Creator's power, but they throw discredit on the Almighty's wisdom, and do not declare his goodness. But how emphatically do they proclaim his glory, when, thought of as covered with verdure, filled with all that is requisite to the welfare of living creatures, and peopled by intelligent beings, indued with life, with thinking powers, with passions and affections.

How delightful is the belief in a plurality of worlds we need not say. When we see the bright stars beaming in the boundless azure of the firmament, we rejoice to believe that they are peopled by beings possessed of intelligence, who, in their turn, observe the brilliant wonders of the universe with an admiring and an astonished eye. The soul longs to leave its tabernacle of clay, and wing its ardent flight to those far-off realms. It longs to learn who are the denizens of those bright globes; to discover the wishes of their hearts, their doubts and fears, their hopes and aspirations. It yearns to know their capabilities, the depths of their philosophy, the flights of their imaginations, their science, and the objects of their knowledge; but, more than all, to know what are the relations they sustain to their Maker, whether they know him, love and serve him, or are living in rebellion against him? When the soul of man is lifted up in humble adoration of God; when it raises its hymn of thankfulness and praise to the Author of its being, it rejoices to imagine that myriads

more sound the loud hymn of praise. When the mind has its views enlarged and corrected; when science reveals the fact that these globes are perfectly fitted for the occupation of sensible and intelligent creaturesthat there is nothing known which would prevent them being inhabited; and when it finds that the testimony of that Book, to which its whole confidence is given, is directly in favour of a plurality of worlds, its belief becomes stronger, and what was a loved theory becomes a received fact.

In everything on this globe we see the power, the wisdom, and the goodness of its Maker unmistakably manifested. We have been accustomed to see the like in the stars. But now, a few bold men step forward, endeavouring to take this from us, to throw a veil over the Divine character, by making some of his dealings inconsistent with others, and to cover, as with a cloud of doubt, that which before was brightness and glory.

The view held by our opponents cannot be held long. Its upholders are few, nor can they defend their position; the facts of science are against them, and we expect, as science advances, as new discoveries are made, our position will be the more strongly fortified; and she will prove herself in this, as she must in all things, the ally of Revelation, which so plainly intimates-There are more worlds than one.

THRELKELD.

men; some to live more free from the cares of a worldly life; some from love of retirement; some to weep over a misspent life; some to have more time to spend in the services of God; some from the love of learning; some in hopes of becoming instrumental in the salvation of their fellow men; some were even confined in them as in prisons through the power of rulers, &c. In fine, various were the causes that influenced them to select or adopt a monastic life. Those I have stated were the chief. I shall now remind my reader that it mattered not

case,

what was the motive which influenced them in joining monastic institutions. The great object the church had in view by the establishment and encouragement of Monachism was, in the 1st place, That the members would endeavour to make their calling and election more sure by living virtuously, and in the exercise of prayer, penance, &c. 2ndly, That they might contribute to the salvation of their fellow beings, by their teaching, preaching, and other good offices. The examination of the rules of any religious order now in existence, or of any that has ceased to exist, will clearly demonstrate those two grand objects. Now, this being the this the great object of Monachism, and this its result, what can be clearer, than that Monachism was in principle and practice beneficial to European society. I deny, and I lay great stress upon this denial, that it is in the power of any reader of the British Controversialist to produce the rules of any of the monastic institutions now in existence, or which have been in existence, that had not primarily the sanctification of its members in view, and, secondly, that of their neighbours; and unless such can be shown to be the case, I think it unfair to make anything like wholesale charges against Monachism except supported by authority; or, if supported by ignoble, infidel, or bigoted authority. That abuses crept into them partially, history proves; but that Monachism, as a whole, has produced benefit upon European society, I think no sane man can doubt. I might cite Catholic authority upon this subject, till the reading of this article would become irksome; but suffice it for the present to quote a few of the many Protestant writers who more or less bear me out in the view I take upon this subject. Read Maitland's "History of the Dark Ages," then judge for yourself. Read Cobbett's "Reformation," then perhaps you will have a better opinion of the effects of Monachism in our own dear isle. Hear what the "Quarterly Review" says:

'The world has never been so indebted to any body of men, as to the illustrious order of Benedictine monks; but historians, in relating the evil of which they were the occasion, too frequently forget the good which they produced. Even the commonest readers are acquainted with the arch miraclemonger St. Dunstan, whilst the most learned

of our countrymen scarcely remember the names of those admirable men who went forth from England, and became the apostles of the North. Tinian and Juan Fernandez are not more beautiful spots on the ocean than Malmesbury, Jarrow, and Lindisfarne were in the ages of our heptarchy. A community of pious men, devoted to literature and to the useful arts, as well as to religion, seems, in those days, like a great oasis in the desert. Like stars on a moonless night, they shine upon us with a tranquil ray. If ever there was a man who could truly be called Venerable, it was he to whom the appellation is constantly fixed-Bede, whose life was passed in instructing his own generation, and preparing records for posterity. those days the church offered the only asylum from the evils to which every country was exposed-amidst continual wars the church enjoyed peace-it was regarded as a sacred realm by men who, though they hated one another, believed and feared the same God. Abused as it was by the worldly-minded and ambitious, and disgraced by the artifices of the designing and the follies of the fanatic, it afforded a shelter to those who were better than the world in their youth, or weary of it in their age. The wise, as well as the timid and gentle, fled to this Goshen of God, which enjoyed its own light and calm amidst darkness and storms."

In

Here is ample testimony to prove the beneficial results of Monachism. I shall make no farther comment upon this quotation than merely to express my dissent from what the writer says respecting St. Dunstan. This I could establish, but I think it out of place here. Let me next refer you to what M. Mallet says, in his " History of the Swiss,” vol. i., page 105.

"The monks softened by their instructions the ferocious manners of the people, and opposed their credit to the tyranny of the nobility, who knew no other occupation than war, and grievously oppressed their neighbours. On this account the government of monks was preferred to theirs. The people sought them for judges. It was an usual saying, that it was better to be governed by the bishop's crosier than the monarch's sceptre."

This speaks not a little in favour of Monachism. Let me next introduce to your notice a quotation from Drake's "Literary Hours."

"The monks of Cassins, observes Whar- | ton, were distinguished, not only for their knowledge of sciences, but their attention to polite learning, and an acquaintance with the classics. Their learned Abbot Desiderius collected the best Greek and Roman authors. The fraternity not only composed learned treatises on music, logic, astronomy, and Vitrutian architecture, but likewise employed a portion of their time in transcribing Tacitus, &c. This laudable example was, in the 11th and 12th centuries, followed with great spirit and emulation by many English monasteries."

I shall next transcribe a passage from Turner's "History of England," which favours my views, though it calls that " Tyranny," which in another place in the same sentence he styles "the creature of the popular will." "No tyranny was ever established that was more unequivocally the creature of popular will, nor longer maintained by popular support; in no point did personal interest and public welfare more cordially unite than in the encouragement of monasteries."

Even Hume admits that they were "easy landlords." He says: "The farmers regarded themselves as a species of proprietors, always taking care to renew their leases before they expired." This was not an ordinary benefit; would to heaven that Ireland had always had that benefit! The want of such has perhaps in no place produced so much misery, faction, and bloodshed.

Bates, in his "Rural Philosophy" (p. 322), perhaps unwittingly proves the good effects of Monachism. "It is to be lamented that, while the Papists are industriously planting nunneries and other religious societies in this kingdom, some good Protestants are not so far excited to imitate their example as to form establishments for the education and protection of young women of serious disposition, or who are otherwise unprovided, where they might enjoy at least a temporary refuge-be instructed in the principles of religion, and in all such useful and domestic arts as might qualify them who were inclined to return into the world for a pious and laudable discharge of the duties of common life. Thus might the comfort and welfare of many individuals be promoted, to the great benefit of society at large; and the interests of Popery, by improving on its own principles, be considerably counteracted."

Let me also refer you to the "English Lives of the Saints," written of late years by a respectable body of men in the Protestant Church. They begin with the history of St. Augustine and his forty companion monks-describe the good they effected, the monasteries they founded, and give several interesting but short histories of the eminent saints those monasteries produced, and show the good that resulted from those monastic institutions.

Bishop Tanner, of St. Asaph, is very explicit upon this subject. He says:-" In every great abbey there was a large room, called the Scriptorium, where several writers made it their whole business to transcribe books for the use of the library. They sometimes, indeed, wrote the leger books of the house, and the missals, and other books used in divine service; but they were generally upon other works, viz., the fathers, classics, histories, &c., &c. John Whethamsted, Abbot of St. Albans, caused above eighty books to be thus transcribed (there was then no printing) during his abbacy. Fifty-eight were transcribed by the care of one abbot at Glastonbury; and so zealous were the monks in general for this work, that they often got lands given, and churches appropriated, for the carrying of it on. In all the greater abbeys there were also persons appointed to take notice of the principal occurrences of the kingdom, and at the end of every year to digest them into annals. In these memoirs they particularly preserved those of their founders and benefactors, the years and days of their births and deaths, their marriages, children, and successors, so that recourse was sometimes had to them for proving persons' ages and genealogies, though it is to be feared that some of those pedigrees were drawn up from tradition only, and that in most of their accounts they were favourable to their friends, and severe upon their enemies. The constitutions of the clergy, in their national and provincial synods, and, after the conquest, even acts of parliament, were sent to the abbeys to be recorded: which leads me to mention the use and advantage of these religious houses. For, first, the choicest records and treasures in the kingdom were preserved in them. An exemplification of the Charter of Liberties, granted by King Henry I. (Magna Charta), was sent to

some abbey in every county to be preserved. Charters and inquisitions relating to the county of Cornwall were deposited in the Priory of Bodmin; a great many rolls were lodged in the Abbey of Leicester and Priory of Kenilworth, till taken from thence by King Henry III. King Henry I. sent to the religious houses to search for his title to the kingdom of Scotland in their legers and chronicles, as the most authentic records for proof of his right to that crown. When his sovereignty was acknowledged in Scotland, he sent letters to have it inserted in the chronicles of the Abbey of Winchomb and the Priory of Norwich, and probably of many other such like places. And when he decided the controversy relating to the crown of Scotland between R. Bruce and J. Baliol, he wrote to the Dean and Chapter of St. Paul's, London, requiring them to enter into their chronicles the exemplification therewith sent of that decision. The learned Mr. Selden had his greatest evidences for the dominion of the narrow seas, belonging to the King of Great Britain, from monastic records. The evidences and money of private families were oftentimes sent to these houses to be preserved. The seals of noblemen were deposited there upon their deaths, and even the King's money was sometimes lodged in them.-Secondly. They were schools of learning and education, for every convent had one or more appointed for this purpose; and all the neighbours that desired it might have their children taught grammar and church music, without any expense to them. In the nunneries, also, young women were taught to work, and to read English and sometimes Latin also, so that not only the lower rank of people, who could not pay for their learning, but most of the noblemen's and gentlemen's daughters, were educated in those places. -Thirdly. All the monasteries were, in effect, great hospitals, and were most of them obliged to relieve many poor people every day. There were likewise houses of entertainment for almost all travellers. Even the nobility and gentry, when they were upon the road, lodged at one religious house and dined at another, and seldom, or never, went to inns. In short, their hospitality was such, that in the priory of Norwich one thousand five hundred quarters of malt, and above eight hundred quarters

of wheat, and all other things in proportion, were generally spent every year.-Fourthly. The nobility and gentry provided not only for their old servants in these houses by corrodies, but for their younger children and impoverished friends, by making them first monks and nuns, and in time priors and prioresses, and abbots and abbesses.-Fifthly. They were of considerable advantage to the crown:-1st, by the profits received from the death of one abbot or prior to the election, or rather confirmation of another; 2nd, by great fines paid for the confirmation of their liberties; 3rd, by many corrodies granted to old servants of the crown, and pensions to the King's clerks and chaplains, till they got preferment.-Sixthly. They were likewise of considerable advantage to the places where they had their sites and estates:-1st, by causing great resort to them, and getting grants of fairs and markets for them; 2nd, by freeing them from the forest laws; 3rd, by letting their lands at easy rates.-Lastly. They were great ornaments to the country; many of them were really noble buildings; and though not actually so grand and neat, yet perhaps as much admired in their times as Chelsea and Greenwich hospitals are now. Many of the abbey churches were equal, if not superior, to our present cathedrals, and they must have been as much an ornament to the country, and employed as many workmen in building and keeping them in repair, as noblemen's and gentlemen's seats now do."

Dr. Southey, in his "History of the Church" (Protestant), vol. i., asserts that "by the policy, the steady system of the popes, the admirable zeal of the Benedictines, and by the blessing of God, which crowned all, the whole of the Scandinavian nations were converted about the time of the Norman Conquest; and thus an end was put to those religions which made war their principle, and sanctifying the most atrocious and cursed actions, had the misery of mankind for their end." He further adds:"To the servile part of the community, the gospel was indeed tidings of great joy; frequently they were emancipated, either in the first fervour of the owner's conversion, or as an act of atonement and meritorious charity at death." Certainly the conversion of nations was no small boon conferred upon

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