if pushed into the extreme, supposes that there is no certain criterion of divine truth, and that men may, without moral guilt, believe any thing or nothing. But as these positions are inadmissible with all but Sceptics, and persons altogether profane, the connexion between sentiment and practice is too important to justify the neglect of all religion in political establishments, for the sake of pleasing the worst part of the human species. If, after all, a government established on such principles bear hard on dissolute men, there seems no remedy; guilt must have its inconveniences. And there are no common principles on which a believer of revealed religion and an infidel can unite in the formation of a government. The practical inferences are obvious. The subjects of a Christian government will consist of three classes. The friends of the establishment, who will, of course, support it; Dissenters, who, owning its religious fundamentals, differ in some subordinate sentiments; and those Dissenters, who are hostile to all religion, or, at least, are fond of a religion subversive of the great truths of Christianity. The members of the establishment, at the same time that they support its institutions with firmness, ought to exercise forbearance and charity toward the first class of Dissenters, and to think no worse of any man for differing in opinion from himself, where it is evident that he acts with uprightness. They owe charity also to the second class of Dissenters, but charity of a very different kind. The first class of Dissenters, convinced of the importance and utility of religious establishments, ought to support that, of whose friendly protection they daily feel the benefit in society, while they enjoy the privilege of toleration; and to view themselves as coalescing with the churchmen, who, like them, hold what is fundamentally Christian, rather than with those Dissenters who oppose Christianity itself. To To persons CENT. IV. XVII. CHAP. of this last character I can give no political advice, till they learn antecedently, to receive the religion of Jesus itself, because till then, I can apply no principles to their consciences, which they will admit. The happy government, under which we live, has, for many years past, exhibited to the world a fine example of an ecclesiastical establishment, framed and modelled according to the principles inculcated in this Chapter. The great truths of religion are supported by laws; and the same laws provide effectual restraints against propagators of false doctrine. Notwithstanding the vice, heresy, and profaneness, which prevail among us, we do not so much stand in need of new laws, as of zealous magistrates to enforce those which already exist. It is sometimes said, that subscription to articles, and other tests of religious opinions, are injurious to the morals of men, by inducing them to act the part of hypocrites, for the sake of worldly advantage. Supposing this to happen in some instances, nevertheless the answer is, this inconvenience is to be hazarded, because unavoidable, if we aim at promoting the general good. It is expedient that there should be a public liturgy, and proper persons to read the same, and to teach the true doctrines of Christ; and it is very necessary that these persons should be known to approve the forms of worship according to which they officiate, and to believe the doctrines which they are bound to inculcate. If some persons will, hypocritically, profess themselves believers of what in their hearts they think contrary to truth, the guilt of such persons will lie at their own door in this case exactly as in all others, where men act insincerely for the sake of gain or convenience. The true state of this question is, whether an ecclesiastical establishment wisely constructed, has not in its nature a tendency to propagate the influence of Christianity, that is, to make its doctrines known, and sincerely believed, and its precepts diligently practised among all ranks of people; and not, whether a sacred institution of this kind is capable of being, now and then, abused and perverted, or of becoming a snare and temptation to an unfair mind. I shall conclude this subject with briefly taking notice of an objection, which, on its first proposal, is apt to startle the best wishers to religion, and the warmest advocates of ecclesiastical establishments. Suppose the civil magistrate should happen to have formed an erroneous judgment concerning the true religion; will he not in that case, according to our own principle of general expediency, be justified in establishing a false one? I scruple not to give a decisive negative to this question, so far as it concerns those, who have had an opportunity of understanding and receiving the revealed will of God. For, the situation of such countries as have never heard of Jesus Christ and his Gospel, I do not here consider. The evidences of the truth of Christianity are so full and so clear, that as we have repeatedly said, they cannot be rejected without great wickedness of heart. Nothing therefore can justify the civil magistrate in establishing a false religion. Shall we restrain and punish by positive laws the individual, who propagates atheism or infidelity, and at the same time shall we approve the conduct of the magistrate, who erects and supports a national establishment of false religion, and who, by his institutions, prolongs and extends the mischief, much more than any individual, unarmed with the authority of laws, could possibly do? Such a magistrate may indeed plead his sincerity and scruples of conscience; but we have the authority of the word of God for ascribing his unbelief to gross negligence, or wilful blindness. There is then no difficulty on this head: governors of states, if they support a false religion, have reason to expect CENT. IV. 228 CHAP. XVII. ECCLESIASTICAL ESTABLISHMENTS. the heavy judgments of God. Let them consider ALL MADE ISRAEL TO SIN, IN PROVOKING THE VANITIES, that is, with their establishment of false OUT OF HIS SIGHT. A real difficulty, however, respecting the OBEDIENCE of the subject may occur, whenever it pleases God, for the punishment of the sins of a nation, to permit a false religion to be established and supported by the ruling powers. It may then be asked, whether a true believer of Christianity ought not to oppose the religious institutions of the country, in which he lives, and to propagate his own opinions? or, whether he is to submit to the civil magistrate, "to bow down himself in the house of Rimmon," and to surrender that faith, upon which he depends for eternal salvation? The general solution of these questions must be derived from a due consideration of the meaning of that apostolical maxim, "We ought to obey God rather than men." If therefore, through the corruption of human nature, the state will not establish true Christianity, but a false religion, I know no way to be pursued, but that of the Apostle's, namely, for believers to propagate and to practise divine truth, and to suffer patiently for the truth's sake, according to the will of God. For, on the one hand, I find nothing in Scripture to justify Christians in resisting their governors by force, or in compelling them to make new ordinances; and, on the other hand, to comply with Anti-Christian institutions, would be to "sin a great sin," as Jeroboam's subjects did§. The middle line of conduct is pointed * 1 Kings, xvi. 13. Acts, v. 29. Kings, xvii. 93. § 2 Kings, xvii. 21. out by our Saviour in that sentence, "When they persecute you in this city, flee ye into another*." Several valuable miscellaneous articles must now be attended to, before we dismiss the fourth century. CHAP. XVIII. THE PRIVATE LIFE AND THE WORKS OF AMBROSE. A. D. 397 If we had the real life of this bishop written by Ambrose Paulinus of Nola, we might make a profitable use dies, of it. But that, which goes under his name†, is so stuffed with fables, that I scarcely know how to quote it. Ambrose died about the year 397, admired, regretted, and lamented by the whole Christian world. His life not improbably had been shortened by the incessant activity of his mind, and by the multiplicity of his employments; for he was only fifty-seven years old, and had been appointed bishop of Milan at the age of thirty-four. His spirit was remarkably kind and sympathetic; his benevolence was extended to all, but especially those of the household of faith. His estate, real and personal, he bestowed on the poor, and for the support of the church, styling the poor his stewards and treasurers t. His labours were immense he administered the eucharist daily, and preached commonly on the Lord's day, frequently on extraordinary occasions, and spent much time in teaching catechumens. His temper was heroic and strong; and no dignity or authority could shelter offenders from his episcopal rebukes, where he deemed it his |