hopes and projects, is to bar them out from all participation of power. They must be taught, by a definitive vote of Parliament, that the Protestant ascendancy never can be suffered to fall into danger. A firm resolution to that effect will put an end to the expectations and ambitious views, and agitations, and irritations of the Romish Clergy, who are answerable for all the blood hitherto spilt, and all the evils which are yet to be apprehended. USSHER.* To the Editor of the Protestant Advocate. Sir, in a paper inserted in the third number of the P. A. (p. 155, at bot• tom) it was observed that only one nation upon earth, (by which is, of course intended, only one nation at all pretending to civilization), had ventured to dispense with the services of a national establishment of religion and it was added, that such an exception would be found upon enquiry to demonstrate the utility of such establishments. It is of importance to the argu. ment of that paper, to investigate this matter more closely. A late writer, whose sentiments always command attention, though they do not always produce conviction, expresses himself thus: "To the politician who contemplates in this country the advantages of a Church Establishment, and sees it in union with THE MOST PERFECT TOLERA TION; or to the philosopher who discovers, in the weakness of buman nature, the necessity of present motives to awaken exertion and lo stimulate attention, the plan recommended by another," [viz. to abolish the interference of the magistrate in religion, and to make the spiritual pastor dependent upon the contributions of his own immediate flock,] "would appear to be visionary or pernicious; and we should not hesitate to condemn it, if its practicability and its inoffensive consequence were not incontrovertibly established by the testimony of America. From Hudson's Bay, with the small interruption of Canada, to the Missisippi, this im mense Continent beholds the religion of Jesus, unconnected with the patronage of government, subsisting in independent yet friendly communion, creating universal charity." Life of Milton by Charles Symmons, D.D. p. 415. If every thing that is said in this passage, be founded in a just view of the subject, we are certainly mistaken in our apprehensions of the real consequences likely to ensue from the abolition of national establishments • We have received two or three communications from our Correspondent, which we hope soon to print by way of Appendices.-EDITOR. of religion. It will be proper, therefore, briefly to investigate the real state of the case. One of the evils which we expect would follow from this abolition, is the loss we should experience, of defenders of our faith against emergent heretics, and the daily-renewing objections of infidels. Now, as long as establishments subsist in other countries, the example of America cannot operate as a proof that this apprehension is chimerical: because the estab◄ lishments of those other countries in defending their own religion, cannot avoid defending also the different systems of religion professed in America: in like manner as the Quakers could not subsist as a body for a twelvemonth, unless the rest of the community, in defending themselves, defended them also, and therefore the existence of religion, notwithstanding the abo'lition of establishments in America, furnishes hitherto no proof of the uselessness of establishments to the maintenance of religion. If all the world were of Quaker principles, indeed, there would be no need of military defenders, and if all the world were believers, there would be no need 'of vindications of revelation; but till that happy period shall arrive, we cannot, I conceive, do without both the one and the other. That the abolition of establishments is not favourable to the production of defenders of religion, may, unless I am greatly mistaken, be fairly inferred from the example of the country in question. Not much less than half a century has elapsed since our colonies on the other side of the Atlantic threw off their dependence on the mother country, and established that constitution, the religious part of which has called forth such warm enco'miums from the ingenious biographer of Milton. During that period I need not say, what a number of valuable publications in defence and illustration of revelation have issued from the British and Continental presses. It would betray a lamentable degree of ignorance, or illiberality, to expect that a proportionable number of volumes, regard being had to the relative population of the literary countries of the Old and New Continents, should have appeared on the same subject in the United States within the same period of time. But the absolute sterility of the American press on this most important topick, while it is fertile even to superfotation on the transient politics of the day, shews how small is the aid which the defenders of revelation have to expect, in the event of an attack upon their citadel, from the volunteer corps of a country deprived of a national establishment of religion. Christianity, however, still exists in the United States. But then, in fact, it is not strictly true, that the religion of Jesus in America is unconnected with the patronage of government. In New England certainly, and in some of the other states also, there is a compulsory tax levied upon every VOL. I. [Prot. Adv. Feb. 1813.] 2 K individual in proportion to his property, for the support of religion, and the only difference between those states and our own country, in that respect, is, that there every person is at liberty to direct to what particular sect the money he is obliged to pay, shall be applied. "Present motives," therefore, are not entirely wanting, "to awaken exertion and stimulate attention." There are not wanting reasons to induce them to devote themselves to the Christian ministry, and it only remains to consider whether the rational truths of r ligion, and the interests of morality are likely to be effectually promoted by rendering the Clergyman dependant upon his flock whether there is any thing in the temper or knowledge of the common people, which makes them the best judges of the sort of doctrine which ought to be preached to them. : But is the state of religion in America such as to encourage us to undo all that has been done in other countries for its maintenance, and to place every thing on the footing on which it is said, by the doctor, to stand, in that highly favoured country? A great master of moral and political wisdom bas, long since, expressed his opinion very decidedly on this subject in the negative. "To omit, for a day, the most efficacious method of advancing christianity in compliance with any purposes that terminate on this side the grave, is a crime," says Dr. Johnson, "of which I know not that the world has yet had an example except in the practice of the planters of America,-a race of mortals whom, I suppose, no other man wishes to resemble."-But this may be thought to savour too strongly of general and illiberal reflection: let us then descend to particulars, and examine the matter of fact as it stands on the writings of sober and temperate travellers. Mr. Wold who travelled through North America in 1795-7, speaks of the state of religion in Virginia in the following terms. "Here, [at Norfolk]" are two churches, one for Episcopalians, the other for Metho dists. In the former, service is not performed more than once in two or three weeks, and very little regard is paid by the people in general to Sun: day. indeed, throughout the lower parts of Virginia, the people have scarcely any sense of religion, aud in the country places the churches are all falling into decay. I scarcely observed one that was not in a ruinous condition, with the windows broken, and doors dropping off the hinges, and lying open to the pigs and cattle, and it does not appear that any persons are appointed to pay the smallest attention to them." P. 101. In Louisiana," says Mr. Ashe," the religion is Roman Catholic, that is the religion of the French and Spaniards. As for the Americans, they have none. They disregard the Sabbath entirely; or if they go to the Catholic Church, there not being any other, they go as to a spectacle, where fine 86 women are to be seen, and where fine music is to be heard."-Travels in America in 1806, vol. 3. p. 246. Can we wonder after this, if the most degrading fanaticism should succeed in supplanting the reasonable services of religion? "It is expressed," says Mr. Ashe, speaking of N. Carolina, "by every vagary that can enter into a disturbed mind. Some sit still, and appear to commune with them-, selves in silence and solemnity: others, on the contrary, employ themselves in violent gesticulation and shouting aloud. Some, in mere obedience to the letter of the Apostle's instruction to become as little children, think it right to play and roll on the floor, tumble, dance, sing, or practice gym-. nastic and various other juvenile games. Others deny the necessity of at all frequenting the house of the Lord, and accordingly turn out into the wilderness, where they fast, pray, and howl, in imitation of the wolves;" and be mentions a sect called Menonites,*" who never inhabit towns, nor ever cut their beard, hair, or nails, wash or clean themselves; and whose dress, habits, and general mode of life, are at variance with those of the rest of mankind." I.48. A It is true (and I am sure I have no inclination to conceal it, truth alone, if I know myself, being my only object), that this neglect of religion does not prevail over the whole of that part of the American Continent, which was in the contemplation of Dr. Symmons, in the note which has given rise to these strictures. Mr. Ashe speaks in terms of approbation of the manner in which Sunday is observed at Mariette in the Ohio country. "No mobs, no fighting, no racing, no rough and tumbling, or any thing to be observed but industry, and a persevering application to individual views. The Virginians who, at times, visit the town, remain for a short period, and return to their own shores astonished at the municipal phænomena they witness, and wondering how man could think of imposing on himself such restraints." I. 296. But then, as if the same Continent, were fated to display both the pernicious effects of destroying establishments, and the beneficial ones of su, porting them, it must be observed that in this place," the New England regulations of church and magistracy are all introduced and acted on to the full extent, and that, (in the opinion of this traveller,) to a point bordering on an arbitrary exaction. Every fami ly, having children, or not, must pay a certain annual sum for the support of a public school. Every person, whether religious or otherwise, must This is not properly expressed. The term Mennonite is synonymous with that of Anabaptist. But these procedures do not belong to all of that sect: but only to the more rigid, or, as they are called, refined part of them, and rather indeed to the Ukewallists an inferior sect of the rigid Anabaptists.—Mosheim V. 493. pay a fixed sum towards the maintenance of a minister of divine worship, and all persons must pay a rigid respect, and a decided observance to the' moral and religious ordinances of the Sabbath." In a word, In a word, "if justice be impotent on the opposite Virginian shore, and morals and laws trampled on and despised, here they are strengthened by authority; and upheld,' respected, and supported by all ranks :" and it is "in consequence of this that no town was ever more orderly and quiet." He adds, that the church at Mariette is the only one which occurs in a distance of one hundred and eighty one miles between that town and Pittsburgh. After what has been thus collected from the testimony of credible witnesses, I trust we shall hear no more of the example of America. It may be thought perhaps that the inquiry which has been here instituted has little or no bearing upon the great and important discussion which forms the momentous subject of the PROTESTANT ADVOCATE. But it will not be difficult to shew that their connexion is most strict and immediate. "Hear a little further, And then I'll bring you to the present business. The indispensable consequence of concession to the Popish claims must be further concessions to Protestant Dissenters. "It would be monstrous," will these urge with unanswerable strength of reasoning, "to relax all your restraints in behalf of Papists, from whom you have so many, and such deep causes of alienation, and to continue their pressure towards us, who have ten parts" in you, and have borne with you the burthen and heat of the day of reformation." Thus would our Protestant brethren argue; and I see not how it would be possible to resist or to evade their claims. But no further relaxation could take place in favour of Protestant Dissenters, without the repeal of the test and corporation acts: and, a repeal of the test act cannot take place without the dissolution of the Establishment. A worthy Baronet, who has thought proper to convey his sentiments on the merits of Catholic" emancipation" under the form of a speech supposed to have been delivered in the House of Lords, argues very strenuously in support of concession to the demands of the Papists. And no wonder. He entertains" very serious doubts of the propriety of incorporating any particular denomination of Christians with the civil government of a country." Assuming this proposition as proved, his conclusions follow with. the certainty of a mathematical demonstration: and I must do him the |