religious persuasions, is in practice no less dangerous, than in theory absurd and irreconcileable.

To preserve, therefore, an uniformity of faith among those to whom the authority of government is entrusted, TESTS were introduced, or subscriptions of assent and attachment to that form of religious faith, which the State has established and confirmed. On the existence, and on the nature of such a Test, much argument has been expended in the field of controversy, and much eloquence displayed in the great councils of the nation. Having presented to the reader all that the powerful reasoning of Sherlock and of Horsley have produced on this most important point, it would be presumptuous in us to add a single word to that weight of argument, which appears not only to carry, but to command conviction in every sound and unprejudiced mind.

To the powerful defenders of a Church Establishment in every well ordered State; to the names of Warburton, Hoadley, Ellys, we are proud to add that of the late Edmund Burke. The splendid passage which we have selected from his Letters on the French Revolution is stamped with the same vigour of thought, originality of conception, and power of argumentation which are displayed in all the works of this great master. His penetrating eye pierced into the dark recesses of revolutionary principles and practices; he traced the bloody stream of anarchy and desolation to its foul source; and has most clearly demonstrated that when the religious establishment of a country is attacked by the virulence of avowed and

open enemies, or secretly undermined by the active principle of indifference among its false and designing friends, the political fabric of the State totters upon the same brink of destruction, and will not long survive the fall of its friend, its support, and its ally.

AN

ESSAY

ON

ESTABLISHMENTS IN RELIGION.

BY THE REV. MR. ROTHERAM.
First published in answer to the Confessional.

IT was not necessary that Christianity should always

continue in the same circumstances, in which our Saviour himself or his Apostles left it. It was then necessarily in a state of opposition with the civil and religious establishment under which it first arose. It tended directly to the overthrow of that particular establishment, upon the ruins of which itself was to be built. For that establishment was in its very frame and intention temporary, and preparatory to another. And when the times were ripe for the erection of that other, Judaism had then obtained its whole effect, and was of course to give way to that better dispensation which it was intended to introduce. But men's passions and interests were still concerned to support it. And this occasioned some convulsions in its dissolution, whilst human endeavours were exerted to maintain and uphold it beyond that period which providence had assigned to its du

ration. In struggling for its own support it naturally strove to oppress that infant religion which threatened its dissolution. And hence Christianity was at first in a state of persecution.

Amongst the various wonders of the creation, we find one kind of animal which appears at first a reptile, and then rises on wings active and free, admirable for the elegance of its form, and richness of its colours. Religion had something like its reptile state, from whence after a short struggle occasioned by the change, leaving the empty husk of Judaism behind, Christianity at length broke forth in all its glory.

But Christianity is by no means in the same situation with respect to other civil institutions. There is nothing in the nature of Christianity and of civil government, which necessarily sets them in opposition to each other. All that it had to fear from other civil establishments, was in the attempt which it must necessarily make, to disengage them from those false religions with which they were then united. If they acted offensively against Christianity, it was not for their own sakes, but merely for the sake of the religious system with which they were then in álliance.

Christianity is a friend to government; which it places on a stronger foundation than it can elsewhere find, shewing it clearly to be the ordinance of heaven. It defines and enforces the duties of all the various ranks belonging to society in a manner superior to every other system. It lends its powers and principles reaching to the heart, where no human power can reach, and without which the whole frame of

government must be infirm, and its parts weakly united.

How doth civil government on its part stand af fected to Christianity? It mistakes its own interests if it is not a friend to that from which it derives its best support. But what hath it to return for the benefits which it receives from religion? None of equal value. This is no reason however why it should not repay what is in its power. It can take it from amidst the storm of persecution, and place it in the calm; where in a serener station it may take root and encrease.

But is not this serenity dangerous; do not worldly advantages tend to extinguish the true spirit of Christianity; and doth not that spirit appear to most advantage in times of danger? So doth the courage of the hero. But that is no reason why he should seek unnecessary dangers, or decline an honourable peace. Christianity is calculated for all seasons. Its spirit is not confined to any particular situation. It hath its duties of every kind, leaving no possible condition out of its system, but is extensive and generous in its influence, which reaches to every part of social life.

Prosperity may corrupt some minds, which have maintained their purity in adverse times; as the agitated wave preserves its sweetness which it loses when at rest. It is true that worldly advantages are dangerous to virtue, which often preserves its force and vigour whilst it struggles under oppression, but is relaxed and weakened by ease and prosperity. It is