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well-instructed conscience for the sake of any object of temporary advantage and worldly interest.

8. The same rule points out the course to be adopted when some change or reformation becomes advisable in existing institutions. The magistrate has the same right to alter, amend, or repeal an establishment, that he had to enact it; and he may be as imperiously called upon to do the one as the other. But his Christian obligations are subject to no change; he must be actuated by the same motives, and directed by the same principles in the one case as in the other. If any doubt arise in his mind concerning the truth of the religion established, the orthodoxy of some of its doctrines, the propriety of some of its ordinances, the application of its revenues, and the like; or if for any other cause, arising from his own scruples, or those of others, some alteration should be deemed expedient for the good of religion and of the community, he must proceed to effect it exactly in the same way as in the first establishment of a national faith. He must first endeavour by a serious and deliberate use of the best means of information to ascertain whether the proposed change be consentaneous with the sacred Scriptures, in which he enjoys the same freedom of inquiry and liberty of conscience as other persons, and the same right to be determined by his own convictions. Having on this ground decided in favour

of it, he must essay to carry his design into execution in such a mode, and by such means, as are accordant with the tenor of Holy Writ, with sound policy, with a prudent exercise of his prerogatives, and with the indulgence of a full toleration.

9. Such are the principles by which the magistrate ought to be guided in the choice and establishment of a religion. As he can only make use of civil means, which operate either by way of reward or punishment, we must now inquire, what are the civil privileges which he may grant, and the civil penalties which he may annex, agreeably to these principles.

CHAPTER IV.

THE CIVIL PRIVILEGES WHICH THE MAGISTRATE MAY GRANT

FOR THE ESTABLISHMENT OF A RELIGION.

1. THE only means by which the magistrate can support religion, have been shown to be entirely of a civil nature, consisting either of civil privileges or civil penalties. These he is bound to employ, and that, too, to the utmost possible extent, consistently with the principles adduced. This position inevitably results from our former conclusions; nor can any danger, either civil or religious, arise from it, since the same principles which establish it interpose an effectual check against any intrenchment upon the rights of conscience, or upon the natural liberty of the subject. As all civil institutions must in some degree be varied according to the exigencies of the times, and the peculiarities of each particular case, a minute specification of the privileges and penalties adverted to, if it were possible, is unnecessary; inasmuch as the only inquiry now is, what those general ones are which, by the principles laid down in the preceding chapter,

are indispensably required in every well-ordered establishment.

2. SECURITY. Among the privileges, this is of the first importance; for the establishment of a particular religion implies a determination to protect it against the attempts of those who may design to overthrow it. It is incumbent, therefore, upon the government, to pass such enactments, and to devise such measures, as will be sufficient for this purpose. The justice due to all requires the protection of all in their legal rights; in matters of favour, however, the magistrate has the same liberty to act according to his discretion that every other man claims; but the grant of certain privileges, considered as the best means of promoting religion, would be useless, unless he secured the use of them to its professors. These privileges also are to be ascertained by law and consequently become a matter of municipal law, to which obedience is due, subject to no other reservations than such as, under the same circumstances, limit obedience to other civil laws.

It is further implied by a state of security that the church be protected in the enjoyment of its spiritual rights and powers. It does not forfeit its independence in being favoured by the magistrate; his adhesion to it is upon the common terms of membership-obedience to its decisions, and submission to the instruction of its appointed teachers and rulers: and consequently

in establishing it he virtually undertakes to protect all the spiritual privileges which it can justly claim, that is, without invading the privileges of other societies. In this is included security to its ministers in the performance of sacred rites, to its governors in the enforcement of its discipline, and to the people in the unrestricted use of its public and private ordinances. It includes, in short, every thing necessary to the church, for the undisturbed exercise of all the offices and functions which belong to it as a spiritual society.

3. MINISTERIAL QUALIFICATION. Care is to be taken to encourage plans by which those who are intended to be the guides and teachers of religion may be suitably educated for an office of so great responsibility. An establishment to be effective, and this is the design of every establishment, must have a learned and active ministry, for the formation of which a literary and liberal education is indispensable; the supply, therefore, of adequate means for accomplishing this object is one of the highest and most beneficial privileges that can be conferred upon a church. Hence it follows that the government is obligated to provide, in order to furnish suitable instruction, colleges and seminaries of sound learning; and where these already exist, through the munificence of others, to guard, to preserve, to cherish them with the greatest anxiety. So essential are they to the well-being and effi

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