an equal amount at a funeral, though gifts of this description are not frequent. Medical men and lawyers seldom charge a clergyman for their services, and quite recently the missionary bishop was conveyed on board a steam-boat, without cost, from New Orleans to St. Louis, a voyage of more than a thousand miles. Other examples of this nature have been already mentioned in the seventh chapter.

It may be laid down as a general rule that no clergyman, possessed of agreeable temper and manners, with a moderate share of zeal and talents, will be suffered to want a competent support. Throughout the American Church money is more easily obtained than clergymen, and the Board of Missions is more urgent in its appeals for additional missionaries, than for increased pecuniary resources. The average stipend of an Episcopal clergyman, exclusive of presents, &c. is not far from 600 dollars. (1357.) It is seldom below 400, and in the large towns and cities varies from 1500 (3377.) to 3500. (7877.) The average may appear an inadequate compensation when the amount of labour is considered; but on the other hand, it will be recollected, that in America living is, on the whole, cheaper than in England, while rates and taxes are almost too small to be mentioned. In the neighbourhood of Lexington, in Kentucky, where assess

ments of this kind are considered high, the entire amount paid by the owner of a house and farm worth 4000 dollars, is not more than seven dollars per annum, or less than one fifth of a dollar for every hundred.

In the eastern states, clergymen of economical habits are enabled to save enough for their support in old age, and to leave something for the benefit of their families.

Clerical engagements are, how- quite the ever, generally unfavourable to health, and few couring in ministers attain to their sixtieth year. There are several societies for the relief of the widows and children of deceased clergymen, but I have no reason to think that their funds are in great demand. A considerable number of the bishops and other clergy possess independent incomes, which they employ for the benefit of the Church.

Such is the voluntary system as it exists among American Episcopalians. It will at once be perceived that this system was not adopted from choice; but from absolute necessity. There is scarcely any such analogy between the circumstances of religion in America and in England, as would furnish an important argument in favour of, or against the English system. American Episcopalians are generally satisfied that to set up an establishment in America, would be the utmost folly, and that to break down the establishment in England, would

308 CLERICAL DUTY AND COMPENSATION.

be exceedingly unwise and injurious. That there are defects in the American system is freely admitted. It is, for instance, obvious, that clergymen are too dependent for their support on popular favour, and that although the present great demand for ministerial services counteracts the evil effects of this dependence, the time may arrive when a pastor will be too much under the control of his flock. At the same time, however, the increased operations of the Board of Missions suggest a method by which, whenever it becomes necessary, the clergy may be sustained by the Church collectively, and relieved from all dependence on individual congregations. A few years may effect great changes, and from the intelligence of the laity, and their deep interest in the real welfare of the Church, it can hardly be doubted that the system will finally prevail, which, on the whole, is best for clergy and people.

CHAPTER XVIII.

NON-EPISCOPALIANS AND ROMAN CATHOLICS.

Origin of the American Sects.-Their relative numbers.-Their Unity of Doctrine.-Recapitulation of the Sects.—Revivals. -Religious eccentricities.-True method of Christian Union.

In

HITHERTO the attention of the reader has been chiefly confined to that body which, by distinction, is denominated in England "the Church." order to convey a correct idea of the relative importance of the American Church, it will be necessary to give a brief account of the numbers, character, and influence of those religious bodies which are not comprehended within its pale. I cannot pretend to great minuteness in treating of a subject so extensive and complicated. Yet such statements as are given will be derived from credible testimony, from official reports, and from personal observation.

The origin of many of the American sects has been briefly stated in the tenth chapter. The first Baptists, Roman Catholics, Congregationalists, Quakers, Swedenborgians, Methodists, and Presbyterians were emigrants from Great Britain. Holland sent forth the Dutch Reformed, and Germany, Sweden, and Finland, the Lutherans, Mennonites, Moravians, and German Reformed. The Jews emigrated from all the nations of Europe. The Shaker sect was founded by Ann Lee, an Englishwoman, the Campbellite Baptists by Alexander Campbell, a Scotchman, still living. The Dunkers were established by a German residing in Pennsylvania, and the Universalists and Unitarians derive their origin chiefly from English preachers of the last century. I am not aware that America has given birth to any entirely new sect, with the exception of the ridiculous Mormonites. Yet numerous subdivisions of sects have originated on the western side of the Atlantic. Among these may be reckoned a great variety of Baptists, the New School and Cumberland Presbyterians, the Protestant or Radical Methodists, the Hicksite Quakers, and others of less importance.

The great progress and numbers of many of the above sects, have also been accounted for in the tenth chapter. In the first place, it was remarked that the emigrants of the non-episcopal and Roman