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their own personal and party interests, was not chargeable upon him. That would have been the case, had Constantine been a practical and consistent believer, upon even the purest plan of what we (Dissenters) consider "6 Scriptural religion." Had he remained a Heathen, the stream of deterioration would have flowed in some other, and, too probably, a more pernicious channel. Notwithstanding the deplorable evils, some important benefits accrued: the Scriptures were circulated more openly and abundantly, were more studied, and upon the whole, better understood than at any period since the days of the Apostles. The Christian cause now received strength from a succession of authors, superior in theological value to any of their predecessors. Who can estimate the benefits to myriads of persons in the middle stations of society, in every part of the empire, from the free teaching and extending of Christianity, by men unknown to history? Their names are written in Heaven; and their labours and their successes. If we admit the depravity of human nature, we shall have no difficulty in accounting for the corruption of the Church in different ages; against which the best and most perfect human institutions cannot effectually provide. Besides, it does not appear from Eccle

* Dr, Pye Smith's sermon. See Christian Observer for April, 1834.

siastical history, that "the decline of vital religion was greater than might have been expected from the general course of things; and without an Establishment it would have been more rapid. Half of the Roman world, without the aid of the magistrate, would have remained destitute of the form of Christianity."* The corruption of the Church had commenced and continued to increase, long before any Establishment existed, or was contemplated; during the prevalence of that voluntary system, then unavoidable, which our adversaries wish to make perpetual and universal. But

4thly. It is alleged, that AN that AN ESTABLISHED

RELIGION VIOLATES THE RIGHTS OF CONSCIENCE, BY REQUIRING DISSENTERS, IN ANY DEGREE, TO CONTRIBUTE TOWARDS ITS SUPPORT; AND ALSO CHECKS THE OPERATION OF THE VOLUNTARY PRINCIPLE, WHICH WOULD BE AMPLY SUFFICIENT TO SUPPLY THE SPIRITUAL WANTS OF THE POPULATION.

This is made a popular and plausible objection by strong and exaggerated representations of the hardship and burden to which many are exposed, in contributing to the support of that which they cannot conscientiously approve. Now it is the very principle of an Establishment, which is

* Milner's Ch. History, cent. iv. ch. 17.

+ See Note R.

designed by the state, directly or indirectly, for the benefit of the whole community, that all should, in some degree, contribute to its decent maintenance: for, inasmuch as it tends to diffuse over the whole land the knowledge of religion, to inculcate moral duties on Christian principles, to promote peace and good order, and thus to advance the general interests of society; all they, who differ from it in form and discipline, and minor points of doctrine, thus far, at least, partake of its benefits; and with full toleration have, on this ground, no valid cause of hostility or complaint. Its great means of pecuniary support arise from sources entirely unconnected with the present or any recent generations of men; and with regard to that small amount of contribution which the state has required from them, as well as others, in support of the National Religion, we might with as much reason and justice complain of the violated rights of conscience, and the hardship of being required and compelled by law to contribute towards the prosecution of many national objects, of which we conscientiously disapprove. With regard to the other part of the objection, I would observe, that, even with all the means of grace supplied by a National Establishment, there may easily be found abundant scope for the voluntary contributions and zealous exertions of pious and well disposed individuals for the support and propagation

of religion: but, when we consider man's natural depravity, and the natural disinclination of his spiritual appetite for that spiritual food which the Gospel has provided, we contend, that the voluntary principle would be utterly inadequate to supply the wants of a people; and that large portions of the land would soon be left to spiritual destitution, without the special interference of the Almighty; which we have no warrant to expect, when we wilfully neglect to use those means, which his Providence has placed at our disposal. Experience has proved its inadequacy, even in the most wealthy and populous districts, and under all the advantages of that excitement to emulation, which an Established Religion generates in those who dislike, or differ from, it's communion.* To those, who, with the language of boasting and triumph, refer to Americat as an evidence of the successful application of the voluntary system, directing their attention to some large towns, and overlooking whole districts, destitute of the means of grace, a partial and imperfect view of its religious condition has been presented. A nearer and more accurate observation would probably lead to an opposite conclusion. In the words of a recent writer, "Those who adduce the state of religion in the United States,

as affording an illustration of the inutility of an Established Church, are either bad reasoners, or ignorant men."* There is one more objection, which I will briefly notice. It may be said,

5thly. IF IT BE THE DUTY OF THE CIVIL MAGISTRATE, TO USE HIS POWER FOR THE SUPPORT AND PROPAGATION OF RELIGION, HE MAY FORM AN ERRONEOUS OPINION OF THE TRUE RELIGION, AND ESTABLISH A FALSE ONE.

His duty, as we contend, is to establish the true and sound religion. Its evidences are clear : the means are placed within his reach, by which he may distinguish truth from falsehood, and ascertain the truth and excellence of that religion which he is bound to support. If he neglect, or fail in his duty, he incurs the hazard, and will bring down on himself, and on his people, who are led astray, the infliction of the divine judgments. But the duty and obligation are the same; fixed and unalterable. It is the duty of a parent to "bring up his children in the nurture and admonition of the Lord." He may neglect that duty, abuse the power with which he is entrusted, and bring them up in sin and ungodliness, both by example and precept: but the duty and obligation are still the same. In connection with this

Men and Manners in America, vol. ii.

+ Ephes. vi. 4.

p.

400.