Napoleon, when on the eve of re-establishing Popery in France, showed his conviction of the importance of national religions, by remarking that, did there exist no ready-made religion to serve his turn, he would be under the necessity of making one on purpose. And his remark, though perhaps thrown into this form merely to give it point, and render it striking, has been instanced as a proof that he could not have considered the matter very profoundly. It has been said, and said truly, that religions of stamina enough to be even politically useful cannot be _made_: that it is comparatively easy to gain great battles, and frame important laws; but that to create belief lay beyond the power of even a Napoleon. France, instead of crediting his manufactured religion, would have laughed at both him and it. The Duke of Sutherland has, however, taken upon himself a harder task than the one to which Napoleon could refer, probably in joke. His aim seems to be, not the comparatively simple one of making a new religion where no religion existed before, but of making men already firm in their religious convictions believe that to be a religion which they believe to be no such thing. His undertaking involves a _discharging_ as certainly as an _injecting_ process,--the erasure of an existing belief, as certainly as the infusion of an antagonistic belief that has no existence. We have shown how evangelism took root and grew in Sutherland, as the only form of Christianity which its people could recognise; how the antagonist principle of Moderatism they failed to recognise as Christianity at all; and how, when the latter was obtruded into their pulpits, they withdrew from the churches in which their fathers had worshipped, for they could regard them as churches no longer, and held their prayer and fellowship meetings in their own homes, or travelled far to attend the ministrations of clergymen in whose mission they _could_ believe. We have shown that this state of feeling and belief still pervades the county. It led to an actual disruption between its evangelized people and its moderate clergy, long ere the disruption of last May took place: that important event has had but the effect of marshalling them into one compact body under a new name. They are adherents of the Free Church now, just because they have been adherents to its principles for the last two centuries. And to shake them loose from this adherence is the object of his Grace; to reverse the belief of ages; to render them indifferent to that which they feel and believe to be religion; and to make them regard as religion that which they know to be none. His task is harder by a great deal than that to which Napoleon barely ventured to advert; and how very coarse and repulsive his purposed means of accomplishing it!