believe that hitherto there has been a sensible check to the manifestation of its true character; and that, in consequence, it is not as yet fully developed. The just discussion can only be entered into by examining the avowed, authenticated records, which detail their tenets, and by examining the principles professed and required by the church at large. A dangerous degree of torpor has prevailed too long in this land: encroachments are evidently advancing upon the Protestant interests: the efforts of the Church of Rome are becoming more open, and success renders her more bold than she once dared to be: proselytes are increasing, Roman Catholic establishments are multiplying in the land! This sign of the last times gathers deeper expression as the seasons roll on; yet men are lulled to sleep, and hushed by the anodyne of boasted liberality and charity: they seem to forget, that the unextinguishable life of popery is ambition, usurpation, and dominion; and that the means rendered by that church legitimate, and praiseworthy, for the upholding of that life, are persecution, blood, and terror. Should this supineness remain, it will most probably prepare the way for many national troubles, and will bring upon a slumbering church the awful correction which alas, it is to be feared, is but too justly provoked -" the time cometh when judgment must begin at the house of God." Is it not high time, there

fore, that each individual should be roused to this great interest; and that, taking up the words of the prophet, we should each be alert to the duty God may require of us, saying, "I will stand upon my watch, and set me upon the tower, and will watch to see what He will say to me, and what I shall answer when I am reproved;" Hab. ii. 1.

ARTICLE XXXII.

Of the Marriage of Priests.

Bishops, Priests, and Deacons, are not commanded by God's law, either to vow the estate of single life, or to abstain from marriage. Therefore it is lawful for them, as for all other Christian men, to marry their own discretion, as they shall judge the same to serve better to godliness.

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It is well known, that the church of Rome imposes upon all her clergy a state of celibacy, prohibiting marriage to any who fill the sacred office of orders, This prohibition was first allowed in the eastern church, in the seventh century; it obtained the consent of the western church in the end of the eleventh century, It was not without many efforts to oppose this law, that it was suffered to prevail. Princes and states presented many petitions that it should be abolished, and that this restraint imposed upon the clergy might be withdrawn; but these remonstrances had no effect; and it was at length decreed by the council of Trent, that it should never be lawful for a man after having taken the vow of celibacy to contract marriage,

whatever laws or enactments might in future be attempted.

This church is daring enough to pretend, that a vow of continence was required by the ancient church, ere a man could be admitted into holy orders; and in direct contradiction both of the word of God, and of the example of ministers in the primitive church, affirms that this is a scriptural law.

The real origin of this decree is, however, easily understood. It would probably be deemed a mark of particular sanctity, if men could thus devote themselves to religious pursuits, and seem to live above the affections or passions of nature; and therefore it was considered a serviceable expedient for increasing priestly influence. Men of such apparently hallowed minds might be more freely admitted into domestic confidence, and wives, mothers, and daughters, be allowed without distrust, or jealousy, to impart the secret confessions that the church required. Another advantage would accrue, to the interests of the church; for men, in these circumstances, would be cut off from the usual intercourse, interests, and connexions of life, and in consequence their own particular pursuits would be confined to the concerns of the papacy, and their individual interest be made one with the pope, and thus the yoke of subjection to him be rivetted.

It is confirming to the faith of the true be

liever that such errors should arise; in the present instance remarkably so; for the scriptures expressly describe the papacy with this mark, amongst others, by which it is to be known as the apostate church, and in this point of view, awful as the fact is, yet it turns to the children of God for a testimony; and pours in upon the believer a blessed flood of evidence, which settles his faith and prepares him for the rise of such offences.

The prohibition, which is here under consideration, is mentioned by the apostle as a mark of the apostacy, and stands in the midst of other features drawn out to view, and so remarkably exhibited in the Romish Church, that they who run may read the lines visibly presented in her character. "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils, (or demons, that is false mediators, for so the passage seems properly to signify) speaking lies in hypocrisy, having their consciences seared with a hot iron; forbidding to marry, and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth; for every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer." This prophetic voice is worthy our particular attention. It describes the Ro