But as it was the earnestness of the moral enthusiasts that seemed more valuable than any reason they had for goodness, so it is the spiritual craving of American seekers that is more impressive than anything they have found. I do not undervalue the hopeful idealism of Emerson or the strong protest of the Christian Scientists against surrender to petty worry and pain. Yet in so far as we may generalize in so vast a matter, the seekers of spirituality have been singularly out of harmony with the needs of a democracy. They have found religions that solace the optimistic temperament when it has been duly intellectualized; they have found medicine for the ills of prosperous people; but the breadth and often the depth of appeal that must characterize a religion for all men they have missed or failed to seek. The Friends, later called Quakers, began with the will that all the world should become Friends; it was only in later stages that they regarded themselves as a peculiar people with whom only those fitted by temperament should join. But it is with such an exclusiveness that the seekers of to-day who promulgate religion commence. One can prophesy in advance who will or will not be Christian Scientists. And beyond the bounds of sects the spiritual adventure exhausts itself in emotional vagaries, or rises into regions of pure mysticism where, no matter how noble or how satisfying it may be for individual persons, we shall never find the religion for a democracy. The third group is again a result of that early freeing of America from ecclesiastical control; but its members are those whom such unchartered freedom tires. The reactionaries, if I may call them by that name without offense intended, are the lovers of tradition, whose modern craving for the sanctions of religion leads them back into dependence upon the old rites, the old theologies, the old authority, which many, indeed, never have left. They, in our history, are the Federalists of religion.