Even the

much the sooner it comes to an end. Wesleyans, with all their system and tact for managing things on the voluntary system and in a cheap way, find insuperable difficulties in large towns, where the places of worship are necessarily expensive; and it seems to be confessed, that they must resort to pew-rent, and thus violate a fundamental principle of the sect. They have already begun to do it.

The voluntary principle tends to the multiplication of sects without end.

As there is always somebody unprovided for under such a system, some wandering sheep without a shepherd, there is always prey for a wolf. Or, as this harsh language is contrary to American taste, to make it more agreeable, we will say, there is always a chance for some new sect to improve upon all others that have gone before, and set up a system nearer to truth and primitive practice-which of course is pretended, and stoutly maintained ; a chance, indeed, to show, that the world have all been in the wrong, until now. Hence religious sects start up in America so frequently, as to defy the most attentive statistical observer to keep the register.

Finally, we observe, that this voluntary mode of supporting religion is a mendicant system, and involves one of the worst features of the Church of Rome, viz. tending to the practice of pious frauds. The whole system of the Religious and Benevolent Societies of America-which is the natural off

spring of the voluntary mode-is based more or less upon this principle. We do not mean, that they are chargeable with authorizing it in counsel; but that the operation of the system necessarily leads to it in practice. These institutions could not live a day without it, in their present magnitude and importance. The popular effect, necessary to support them, can only be produced by extravagant and exaggerated statements, by over-wrought and highly-coloured pictures, by that fervid eloquence which the imagination supplies, and sundry devices of this description, not unfrequently pure inventions, as they appear in the reports of the various agencies, in anecdotes, in public speeches and sermons, in tracts and books, in the journals and periodicals, and in other modes of operating on the public mind to screw and force it up to that pitch of interest and excitement, which is indispensable to the objects in view. This species of immorality sometimes enters into public subscriptions for religious and benevolent objects, and for literary and scientific institutions. There must be more or less of the fictitious, the obligation of which is to be dispensed with, for the sake of gaining that which is to be binding and available. The whole machinery and management of these various institutions are devised, and the plans executed, for effect, and in a way to be most productive. Such a system is undoubtedly pernicious to the morals of those concerned in and privy to these transactions; and there must also and inevitably be a destined period of reaction.

We think decidedly, that the Americans have taken good ground, and the only ground practicable in their case, by excluding religion from all authority in the State. But we think also, that they have taken the worst possible ground in neglecting to provide for it, inasmuch as it was perfectly consistent with their principles to pursue the opposite course. The result of the policy that has been adopted seems to be, that the whole country is tending to a state of religious anarchy; and withal, that a spiritual power has arisen, far more formidable, in a political point of view, than the usual connexion of Church and State, as known under that name-because, in a country, where the political tie is so relaxed, as under the Democracy of the United States, this dynasty is capable of exerting more influence than the Government, and of for ever eluding its control.

It is, perhaps, problematical, whether the Americans can ever be made to see, that patronizing religion, as a political measure, for the good of the State, does not involve an alliance of that nature, which is commonly called the Union of Church and State. At present, certainly, they do not appear to be prepared for it. But it may be set down as a maxim, that the nation which reduces Christianity to a state of beggary, and holds it in that condition, can never arrive at the highest point of civilisation.

It is undoubtedly true, that religion, having authority in the State, has done mischief; and this is the ground of alarm in America, whenever it is

proposed to take it under patronage, lest it should prove a stepping-stone to power; lest, having an inch conceded to it, it should take an ell. We have seen, however, that the political influence of religion cannot be prevented; and moreover, that even in America, that very policy which has studiously endeavoured to bar it, by cutting it off alike from authority and patronage, and leaving it to itself, has set it up an independent power, of formidable aspects.

If America herself will not profit by this example, of her own history, other nations possibly may. It is certainly a notable example, and exceedingly instructive, inasmuch as like causes are sure to produce like effects in like circumstances. Church and State, so far as it supposes the investment of religion with State authority, we are personally opposed to, in principle; but we hold, that it behoves every Christian State to honour religion, and to provide for its support; that, if there be any interest of the State, which demands more tender care than another, it is that of religion; that a nation "without God" cannot prosper; and that just in proportion as a State neglects that moral culture of its component parts, which connects human society with the throne of heaven, it will fail to accomplish its most desirable destiny.

CHAPTER XIII.

AMERICAN FANATICISM.

THE religious patriotism of America has tasked itself with sundry and great plans of public reformation in religion, morals, manners, and politics; and to this end has instituted corresponding schemes, some on a grand scale of popular association, and others by individual enterprise. Nearly the whole of the religious world has entered into the movement in one form or another, and has moved the whole country, like a sea or forest, before the winds of heaven. In all these active operations, many of which, it is generally believed, are very useful,— though much more expectation has been based upon them than can ever in any probability be realised,— it should not be deemed strange, in such a country as America, and with such excitable and sanguine temperaments as generally characterise the people, that there is to be found no little of fanaticism.

That same spirit of fierceness which has characterised religious operations so extensively in America, for the advancement of religion itself, has been carried into these various departments of public