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triumphs of Christianity over idolatry, throughout the Roman empire by means of it, were, if I mistake not, deemed worthy of a place in prophecy, as an æra, in which Satan suffered a very signal defeat: though, alas! it was not of very long duration; for an idolatrous anti-christian persecuting empire was in a short time substituted in the stead of the pagan empire.

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Christianity is not so poor, or so feeble, as to be dependent for existence or success, either on the wealthy or the potent; nay, she can maintain her ground and make new victories, when all the rich and the mighty opposed her: but neither does she haughtily disdain the assistance and countenance of either the one or the other, if afforded without interference in those things, which are peculiar to her true prosperity and glory. Yet many, who readily accept the assistance of the wealthy, and glory in the concurrence of the ingenious, and learned, and noble, in accomplishing plans of Christian benevolence, seem decided against receiving the most unexceptionable aid from the powerful of the earth.

If it was, as I suppose, the design of Providence, to leave Christianity so unencumbered, that it might be capable of accommodating itself to outward circumstances, whatever they might be, in every land in which it was propagated; it cannot be expected

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an establishment, arranged under a variety of particulars, as under the Mosaick dispensation, should be found in the New Testament: but are we thence to conclude, that Christian kings ought not to do any thing to promote the religion of Christ among the inhabitants of the countries which they govern?

Must they alone, of all men, "care for none of these. things," and merely confine themselves to temporal matters?

But we read in prophecy, that "Kings shall be "nursing fathers, and their queens nursing mothers" to the church: (Is. xlix. 23.) Now, in what manner shall this prophecy, and others to a similar effect, be accomplished, if Gallio be indeed, as some appear to think he was, the model even of a Christian magistrate? Should it please God to raise up kings, like Jehoshaphat, Hezekiah, and Josiah; who should, according to the genius of the new dispensation, imitate their example, as it has been above stated, the way, in which the prophecies would be fulfilled must be plain to every one. But I will not absolutely decide, whether what is now called an establishment, would be one part of their plan, or not: perhaps nothing could give them so great advantage, in providing instruction and the means of grace, to the population of any country, and a Christian educa tion to the lower orders in the community, as something of this nature would do. Nor can I think it altogether impracticable, for the broad ground of the New Testament to be proceeded on, in nearly, the same manner, as pious kings of Judah proceeded upon the broad, ground of the Old Testament; nothing required, as term of communion, but what wise and pious men in general allowed to be scrip tural; things indifferent left so; and much latitude allowed in respect of expressions, forms, postures, and all such things, as evidently conscientious pious persons may be supposed to view differently.

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In countries professing Christianity, the places appropriated for public worship, and the funds devoted to the cause of religion, might, in such a case, come greatly in aid of the design of thus giving all parts of a nation' the means of grace. Those funds are incumbrances under which estates have been bought, sold, and inherited for ages, and are a kind of publick property; and if not employed for religious, will be seized on for secular purposes, and never given to those who possess the estates, which, they inherited or purchased, as liable to this deduction: nor, indeed, ought they to be thus disposed of; for. the tithes and other similar imposts on estates, having been so from time immemorial, no more belong to the owner of the estate, than the rent belongs to the farmer, instead of the landlord. If the plan, in countries now professing Christianity, or in countries hereafter to be evangelized, require other funds; these, if raised by general taxation of any kind, ought, no doubt, to be impartially administered.. And even if the establishment should be rendered as, comprehensive as can well be conceived, some may be supposed to dissent from it: and, I own it my own opinion, not only that all such persons, who acted peaceably in dissenting, should have full toleration; but also, that, with some limitations perhaps, (as idolatry in worship; or grossly immoral principles, or heresy subversive of the great mystery "of god"liness," or principles subversive of civil government,) the funds raised by general taxation, at least, should be applied to support in part the quietly dissenting, as well as the established worship.

These are indeed Utopian thoughts of a possibly existing establishment: and I only adduce them to show, that establishments are not anti-scriptural in themselves; and that we may lawfully worship, and officiate as ministers, in an establishment; provided that establishment does not requiré of us things in other respects contrary to our consciences.

Whatever we determine of the right and duty of kings in this respect; popish, Mohammedan, and pagan kings will establish their several religions, as far as policy or bigotry dictate; notwithstanding our speculations. But shall we, on that account, use all our influence with a Hezekiah, or a Josiah, that we may induce him to "bury his talent in the "earth?" Or shall we, with the prophets of old, encourage him to go on and prosper; only keeping close to the oracles of God, as the rule and standard of all his measures?

I therefore am of opinion, that in the approaching happy days, something like establishments will take place: but how far they may accord to, or differ from, our establishment, I would not presume to determine. In the mean while, I would be thankful for our present advantages, and counsel my younger brethren, not to be induced, on slight grounds, to forego them, but to endeavour to improve them to the utmost of their ability,

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I remain, dear Sir,

Yours, &c.

THOMAS SCOTT.

No. II.

A SECOND LETTER

From the Rev. Thomas Scott, &e.

DEAR SIR,

Aston Sandford, Nov. 23, 1815.

BEFORE I received your note, I had thought of writing to you, with a view to a Second Edition of your Pamphlet, a few additional remarks on establishments in general, and on the advantages of our establishment, which are not, as it appears to me and to some others, sufficiently valued, or their value sufficiently appreciated in the general argument. I would, however, introduce them with a few pleasing remarks. They who oppose all establishments aver, that they plead for primitive Christianity: but this assumes, as if indisputable, the very point about which the controversy is maintained. None, I hope, who love our holy religion, mean to deviate from primitive Christianity; we only would have it stated in what this consists, with conclusive proofs to establish the point.

Even in respect of the external form and government of the primitive Church, to this hour sub jadice lis est: whether episcopal, presbyterian, or

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