mission to follow the guidance of its beams. Nor on the subject of Establishments has it left us in darkness; it has supplied us with instruction, the nature and kind of which has been unfolded in a preceding page, and to a greater extent than is commonly imagined, as will appear in the progress of this work.

11. Dissenters frequently assert that in the first three centuries Christianity continued to extend its empire, and to flourish; and that its establishment by Constantine, much as it added to its external splendour, detracted from its internal purity; a plain proof, as it is contended, that an Establishment is opposed to evangelical truth, and fatal to its spirituality. With this, as an historical fact, we are at present no further concerned than as it may bear upon the interpretation of scripture; but during the period spoken of, the entire civilized world was under the dominion of Rome, and a national establishment of Christianity was absolutely impossible, till the way was prepared for it by the conversion of the Roman government. The mere fact, then, of the non-existence of an Establishment does not affect the scriptural doctrine concerning it. The only way in which an appeal to the early ages can be effective, is by shewing that the primitive church understood the sacred writings in a sense adverse to religious institutions; which never can be done, as its voice is unequivocally in their favour, as has been demon

strated by Sclater, Brookesby, Bingham, and a whole host of learned writers.

Though it is unnecessary to dwell longer upon a matter not coming within the design of this work, it may not be improper to observe, that the civil establishment of Christianity in the earlier ages was superseded by the miraculous powers vouchsafed to the primitive Church. In the first planting and propagation of the Gospel, there was a supernatural agency, which, if at all compatible with the agency of secular power, disdained its use. It is of no consequence to determine how long these remained in the church; probably they were gradually withdrawn; they were at least continued sufficiently long till Christianity had gained a firm footing in the world; and the traditionary evidence would for a while be so strong and irresistible as would suffice for the spread of religion, till it pleased Providence to call in the aid of those external means which the piety of rulers can so beneficially employ in its support. There was also a fitness and propriety in leaving the doctrine of the cross to make its silent way by persuasion and conviction, not only without the assistance of human powers, but against its prejudices, against its persecution, against all the efforts of its vengeance. The progress of the Christian religion amid obstacles apparently insuperable, and its triumph over foes so inveterate, demonstrated its Divine origin, and a

Divine agency supporting it. Had it been aided by an alliance with the secular authorities, it would have been deprived of that striking evidence which accrues from its rapid propagation in spite of the most malicious and most potent opposition.

Nor did the state of religion begin to decline, as the objection assumes, immediately upon its establishment by Constantine. The corruption

of its purity had commenced at an early period, and had been gradually going forward long previous to that era. Even in the Apostolic age, error in doctrine, and immorality in practice, had invaded the sanctuary; 1 Cor. v. 1; xv. 12, et seq.; Gal. i. 6.; Phil. ii. 21.; 2 Thess. ii. 1, et seq.; iii. 6, 11, 14.; 1 Tim. i. 4, et seq.; v. 12.; vi. 3, et seq.; 2 Tim. i. 15; ii. 16, et seq.; iii. 6. et seq.; 1 John ii. 18, 19.; iv. 1, et seq.; Jude 4.; Rev. ii. 2, et seq.; iii. 1, et seq. Factious divisions, unreasonable schisms, and heretical opinions, were rife in the second and third centuries; and the church was torn with intestine divisions, as we learn from the concurrent testimony of the ancient writers. The non-establishment of religion, then, is not a preservative against heresy and error; and the age of Constantine cannot justly be appealed to as illustrative of the injurious effects of religious establishments.

12. The inutility of religious establishments is urged as a strong evidence of their being

The

contrary to the genius of Christianity. magistrate, say they, with all the plenitude of power, can only influence the outward practice; he cannot reach the heart, nor make men really pious; and therefore cannot, by any mode of civil administration, advance the interests of true religion. But, though he cannot directly reach the heart, he may indirectly, by providing the means of bringing religion home to men's business and bosoms. As the ministrations of the gospel cannot be continued in the world without the intervention of some kind of secular means, he may supply these to a certain extent, which, as means to an end, may be highly useful, and instrumental to the inculcation of religion as an inward principle. If, however, the objection avails against the magistrate's interference in religion, it must avail against that of private persons; and so lead to the rejection of all and every human means, whether by Churchman or Dissenters, for promoting Christianity.

III. From this review of the Scripture evidence brought forward against the principle of Church Establishments, we are fully justified in pronouncing it completely nugatory. Such institutions have existed since the days of Constantine; they have been recognised by nearly all Christian governments; and the burden rests with our adversaries to prove them to be contrary to the word of God; for those who es

pouse the affirmative of a question, must prove their assertion. As they have completely failed in this, we may safely acquiesce in the general belief that they are proper instruments for the dissemination of religious truth.

Besides, the non-existence of Scripture proof against them, lays a solid foundation for argument on the ground of expediency. However great and numerous the advantages of a national Church may appear, they cannot be put into the scales against a single adverse scriptural declaration; but since it has been evinced that nothing of the kind is to be found in the volume of revelation, the stage is cleared for the admission of such evidence. The magistrate is left to the free exercise of those rights in regard to religion, which, antecedently to revelation, he possesses by the law of nature; and, not being forbidden, he may devise such measures as in reason and sound policy appear best adapted to the promotion of Christian knowledge. But higher ground ought to be taken; and it shall now be shewn that Divine authority not only permits but really sanctions him in establishing a national religion.

1. The first thing that attracts our attention, in reference to this subject, is the account of Melchisedek, Gen. xiv. On meeting with Abraham, after his returning from the slaughter of the kings," he blessed him ;" and in consequence Abraham gave Melchisedek" tithes of