in themselves progressive, were the teachings, of the gospel inadequate to or unfitting for all possible stages of human progress, or were they capable of development, the world might then have been the gainer. Or, again, were reason infallible, the separation of the churches would be an incalculable blessing, by securing to all minds a free investigation upon religious subjects. But infidelity desires no more powerful coadjutor than human reason in its freest exercise, because it is so liable to be led away by sophistry, and its invariable tendency is to reject as myths and fables all things which it cannot comprehend or for which it cannot see a material cause. Perfect reason is the twin brother and strongest supporter of faith; but reason as it exists in the present development of humanity is its most deadly antagonist. The age of reason has fallen upon us, and its result is seen in a practical scepticism pervading the whole of our society, which in its extent and its injurious effects put to the blush the wildest speculations of the most radical German metaphysicians. Every day we see around us men of no religious profession, and little if any religious feeling, calmly facing death without a tremor, without a thought of the awful beyond. And though the application of the term infidel to such a man would not fail to arouse his fiercest indignation, his indifference to the events and the fate of the great hereafter can arise from nothing else than an utter disbelief in the teachings of Holy Writ, in the truths of Christianity. Such men are but types of a class, and that class a very large portion of our population.
The evils of religious divisions are plain to be seen, even if they consisted in nothing more than the division and consequent weakening of Christian effort. The church of God, torn by internal dissensions, becomes almost powerless for the spread of the gospel, the greater portion of its strength and energy being exhausted in bolstering up its different branches as against each other, and in proselytizing within itself. Where, if united, a small portion of its wealth and energy would suffice to support in a nourishing condition the worship of a great people, leaving an immense surplus to be directed to the evangelization of the heathen world, now, in its divided state, its power and immense material resources are squandered in the support of innumerable fragments, each one of which costs as much in labor and in means as would suffice to sustain the religion of the whole country if united.
Worse than even this, the incessant bickerings of the Christian world tend to invalidate, in the minds of the unbelievers, not only among the heathen, but among ourselves, the teachings of that Word which is its professed guide. The 'See how these Christians hate each other!' is to reflecting minds outside the church's pale, an almost unconquerable argument against that religion which professes to be founded upon love. Hence arises a great portion of that practical infidelity of which we have spoken, and which is the bane of our civilization. No nation can be truly great or noble or progressive without religion, and by as much as we are departing, in our every-day life, from the pure teachings of the gospel, by so much are we tending to our inevitable downfall. The people must have some high standard of moral excellence, something to elevate and purify the tone of society, to lead their aspirations upward away from the petty toils and cares and vexations, from the sordid desires and the animal propensities of life, in order to prevent them from falling into that decay which is inevitably the result of corruption, following hard upon a devotion to mere self-interest. We are, in a great measure, a nation of materialists, too much devoted to the pursuit of selfish and so-called practical aims, too little to the spiritual and the ethereal. Reform must come, else the soul will become gross and grovelling, and the nobler part of our natures, the more delicate and refined sympathies of the heart, the finer faculties of the intellect, will rust away with disuse, and the whole race become sensual, and finally effete, however brilliant may be its individual exceptions. From what direction the needed reform is to come it is not for us to say. That Almighty Providence which overrules an erring world will doubtless provide a way for the regeneration of His people. The first great step is to awaken the people to a sense of the necessity of such a change, and some more powerful means must be employed to the accomplishment of that end than have ever yet been applied to our civilization. And the apostle who, in the hands of God, shall be the means of arousing the slumbering faith of our people, of awakening them to a full sense of the danger, and of imparting new energy to the recuperative powers of the race, will win for himself a loftier position in the world's appreciation than has yet been conceded to any mere mortal.
Another great and manifest evil in our society, and one closely connected with that of which we have just spoken, is the inordinate love of wealth, and the elevation of the money god to the highest seat in our temple of worship. Human nature craves distinction. The divisions and castes in the society of the Old World, from the present day back to the remotest ages, is not only an evidence, but a practical exemplification of this fact. The abolition of all these distinctions consequent upon the establishment of our republican government upon the ground of political equality, swept away from our ancestors almost the only means of gratifying this innate propensity. A hard-working, practical, agricultural people, with no literature, and little if any cultivation of the fine arts, there was but one road to distinction open to the mass of the population, and that lay through the avenues of wealth. Hence it was but natural that affluence should take the place of the hereditary honors of the olden times, and that the people should bow to the only distinction, however spurious it might be, which elevated any portion of themselves above their fellows. With all the evils connected with a hereditary aristocracy, the distinction which attends upon a nobility is in a great measure an ideal one. It is not either its wealth or power which constitutes its charm, but a certain nameless something pertaining to the ideal, which affects not only the tenants and retainers, but even our republican selves. It may well be questioned whether we have been the gainers by substituting for such distinctions a gross and material one, affecting the bodily senses alone—the animal part of our nature—and which contains little either to expand the mind or exalt the aspirations. With us but comparatively few can become distinguished in the ranks of literature or of art, or, indeed, in any of the higher or intellectual branches of human attainment; hence for the great mass there is but one road to distinction, one object to claim every exertion—the pursuit of wealth. And as a natural consequence, we see every art, every profession hinging upon this motive. Most of the evils connected with the administration of our public affairs, the fraud and corruption which are so prominent, the quadrennial scramble for place, with its consequent degrading of those positions which should be those of the highest honor, may be traced to this one source. More than this, we find the so-called aristocracy of our great cities—a moneyed one purely—excluding from its ranks those who earn their livelihood in the pursuit of literature and art, and who, if true to their professions, are entitled to the very highest rank in society. There are of course exceptions, but not more than sufficient to prove the rule. A striking exemplification of the power of wealth among us is seen in these days of shoddy, when those who have hitherto moved in the humblest circles suddenly take their positions among the 'upper ten thousand,' and are treated with a deference to which they have all their lives been strangers, by virtue of a successful contract or a towering speculation. The effect of such a state of things upon our civilization is easy to be seen. A low motive is sure to bring down its followers to its own level. A people without a lofty and ennobling object is sure to fall into decay. The grasping spirit which everywhere pervades our society is fast lowering our people to the level of a race of mercenary jobbers. Truth, justice, honor, purity, and even religion, are in a great measure lost sight of in the general scramble for gold, until the strictest integrity, the most self-sacrificing honesty, are beginning to be looked upon as marvels, and we have won for ourselves among the nations of the world the unenviable title of worshippers of the 'almighty dollar.' Religion itself is twisted and distorted into every imaginable shape to bring it into harmony with our all-absorbing pursuit: all our ideas of public policy and of social progress are made to depend upon and modified by this unworthy motive. We mean not to include those individuals who, with loftier motives and a true appreciation of man's spiritual capabilities, are prominent among us, battling earnestly in the cause of true progress; we are speaking of the mass of our population. Those few are the goodly leaven who are yet to prove the regeneration of our race. Bad as is the state of affairs in this respect, it will, if left to itself, become infinitely worse as each succeeding year rolls around, for the spirit of greed is progressive in its nature, growing fatter and fatter upon its success.
Yet, in another point of view, this same strife
