opinions proclaimed at the commencement of the French revolution. But how soon was every form of christianity proscribed ?— That some of our most zealous advocates for religious liberty and toleration, and our warmest declaimers against any connection between religion and government, have nothing less in view than the entire banishment of christianity out of the world, as soon as they are able to superadd violence to their other modes of opposition, cannot admit of a doubt. Should they succeed in the attempt to render the christian religion contemptible and odious, the transition from that state to actual violence, is natural and easy. A very good preparatory step towards rendering it contemptible, is, if possible, in the first place to render the impression universal, that it is a matter of such absolute indifference, as to be entirely separated from the case, and unworthy of the notice, or even of the remotest attention of government. I have already observed, and I again repeat that I am far from attributing any such motive to many, and probably to the greatest number of those who espouse the opinion I am endeavoring to combat. I could wish however to be able to convince them, that the opinion is an incorrect one, calculated vitally to injure a cause which they profess to have at heart. In this instance the United States are exhibiting perhaps, a new and singular spectacle to the world. A government without a connection with religion of some sort, is, probably, a novelty, a phenomenon which the world has never witnessed before. It is a bold experiment, and one which I fear can only issue in national apostacy and national ruin.

Many plausible arguments have been urged on this subject, which have, without doubt, had a powerful effect upon honest minds. But it appears to me that they are more plausible than solid, and go to support a theory which is both visionary and fallacious. Some of the most plausible are-that CHRIST will protect his church, and maintain his own cause, independent of any aid derived from the civil powers of the world. That the christian religion rests on its own basis, and requires nothing but fair play, i. e. to be neither countenanced or supported, opposed or persecuted by civil authority, to cause it to flourish. That human authority has been generally on the side of superstition and error, and may be indifferently used for the support of paganism and christianity. These and similar arguments have been urged with much warmth, and a degree of plausibility, attended with special care to brand their opponents with the charge of intolerance at least, if not with being actuated by a persecuting spirit. It is granted that civil government has been oftentimes associated with, and the powers of the civil magistrate exerted in support of a false religion, as well as persecuted the true. But that is no reason why the supreme power of a nation, affecting to retain the name of christian, should give no preference to the benevolent, heaven-born system of christianity, above those false religions, or above no religion at all. Civil governments have oftentimes been very oppressive. Instead of protecting the rights of the citizens, they have established mischief by cruel and oppressive laws. But that is no argument against either the necessity, usefulness, or

importance of civil government. It is granted that, under the infiuence of a false religion, christianity has been oftentimes persecuted, and that different religious sects, calling themselves Christians, have sometimes oppressed and persecuted one another. This may, perhaps, be a good reason why different sects of christians ought to be placed on an equal footing, as the best mean to cultivate harmony and mutual charity; and to prevent the undue preponderance of one sect over another. But it is no argument why christianity itself should be placed upon a level with either paganism or absolute irreligion. It is also a glorious truth, and one which, in times of trial, affords the best, if not the only ground of support and consolation to the pious minds, that CHRIST will protect his church; and that neither the malice, power, or policy of earth or hell, shall finally prevail against it. In the protection of his cause, he is not only independent of the civil powers of the world, but where they are found in opposition, he will do it in spite of this enmity. The question therefore is not what the great head of the church either can or will do, but what is the duty of those nations where christianity has been the religion long publicly professed. It does not follow that those powers who either oppose, or refuse to lend their aid in support of his cause, do their duty, or take that course which Infinite wisdom has pointed out to them as proper. Although Christ is able, and will actually maintain his own cause, yet he has usually seen fit to do it by the co-operation of human means, and of these means the countenance of civil rulers, by ranging themselves on the side of his religion, and enacting wholesome laws for the suppression of vice, and the prevention and punishment of such crimes as are not only in opposition to religion, but injurious to civil society, are not matters of minor importance. The proposition that Christ will defend his church, carried to the length which some are disposed to extend it, may be urged with equal plausibility against any other human endeavors to promote the cause and extend the kingdom of Christ, as in favor of such an entire separation between government and religion, as is the subject of so much popular declamation at the present day. It is no more than an extension of the principle contended for, to say that Christ will maintain his own cause, independent of the preaching of the Gospel, and all endeavors to extend it, and of the translation and circulation of the scriptures, and all other helps for the promotion of religious knowledge; and that all these things are improper, because effected by the intervention of human means. The truth however is, that whenever Christ sees fit to interpose in a remarkable way in behalf of his church, he always does it by the intervention of human means, by raising up and qualifying suitable instruments to carry on his own work. God originally brought his people up out of Egypt with a strong hand and an outstretched arm; but he both brought them up out of Egypt and led them through the wilderness, by the hand of Moses and Aaron, under whom the power of the magistrate and the influence of religion were combined. He also raised up Zerubbabel the governor, and Joshua the high priest, and no doubt he still makes use of religious

magistrates to promote the interest of Zion. Magistrates as such, it is said, must carry it with an even hand, i. e. with the utmost impartiality and indifference with regard to religion. They must, in their public capacity, be neither for or against it in any respect. This was not a principle inculcated on antient Israel under the immediate guidance of inspiration. God ever taught that rebellious people, that their national concerns and religion were intimately connected together. It is not a principle inculcated upon his followers by our blessed Lord. He owns no such indifferent characters, either in the persons of princes, legislators, magistrates or individuals, but express-ly declares, He that is not with me, is against me, and he that gathereth not with me, scattereth abroad. Governments therefore which assume this attitude of impartiality and indifference with regard to religion, will, in the estimation of Him who is to be the judge of the quick and the dead, be considered as taking their rank on the side of his enemies, as the enemies and persecutors of his cause. When I consider the attitude assumed by this nation with regard to religion, I cannot but tremble for my country. We still affect to consider ourselves as a christian nation; but where are the evidences of it ?— I hope and believe there are many christian individuals among us, and that their number is rather increasing than diminishing in our country. These may be the means of saving us from ruin. But where can we find a single vestige of christianity in our national character? There is none. Whatever character of indifference, therefore our national government may have seen fit to assume, as it is not for Christ, or a ranking on his side, it must be against him. If your national character is not christian, it is anti-christian, for there is no midway.

The second Psalm is undoubtedly a prophecy relating to the Gospel kingdom of the Messiah, and a warning to princes and rulers of their danger in opposing that kingdom. “The kings of the earth set themselves, and the rulers take council together against the Lord, and against his anointed, saying, let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh; the Lord shall hold then, in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure.' Such is to be the fate of the opposers of Christ and his cause; those who break his bands asunder and cast his cords from them. But what is the advice given to rulers that they may escape this righteous indignation? Is it to stand aloof from religion and beware of meddling with any of its concerns? Does he tell princes and rulers, that however they may be permitted to be christians in their private capacity as men, yet, in their public characters, they must act with the utmost impartiality between the interest of Christ and of Belial; or that they must not give the slighest preference to the interests of religion, above those of atheism. Nothing like this. On the other hand he exhorts them, saying, "be wise now, therefore, O ye kings; be instructed ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed

are all they that put their trust in him,” i. e. embrace JESUS CHRIST. Let not merely your hearts, but your power, authority and influence be on the Lord's side.

The consideration that Christ both can and will defend his church, independent of the power and policy of the world, ought to have a very different effect both upon nations and individuals, from that of promoting indifference and inattention to the interests of religion.— While it ought to discourage all opposition on the one hand, from the consideration that whosoever falieth on this stone shall be broken, and on whomsoever it shall fall, it will grind him to powder; so the reflection that it is a cause which must eventually triumph, is a consideration which ought to animate all to the most vigorous exertions, and neither give way to despondency or discouragement, even when the prospect is the most gloomy. It is therefore a great error to suppose that christianity will be the most apt to flourish under the indifference or neglect of the civil magistrate. Although the condition of the christian church is different from that of the jewish, and it is neither to be desired or expected, that christian rulers should have all that authority in things sacred, which was once enjoyed by the jewish kings, yet if we attend to the prophecies which relate to the situation and duty of christian rulers in Gospel times, we will find them by no means represented as that indifferent kind of characters with regard to religion, which many would wish them to be. I shall quote two or three passages for illustration.

"And kings shall be thy nursing Fathers, and their queens thy nursing Mothers. Arise, shine, for thy light is come and the glory of the Lord is risen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. And the sons of the stranger shall build up thy walls; and their kings shall minister unto thee. Thou shalt suck the breasts of kings, and thou shalt know that I the Lord am thy Saviour and Redeemer."

One thing which tended greatly to strengthen the grand apostacy was that the kings of the earth gave their power and strength unto the beast. The same kings of the earth, i. e. of the Latin earth, or Roman Empire, were to have an agency in the downfall of the great whore who sitteth upon many waters. They were to hate the whore and burn her with fire. As a counterpart to this agency, both in the growth and downfall of the man of sin, it was to be proclaimed at his downfall on the sounding of the seventh angel, that "the kingdoms of this world are become the kingdoms of our Lord and of his Christ. i. e. as the instrumentality of earthly princes and potentates was used in the promoting of this apostacy, so, at his downfall, and the advancement of Christ's kingdom on his ruins, the characters of these same earthly potentates would be changed, and they would equally exercise their power in subserviency to the cause and interest of the Redeemer. Christian rulers may, no doubt, do much to promote the cause of Christ and the interest of religion by their example, and blessed be God that our rulers are not absolutely prohibited from setting a christian example in private life, and that a regard for the christian religion is not as yet considered as an

absolute disqualification for office. But I conceive that christian rulers are bound to countenance and support religion in other ways than merely by setting a christian example. They are not to act the part of atheists, or of men absolutely indifferent to all religion in their public, any more than in their private capacity. While idolatrous nations were steadfast in their false worship, God blames his people for apostatising from the true worship of God, and changing their glory for that which did not profit. This entire separation of every thing which belongs to religion from civil government, and the duties of the magistrates from religion, is a changing of the true religion not for another, but for no religion at all. Indeed it goes to make magistrates and rulers resemble, in their public capacity, Daniel's wilful king, who was neither to regard the God of his fathers, the desire of women, nor any God.

An idea has been already suggested, which it may not be amiss again to bring into view, i. e. that if we trace this principle to its source it will be found to have originated, not in a regard to the purity of christianity, or a fear lest it should be contaminated by the maxims of worldly policy, but in a desire to overthrow it. Infidels have been both the first and warmest advocates for this unlimited toleration; this unrestrained circulation of all opinions for and against religion; and this entire indifference on the part of government, with a view to obtain the greater facility to circulate their own: thinking no doubt that that art and craft, in the use of which they have proved themselves such experienced adepts, would be an overmatch for gospel simplicity. Hence their unwearied endeavors to render christianity contemptible and even odious, that it may be the more easily suppressed. Men of honest minds and upright intentions, being either deceived by their subtilty or not suspecting their real intentions, have joined in the popular cry of liberty, toleration, and the entire separation of government from every thing that is connected with religion. But it is natural that the fruit growing on such a tree should excite suspicion. If religion is unworthy the attention of the government of a nation, a very natural inference is, that it is of little consequence in itself, and that it will loose much of its influence on public morals. Have any of the rulers or of the Pharisees believed, is a very old objection against religion, and it hath its influence still. The progress from indifference to either secret or open opposition, or even to persecution, is natural and easy.

I am sensible that I shall be here met with the cry of bigotry, intolerance, and a persecuting spirit. This cry is without foundation. Were I advocating the elevation of one sect of professed Christians, to the depression of all others, their might be some ground for the clamor. So far is this from being the case, that I have no wish to disturb any class of citizens, whether Jews, Mahometans, or even infidels, in the enjoyment of their civil rights, while they demean themselves peaceable, much less to elevate one sect of professed Christians above another. A portion of real christianity, doubtless, is to be found in different sects, and every christian sect holding to the great principles of christian morality, and the future accountability