Among the clergy were many whose lives were of the Dominie Sampson order, described in Scott’s “Guy Mannering”—men whose lives were the scandal and reproach of the church; who openly taught that reason is the all-sufficient guide; that the Scriptures are to be received only as they agree with the light of nature; pleading for liberty while running into the wildest licentiousness. Montesquieu, indeed, did not hesitate to charge Englishmen generally with being devoid of every genuine religious sentiment. “If,” he says, “the subject of religion is mentioned in society, it excites nothing but laughter. Not more than four or five members of the House of Commons are regular attendants at church.” From the colleges and universities, the great doctrines of the Reformation were well-nigh banished, a refined system of ethics, having no connection with Christian motives, being substituted for the principles of a divinely revealed law. On every side faith seemed to be dying out; indeed, would have died out but for the tremendous reformation in life and morals induced by the self-denying and heroic labors of the Wesleys and their coadjutors, to whom, more than to any beside, England owes her salvation from a relapse into barbarism,—a service which in later years won for the Wesleys a memorial in Westminster Abbey. On the Continent, religious conditions were no better. In France the masses were yet reeling amid the excesses of the Revolution. Voltaire and Rousseau were the oracles and prophets of their times,—the popular idols of the hour. Voltaire, indeed, openly boasted that he alone would laugh Christianity out of the court of public opinion, declaring the whole system to be outgrown and powerless. Germany, given over to theological speculation, crushed beneath the weight of the Napoleonic wars, and torn by internal dissensions, gave but little hope that upon her altars the dying fire of the great Reformation would ever again flame forth as in the older and more heroic days. In the United States, similar conditions prevailed, especially during the last decade of the eighteenth century and the first of the nineteenth. Forms of infidelity the most radical and revolting prevailed throughout the land. Many of the leading statesmen, in private at least, did not scruple to confess themselves atheists or deists. Thomas Paine was the popular idol; his “Age of Reason” almost as common as the Bible itself. The majority of the men taking part with him in the founding of the government, with but few exceptions, held theological sentiments akin to his, although declining to participate in his violent and brutal assaults upon the Scriptures and the institutions of Christian society. [Illustration: BIRMINGHAM MEETING-HOUSE (ANCIENT).]