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against the ferocity of warriors, and the cruelty of kings. They alone seemed conscious of the sanctities of humanity, as they alone were invested with power to fortify them, in any respect, against aggression.

Nor will it discredit these statements to show how largely the clergy participated in the vices of their age. We speak of their character and influence relatively. As a class, they were vastly superior, intellectually and morally, to all other ranks in society. They must be judged, not by an absolute standard, but in view of the humble possibilities which their peculiar circumstances furnished. Christianity itself was overlaid with a mass of superstition, and morality and refinement had gone before the storm. In view of this condition, we maintain that the example and influence of the Christian priesthood were eminently favorable to the fortunes of the world. 4

Our restricted space forbids us to dwell on the social relations of the clergy, from the period of the revival of civilization. In passing to our own time, we simply offer our conviction, that, though the office of the ministry has been frequently and extensively perverted, and forced into temporary conflict with the interests of mankind, by ambitious or misguided rulers, its general influence has been conducive to the advancement of the race in morality, justice, and philanthropy.

What is the present position of the ministry, with reference to man's social well-being? With what interests is it identified? What part is it acting in the great

4 Says M. Guizot, "Notwithstanding all the 'evil, all the abuses, which may have crept into the church, notwithstanding all the acts of tyranny of which she has been guilty, we must still acknowledge her influence upon the progress and culture of the human intellect to have been beneficial; that she has assisted in its developement rather than its compression, in its extension, rather than its confinement." And again, "The influence of the church, moreover, has given to the developement of the human mind, in our modern world, an extent and variety which it never possessed elsewhere. In our world, the

spirit of religion mixes itself with all, but excludes nothing. Human feelings, human interests, occupy a considerable space in every branch of our literature; yet the religious character of man, that portion of his being which connects him with another world, appears at every turn, in them all. Could modern intelligence assume a visible shape, we should recognize at once, in its mixed character, the finger of man, and the finger of God." General History, pp. 152, 153.

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drama, which has arrested the attention of the world? In the strife of manhood against his oppressive environments, will it stand by the human and the immortal, against the brutal and the transient? In order to answer these questions wisely, several considerations require to be estimated.

The ministry is an order of men diversified by unequal gifts, and holding different positions in the scale of Christian progress. Agreeing in certain fundamental doctrines, the details of their faith admit of vast contrarieties of opinion. Some have apparently entered the innermost recesses of truth, and lifted the veil that covers the spiritual immensities; while others are merely door-keepers in the house of the Lord, and are confined to the porch of the temple. This diversity is essential to the action of the ministry upon the various planes of thought and experience. It is adapted to the different degrees of human culture, to the infinite diversities of perception and feeling, that distinguish mankind. Now it seems necessary for the mind to rise to a certain elevation of Christian progress, before it can behold the universal relations, and absolute requirements, of humanity, or perceive what practical results Christianity is preparing in the bosom of the social system. The leading minds in the ministry have reached this elevation, and have assumed, generally, a decided position in defence of the rights of man. In the social reforms of our day, clergymen occupy the front rank. They are among the most efficient champions of the enslaved, the most compassionate helpers of the weak and fallen. Many have sacrificed their popularity and worldly comfort to their generous philanthropy and noble zeal. Their names are written in an imperishable book, and need not be transcribed to verify these statements.

Besides those who are enlisted visibly in reforms, there is a larger body of the clergy who labor for the great result by less imposing, but not, as they believe, by less effective methods. They deem it enough to familiarize the mind of man with principles, leaving him to apply them to his social exigencies as he will. There are others, who are little aware of the questions now debated in the world, and quite unconscious of the tendencies of our

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time, but who, nevertheless, are doing an acceptable work, in conducting the culture of appropriate spheres of intelligence.

That the Christian ministry contains many inefficient and unfaithful men, is not to be doubted. All institutions formed by human instrumentalities, are liable to abuses. The ministry is not perfect, for it is composed of fallible and tempted men. But where will you find an agency that has done so much to promote the welfare of the race? We have alluded to its influence in forming the civilization of Europe. Its action is equally manifest in the construction of American civilization. It sailed in the fugitive fleets that colonized the new world. The symbol of its office attended the whole course of discovery and emigration on this continent. And what power is that which traverses the ocean, coveting no crimson trophies, and impelled by no dreams of wealth? The Missionary ship! And who are they, who resign the delights of genial society, the blessings of country, and the comforts of home, to dwell in the twilight of idolatry, and to spend their lives in the instruction of savages? Ministers of him who said, "Go ye into all the world, and preach the gospel to every creature!"

III. The spiritual relations of the ministry. These are most solemn and imposing. Considered as the witness of divine authority, dispensing truth, rebuking evil, vindicating holiness, and designating the true method of achieving spiritual progress, both the influence and responsibility of the ministry are incalculable. No other office sustains such intimate relations to man. This touches the highest class of human interests. It enters deep within the province of the subtlest affections, instincts, sympathies, and aspirations. Its empire is the most glorious department of our nature. It ranges over the realm of moral experience. It interprets our trials, and translates the mysterious presentiments of the soul. It blends its services with the joys and sorrows of domestic life, sanctioning the marriage vow, consecrating infancy to the purity which it symbolizes, hallowing death by an august hope.

We confess the abuses of this solemn function. We admit that it has been, and still is, exercised, in part, by ignorance and ambition-everywhere, in imperfection.

We are not insensible of the mischiefs of spiritual tyranny. But what office has not been abused. What gift or mercy of Providence has not been perverted? These things are among the sad liabilities of our imperfect condition. Let us indulge no unreasonable and partial strictures. Let the ministry be judged like other indispensible institutions, its aggregate blessings weighed against its incidental deprivations.

The limits of this article will admit of no protracted discussion of the spiritual relations of the ministry. We will, therefore, confine ourselves to a single consideration. We will contemplate the ministry as a perpetual suggestion of man's nobler interests and immortal destiny. In the continuous excitements of this earthly life, amid the grossness of passion, the allurements of gain, the strife of selfishness, spiritual sensations get shuffled aside, and spiritual claims are in danger of being forgotten. Worldliness absorbs the feelings and monopolizes the thought. An impervious materialism grows between us and the sun, chilling our hearts with its deadly shade. Now the ministry, wherever its influence is felt, presents a counteraction to this tendency. It is an organized protest against earthliness, a living witness of the supremacy of spiritual concerns. Its constant voice keeps the thought of God, and the conviction of duty, clear in men's minds, restrains the tempted, arrests the guilty, encourages the penitent, comforts the wretched, strengthens the weak. Its themes shed light upon the consciousness, and give the soul freedom and power; stimulating its latent divinity, and pledging the fulfilment of its hopes. In its happiest exposition of the gospel purpose, it announces truths that thrill and melt the heart, and unfolds realities that kindle the soul with feelings which we cannot but accept as presentiments of heaven.

Thus, wherever the ministry is represented, men are reminded of their permanent interests and absolute responsibilities. Pausing amid their material pursuits, they hear the heralds of the better dispensation. Engrossed by business or pleasure, they see the ambassadors of Christ, and are reminded to whom their service is due. Messengers from the all-comprehending eternity are visible here on this island of time, and humanity is admonished that the claims of God are paramount.

In closing this paper, we would express the belief that the ministry, as it becomes enriched by nobler perceptions of the purpose and spirit of Christianity, will assume a more honorable and interesting position than it has hitherto held. Its harsher features will disappear; it will maintain no attitude of austere compulsion or arbitrary domination. With milder doctrines will come a gentler spirit. A more extended vision will induce a more comprehensive charity. Truth, perfected in the heart, will be found a well-spring of bountiful sympathy. The ministerial office will be exercised in patient love, and cheerful faith. It will be associated, in all minds, as it now is in many, with the purest memories of friendship, with the tenderest solemnities of religion, with the most glorious lessons of experience, with all the bright way-marks of spiritual culture.

E. W. R.

ART. X.

The Central Principle of Universalism.

UNIVERSALISM claims to be of divine origin, and affirms that the distinguishing peculiarity of the mission of the Son of God, is the complete and final triumph of truth over error, of holiness over sin, and of the resurrection over death. The first and most obvious method of testing the foundation of its demands upon our faith, is, to ascertain clearly the nature and operation of the government of God, as unfolded in the Redeemer, for the deliverance of the race, and to follow man through the vicissitudes of life, and of rewards and punishments, into the resurrection-state, and onward to the period in which God will be all in all, and then to try the strength of the various testimonies upon which it relies for support and demonstration.

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