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and that , the . persons most yearly interested in the maintenance of religious establishments would fain persuade us that the Church of Christ demands it as an incumbent duty of civil magistrates to patronise and
endow her ministers . But probably the civil magistrate , ( whatever he may pretend , ) is little moved by such arguments \ and would leave Christianity to take care of itself , if he did not think that some private ends of his own might be gained by undertaking
the task proposed , and that the men whom he patronised and rewarded would act a useful part in supporting him against any opposition that might be attempted in regard to his less justifiable proceedings . And in this respect he has not been disappointed ; for the selfish and ambitious views of
civil governments have invariably found support from an established clergy . And this forms so serious an objection in a civil point of view , that it would require the strongest proofs of the advantages derived to religion , to counterbalance it . Few will undertake to
shew that an institution decidedly unfavourable to the interests of freedom and just government is requisite to the influence and success of true religion : for freedom and truth go hand in hand ; and whatever impairs the one must impair the other . But who
can have so poor an opinion of the power of religion , as to imagine that its progress and success depend upon the patronage of the civil power ? Must truth stand waiting at the great man's door , meanly stoop for his donations , and crouch before the civil
governor for the boon of his puny favour and patronage ? No ! . Let her * ir < rc a bold claim for a simple , undoubted right , the right of being protected from lawless violence and oppression . Tlus it is the duty of the magistrate to extend to every peaceful citizen ; and let . the professor of religion who pursues truth b y the legitimate . methods of reason ami argument , boldly claim this , and refuse to be beholden to him for any thing more . The alliance so often talked of between Church and State , is to be regarded as no better than a selfish contract , in which , under a solemn
and hypocritical pretence t > f ad van * cing the success of religion , two interested parties bargain for mutual assistance in carrying 01 ^ , a conspiracy against the rights and liberties of mankind .
The precedent of the Jewish Church , so much relied on in support of the divine right of the church to a civil establishment , may easily be disposed of by an examination of the two
cases . The Jewish fofrn of government \ va 3 a theocracy ; and its civil forms were in strict subordination to certain important objects connected with
religion . Every thing was made to bend to one particular design of Providence , for the fnaintonanre , during a certain limited period , of just views of the Divine nature and essence . The
Christian dispensation was in its elements totally different , and every thing belonging to Judaism , not expressly perpetuated , is to be considered as ' * ipso facto" abrogated by Christianity . And it seems evidentlv to be of the \ ery
essence of Christianity to be completely unembarrassed by any conncxion with temporary arid limited institutions . It was designed to be a religion for the whole world , and represents the whole world as composing
one family ; it cannot , therefore , recognise any partial and national institutions , so far as to combine itself with them , and admit of the authoritative imposition of corresponding forms . Christianity establishes the paramount authority of God in the conscience of
every individual ; it acquired its influence " by this address of truth to reason , and it admits of no other establishment . Every other is merely nominal , and although this nominal establishment may have a temporary use , ( as in the case of Constantino , when
religion was already become greatly corrupt , and was under the necessity <> t waiting until a more favourable state of society should arise , for punfymtf itself , ) yet , as a general principle , it appears capable of complete prom that the kingdom of Christ neither is nor can be of this world . II . T .
194 On Church Establishmentti ±