lacks in a numerical point of view, she enjoys in the respectability and wealth of her members. Her present relative position to the community, and to other sects, is peculiarly advantageous to herself. Compact in her organization, consistent in her principles, unimpeachable as to the charge of meddling with politics, and aloof from the common religious agitations of the country, she is well prepared to endure the shock which the premature and forced attempts at moral and religious reformations have brought upon the American public, and to profit by it. Tired of the religious squabbles, and disgusted with the fanaticism, which have sprung up in so many quarters, to interfere with civil rights, to disturb the public peace, and invade the domestic sanctuary, the more sober and reflecting, according as their relations in society will permit, are turning their eyes to the decent order and quietude of the Episcopal Church, as an inviting place of repose.

There are other Protestant denominations of Christians in America, of respectable character and of considerable importance, as the Reformed Dutch, the Lutheran Reformed, the Unitarians, Quakers, &c. &c. The first of these are principally in the city and state of New York; the second in Pennsylvania; the third at Boston and vicinity; the fourth here and there, but more especially at Philadelphia, the city of William Penn. The et cæteras, including all the minor sects, are neither to be counted nor described.

The Roman Catholic Church bids fair to rise to importance in America. Thoroughly democratic as her members are, being composed, for the most part, of the lowest orders of European population, transplanted to the United States with a fixed and implacable aversion to everything bearing the name and in the shape of monarchy, the priesthood are accustomed studiously to adapt themselves to this state of feeling, being content with that authority that is awarded to their office by their own communicants and members. Aware of the silent and insidious progress of Papacy on American ground, certain of the more pugnacious Protestants have attacked the Roman Catholics furiously, and abused them so outrageously, that public sympathy has rather turned in their favour, showing the importance of fighting the Beast with suitable weapons and a skilful hand, and illustrating the truth of the maxim, that "discretion is the better part of valour."

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CHAPTER V.

THE POLITICAL CHARACTER OF RELIGION.

From out that midnight, so dark and deep,

A voice cried, Ho! awaken!

The sleepers aroused themselves from sleep,
And the thrones of the earth were shaken.”

THIS is a description of the Protestant Reformation; and the particular allusion is to the influence of Wickliff. By a single dash of the pencil, it brings within the scope of the mind's eye the political character of religion. There is no sentiment of the human soul so potent in its influence on the character of man as his religious belief. It is deep, all-pervading, and all-controlling. The field of its vision is the undefinable expanse of heaven, comprehending the depths of the unseen world, with all the existences and states of being revealed, or imagined to be there. The range of its sympathies is limited only by the universe, with its peopled realms; and by the ages of eternity. Assuming Christianity as our standard, and its objects of contemplation as a material of sentiment, we can easily see there is enough in it to stimulate the human

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mind to action that mounts superior to these low things appertaining to the speck which we call earth. When God, by his precepts and sanctions, by his counsels and promises, takes possession of the soul of man, it develops and displays qualities above the empire of other hopes and fears. Allied to the throne above, it looks down on thrones below; and, though commanded to respect them, yet pays a higher deference to its allegiance in heaven" Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." A respectful position, certainly, but a decisive appeal-a mind made up. Here is the first appeal from the powers of earth to the powers of heaven, under the Christian dispensation, and the first development of the political character of Christian sentiment. There was a positive command, and a respectful but positive refusal. This may be taken as a general lesson, authorized by what is allowed to be inspired example, that human authority cannot interfere with the rights of conscience.

"The sleepers aroused themselves from sleep,
And the thrones of the earth were shaken."

Thus was it in the Protestant Reformation; and thus may it ever be expected, when political powers assume dictation over religious belief.

Religious faith is necessarily and unavoidably political in its influence and bearings, and eminently

So.

Christians are generally well informed; and knowledge is power. They have, therefore, in Christian countries, as citizens and subjects, directly and indirectly, a large share of influence in the state. In most Christian states, if not in all-for a state could hardly be called Christian, if it were not soChristianity is made a part of common law, and, when occasion demands, is recognised as such by the judicial tribunals. It is eminently so in Great Britain; it is so in America; and generally throughout Europe. It is also, to a great extent, established by constitutional law, and thus incorporated with the political fabric, furnishing occasion for an extended code of special statutes. The great principles of Christianity pervade the frame of society, and its morals are made the standard. The second table of the decalogue is adopted throughout, as indispensable to the well-being of the state; and a thousand forms of legislation are attempted to secure the ends of the great and comprehensive Christian precept-" Thou shalt love thy neighbour as thyself.” More especially is it deemed the highest perfection of civilized life and manners, in the code of conventional politeness, to exemplify this latter Divine injunction. Otherwise life would be much less comfortable-hardly tolerable.

And besides these direct and indirect influences of Christianity on the state, by being incorporated with its constitutional fabric, by entering into its laws, and pervading the frame of society, so that to