The Secession Church soon began to disseminate itself, but almost as soon developed a tendency to disintegration. Over the question of the test exacted from municipal authorities the body split into Burghers and anti-Burghers, the latter strongly holding it inconsistent to use a form of oath as to “the true religion presently professed within this realm,” when in their view the religion thus professed was far from the truth. This “breach” was acrimoniously maintained even when Test Acts had been abolished; then the Seceders underwent further fission into “Old Lights,” “New Lights,” and others claiming to represent the original doctrines of the Secession. Twenty years after that first schism, a kindred but independent sect had come to birth under the title of the “Relief Church,” seeking relief for tender consciences from Moderate tyranny, while its leader, Thomas Gillespie, perhaps through association with English nonconformity, made some scrupulous exceptions to the former seceding platform, and some touch of innovation, as the use of hymns, upon the Presbyterian practice. The reader need not be troubled with all the sunderings of sectlets, one or two of which still testify in out-of-the-way corners like “Thrums.” This much may be noted, that Presbyterian differences have been not much exported from Scotland, though, indeed, American Churches still show some trace of fissions that began on this side the Atlantic. The root of such differences was usually a narrowly pent-up earnestness that looked not for truth beyond its own horizon; but the Scot abroad has more readily seen for himself the proper proportions of his own little Bethel in all Christendom. Then, of course, he does not carry beyond the Border that bone of contention, the joint connecting Church and State. The original Seceders had not been much concerned on that point; but a long course of abstinence from public endowments gave them new views, till the most conspicuous device on their banner came to be “Voluntaryism”--that is, the practical notion that ministers should be paid by those who wish to hear them.