address themselves to the task of reorganization to suit the changed political conditions. These were the Episcopalians, the Catholics, and the Methodists. In one respect all the various orders of churches were alike. They had all suffered from the waste and damage of war. Pastors and missionaries had been driven from their cures, congregations had been scattered, houses of worship had been desecrated or destroyed. The Episcopalian and Methodist ministers were generally Tories, and their churches, and in some instances their persons, were not spared by the patriots. The Friends and the Moravians, principled against taking active part in warfare, were exposed to aggressions from both sides. All other sects were safely presumed to be in earnest sympathy with the cause of independence, which many of their pastors actively served as chaplains or as combatants, or in other ways; wherever the British troops held the ground, their churches were the object of spite. Nor were these the chief losses by the war. More grievous still were the death of the strong men and the young men of the churches, the demoralization of camp life, and, as the war advanced, the infection of the current fashions of unbelief from the officers both of the French and of the British armies. The prevalent diathesis of the American church in all its sects was one of spiritual torpor, from which, however, it soon began to be aroused as the grave exigencies of the situation disclosed themselves. Perhaps no one of the Christian organizations of America came out of the war in a more forlorn condition than the Episcopalians. This condition was thus described by Bishop White, in an official charge to his clergy at Philadelphia in 1832: "The congregations of our communion throughout the United States were approaching annihilation. Although within this city three Episcopal clergymen were resident and officiating, the churches over the rest of the State had become deprived of their clergy during the war, either by death or by departure for England. In the Eastern States, with two or three exceptions, there was a cessation of the exercises of the pulpit, owing to the necessary disuse of the prayers for the former civil rulers. In Maryland and Virginia, where the church had enjoyed civil establishments, on the ceasing of these, the incumbents of the parishes, almost without exception, ceased to officiate. Farther south the condition of the church was not better, to say the least."[210:1]