lefs fufpicious tefli- 
 raony of Bonaventurc, their own general, in a 
 letter which he addreiTed in 1257 to the Provincials 
 and Guardians of the order. 
 
 Under pretext of charity they often undertook 
 the management both of public and private affairs, 
 which involved them in all the bufy concerns of 
 life. Befides, even in the fervice of the inqui- 
 fition they were employed in various ways. For, 
 however this may be efteemed an Ecclefiaftical 
 Tribunal; yet as the difcharge of it was neceiTarily 
 accompanied with informations, feizures, prifons, 
 confiscations, tortures, &c. thefe religious were 
 alfo neceiTarily transformed into ma-gijlrales with 
 various beadles, informers, and other officers under 
 their command, and confiddrable revenues in their 
 coffers {a). This terrible court, though nrft efta- 
 
 blifhed 
 
 (a) See the Hiftory of the Inquifitionby the learned Lirn- 
 borch, printed at Amfterdam in 1692, in which are collefted 
 all the fentences pronounced by that Tribunal from 1303 to 
 1333, with many other curious particulars. Thofe who are 
 not fatisfied with the account given of it by this great man, 
 may confult the Schema Sanclce Congregatwnis publifhed by 
 Father Macedo, a Cordelier, in 1676, wherein we areaffurccj 
 that this Tribunal was nrft eftablifhed in the Terreftrial Pa- 
 radife, where God himfelf began to difcharge the functions 
 of Inquifitor, which he afterwards exercifed with equal feve- 
 rity on Cain, and on thofe who undertook toercftthe tower 
 f Babel, &c. &c.
 
 ( i6i ) 
 
 blifhed in France, has long fince been execrated 
 in that kingdom, as well as almoft in every 
 other part of the known world. It was not only 
 calculated to produce ignorance and hypocrify j but 
 evidently trampled on the mod facred rights of 
 humanity (a). To this is chit-fly to be attributed 
 the exceffive rigour which is ufed with refpect to 
 fuch as were efteemed heretics, under various ar- 
 bitrary pretences; and every member of fociety 
 was obliged to denounce both himfelf and his 
 deareft friends, if he fufpecled that either his 
 own or their fentiments in religious matters 
 were not entirely conformable to the ortho- 
 doxy of the times. This is expreflly ordered in 
 the 37 ridiculous laws drawn up in the Council 
 of Narbonne at Beziers, in 1246, which have ever 
 fince been efteemed the bafis of all the proceedings 
 of this tyrannical court. We can therefore no 
 longer wonder when we read of Bifhops and Ab- 
 bots at the head of armies of deluded fanatics, who, 
 from a principle of religion, roved about the world 
 in queft of heretics ; or that thefe pious crufaders, 
 as often as any were unfortunate enough to fall into 
 their mercilefs clutches, threw them into the flames 
 
 with 
 
 [a) v Qu\s,fays La&antius, Imponet mihi neceflitatcm 
 vel credendi quod nolim; vel quod velim, non crcdcndi ? 
 nihil tam voluntarium eft quam Religio, in qua ft animus 
 averfus, iam fublata, iam nulla eft." Inji.it. 1. 5, c. 9. This 
 was the fpirit of the Gofpel, and of the Meek and merciful 
 Jefus. But the inquifitors of Heretical pravity in after 
 ages, preferred to it the tyrannical andfanguinary fyftem of 
 Mahomet, when they fubftituted the fire and fword, pri- 
 fons, racks and gibbets, to the more forcible arms of perfuafio 
 and benevolence.
 
 ( >6 2 ) 
 
 with every demonftration of outrageous joy, as we 
 are allured by Peter de Vaux-Cernay, a Monk of 
 Citeaux, in his hiftory of the Albigenfes. So alfo 
 in the diocefe of Chalons, in the prefence of the 
 king of Navarre, the Archbifhop of Rheims, 
 nineteen Bifhops and many other Ecclefiaftics, they 
 burnt at once two hundred Manichees at the inftiga- 
 tion and purfuit of a Dominican inquifitor (a), ft 
 
 were 
 
 (a) This, it will be faid, fhould not be attributed to the 
 fpirit of a Religion which difavows all fuch unjuftifiable pro- 
 ceedings, but to the paflions and prejudices of individuals, 
 and the abufe of power. Be it granted that this is the opi- 
 nion which now almoft univerfally prevails : yet there have 
 certainly been ages wherein whoever prefumed to controvert 
 the authority of fuch Tribunals, were treated as enemies to 
 the truefaith of the Church. The learned Aonius Palearius 
 was condemned to death, and burnt by orders of Saint Pius V, 
 in 1569, for fpeaking difrefpeftfully of the inquifition : Gali- 
 leo, becaufe in his Dialogues he maintained the motion of the 
 Earth round the Sun, was obliged in 1633 by a decree figned 
 by feven Cardinals, to recite, once a week, during three 
 years, the feven Penitential Pfalms, and fentenced to impri- 
 sonment. This venerable Philofopher at the age of feventy 
 was forced to abjure upon his knees, and with his hand upon 
 the book of the Gofpels, this fentiment, as heretical : "Corde 
 fincero et fide non fifta, abjuro, maledico, et deteftor fupra- 
 diftos errores et h&refes : " though he was fo fully convinced 
 of the truth of what he had advanced, that the very moment 
 after he rofe from this humilating pofture, agitated with re- 
 morfe for the falfe oath he had been compelled to take, he 
 paflionately ftruck the ground with his foot, and could not 
 refrain from crying out aloud, e pur Ji move, yet it certainly 
 does move. The contrary fentiment was evidently efteemed 
 at that time a point of faith ; and the Court of Rome, the 
 center of unity, is now admitted to have been under an error, 
 to elude the reflection which would be made upon the ab- 
 furdiry of its decrees. Giannone, who in his hiftory of Naples 
 publifhed in 1723, had advanced fomc bold opinions con- 
 cerning the origin and extent of the papal jurifdiftion, could 
 
 not
 
 ( i<*3 ) 
 
 Were greatly to be wifhed thatfuch tragical fcenes Had 
 never itained the records of any nation. But when 
 we refled that, although this perfecuting fpirit is dis- 
 claimed by the generality of the Roman Catholics 
 in thefe latter ages, yet there are many thoufands of 
 narrow minded zealots Hill amongft: them who (hew 
 both by thdr conduct and conventions that they are, 
 in every refpect, properly qualified to fhine in the office 
 of Inquificors ; we cannot but lament the dread ef- 
 fects which flow from thefe intolerant maxims(a). 
 
 Y This 
 
 riot otherwife efcape the revenge of that irrtplacable courts 
 than by flying to the prote&ion of the King of Sardinia, 
 who was obliged to confine him in a caftle in Piedmont, 
 that he might elude the purfuitof his enemies. From thefe 
 and many other fadls of a fimilar nature, we may venture to 
 affirm that whatever the principles of that court may now be, 
 its praclicc has often been deteftable. But in reality, who- 
 ever has attentively confidered fome of the tenets of that 
 church, will be apt to concludethat if fuch a tyrannical conduct 
 does not eflentially follow from, it isat leaftthe natural co'nfe- 
 quence which always is, and ever will be drawn from them 
 by the far greater part of its fubje&s. And Doctrines which 
 are fo liable to abufe, can never be the genuine dictates of a 
 pure and benevolent Religion, which wastoferve as a guide 
 and rule of conduct to the illiterate and uninformed, no lefs 
 than to the more enlightened portion of the Chriflian Society. 
 
 (a) As their power is not commenfurate with their zeal, 
 their intolerant fpirit cannot difplay itfelfirl a manner fo pal- 
 pably tyrannical and cruel : yet their behaviour often fhsws 
 that they rather want the opportunity than the will to diftin- 
 guifh themfelves in the annals of Religious phrenzy. Nor 
 can all the endeavours of many fenfible perfons of that com- 
 munion, as well amongft. the Clergy as the Laity, entirely 
 root out that fpirit with which too many are flill in- 
 fected. This certainly arifes from miftaken notions, and a very 
 partial view of things: for "if men will allow themfelves, 
 fays Mr. Enfield in his Sermons for the ufe of Families, to in- 
 quire with freedom into the principles of Religion, they wifl 
 
 <ooa
 
 ( 164 ) 
 
 This Tribunal was alfo commiflioned to revife 
 all the books which were fufpecled in any point to 
 deviite from the received Dodlrines of the Church. 
 They were ordered to expunge a preface, an adver- 
 tifement, a note ; to blot out even a fingle line, or 
 word, which feemed to patronize error : as may be 
 feen at length in the Index of the Spaniih Inquifitioru 
 Even to this day, no one in Roman Catholic coun- 
 tries is permitted, without a fpecial licenfe, under 
 pain of excommunication incurred by the very act, 
 to read any book or pamphlet which is not in all and 
 every one of its parts approved of by the Cenfors : 
 a circumftance which Fleury feems greatly to la- 
 ment, as contrary both to common fenfe, and the per- 
 miffion d the Apoftle, who advifes all Chriftians 
 to examine every things and adhere to that which is 
 
 good* 
 
 foon gain fuch juft and rational conceptions on this head, 
 and be fully convinced of the importance of virtue above 
 ever)' thing elfe ; they will become fo fenfible of the diffi- 
 culties which attend every fpeculative fcheme and eftablifh- 
 ed fyftem, andfo well acquainted with their own ignorance 
 and weaknefs, that they will have little inclination to cenfure 
 and condemn others, for a difference in opinion. They will 
 find themfelves incapable of treating their brethren with 
 the leafi: degree of negleft or refcrve, merely on this 
 account, while their temper and charatter, upon the whole, 
 appear deferving of efteefn. When men have had an op- 
 portunity of forming an extenfive acquaintance with the 
 world, and have feen that there are, in all religious fefts 
 perfons of worth and goodnefs, and perfons who would be a 
 difgrace to any fociety ; they foon learn to treat ail fpeculative 
 controversies, and party diftinftions, with that indifference 
 and contempt which they deferve. - - And we may be certain, 
 that our moderation and charity will always increafe, in ex- 
 art proportion with our progrefs in the knowledge of men 
 and^things".
 
 ( *s ) 
 
 good. And fuch, he fays, was unqueftionably the 
 practice of the primitive ages. 
 
 But we need only read the decrees of the various 
 Councils of this age, to be perfuaded of the falfe 
 maxims and diforders which prevailed univerfally 
 amongft the Clergy, as well Secular, as Regular. See 
 the complaints of Innocent III, with refpect to 
 themonaftery of Sublacus, near Rome, and his letter 
 addrefled in 12 13 to the general chapter of Clunij 
 or that which he fent to the Cardinal Abbot of 
 Mount-CafTin. With regard to the depravity of 
 manners which reigned amongft the Students in the 
 Univerfities, we may confult the writings of James 
 of Vitri, Curate of ArgenteuU; and we (hall wifhfor 
 no further information. 
 
 As to the Mendicant orders, the various abufes 
 which were introduced amongft them were chiefly- 
 owing to the neglect of manual labour. When 
 this was fet afide, they loft the greater part of their 
 time in idle difcuffions, inactivity, and (loth. We 
 might cite, in proof of this alTertion, a thoufand in- 
 ftances from the Cafuifts and Scholaftics,, which are 
 perfectly ridiculous, and to which thole may have 
 recourfe who can read with patience fuch infamous 
 abfurditiesf 0) : but we fhall content ourfelves with 
 y 2 referring 
 
 (a) I have too great a refpeafor the delicacy of my readers, 
 to give any minute account of the filth which is contained in 
 the writings of fome of the foreign Cafuifts. Pontas has made a 
 voluminous Di8ionary of cafes o confcicncc, where every 
 difficulty that can occur, is folved in an alphabetical order. 
 . ' Sanckcz
 
 , ( 66 ) 
 
 referring to the Hijlory of Nofes, in a book entitled 
 Lcius Brevitatis', a fatyr againft the Dominicans, 
 publillied under the name or Pelrus a valle Claufa, 
 and the Trinitas ~Patriarcharum\ all three written, 
 by the learned Jefuit Raynaud who died in 
 1663. It is in the lad mentioned of thefe works 
 that he ferioufly propofes the queftion, whether a 
 Carthufian, who by his rule is forbidden the ufe of 
 
 flefli 
 
 Sanchez in his treatife De Matrimanio has fpecified, dif- 
 cuffed, and explained every poffible offence that can be com- 
 mitted again ft modefty, both in and out of the order of na- 
 ture; and has entered into a greater detail of infamy, under 
 pretence of conveying ufeful inftru&ion, than is to be found 
 in the moft licentious productions of the age. I mention 
 thefe in particular, becaufe their writings are more univer- 
 fallv known ahd refpeftcd : but every "Schola flic Divine, the 
 number of whom is very great, gives, in his Theological Lec- 
 tures, a treatife upon thefe important and edifying fubjetts. 
 That a let of men who are fuppofed from their infancy to be 
 excluded from any connections with the other fex, fhould 
 be obliged to be as intimately acquainted with them, with 
 their feelings, their weakneffes or their misfortunes, as if they 
 were educated to be anatomifts or fargeons, may appear ex- 
 traordinary. Yet a Confeffarius in Roman Catholic coun- 
 tries, can fcarce be excufed from making thefe his pe- 
 culiar ftudy, if he is willing to difcharge his duty in the man- 
 ner it is traced out by the Cafuifts and Theologians. This 
 will perhaps be acknowledged to be an unjuftifiable abufe : 
 it is however fuch as muft fab ft ft, as long as the prefent; 
 difcipline prevails. A young Clergyman, perhaps not 
 remarkable at any time for the regularity of hisconduft, his 
 temperance, or fobriety, when his paffions are inflamed by 
 indulgence, and his imagination is warmed by thefe pious 
 le.fturcs, is doubtlefs highly qualified to become the confi- 
 dent of the weakneffes or temptations of a beautiful young 
 penitent, who. in the intcrefting fituation of diflrefs, applies 
 to him for advice under the difficulties to which (he finds 
 herfelf cxpofed. This rauft be allowed to be a cafe full of 
 rifk and peril. I am aware it will be replied to this 
 fccxion. that Almighty God fcidom permits any evil to 
 
 artfg
 
 ( i6 7 ) 
 
 fielh meat even to fave his life, may occafionally 
 ufe any kinds of clyfters prepared from fuch broths 
 and juices. This he determines in the negative, 
 " unlefs it be abfolutely requifite to prolong his 
 days:" in which cafe, fays he, he may be allowed the 
 ufe of thefe nourifhing remedies either by way of 
 clyfter, or in the form of a plaifter applied to the 
 regions of the ftomach. Pudet hasc opprobria - - - 
 et non potuhTe refelli (a). 
 
 But it was not only within the walls of convents 
 that they were thus employed: their labours were 
 
 equally 
 
 arifefrom thefe circumftances, fo common and yet fo hazard- 
 pus ; and this will be dwelt upon as an argument of the pro- 
 priety of fuch inftitutions, wherein Providence fo vifibly in 
 terpofes. The fatt I will In fome degree admit ; but draw a 
 very different inference from it : and reply, that it is indeed 
 to me a mod convincing proof of the Providence of the Al- 
 mighty, ever merciful and ever watchful over its creatures; 
 i but in a very oppofite fenfe from that in which the remark, 
 is urged. The lole conclufion that I can juftly draw from 
 this obfervation, is; that if the all-merciful God does not 
 indeed permit this inftirution to turn to the prejudice of fuch 
 timorous and weak, though pious Chriftians, who hold it 
 facied becaufe impofed upon them in his holy name, but 
 aftually does preferve them amidft thefe dangers in which, 
 by every rule of reafon and conviftion of experience, they 
 ought to meet their ruin ; it only is in recompenfe of their 
 confidence in him, and their fincere, though mifguided en- 
 deavours to comply with what they think he requires of 
 them. 
 
 (a) For the entertainment of the learned reader I (hall fub- 
 join part of a curious dialogue extracted from the Thefaurm 
 precum, publifhed at Antwerp, by the Jefuit Saillius, in 1609, 
 fortheufeof theypung ftudentsof that order. He tells us that 
 fome fuppofe it to have been compofed by S. Bernard in a 
 vifion or dream, per noSlumum vifujn. It is a converfation 
 betw.een a foul and a body condemned to Hell ; in which 
 
 after
 
 ( ite ) 
 
 equally ufeful in their various rambles about the 
 world under pretence of begging alms. Their 
 undaunted refolution in exorting the gratuitous ob- 
 ktions of the faithful was fuch, that Bonaventure, 
 the General of the order, allures us that their very 
 encounter was dreaded, as much as that of Highway- 
 men. 
 
 after many mutual reproaches eh^gantly defcribed, and evi- 
 dently proving the guilt of the latter unfortunate offender, 
 the author concludes as follows. 
 
 Pofqiiam tales anima prompferat marores 
 Ecce duo dcemones, pice nigriores, 
 Quospennd defcribere nonpoJfentfcriptores t 
 J\ r ec mundi depingere totius piflores : 
 
 Ferreos in manibus finwlosferentes i 
 Jgntmquefulphureum per os emittentes * 
 Similes ligonibus funt eorum dentes, 
 Vififunt ex naribus prodireferptntes. 
 Aures erant patulcz^fame Jluentes, 
 Et erant injrontibus cornua gerentes, 
 Per extrema cornuumvenenum Jundentes ; 
 JJigitorum vngulee vtaprorum dcytes. 
 JJli cum funiculis animam ceperunt, 
 Quamfecum ad inferos gementem traxerunt : 
 Mox malignifpirituspajfim occurrerunt, 
 Qui vice tripudij dentibus firiderunt : 
 
 Et ei cum talibus votis applauferunt ; 
 Qyidam cum corrigiis ipfam perfirinxerunt, 
 Qhidam vncis Jerreis ipfam di/ruperunt, 
 Quidam plumbum feruidum in eamfuderunt, 
 Qiddamjimumflercorum in osprejecerunt t 
 Etquidaminjacion eius imminxerunt: 
 Quidainfuis dentibus ipfam corrofount, 
 Demum & a corpcre pellem detraxerunt. 
 It is not necefiary to give an Englifh verfion of this curious 
 piece of Poetry. My readers would not, I am fure, efteem it 
 fe edifying, as probably did the Pious and Reverend Thomas 
 Saillius, or the Cenfors, Provincial, and other learned men 
 whofe approbation is prefixed to this collection of prayers. 
 I relate it merely to fhew how Religious men in thofe dark, 
 ages were employed ; and what were the methods taken 
 to inculcate what was then, doubtlefs, cfteemed a rationaf 
 mode of worfhip.
 
 ( 9 ) 
 
 men. Anditisindeed natural that this vagabond kind 
 of life fhould foon diveft them of every remnant of 
 modelty and fhame, as well as expofe them to every 
 fpecies of temptation and immorality. In fhort, the 
 picture which he has given us of them in his writings, 
 as it is without reply, fo it is as full as fevere as could 
 have been traced by their mod inveterate enemies(^). 
 Yet they had not, in his days, arrived at the fummit 
 of folly. Relaxations and divifions were after- 
 wards carried to much greater lengths ; which we 
 mutt afcribe chiefly to the Scholaftic difputes 
 to which thefe brothers were perpetually trained and 
 cxercifed. Each day gave rife to fome new ques- 
 tion of weighty moment^ and every art of chicanery 
 was difplayed in thefe quibbling controverfies, the 
 cfTec'ls of which were fometimes of moft ferions 
 confequence. Thus, when John XXII condemned 
 fome doctrines they had advanced , the Fran- 
 cifcans, in revenge, declared the Pope to be an 
 Heretic ; as fuch, proceeded to depofe him, and 
 fubft ituted orje of their own creatures in his place. 
 This was the conclusion of that boafted profeffion 
 of humility, and poverty, which was introduced 
 
 into 
 
 (a) Under this clafs we ought perhaps to mention the work 
 of William de St. Amour, which he entitled De Periculis no- 
 vijftmorum temporum. The author of this fevere fatyr was a 
 Doftor of Sorbonne, and was deputed to Rome to defend the 
 rights of the Univerftty of Paris, which were attacked by the 
 Mendicant orders. By thefe he has frequently b*en reck- 
 oned among the Herttks, and at their inftigation he was* 
 condemned by Alexander IV, and deprived of all his 
 livings : but his fucceffor Clement IV, to whom S. Amour 
 prefented this unorthodox effay, received him veiy kindly, 
 and did not feem to thjnk it of fuch dangerous, tendency.
 
 ( i-; ) 
 
 into (he Chiiftian fcheme in the 13th century , and 
 thefe Religious wars produced the moft deplorable ef- 
 fects, both with regard to difcipline, and doctrine. As 
 to their own private debates under the above men- 
 tioned Pope, they were perfectly ludicrous : yet 
 they occafioned fuch divifions amongft them, as 
 had like to have caufed a fchifm in the order. It 
 was then difcufled whether Chrift and his Apoftles 
 had any porTefiions, either in common, or in parti- 
 cular j at what moment, or whether at any time* 
 the meat they fwallowed became their own, as by a 
 vow of poverty they had diverted themlelves of 
 every kind of property ; whether their habit ought 
 to be white, black, or grey , of ierge, or of cloth ; 
 long, or Ihort : whether their hood was to be round, 
 or pointed , wide, or narrow, &c. And thefe grave 
 impertinencies produced as many congregations, 
 chapters, bulls, manifeftos, and other writings, as 
 iftheexiftenceof Chriftianity was concerned, or the 
 iafety of all Europe. 
 
 This was alfo the age when the abufe of mira- 
 cles^) was moft prevalent 5 and no fiction was too 
 
 grofs 
 
 (a) Fleury acknowledges that many of the miracles which 
 Jire related to have been wrought in the lefs enlightened ages, 
 were often fabricated out of motives of temporal intereft, to 
 engage the people to make offerings to Churches, from a no- 
 tion of fome fupernatural cures obtained by the interceffion 
 of the Saints to whom they Were dedicated ; or to preferve 
 the riches they were already poffeffed of. This, fays he, is 
 the end of molt of the ftories which are related in the collec- 
 tions of the wonderful actions of St. Martin, S. Benedict, and 
 other moft renowned Saints Thofe, who have refided 
 
 abroad,
 
 grofs fc> be rejected. Not long before this time 
 James de Voragine the Dominican, Archbifhop of 
 Genoa, publiflied his Golden Legend^ which is with- 
 out difpute, the triumph of imbecillity, and extra- 
 vagance: although, to the reproach of human reafon, 
 it palled, in the 1 5 century, through feven or eight 
 editions. Fictitious relics(d), Pretences to extraordi- 
 
 Z nary 
 
 abroad, and have had an opportunity of examining 
 the immenfe treafuries of feveral Churches in France, 
 Italy, and Spain; or who have feen the various paint- 
 ings, the filver legs, arms, eyes, crutches, babies, and 
 other offerings made in acknowledgment of fome fup- 
 pofed miraculous cures, &c. which adorn every chapel 
 or image of the Virgin Mary in Roman Catholic countries, 
 will naturally be induced to think that fuch forgeries are flill 
 encouraged with the fame felf-interefted views. It is, no 
 doubt, a difficult matter to abolifh thefe prejudices and fuper- 
 flitions of the vulgar ; but whatever be the motive, they are 
 certainly too much countenanced even in the prefect times, 
 particularly by the Mendicant orders; as much to the difgracc 
 of reafon, as to the detriment of Religion. 
 
 (a) This was indeed a very early abufc St. Auguftin Dt 
 tpere Mortachorum, c 28, complains that the fale of relics was 
 become a lucrative branch of commerce, even in his days. 
 " Membra martyrum, fays ke, fi tamen martyrum, venditant; 
 et omnes petunt, omnes exigunt, aut fumptus lucrofae egefta- 
 tis, aut fimulatae pretium fan&itatis." 
 
 The rcli&s of the human body fhould always be treated 
 with a certain degree of refpeft, and decently interred : and 
 it is natural to wifh that thofe of perfons whofe memory is 
 dear to us, fhould be refcijed from every profanation, which 
 may offend our ideas of propriety, and decency. Any fur- 
 ther veneration for them is neither confident with reafon, 
 nor confonant to fcripture ; or the praftice of the thr^e firft 
 ages of the Chriflian Church. What was then obfe/ved with 
 regard to the relics of the martyrs, was highly fit and rati- 
 onal, fuch a$ the circumftanccs of the times required; but 
 the prefent praftice in Roman Catholic countries, though only
 
 ( 172 ) 
 
 nary piety, the Art of captivating the good will of 
 rich widows, or young unexperienced votaries of 
 either Sex, the erection of various Confraternities, 
 Wonderful accounts of Habits and Scapulars received 
 irom Heaven, ridiculous Grants of induigencies(^) 
 
 equally 
 
 an inferior kind of worfhip, if not in itfelf an unjufBfiable 
 obfcrvance when duly explained, is liable to great abufes. 
 
 The tooth of our Saviour which is fhewn at S. Medard's 
 Church, at Soiflbns (fee the Trait; des Reliques des Saints, by 
 Guibert, Abbot of Nogent-fous-courcy, in the dioccfe of La- 
 dp) ; The milk of the Virgin Mary, actually preferved in the 
 Collegiate Church of S. Ame, at Douay, in Flanders; or a 
 large portion of the reed that was put into Our Saviour's 
 hand, Matt. 27, and which is ftill to be leen in the fame town, 
 are furely fome of the groflefl impositions, and forgeries. A 
 thoufand others might be mentioned equally authentic, which 
 arc (till held forth to the veneration of the faithful in this en- 
 lightened age ! and what is worfe, is, that many of thefe mi- 
 raculous relics, as well as images, pictures, crucifixes, &c. 
 are frequently more venerated and vifited by the generality 
 of the lower clafs of people, than the Sacrament itfelf, which 
 they are taught to believe is the very God of Heaven, wh<?\ 
 givetk not his glory to another, Ifaiah xlii, 8, really and fubflan- 
 tially prefent. Such impoflures and abufes fhould certainly 
 not be tolerated, even upon the fuppolition that the Doctrine 
 itfelf upon which they are founded, could in fome meafure 
 be maintained. 
 
 [a] Many of the extenfive Indigencies, of a thoufand 
 rears or more, which are to be met with in various prayer 
 Books printed abroad, are, doubtlefs the inventions of pious 
 fraud, and were never given by the Court of Rome. Yet 
 it is no lefs true that many ridiculous grants of that nature, 
 whether plenary or partial, have frequently been, and are 
 ftill daily iffued out upon the mod frivolous pretences, and on 
 the molt trifling occafions. It is the juft complaint of the more 
 fenfible part of that Communion, that the adoration of God 
 in fpirit and truth, is not only much obfeured and neglected 
 by fome of thefe very queflionable obfervances; but that the 
 Chriftian fcheme itfelf is thereby frequently expofed to the 
 f^orn of infidels and libertines.
 
 ( l 7Z ) 
 
 equally extravagant and numerous, aryl other Tith 
 like inventions either of artful Policy or credulous 
 Enthufiafm, fcemed now to have put the keys of 
 Heaven into the hands of the Mendicant Friars! 
 and few Chriftians prefumed to hope for mercy, 
 but through their means. Even thofe who had led 
 the molt abandoned lives, if they could but die iri 
 the humble weeds of Religion, and bequeathed tb 
 pious purpofes thofe riches which they could no lon- 
 ger, make fubfervient to their pleafures, perfuaded 
 themfelves too often that they had little reafon to 
 defpair, whilft under the protection of fuch power- 
 ful Mediators. 
 
 By their rambling lives, and their addrefs in the 
 management of Secular concerns, thtie induftrious 
 Beggars foon gained the upper hand in the Church. 
 Other orders that were lefs active, gradually became 
 negle&ed and defpifed , whilft thefe alone infinuated 
 themfelves into all the Schools, and Pulpits {a}. In 
 eonfequence of this, the Monks alfo began to frequent 
 the Univerfities, in order to fupport their expiring 
 credit ; which proved an abundant fource of difiipa- 
 Z 2 tion, 
 
 (a) Thofe who are defirous of feeing foine fpecimens of 
 their Oratory, may confult the pious farces of Michael Me- 
 not, under the title of Sermones Quadragefimales in 1519 or 
 1525; or of Oliver Maillard, another Cordelier, who was 
 a Doftor of Sorhonne, and much efteemed by Innocent III, 
 and Charles VIII of France. The mod original piece of 
 this writer is a difcourfe which he pronounced at Bruges, in 
 j 500. This was printed in 4to : and thofe places at which 
 the Preacher was to take breath or cough, are marked in the 
 margin by Hem! Hem! See the collection of his Sermons 
 in 3 volumes 8vo. full of indecent and ridiculou buffoonery.
 
 ( 174 ) 
 
 tion, luxury, and ambition. The titles and dif- 
 tinctions with which they were decorated, utterly 
 extinguifhed the fpirit of their profeiTion ; and this 
 fucceis, as well as the many comforts to which it 
 feemed to entitle them, drew innumerable Profelites 
 into their convents. Benedict had judicioufly or- 
 dained that none fhould be admitted amongft the 
 number of his difciples, unlefs they underwent the 
 fevereft trials, pr<edicentur omnia dura & afpera^ &c : 
 But now this lowly inftitute was embraced as a life 
 of eafe, or the fecurelr. road to fplendor and pre- 
 ferment. 
 
 It is not at all efTential that there inould 
 be any Religious in the Church : but, if there 
 are 4 it is effential that they mould be more exem- 
 plary and virtuous than other Chriftians. This 
 made Guiges, the pious Carthufian, affirm that the 
 bejl Religious order, was that which admitted the 
 fewsji fubjedU. And Undoubtedly, a Monk(tf) 
 who is not far more exact and edifying in his life 
 than the generality of thofe who remain in fociety, 
 fnuft, even in the ideas of fuch as approve in fome 
 degree of the Religious ftate, appear an aukward 
 kind of being, whofe conduct is in perpetual con- 
 tradiction with his profeflion. It is expected that 
 ie mould lead a life of fiience, prayer, mortification* 
 and retirement , whereas it is, even in thefe better 
 
 days, 
 
 (a) Under this appellation I nvean to comprehend all thofe, 
 without diftin&ion, who engage to Rve under any particular 
 Religious rule.
 
 ( '75 ) 
 
 days, too often a life of diffipation, felf-love, and 
 garrulity. Inftead of giving the good examples 
 which ftiould appear in evary word and action of a 
 Solitary, if at any time his duties can oblige him to 
 rningle with fociety ; how frequently does lie not 
 endeavour to divert himfclf of the humble garb of 
 his profeflion, and rather chufes to affe.St the polite 
 gentleman, the elegant fcholar, or even, the 
 agreeable companion ! 
 
 The very ftudy of the fciences and the language*, 
 to which in many congregations they now apply 
 themfeives with great fuccefs, (whatever Mabillon(^) 
 has fpeciouily advanced to the contrary in his re- 
 ply to Doifi Ranee the famous abbot of La Trap* 
 pe(b), ) contributes greatly to infpire a worldly fpirit; 
 and is oppofite, in every refpect, to the notion 
 which was entertained for many hundred years of 
 the duties of that calling, and the very effence of 4 
 Religious ftate. 
 
 I wouloj, by no means, here be underftood to 
 blame their application to ufeful ftudies : for igno- 
 rance is always the fruitfull mother of prejudice, 
 and vice. But I maintain that it is incompatible 
 with the rules which they profefs to follow (c). Be- 
 
 fides, 
 
 (a) Traite des Etudes Monaftiques. 
 
 (b) Traite de la Saintete des devoirs de la vie Monaflique. 
 
 (c) Even Collet himfelf, the Theologian fo much in vogue 
 at prefent in the Seminaries abroad, fomewhere in his writings 
 remarks (fpeaking of Mountfaucon's Antiquiie expliquU in 
 15 vol. fol.) that it was a fubjeft of aftonifhment to many 
 worthy Chrifhans that this great and pious man mould have 
 been fo long employed in publifhing a work, which a modeft 
 perfon would be afliamcd to look into.
 
 ( "7 ) 
 
 fides, their various Laws, Conftitutions, Ceremonies, 
 and Obfcrvances, eiTemiaJIy cramp the mind, and 
 prevent the effects of genius. Where a perfon is 
 under fuch constraint, and is obliged to be fo cir- 
 cumfpect both in his converfation, and in his 
 writings, he neither has a fair field to improve or 
 to difplay his talents, nor can we imagine that he 
 will always dare to expofc his real fentimems on 
 many fubje&s, which otherwife his fuperior know- 
 ledge and erudition might, perhaps, enable him to 
 elucidate. Thus the learned Mabillon himfelf, 
 when in*' 1 6S 5 he vifited the Catacombs at Rome, 
 was ace u fed before the congregation of the Index 
 lor a pamphlet which he published upon the wor- 
 Jbip of unknown Saints K a)\ and would have been 
 condemned, if he had not new- modelled it in a 
 fecond edition, and pacified the Inquifitorsf). 
 
 Ifaidabove, that their application to the fcienccs 
 was foreign to the fpirit of their profeflion : and in 
 
 reality> 
 
 (9) This was given to the public under (he title of Eufibius 
 the Roman, to the Frenchman Theophilus, concerning the zuorjkip 
 oj unknown Saints. 
 
 (b) We have howevev feen in an inftance of more modem 
 date,, how dangerous it is for any to fpeak their real fenti- 
 ments, under fuch arbitrary governments. In the Brief for 
 the fuppreffion of the Jefuits, in 1773, the Pope forbad under 
 pain of excommunication, every difcuflion of the lubjeel: of 
 this famous Bull, whether in favour or disapprobation of the 
 ftep he had thought proper to tarke. Happily for thofc Fa- 
 thers, this Edift was not publifhed in many parts of Europe: 
 otherwife, notwithftanding the attachment they have gene- 
 rally profefled for the Holy See, we apprehend there would 
 bci)ut very few of them remaining within the pale of the 
 Roman Church.
 
 ( .'77 > 
 
 reality, we fee that many monafteries in Roman 
 Catholic countries, are now, in confequence of 
 this change of dilcipline, become mere Semina- 
 ries of Students, almofl wholly occupied in world- 
 ly purfuits, and worldly conversion. For 
 they oftentimes are feemingly more interefted 
 in all the various fcenes which difturb lbciety, 
 than fuch as are actually engaged in the buttle: 
 nor is there any occurrence in Church or State 
 in which they do not think themielves con- 
 cerned , or fcarcely any anecdote in private 
 families, with which they do not leek, to be- 
 come acquainted. That this is, in general, a 
 fair reprefentation of facts, every candid perfon 
 mult acknowledge : though not without excep- 
 tions, as well with refpecl to individuals, as to 
 particular orders, or communities. And the uni- 
 formity of life which reigned amongvt the ancient' 
 Monks of Egypt was, furely, as Fleury moil 
 juftly obferves, much preferable in every fenfe to 
 that of a modern unfhod mendicant, or any more 
 genteel Conventual, who after having difciplined 
 himfelf at home, efcapes, under one pretext or other 
 from his folitude, to enjoy a hearty meal abroad, 
 or mine in a circle of jovial companions. 
 
 This new portion of the Hierachy, when once it 
 became confiderable, occafioned much confufioa 
 in the fyftem ; and many Religious communities, 
 devoted by the moft folemn engagements to po- 
 verty, humility, and filence, are now transformed 
 
 iflto>
 
 ( '73 ) 
 
 into Colledges of lordly and ambitious Eaclefiaiiics, 
 more occupied with the affairs of their Abbey, than 
 foiicitoiis to difcharge the efTemial duties of the 
 of the monaftic ftate. It is even a fact that there 
 is frequently as much anxiety and ftir amongft thefe 
 Conventuals to arrive at an honourable or lucrative 
 employment, or to exclude a rival, as there is in 
 the courts of Princes. A General of an order, a 
 Provincial, an Abbot, a Grand Provofl, or, infine 
 any other fuperior Officer, confiders himfelf as a 
 perfon of confequence; and in proportion to his in- 
 come, enjoys every comfort of life. Thus a Vow 
 of Poverty is often a means of arriving at a ftate 
 of independency and opulence^ to which they could 
 Jiave had no pretentions, if they had remained in 
 the world. 
 
 I do not pretend to fay that this is always to be 
 confidered in a criminal light. They perhaps may 
 eat their bre^d with thanks, and enjoy the good 
 things of life with a grateful heart. But this is, 
 furely, not the fpirit of the inftitute which they pro- 
 fefs to follow, nor the intention of their pious 
 Founders. If they were fond of a life of action, and 
 defired to partake of lbs loaves andfi(Jjes> wherefore 
 did they not remain in fociety \ and as they have their 
 portion in its bleflings, fhare likewife in its burdens? 
 Or if they pretend to lead a lrfe of Penance, why 
 do they engage in a life of eafe and enjoyment? 
 
 In fhort, although we mould admit that their 
 ljves are regular, and their conduct irreproachable, 
 
 they
 
 ( 179 ) 
 
 they do not certainly comply with thofe duties for" 
 which they were placed in the world, which is a 
 ftate of trial. The end of man's being, and of the 
 various duties which are required of him, is to per- 
 fect himfelf by an active exertion of every virtue 
 which can dignify his nature. Now the virtues 
 of thofe who live fequeftered from the world, are, 
 at beft, but of a negative kind, and by no means fuch 
 as become a Social being(^). Such folitaries mould 
 rather be deemed not vicious, than really virtuous : 
 For, like the indolent fervant, Luke xix, 20, they 
 reft for the mod part fatisfied with not diminiming 
 the fum intrufted to their care, but feldom feek to 
 augment it. Much is talked amongft them of 
 perfection ; but they are generally full as imper- 
 Aa fed 
 
 (a) This was the opinion of a late pious and philofophic 
 prelate. When a Knight of Malta had formed the defign of 
 entering into the monaftic life in Auftere order of La Trappe t 
 in the year 1747, Pope Ganganelli, then a conventual Fiiar, 
 wrote to him as follows : "Why do you think of retiring 
 from a world which you edify by your example? The world 
 will never be reformed, it will always continue perverfe, if 
 the virtuous and good defert it. I do not think that we 
 ought to multiply too much the number of our duties and 
 obligations. The Gofpel is the rule of the Chriftian ; who 
 ought not to bury himfelf alive in folitude, without a fingu- 
 lar and diftinft vocation : and we ought always to fear and 
 fufpecf illufion in the call that engages us to abandon the du- 
 ties and relations of human fociety. I honour the Carthu- 
 fians and other religious folitaries ; but their number ought 
 to be fmall : for we impoverifh the ftate by becoming ufelefs 
 to Society : and after all, we are born Citizens, and not Manks.~- 
 Several refpeftable writers think that the attention of the 
 mind mud be exhaufted by long prayers, and thus degene- 
 rate into indifference ; and they are of opinion that induirrv 
 and activity are more favourable to virtue, than continual 
 Pfalmody." Sec the Letters of Gangandli,
 
 ( iS ) 
 
 feet as thofe who live in the world : or if they are 
 given to fewer vices, they are likewife pofTefled of 
 fewer virtues. Such is the character which is ge- 
 nerally given them even by Roman Catholics. Now, 
 if this be true with refpect to thofe who are the leaft 
 afpiring in thefe humble retreats; how much lefs 
 innocent will others be deemed, whofe ftudies are 
 all directed to procure them the " Bubble reputa- 
 tion j " or to advance them to the dignities of their 
 order. Thus, fays the learned Hiftorian whom I 
 have fo often cited, in Italy, a Dominican applies 
 himfelf to ftudy, that he may be called to Rome in 
 quality of Theologian to fome Cardinal, Confultor 
 of fome religious congregration ; or to fit himfelf for 
 fome office in the Inquifition. There are a few who 
 carry their ambitious aim fo high, as to have in view 
 the rank of Nuntio, Cardinal, or Bifhop : whilft 
 others more modeft, confider the various preferments 
 of their own Order as the ultimate boundaries of 
 their pretenfions. 
 
 From all thefe considerations we will not hefitate 
 to conclude, that many an imperfect Religious^ 
 might, if he had been employed in the active du- 
 ties of fociety, perhaps have been a much more 
 perfect citizen, and of confequence, a better man : 
 nor can it be denied but that Convents are often 
 filled with very tepid Chriflians. They may be 
 called Sanctuaries from Vice ; but they fhould be 
 alfo termed the Graves of Virtue : fuch at leaft as 
 tends to expand the foul, and to improve its facul- 
 ties.
 
 ( >8i ) 
 
 ties. Perhaps, infine, thefe various votaries of 
 cither fex have many chances in their favour to- 
 wards obtaining the rewards of Heaven, or rather 
 of not being utterly rejected : but certainly they can 
 pretend to little merit -, and can lay claim to none 
 but the fmaller prizes, in the general day of retri- 
 bution, while the greater crowns will be referved 
 for fuch as have fuftained with patience the labours 
 -of the combat. 
 
 Thus I have endeavoured to give fome general 
 idea of the motives which firft gave rife to the Re- 
 ligious ftate, with a fuccinct account of its progrefs, 
 its utility, and abufes. Had it been a mere ideal 
 fcheme, or fuch as we could now contemplate but 
 in a retrofpective view, my labour might have been 
 fuperfeded. But 1 have been, unhappily, obliged 
 to confider it as an eftablifhment which actually 
 does fubfift in many countries, and is not likely to 
 be abolilhed, perhaps for ages yet to come. For 
 we have feen the many caufes which too power- 
 fully operate for its confervation, to leave us much 
 room to hope that it will fo foon be fet afide ; or 
 that mankind will feek for the perfection of its 
 faculties by thofe means alone which fober reafon 
 dictates, and return to the genuine fpirit of the 
 Gofpel : a period which every well-wifher to hu 
 inanity looks towards with longing concern. 
 
 If any of thefe Societies do at all exift ; I think 
 
 they mould be fuch alone, as adhere to the primitive 
 
 inftitution of the Cenobitical life. They might, 
 
 A a 2 undoubtedly,
 
 t 182 ) 
 
 undoubtedly, be fo calculated as to afford a com- 
 fortable afylum to thofe, who after having per- 
 formed the duties owing to fociety, wim to con- 
 clude their days in peace, at a diftance from the more 
 diffracting cares and buftle of life. But they mould, 
 at ieafr, be only open to the few who from peculiar 
 inclination, or otherperfonal circumftances, might be 
 defirous of retiring to a quiet and temporary refuge, 
 fuch as might either contribute to alleviate the griev- 
 ances of affliction, or to facilitate their happinefs. 
 
 The greater part of the reflections which I have 
 introduced in this long digreffion, is taken from 
 the Ecclefiaftical Hiftory of Fleury, or his excel- 
 lent Difcourfes on it, which contain many other 
 juft and pertinent obfervations. This will perhaps, 
 in the eyes of many, entitle them to a greater de- 
 gree of attention and refpect, than if they had been 
 drawn from lefs fufpicious fources. The teftimony 
 of this eftimable Roman Catholic writer will fcarce 
 be rejected even by many who are afraid of har- 
 bouring a fingle idea which does not bear with it 
 the imprefTion of Orthodoxy. For there are fome 
 who poffibly may condefcend in a leifure moment 
 to perufe this EfTay, that rather ftand in need of 
 milk, than folid food, i Cor. iii ; and with whom 
 authority is more prevalent than reafon. Upon 
 this account, that it might be of more general 
 utility, I have throughout argued from authority, 
 as well as reafon : although I am fully perfuaded 
 that mankind would be much more happy, if 
 
 according
 
 ( ^3 ) 
 
 according to the judicious advice of S. Cyprian, 
 they did not fo much enquire, in religious matters, 
 what was practifed by thoie who went before them; 
 but was appointed by Chrift, who was before all. 
 Non quserendum eft quid aliquis ante nos fecerit ; 
 fed quid ille qui ante omnes eft, faciendum jufierit. 
 
 As I had undertaken to give fome account of 
 the Hiftory of Celibacy, it alfo naturally fell within 
 my plan to notice thofe inftitutions which have 
 chiefly contributed to introduce or to confirm the 
 perfuafion of its excellence. But as we have feen 
 the motives to which they moftly owe their birth, 
 and the effects with which they have often been 
 attended, as well in paft ages, as in prefent times; 
 it will not be difficult to form a competent opinion 
 concerning either their neceffity, or ufefulnefs; 
 and how far they ought to be countenanced in any 
 nation where a true fenfe of Religion prevails, or 
 a regard for the welfare of Society. 
 
 I will now return to my more immediate fub- 
 jecl, and proceed to clear up one or two more ob- 
 jections which are drawn from the facred writings 
 to prove the expediency of Religious vows ; or 
 their indifpenfable obligation in every circumftance, 
 if they once have been imprudently pronounced. 
 
 Several Texts have been adduced from Ecdef, v, 
 v. 4, Numb, xxx, Beut. xxiii, &c. to mew that 
 every vow muft be rcligioufly complied with. 
 "When thou malt vow avow unto the Lord thy 
 Qod, fays the Jtwifi Lawgiver, thou (halt not flack 
 
 to
 
 ( is 4 ) 
 
 to pay it : for the Lord thy God will furely require 
 it of thee." I admit of the authority. But Ro- 
 man Catholics can not, with any propriety,, urge 
 thefe palfages j fince they univerlally maintain in 
 practice that any vow may, upon ceitain occafions, 
 be lawfully refcinded. Their Bifhops may difpenfe 
 with many, and the Pope with all. Nay the Fa- 
 culties which are even granted to the Miffioners in 
 England, empower them " to difpenfe with for a 
 reaibnable caufe, and change all fimple vows, ex- 
 cepting thofe of Continency and Religion," which 
 are referved to Rome. This clearly fhews that 
 even they unanimoufly hold that vows which are 
 made widiout due reflection, or which ceaie to 
 promote the ends for which they were originally 
 intended, may, oftentimes ceafe to oblige, as cir- 
 cumftances vary , efpecially when the rights of a third 
 perfonarenot thereby injured. Jfthisbethenthecafe ; 
 thefe paffages are (o far from concluding anything 
 againft, that they rather ftrongly make in favour of 
 what I have advanced : and I cannot too often repeat 
 that it is very unfair to cite fuch authorities as thefe, 
 entirely foreign to thequeftion, which only ferve to be- 
 wilder the argument, and perpetuate illiberal cavil. 
 
 Some have infinuated that Ananias and Sap- 
 phira (Acts v.) had made a vow of poverty, 
 or, at leaft, of difappropriation. But the contrary 
 is evident from the very words of the ApoftJe. 
 *' While it (his riches) remained with thee, faid 
 S, Peter to Ananias, was it not thy own, and after 
 
 it
 
 ( s 5 ) 
 
 it was fold, was it not ftill in thy pofiefllon ?" He 
 was punimed for his diffimulation, and "Lying to 
 the Holy Ghoft." Endeavouring to impofe on him 
 to whom his hypocrify had been revaled, he affirm- 
 ed that he had given all to God, when he had re- 
 tained a comfortable portion for himfelf. He was 
 moreover guilty of an injuflice, by attempting to 
 fecure for himfelf and family a provifion from the 
 common fund, without contributing his full 
 contingent. We have even fome grounds to 
 prefume that he was actuated by a defign ftill 
 more impious, that of tempting God, or of 
 trying to difcover whether it were impofllble to 
 conceal from him his fraudulent intention, fee v. 9 : 
 all which were crimes that might be of molt perni- 
 cious influence in the beginnings of the Chriftian 
 Church. 
 
 I have now endeavoured to explain the chief of 
 thofe paffages of Scripture which are fuppofed to 
 favour a fingle life ; though I have not the vanity 
 to affirm that what I have offered in illuftration of 
 them is, in every inftance, perfectly fatisfactory 
 and unexceptionable: particularly, aslhavefome- 
 times produced various probable interpretations of 
 the fame pafTage. There will (till always remain 
 fome difficulty to afcertain the precife meaning of 
 any verfion, where the original itfelf is confefledly 
 obfeure. Much lefs, therefore, do I wifh to obtrude 
 the explications I have given, as the undeniable 
 fenfe of the Apoftles. All I defire, is, that they 
 
 may
 
 ( iW ) 
 
 may not be rejected merely becaufe they are dif- 
 ferent from thoie which we have been ourfeives ac- 
 cuftomed to admit, or fuch as we have read in 
 other Commentaries on the facred writings ; for 
 "This firfl impreftion, as Dr. Prieftly obferves in 
 his preface to his Harmony, may arife from nothing 
 more than former fixed afTociations of ideas, which 
 may have no foundation in truth." Neither do I 
 mean to inculcate that the interpretations commonly 
 given by the Fathers to fome of thefe texts, are 
 all equally to be rejected , but only the unfair con- 
 clufions that are drawn from them. For, fuppofing 
 even that the real meaning of our BlefTed Saviour 
 in S. Matthew, or of S. Paul, in his Epiftles, were 
 fuch as they have oftentimes fought to reprefent it ; 
 which, as we have ieen above, is far from being 
 evident : yet all that I have advanced, will, in a 
 general view be equally conclufive. 
 
 I have alfo laboured to give, from the various 
 councils held in different ages, fome idea of the 
 practice which prevailed at various times, and in 
 various countries ; together with the opinions of 
 many refpeclable writers both ancient and modern. 
 To thefe I might have added many more nearly of 
 the fame import, had I thought it would have ferved 
 any ufeful purpofe. But I am fenfible that fuch 
 authorities will be always liable to cavil and excep- 
 tion, as to the genuine reading of the pafiage, the 
 occafion on which it was written, its real meaning, 
 &c. So that after much wrangling, and probably 
 
 fome
 
 ( i7 ) 
 
 fome abufe, the queflion, if it were to be deter- 
 mined by authority alone, might ftill appear to 
 many, undecided. If, however, I had collected 
 even a much fmaller number of opinions, they 
 would, I truft, have been more than fufficienr, 
 in the eyes of unprejudiced reafon, to eftablifli what 
 
 I had undertaken to prove. Thus far I have 
 
 chiefly confidered my fubject in a moral light. 
 
 In a Physical view, I might fhew the impro- 
 priety of afingle ftate for the generality of man- 
 kind, and the evils in which it involves many thou- 
 fands of fuch as with the belt, intentions enter into 
 thefe engagements, from various writers who have 
 incidentally mentioned the deplorable effects which 
 an obftinate adherence to a life of Celibacy often 
 produces in the human frame. But having already 
 extended this EtTay to a much greater length than 
 I at firft intended ; I ihall beg leave to vefer for 
 fuller information on this head, to Galen De locis 
 affeclis, L 6, c. 5 ; Zacutus Prax. Admirand, /. 2, 
 obf. 85 ; M. Sauvagesin his Nozoology, M. Lieu- 
 taud's Precis de Medecine; the Authors of the Nou- 
 veau Diftionnaire de Chirurgie & de Medecine, torn. 4 ; 
 The Treati fe De Vhomme &? de la Femme dans 
 VEtat deMariage, printed at Lille in 1772 ; Nic. 
 Zindel. BeMorbis ex caftitate nimia oriundis> Bafilese 
 1745; t\\t Tbejis of M. Reneaume Sur la Virginits 
 Claujlrale ; and others. It is unneceffary to make a 
 vain parade of erudition, by citing their authorities 
 Bb at
 
 ( 188 ) 
 
 at large : fince every perfon who has Jeifuretoread, 
 has it in his power, with very little merit, to mul- 
 tiply quotations. But the fact is, I believe, too 
 generally admitted, to be called in queftion ; what- 
 ever Father Fkxier de Reval (Xavier de Feller) 
 has infinuated to the contrary in his P hilofophical 
 Catechifm. And if the Phyficians both Corporal 
 and Spiritual who attend the Religious communi- 
 ties abroad, could ingenuofly communicate, at leafl 
 in general terms, the cafes that come to their know- 
 ledge ; we Ihould, doubtiefs, be further convinced of 
 the ravages produced, both in body and mind, by 
 this prepofterous law(tf). 
 
 Confidered as a political inftitution, Celibacy 
 can furely in no kingdom or nation, pretend to 
 much indulgence. M. de Mirabaud, in his excel- 
 lent Treatife on Population entitled Ami des Horn- 
 mes, has endeavoured to fhew that Religious efta- 
 blifhments rather tend to increafe than to diminifh 
 the number of the inhabitants in a ftate, becaufe 
 
 in 
 
 (a) As a further detail of the proofs which evince the im- 
 propriety of this Ecclefiaftical injun&ion when confidered in 
 a phyfical as well as in a moral light, would be in great 
 meafure ufelefs; fo it might alfo probably be as offenlive to 
 the generality of readers, as it would be difagreeable to the 
 writer. It's confequences are really often dreadful, as may 
 be feen in the above mentioned Authors, even in fuch as 
 truly perfevere in the obfei vance of it : but with re(pet to 
 fome, whole paflions no motives either of reafon or religion 
 are fufficient to controul, the effeftsof this law are infinitely 
 more deplorable. See Tiflbt's Dijfcrtation fur L' Onanifnit, 
 Lewis's Practical Eflay on th Tabes Dorfalis. &c.
 
 ( i8 9 ) 
 
 in confequence of thefe inftitutions, a greater num- 
 ber of men confume lefs, and occupy a fmallcr 
 compafs of ground : and fays, that the depopula- 
 tion fo much complained of in different parts of 
 the univerfe, is owing to a want of the means of 
 fubfiftence, and the difficulty of procuring food. 
 He might have added that, with refpect to Europe, 
 it is alfo caufed by war -, by emigrations into 
 diftant continents in view of intereft , by the great 
 increafe of ufelefs Domeftics of either fex ; by 
 luxury, and the many unwholefome trades which arc 
 neceftary for its fupport ; by the voluptuous Celibacy 
 now fo much in faftiion ; by intemperance, 
 and high feafoned foods ; and above all perhaps, by 
 the many unnatural crimes which are occafioned by 
 that depravation of manners which too univerfally 
 prevails in every rank of men. But though we mould 
 admit, with this ingenious writer, that fuch Eftablifh- 
 mentsare not indeed without their utility to ftates in 
 fomerefpects , (till furely the idea that Celibacy contri- 
 butes to the Population of the Earth, is a Paradox 
 which cannot be ferioufly maintained. At leaft 
 we may pronounce it manifeftly contrary to the re- 
 ceived opinions of mankind in every nation, and in 
 every age. The laws enacted by Lycurgus againft 
 fuch as led a fingle life were remarkably fevere : 
 the Romans oppreffed them with heavy fines : and 
 Augufius not only increafe d the penalties which 
 were inflicted on them by Julius defar, but encour- 
 aged matrimony by proportionable immunities and 
 rewards. 
 
 B b 2 There
 
 ( *9 ) 
 
 There arevarious other callings inSociety befides 
 the Ecclefiaftical ftate, in which, circumftances 
 oblige many hundred thoufand citizens to a life of 
 Celibacy -, as the Military profefiion, and that of 
 domeftic fervants. Wherefore then increafe their 
 number, not only without neceffity, but without 
 propriety, or any realonable plea ? The globe 
 which we inhabit, this fmall portion of the im- 
 menfe fyflem of the creation, is yet but thinly 
 peopled. According to the late admeafurements 
 of the French Academicians, the Earth contains 
 in furface 25,858,089 fquare leagues-, and M. 
 Vauban allures us that one fquare league, if pro- 
 perly cultivated, can eafily maintain 800 men. 
 The fourth part, therefore, of this great furface, 
 (which is nearly the proportion that land bears to 
 water) could afford fubfiftence to 5,171,617,600 
 inhabitants ; or more than feven times as many as 
 actually exift upon it. For, according to the moft 
 probable eftimates, and conjectures (fee the Efprit 
 des Journalises deTrevoux, torn. 1 J, the population of 
 the Univerfe does not amount to more than feven 
 hundred and twenty millions. And though a 
 great abatement may, for many obvious reafons, 
 be made to this calculation of the numbers which 
 the Earth might pqflibly maintain ; (till we evi- 
 dently fee that there is yet fufBcient room for the 
 Human Race to fpread. Therefore, whatever may 
 contribute to diminifh population mould be univer- 
 Tally difcouraged, as well by the Magiftrate, as 
 by the Morahft. And it will be found that where- 
 
 cver
 
 ( '9' ) 
 
 ever matrimony is promoted and held in cftccm, 
 there alfo, in proportion, will Mankind become more 
 civilized, more virtuous, and more happy(^). 
 ** Thereis nofituation in life, fays the elegant writer 
 whom I have often had occafion to quote (De Ep. 
 con.), more fafe, more peaceable, more pleafant, 
 
 more defirable. It was inftituted by Almighty 
 
 God; it is ordained by nature, advifed by reafon, 
 approved of by writers both facred and pro- 
 fane {b). It is commanded by various laws, 
 praifed by the unanimous confent of nations, and 
 counfelled by the examples of the bed of men." 
 
 Even 
 
 (a) Perhaps it were even to be wiihcd that the law of 
 Celibacy which ftill fubfifts in our Univerfitics with reo-ard 
 to many of its moft refpe&able members, were, if poffible, 
 totally abolifhed. Much may, doubtlefs, be advanced on 
 either fide of this queftion : but the advantages which would 
 arile from this permiffion, would, likely, greatly overbalance 
 the inconveniencies that might follow from it. Sec on this 
 fubje&'an humorous pamphlet printed at Cambridge in 
 1765, entitled the Council in the Moon. 
 
 (b) The humane reader will not be offended if I here in- 
 fert the pleafing reflection of Sterne on this fubjefc, in his 
 fermon upon the beginning of the 19th chapter of Judges, 
 *' A good heart, fays this pathetic writer, wants fome ob- 
 ject to be kind to. Let the torpid folitary feek Heaven 
 comfortlefs and alone, God fpeed him ! Let me be wife 
 and religious. But let me be a man. Wherever thy Provi- 
 dence places me, or whatever may be the road I take to 
 get to thee, give me fome companion in my journey, be it 
 only to remark how our fhadows lengthen, as the Sun goes 
 down ; to whom I may fay, how frefh is the faceof nature? 
 How fweet the flowers of the field ? How delicious are 
 thefe fruits?" 
 
 Erafmusfeemseventohavepronouncedthatmarriageisinfome 
 degree a duty with refpeft to all mankind; unlefs in fome very 
 
 peculiar
 
 ( ^92 ) 
 
 Even the auilere Jerom hi mfelf acknowledges that 
 Marriage fills the World ; but Virginity, Heaven. 
 I have often wondered, on the contrary, that fbme 
 of the ancient Fathers who delighted much in 
 conceits and calculations even of the moil 
 ludicrous nature, as appears from many pafTages 
 in their works, did not, upon this very fuppofition, 
 rather difcountenance Celibacy, and encourage 
 the married itate, that more intelligent Beings 
 might receive exiftence, and contribute by their 
 united homage to the glory of their Beneficent 
 Creator, 
 
 To conclude : Upon a review of what I have 
 here advanced, I think I may affirm that I have 
 fhewn in the foregoing pages, that a life of Celi- 
 bacy, as enjoined to the Clergy and Religious in 
 Roman Catholic countries, is neither countenanced 
 nor even infinuated in the facred Scriptures-, that 
 i% is not founded upon the known practice of the 
 Apoftles, or others, in the firft and purefl ages of 
 Chriftianity , that it never was univerfally obfer- 
 ved at any period of time ; that whenever a mo- 
 tion was made to introduce it as a general law, this 
 always met with oppofition, and was protefted 
 againfl: by many as highly injudicious and oppref- 
 ve j that it has been upheld by a falfe idea of the 
 
 excellence 
 
 peculiar circum fiances. See De Epif. Conf. c. 47. This 
 work, although it is not a Do&rinal compofition, yet evi- 
 dently fhews what were the fentiments of that aimable 
 and liberal man, who was an ornament to the age in which 
 ihc lived. ^
 
 ( *92 ) 
 
 excellence of Virginity, and a prepofterous notion 
 of the unclcannefs of Marriage, derived from the 
 illufions of Heretics, and a mifconception of the 
 Holy Writings ; that, confidering the ftate of man 
 and his various duties to God, his neighbour, and 
 himfcif, it is of little fervice towards arriving at 
 the perfection taught in the Chriftian Law ; 
 that it has occafioned infinite abufes ; that being 
 originally founded on prejudice, it has been 
 handed down by the fame unequitable means ; that 
 it is an unnatural ftate, deftructive of the happinefs 
 of individuals and of Society, whether it be confi- 
 dered in a moral, a phyfical, or a political light ; 
 that the Vows cf Religioh, as they are termed in 
 Roman Catholic countries, have no foundation in 
 Scripture, even as Evangelical Councils \ that there 
 actually is no vow of Continency either tendered 
 to, or taken by the fecular Clergy abroad ; nor by 
 thofe who engage in fome religious orders : that, 
 if there were, it ought in certain circumftances to 
 be efteemed of no validity or obligation ; that the 
 Church has no authority to declare the marriage 
 of the Clergy null and void ; that if any of their 
 Clergy mould actually enter into the marriage ftate, 
 this facred contract could never be refcinded with- 
 out a grievous crime, &c. &c. &c. All this I 
 prefume I have fupported by fair argument, and 
 undeniable facts-, nay even by the authority of 
 thofe very Fathers who are often cited to prove the 
 oppofite fentiment : though I have fometimes been 
 
 forced
 
 ( 194 ) 
 
 forced to mew them inconfiftent with each other, 
 and with themfelves. 
 
 In relating particular facts, I may have been mif- 
 guided, in fome few instances, by the writers 
 whom I have been obliged toconfult; not having had 
 it in my power to verify every quotation in its ori- 
 ginal author. I may cccafionally have confounded 
 names, or have fallen, inadvertently, into other ftill 
 lefs material errors, which cannot at all affect the 
 queftion in debate. In fome points I poflibly may 
 have been miftaken-, and my arguments may not 
 all, perhaps, be equally conclufive. Yet, granting 
 all this, of which however I am not confcious in 
 any fingle inftance ; I think notwithftanding that, 
 upon the whole, I have inconteftibly proved the 
 affertions which I made in my former pamphlet^). 
 
 It is not my intention to depreciate a ftate of 
 Celibacy with refpect to thofe few individuals who 
 either from circumftances or inclination may be in- 
 duced to prefer a fingle ftate. I have fpoken of it only 
 as a burden impofed on a confiderable portion 
 of Society in Roman Catholic Countries ; and in 
 this view I have (hewn it of pernicious influence 
 on the happinefs and morals of Mankind, as well 
 as an unjuft invafion of its rights. Had I rather 
 foughtto amufe,than to inform -, I had frequent op- 
 portunities 
 
 (a) Letter from a Catholic Chrijlian, to his Roman Catholic 
 Friend.
 
 ( i95 ) 
 
 portunities of introducing in the courfe of this 
 Eflay, a variety of ludicrous and malignant obfer- 
 vations: but to entertain the reader by ridiculous 
 anecdotes was not the purport of my refearches. 
 My only wifh was to have thefe various queftions 
 examined with candour, bccaufe I think that I 
 have been, for many years, milled in my own con- 
 ceptions of them. If what I have advanced be juft 
 and true, may thofe Truths be univerfally ac- 
 knowledged; as well as the necejfity of introducing 
 fome change of Difcipline in every Society of 
 Christians, where Celibacy is now enjoined with fo 
 much rigour, and fo little propriety. If, on the 
 contrary, it is built on fallacious argument, or a 
 deceitful reprefentation of the controvcrfy $ may- 
 it be confuted. However, mould any one be ftill 
 inclined to juftify the practice of the Reman Ca- 
 tholic Church. in this point-, he ihould confiderthat 
 it will not be fuffkient to invalidate any particular 
 part of what I have offered in fupport of the i'cn- 
 timent which I have embraced, but he mult alfo 
 mew that the conclufions which I have formed, are 
 not fairly deduced from the diiferent premifes 
 which I have laboured to eftablilh. 
 
 FINIS.
 
 The Reader is defired to correal the following 
 ERRATA. 
 
 Pace 15, Note, line 4, prefen, read prefcntia. 
 
 18. L 12. thoufand, r. thoufands. 
 
 26. I. 2. pontifs, r. pontiffs. 
 
 40. /. 7. Pontif, 7. Pontiff. 
 
 61. ^.8. even, r. he even. 
 '70. I. 15. are, r. is. 
 
 81. /. 6. fuperiur, r. fuperiouf* 
 
 84. /. 14. Plebeians, r. Plebeian. 
 
 98. /. 9. definible, r. definibile. 
 104. /. 24. drink, r. drinks. 
 176. I, 3. effetts, r. efforts. 
 
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