to a considerable
extent, through _revivals_ of religion, rather than by the natural
growth of the children in an establishment. _Eighth._ Excessive
multiplication of sects; and divisions on questions of moral
reform."[234]

When we consider the intimate relations between France and this country
during the first stage of our national existence, it becomes a matter of
surprise that French infidelity did not acquire greater influence over
our people. It was not wholly without power, and the first twenty-five
years of our history witnessed greater religious disasters than have
appeared at any subsequent time. Still it may be said with truth that
skeptical tendencies have never gained a permanent position in the
United States, though our immunity from their sway has not been the
result of indifference toward the great movements of Europe. The
American has never been a cold observer of the hemisphere from which his
forefathers came. We appropriate the treasures of the Old World, and
love to call them our own. We are as proud of the martyrology and
literature of England as if Latimer and Ridley had died for their faith
on Boston Common, or Shakspeare and Milton had lived on the banks of the
Hudson. The early legislation of our government having left the
individual conscience to the exercise of its own convictions, each
citizen has been more interested in whatever religious opinions might
appear from European sources.

What then has been the reception in America of that system of skepticism
which has produced ravages on the Continent, and now forbodes evil in
our English mother-land? Is Rationalism likely to run its destructive
cycle in the United States? Has the American church no antidote for the
great theological errors of the present age?

The denomination most intimately associated with Rationalistic
tendencies is the Unitarian Church. Boston is its centre, and New
England the principal sphere of its existence.

The Venerable Stoddard, of Northampton, Massachusetts, became convinced
that the custom of excluding unregenerate persons from the sacrament of
the Lord's Supper was sinful; and in 1708 published a sermon declaring
his views on that subject. He held that the participation of
unregenerate people in the communion was highly beneficial to them; and
that it was in fact a means by which they might become regenerated. He
defended his belief so zealously that he soon had the pleasure of seeing
many followers gather