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Hopkinsianism is out of date; and at this moment, a system y'clept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:
----'That proud honor claimed
Azarel as his right, a cherub tall;
Who forthwith from the glittering staff unfurl'd
The imperial ensign; which, full high advanced,
Shone like a meteor streaming to the wind.
At which the universal host up sent
A shout that tore Hell's concave, and beyond
Frighted the reign of chaos and old night.'
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:
'All in a moment through the gloom were seen
Ten thousand banners rise into the air,
With orient colors waving. With them rose
A forest huge of spears; and thronging helms
Appeared, and serried shields in thick array,
Of depth immeasurable. Anon they move
In perfect phalanx,' etc.
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.