RELIGIOUS CHARLATANRY.

NUMBER TWO.

It cannot be denied, that the congregational independency of New-England, established by her puritan ancestry, has run a race of some steadiness. The moral imprint of the pilgrim fathers was too deep, not to last long, and their institutions too well devised, to be easily disturbed. But look to the Unitarian defection, of which her great metropolis is the centre, and the first foot-marks of the banished immigrants the strongest hold! Look to Harvard University, founded in the faith, nurtured by the prayers, and endowed by the money, of the pilgrims, and of their descendants, now transferred to another and far different faith. We allude to this change, as historians simply, and not as theological censors. Look to the whole community, originally organized as a religious society, on the basis of a theory, that its religious character should be abiding, and its religious authority supreme, and lo! its religious establishment has long since been thrown to the winds, and all religious organizations become secondary and dependant; viewed with jealousy, and denied all participation in affairs of state! Look at her theology, originally Calvinistic of the highest school, and behold the gradations through which it has passed! Unitarianism has taken her original and strongest posts; the Edwardian metaphysical school has had its day; Hopkinsianism is out of date; and at this moment, a system y'clept New Divinity is in full rage! We stay not to tell of the Taste and Exercise scheme, and others already forgotten; or to mark the career of Wesleyanism, Free-will-ism, and nameless et ceteras. Her primitive catechisms, alas! where are they?—and in what account are they held? Look at her pastors, originally as gods in the land, trampled under foot by a new regime of itinerating society-agents, whose will is law, and whom to oppose is sedition and undoing!

Neither can it be denied, that Presbyterianism has had some character and force. We should almost as soon have believed, had we been flourishing some fifty years ago, that Ben Nevis, or Ben Lomond, or Salisbury-Crag, or Arthur's Seat, or any other rock of Scotland, in highland or low, would have turned to sand, and been blown away by the winds, or melted down into mud, mingling with the lochs, or dissolving into snow, or evaporated into clouds, as that the religion of John Knox should have yielded to circumstances, and been modified. But 'time and chance happeneth to all,' and to every thing. Puritanism hath yielded; and why, philosophically speaking, should not its cognate Presbyterianism? Wonderful to relate, the alphabetical symbols of the title-page of her Confession of Faith and Directory seem to be dancing in the eye, and menaced with some new combination; and the original imprint is already gone. The body of the Presbyterian Church of the United States is transformed into another body. The tide of innovation rolls onward irresistibly. The wheels of the chariot of reform spins to the eye and ear like the top that has just been sprung from the fingers of the watchful little urchin; or buzz invisible, like the round tire of the spinster, as she draws out the forming thread from between her thumb and first digit, conscious of her powers, and dancing to and fro with the airs of a sprite. A machinery is in motion, before which apparently the Presbyterian Church can no longer stand, except by the secession of a minority, and the loss of her Seminaries and endowments. The 'Sauve qui peut!' has not yet in fact come to our ears; and it is barely possible that the retreat of a fragment of her hosts may yet be conducted with some appearance of order. As a matter of fact, Congregationalism, in its modified condition, and pregnant with enterprise and change, hath stolen into her ranks, seized her flag, and now commands her legions. It may not be quite fair; nevertheless, triumphant invasion, like successful insurrection, may laugh at such moral casuistry, and go on its way rejoicing. We have nothing to do with these facts, except as they bear on our present design of showing how the elements of change have been operating among us, in what forms they are developed, and to indicate their probable origin.[2]

The Episcopal Church of the United States, as is well known, is a fragment of the Church of England—has adopted in substance the liturgy and discipline of her parent, maintains her consistency by attachment to these forms, and bids fair to go on without change under an ecclesiastical polity adapted to the state of society in this country.

Of Wesleyanism, we have little to say, except in compliment of its tolerable consistency. No hierarchy has ever been formed on earth, at least in Christendom, of a more unlimited power of control. And so long as they come down and adapt themselves to popular impulses, they may do well. Mankind will never rebel against government, however concentrated and energetic its constitutional powers, so long as it humors, and never crosses, their prejudices. We mean no disrespect by the comparison; but we suppose it will hardly be denied, that Methodism began, and has principally been supported, by aggressive movements on territories previously occupied, though not perhaps sufficiently well improved, by other Christian sects; and a close and rigorous discipline is indispensable to the enterprises of invaders. Like as it happens to all conquerors, who seem likely to maintain their ground, for the sake of peace, the world has accorded to them the dominion they have acquired. The fact that Methodism is Methodism still, in the midst of the turmoil of revolution that is going on in our religious world, and that its former characteristic wildness rather subsides into the airs of sobriety, while the confusion of fanaticism rages in other ranks, where the boast of comparative order was once cried as a badge of honor, would seem to demonstrate, that the great and fundamental principle of government which the Methodists have built upon, hath a conservative power in it worthy to command respect.

The Baptists are a thoroughly radical denomination, with the exception of the one great principle that binds them together. That is forever conservative in the direction of its own single aim, which is supported by a plausible argument in the lower regions of mind; and until the mass of mankind shall have become sufficiently enlightened to escape from the dominion of one idea, it is likely to have considerable influence. Bating this element, no class of Christians are more susceptible of being driven to and fro by the shifting blasts of fanaticism, and none have enacted wilder parts throughout our borders. A ministry they have, in fact, because it is necessary; but they repudiate the principle of such an order descending by ministerial appointment in their own line, and by their own sole ordination. In principle, if we rightly understand them, every member of their society is on the same level.

We might characterize other minor religious bodies that have enacted their parts in our land, and had some influence. But these to which we have glanced, are gentes majores among our sectarian clans; not, however, to speak disrespectfully, but merely to indulge in some variety and sport of figure. These, it will be granted, have taken the lead in those religious enterprises which have recently signalized our history, and among these the descendants of the puritans have not been the least distinguished.

If there be any truth and faithfulness in the portraiture of puritanical character, drawn in the review of Milton's posthumous writings, in the Edinburgh Review, some few years ago, it would appear, that a belief in the marvellous was one of its prominent traits. The faith of a puritan always had power to call to its aid celestial agencies; and that which goes deeply into the belief of enthusiastic religionists, is likely to come to pass in some manner to satisfy their dreams and visions. If they believe in witches, they will have them; in ghosts, they will muster in throngs; and their existence will be so well attested, that incredulity itself must yield to the verdict. The faculty of high and mysterious communion with heaven, might be set down as one of the definitions of the genius of puritanism. So was it in the mother country; so was it in New-England. Cotton Mather's writings are a conscientious record of facts; of facts, the existence of which the reverend author never entertained a doubt, and which was the creed of the time.

We may add, there was a spice of the faith of miracles in the puritanical creed; miracles in the natural and moral world. Was not a generation that could swallow such marvellous accounts as Cotton Mather's and the like, easy of faith?

And it should be borne in mind, that this disposition was an all-powerful element of the moral world in that age; that it naturally descended from father to son; and that ages must necessarily pass away, under any modifying causes whatever, before it could be entirely effaced. New-England, and some other parts of our country, had long reposed under the shadow of this great tree. Its fruit dropped into their lap, and they lived on it.

Neither is it any less notable, that this character has been principally developed in the religious form. The civil right of religious liberty was, indeed, the original element of strife, which stirred up the action of religion in extravagant modes. But religion was the ruling passion. It was religion that brought the puritan emigrants to this country; religion was the basis and soul of their empire; religion was in all their thoughts, and feelings, and plans. But it was a religion of their own order; a religion with their own characteristic peculiarities; a religion asserting what might be called a rampant freedom; a religion paying great respect to the dreams of enthusiasts; which had learned to trample on authority civil and ecclesiastical, and which, ever after, could ill brook control of any description.

It was also a religion of enthusiastic expectation. Based on the marvellous, infused with the marvellous, it could be satisfied with nothing but the marvellous. Impatient of being controlled, it was equally impatient to use control. Like the abolitionists of this hour, it distilled principles up to the highest possible proofs of the art, and then swallowed and administered them, to turn men's brains. 'Slavery is wrong,' say these more modern theorists; 'therefore, be it enacted, there shall be no more slavery from this moment.' 'Christianity is designed to bring in the millenium; therefore,' reasoned the puritan fathers, 'we will have it forthwith. We will set up society, in this new world, on this model.' The theory was, as we suppose, that a code-millenial would bring about the millenium. Certain it is, that the fathers of New-England attempted, by statutory provisions, to enact a religious and perfect state of society. They, doubtless, believed it could be done. Confident of the correctness of the theory, the failure was, probably, regarded as a mistake, or some defect in the mode of its application; or, as owing to some adverse influences; for, from that day to this, there has been prevalent, by fits, a sort of religious epidemic, more or less extensive, in our community, developing symptoms of a like faith, that it is possible, by a single stage, to pass from all our imperfections to perfection; and from the immediate conversion of our own country, to the immediate conversion of all the world. In no part of the world, and in no age, has there been so much abortive and disastrous scheming for moral reform, and religious enterprise, as among us. The original theory of a politico-religious state of society, undertaken by the fathers of New-England, as we need not say, was necessarily abandoned at an early period. A brief experiment proved it to be impracticable. But this leaven of undefined and enthusiastic expectation has ever been at work. It has appeared, in various forms, in almost every religious sect known in the country, older or younger, larger or smaller.

In the revivals of the time of Jonathan Edwards, and onward, it was confidently believed that the millenium had dawned. The deep religious feeling of the time was every where pervaded by this sentiment—an innocent state of mind, indeed, and very romantic. It was the natural fruit of the stock which had borne and matured it. Good as was the tree, in the main, these faulty excrescences were constantly shooting forth. The sap was deeply infused with a diseased virus, and the roots were planted in a not uncongenial soil. And the worst of it was, that the culture, for the most part, kept in check the better qualities, and nourished the more vicious. As much reverence as we have been taught, and accustomed to feel, for the name, character, and talents of Jonathan Edwards, it can hardly be denied, that he was greatly influenced by the peculiar atmosphere of his time. 'Would to God,' many, doubtless, will say, 'that the theologians of our day had more of his spirit!' To which we cordially say, 'Amen!' Were not the Tennents enthusiasts? And with all the eloquence of Whitfield, had he not many of the qualities of a ranter? Admitting that he gave an impulse to the religious action of the age, what has been the subsidence? In England we have the two hives of the Tottenham Court and Moorfields Chapels, not very productive of honey. The Lady Huntington Connection scarcely subsists by a semi-conformity to the Church of England. In this country, the vehemence of its career left behind it such fruits, and developed itself in such forms, as the Davenport faction. Doubtless there may be a different opinion as to this connection, as cause and effect; but with us it seems to be legitimate. Had Whitfield been as skilful a tactician as Wesley, and organized his corps, he might have left the field in a better plight. But the effect of his career was, to set things loose, with no abiding power to regulate them. Separatism, disorder, and devastation, were the natural consequence. That Whitfield did good, who will deny? That his mode of operation was a germ of evil, is scarcely less evident. To balance these influences, and estimate the difference, is a nicer task than we can presume to undertake. This much, however, we will venture to say: that no calculation can determine this question, which does not weigh well the importance of order to the welfare of society, in the long run. The time, we believe, has come, even in our country, when this item of moral arithmetic is getting to be appreciated.

Come we, then, after so long a discussion, to the more astounding facts of our recent religious history. If, indeed, it should be thought or said, there are more things in heaven and earth than our philosophy has dreamed of; though doubtless some will account us as having made good search, and perhaps will accuse us of too much philosophy; or, if they who may feel any urgent reasons for rejecting our conclusions, shall aver, that we have labored in vain to establish a connection where no connection exists, which we partly opine may happen, not so much from a consciousness of weakness in our argument, as for the anticipated convenience of our adversaries; we nevertheless think, that all concerned will agree in the necessity of philosophizing a little on the phenomena subjected to our consideration. There must be a cause for these great and impressive developments; and the cause lies deep in the past. Human society, in the aggregate, never comes to such results, independent of antecedent stages and influences, that are competent to produce them; and at no time can they be so distinctly traced, as when the long line of events which has at last brought on a crisis, is laid under the eye of the observer, and is capable of being calmly examined.

We pause, then, in this place, to ask: 'What is the more prominent and distinctive religious symptomatic feature of our age and country?' If we may credit the press, in all its disclosures, we are strongly inclined to the conviction, that all the sober men in our religious world, of all sects, will agree in the verdict, that it is a something, which can be defined by no single and comprehensive term so well as that of Charlatanry. The science of history seems to have been discarded, and all professional advice growing out of it in a great measure has gone into contempt. A regular education, based on the experience of ages, is supplanted by schools of quackery, of mushroom growth, each propounding its own specific for the cure of all the social and moral evils that have visited, and which are now afflicting, mankind.

We mean not to quarrel with the advocates and promoters of revivals, the more sober and more reasonable class of which is to be found in our history; nor to deny that there is a philosophy in the theory of them, when properly chastened and regulated, which can be vindicated by scripture, and the social character of man. But who does not know, that this theory has been over-worked in the application, and produced the most disastrous results? Because some apparent good had come out of public religious awakenings, it was very natural for ardent religionists, ministers, and laymen, to desire them more frequently and extensively. Hence the inquiry into their causes, or immediate occasions; and hence the gradual formation and application of a theory, as the means of producing them. The same disposition which began to theorize, continued to theorize; and as the common proverb hath it, 'Practice makes perfect,' so in this matter, practice has at least altered the theory, and continued to alter it in every hand that took it up. Some twenty years ago, or less, as is very well known, the great and leading revivalist of the day theorized so minutely, not to say extravagantly, as to be scrupulously exact in the selection of time and circumstance for his operations; in the kind of room; preferring any other rather than a church; any place rather than a pulpit; in the arrangement of seats, in the grouping of his hearers, in the position and number of lights, etc., etc. The physical-mechanical was as much a study as the mechanical-moral. Like the lawyer who could not pursue his argument without the thread which he had been accustomed to have on his finger, no more could this revivalist operate with effect, independent of his own peculiar machinery. When this came to be generally understood, the charm of it vanished with the discovery. The power of this genius consisted in the art of insinuation—we mean not in the bad sense—but in coming at the mind and affections in a still and quiet way, by the action of an unperceived machinery, in connection with Bible truth. It is to be observed, that the theory then prevalent among the great body of those who sympathized with these transactions, was, that this was the way to subdue and convert the world; that every thing else should yield to, and fall in with, this. It was a religious catholicon. For a considerable time the most stirring portions of our religious world were under this species of influence. It was a particular and new form of revivals; and we know not why it should have been distinguished from that which immediately succeeded, by calling the latter a system of 'new measures,' except as one differed from the other. Both, certainly, were new, and both prescribed one capital and fundamental principle-'the anxious seat.'

But another genius soon after arose, of a very different order; a mighty mind of the giant race; a Boanerges—a very 'son of thunder;' the blaze of whose career eclipsed the twinkling light of his predecessor, and the noise of whose artillery silenced all former noises of the same denomination. 'He went not up to Jerusalem to those who were apostles before him;' but he 'went down into Arabia.' None can boast of having been his teachers. His genealogy is not reckoned. He was a priest of his own order, of his own making, and after his own model.

The system of more gentle measures had begun to decline and to lose its force; the arts of the machinery were getting to be understood. Something more startling and more astounding was demanded for the exigencies of the time:

Now we solemnly protest, that we intend to subject no being, or beings, to the disadvantage of this comparison. By the whisperings of some spirit, good or evil, it came buzzing in our ear just as the previous sentence of sober prose was finished. Or rather, it was a contiguous phrase, which first intruded on our attention, and which readeth as follows:

Nay, far be it from us so much to depreciate that individual, and the hosts which rose so soon at his bidding. Yet it cannot be denied, that, setting aside the place where this other scene was laid, and the class of beings engaged in it, there is some striking likeness between the two. In either case, there was a tremendous show of fight. Never, probably, were so many sinners driven from the error of their ways in so short a time, by mere dint of the impression of terror on their nerves. It is to be hoped they will stay driven; though we confess we want confidence in conversions effected in this rude way. Honestly, most conscientiously, we do not think it good for society, or for the church of God, in the long run, but positively bad. It cannot be long endured, before men see through it all, and the rëaction is sure, great, and fearful.

Thenceforward, after the introduction of these 'new measures,' very extraordinary indeed, the old way could no longer prosper. A new taste was formed, and forming, in the public mind. The appetite for excitement, which had been over-fed, became diseased, and its cravings unnatural. The theory of revivals had been greatly extended, or pushed to an extreme, which we hardly know how to describe; and the application of it overran the country in this new form. The religious pastors of the land, who have not been sent adrift by this flood, have maintained their ground with no little difficulty and peril. Through a very great portion of the leading sects this spirit has been rife; and probably not a single society could be found, that has not some sympathy with it.

As might have been expected, the end was not yet. Such an impetus of change must be followed with change. Although a prophecy of the stage we have just had under consideration, if it had been uttered ten years before it came upon us, as destined so soon, or ever, to transpire, would have been regarded as the effusion of a madman's brain, and utterly incredible, yet it speedily became stale; and the appetite which it created palled for something still more extravagant and outrageous. And lo! another genius appeared, out-Heroding Herod! The last extravagance assumed the aspect of sobriety in such comparison; and the very man who had introduced the former, if we have been rightly informed, and which we can easily believe, was shocked at the anomalies of the latter! Certainly the two great apostles have never worked in company, but have seemed to be looking at each other rather awry, as they have swept to and fro over the wide range of their several itinerancies. Not to follow the last, in the long and devious line of his labors, and over the far-reaching scope of his influence, the whole of which exhibits one uniform scene of devastation, as to all we are accustomed to regard most desirable and hopeful in religious society, it is enough that we point to the public enactments of Chatham-street Chapel, New-York, from day to day, and from week to week, in the winter and spring of 1837. Verily, if it be possible to render religion and all its sacred things more ridiculous; more the laughing stock of the vulgar and profane; more the contempt and scorn of infidelity, itself sowing and nourishing infidelity, it can only be some other equally unexpected and inconceivable development of the same class, which, if it must come, we pray heaven may be the last curse and blighting of our religious prospects.

Both these methods of procedure, which indeed are of the same class, differing only in degree, have been cried over the land by their leaders and advocates, who are not a few, as the way, and the only way, to convert the world. They are two other species of the religious charlatanry of our age and country.

God send prosperity to the Missionary cause, and establish it on the foundation of Christ and his Apostles! It is a part of our creed, that the Church of Christ is, ex se, a missionary institution; that this character is a radical and essential element of its organization; that it is a fundamental law; and that the appropriate motto of her banner is, 'Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.' And it is no ungrateful thought, that at least one branch of the Christian Church of this country, has, by her own public and solemn acts, recognised this principle. We believe, moreover, that the missionary character of the Church, under the divine commission, is so comprehensive as to embrace every mode of action in the world for moral and religious reform, which is in any case a duty to undertake, at home or abroad, on the land or on the sea. The Church knows no home but heaven, and has no narrower field of earthly enterprise than the world. The only question of duty, at any given time, is: 'Where, by what means, in what forms, and by what measures, in specific directions, she can most economically distribute her efforts for the speediest attainment of the grand and ultimate designs of Christianity?' What we call 'home,' in the narrowness of our feelings, is nothing to her, except that she commands and nourishes all the virtues that are appropriate to our limited capacities. Thus much for the declaration of our theory of the missionary work; and the deduction is obvious, that it belongs to the Church to supervise it in all its forms.

But the arrant religious propensity of our time and country, has seemed to us to be characterized by running races in this, that, and the other specific direction, just as the impulse may be given by some mountebank, or some obscure coterie of mountebanks, who may happen to have taken the start, and raised the cry of 'Onward!' And for the time being, the whole troop in the chase are on the same hobby, are completely absorbed in the same object, and would have all the world believe that if this can be gained, all is gained; if lost, all is lost. If their watch-word were to be universally heeded, every other interest of the Church would be abandoned. At one time, and with one class, Foreign Missions are the hobby, and take the lead; at another time, and with another class, Home Missions enjoy a like prëeminence; next, Bible Societies are every thing; at another time, Religious Tracts are going to save the world; Education Societies plead for their supremacy; then Temperance, and in its train, Tee-totalism; Sunday School Unions, too, must have their turn; next, Abolitionism turns men's brains, distracts the country, and shakes the social fabric; and though we might extend this list, indefinitely, we will just say, last not least, Moral Reform, technically so called, for decency's sake—the extravagance of all extravagances, the incredible of incredibles—seems to have more charms in proportion as it is more disgusting and abhorrent, and because, forsooth, it belongs to the class of things of which an apostle says, it is a shame to speak! None can deny that most of these, with others that might be named, are important objects for the combined action of the Church. Far be it from us to depreciate them. Our remonstrance lies against making any one, or any class of them, a hobby, to the detriment of others, as has been the fashion of the time.

And not only is there a propensity to run races of this kind, outstripping all propriety and reason, but the forms and principles of organization have often, if not generally, been no less the creatures of sudden and inconsiderate impulse. The result is, that the great and leading religious, and reforming enterprises of the country, claiming public patronage and support, are as effectually divorced from the Church, as the Church is from the State; as if the alliance were as dangerous, and the connection as unnatural. In their turn these particular forms become so much the objects of preference and idolatry, that the Church, as such, is thrown into the back ground, and forced to stand by, an idle spectator of the great work intrusted by her Divine Head to her guidance and control. Her powers and duties are usurped. A state of society has arisen, that would seem to be entirely at variance with the design of Christianity. It is the natural product of that spirit of innovation which is in part our design to illustrate. It opens a door, and presents the strongest temptations—temptations which we think will prove irresistible—to make a trade of trickery on a scale commensurate with the influence that is acquired; and for the rëenactment of many painful scenes, which have been a thousand times told in the history of the Church. Tricks are already apparent in the operation of this species of machinery; it is extensively based upon tricks; it could not last a year, nor go an inch, without them.

Who would have imagined, that the public mind of this country could be brought to endure, and extensively to patronize, as an engine of benevolence and Christian enterprise, such a loathsome and demoralizing institution as the Moral Reform Society? And yet their agents can go over the land, and form auxiliaries, particularly among the ladies! any where and every where. Pray tell us, if any body be so wise, what causes have been in operation to produce such a state of things. Let us not be ignorant, that these matters are connected with a general state of society, and grow out of it. Of this there can be no question. A scheme so gross, so offensive to decency, so absolutely vile, can be palmed upon the community, and baptized as immaculate! And so immaculate, that it can live and walk in the midst of pollution, without being defiled! As was to be expected, it has given birth to a new theory in morals, and now stands based and erect upon it, viz: that the way to be pure, is to give virtue the stern test of familiarity with impurity; that 'vice to be hated needs but to be seen,' keeping back the sequence of the poet, and jumping to the opposite conclusion, that the more it is seen, the better; that the most shocking features and horrid scenes of midnight debauchery can be exposed, without a veil, to the public eye, with impunity; that it ought to be a part of common and universal education; that the sexes can sit and talk together of these matters, without sin, and without peril! Let any one consult the weekly journal of this society, if we dare recommend such a task—for they have a journal, and apparently a prosperous one—and he will be astonished at its doctrines; at the confidence with which they are announced and defended; and at the reports of success coming in from all parts of the land. He will hear them affirm, that they only are radical reformers; that the fate of society depends on them; that they go to the bottom of corruption. That they go to the bottom, we believe; that they come out pure, is another question. That their specific is a cure-all, we happen to know is the common proclamation of all such charlatanry.

The doings of this society are an instructive lesson. The disclosures which they are in the habit of making, operate as a temptation to the very crimes thus laid open to the public eye, and are likely to conduct multitudes to ruin, who never would have dreamed of such scenes, except as they have been brought to view by such unfortunate and guilty instrumentality. On this subject, certainly, ignorance is innocence; knowledge is death. The warm blood of youth, and the irradicable passions of our nature, cannot be addressed by these features of vice, without sympathy and peril. The only way of safety, is to keep such topics for ever out of mind; in diversion; in useful and innocent occupations.