Frederick Marryat – The Complete Collection

Chapter 62

It would appear as if Locofoco-ism and infidelity had formed an union, and were fighting under the same banner. They have recently celebrated the birth-day of Tom Paine, in Cincinnati, New York, and Boston. In Cincinnati, Frances Wright Darusmont, better known as Fanny Wright, was present, and made a violent politico-atheistical speech on the occasion, in which she denounced banking, and almost every other established institution of the country. The nature of the celebration in Boston will be understood from the following toast, given on the occasion:

By George Chapman:--" Christianity and the banks , tottering on their last legs: May their downfall be speedy," etcetera, etcetera.

Miss Martineau informs us that "The churches of Boston, and even the other public buildings, being guarded by the dragon of bigotry, so that even Faith, Hope, and Charity, are turned back from the doors, a large building is about to be erected for the use of all, Deists not excepted, who may desire to meet for free discussion." She adds, " This at least is in advance !" And in a few pages further:--"The eagerness in pursuit of speculative truth is shown by the rapid sale of every heretical work . The clergy complain of the enormous spread of bold books, from the infidel tract to the latest handling of the miracle question, as sorrowfully as the most liberal members of society lament the unlimited circulation of the false morals issued by certain Religious Tract Societies. Both testify to the interest taken by the public in religion. The love of truth is also shown by the outbreak of heresy in all directions!"

Having stated the most obvious objections to the voluntary system, I shall now proceed to show how far my opinions are corroborated by American authorities. The author of "A Voice from America," observes very truly, that the voluntary system of supporting religion in America is inadequate to the purpose, and he closes his argument with the following observation:--

"How far that part of the system of supporting religion in America, which appeals to the pride and public spirit of the citizens, in erecting and maintaining religious institutions on a respectable footing, in towns, cities, and villages, and among rival sects--and in this manner operating as a species of constraint--is worthy to be called voluntary, we pretend not to say. But this comprehends by far the greatest sum that is raised and appropriated to these objects. All the rest is a mere fraction in comparison. And yet it is allowed, and made a topic of grievous lamentation, that the religious wants of the country are most inadequately supplied; and such, indeed, we believe to be the fact."

The next point referred to by this author is, "that the American system of supporting religion has brought about great instability in the religious world, and induced a ruinous habit of change."

This arises from the caprice of the congregation, for Americans are naturally capricious and fond of change: whether it be concerning a singer, or an actor, or a clergyman, it is the same thing. This American author observes, "There are few clergymen that can support their early popularity for a considerable time; and as soon as it declines, they must begin to think of providing elsewhere for themselves. They go--migrate--and for the same reason, in an equal term of time, they are liable to be forced to migrate again. And thus there is no stability, but everlasting change, in the condition of the American clergy. They change, the people change--all is a round of change--because all depends on the voluntary principle. The clerical profession in America is, indeed, like that of a soldier; always under arms, frequently fighting, and always ready for a new campaign--a truly militant state. A Clergyman's Guide would be of little use, so far as the object might be to direct where to find him: he is not this year where he was last." And, as must be the consequence, he justly observes, "Such a system makes the clergy servile, and the people tyrannical." "When the enmity of a single individual is sufficient to destroy a resident pastor's peace, and to break him up, how can he be otherwise than servile, if he has a family about him, to whom perpetual change is inconvenient and disastrous? There is not a man in his flock, however mean and unworthy of influence, whom he does not fear; and if he happens to displease a man of importance, or a busy woman, there is an end to his peace; and he may begin to pack up. This perpetual bondage breaks down his mind, subdues his courage, and makes a timid nervous woman of one who is entitled, and who ought to be, a man. He drags out a miserable existence, and dies a miserable slave. There are exceptions to this rule, it is true; because there are clergymen with talent enough to rise above these disadvantages, enforce respect, and maintain their standing, in spite of enemies."

But there is another very strong objection, and most important one, to the voluntary system, which I have delayed to bring forward: which is, that there is no provision for the poor in the American voluntary church system. Thus only those who are rich and able to afford religion can obtain it. At present, it is true that the majority of the people in America have means sufficient to pay for seats in churches, if they choose to expend the money; but as America increases her population, so will she increase the number of her poor; and what will be the consequence hereafter, if this evil is to continue? The author I am now quoting from observes, "At best the poor are unprovided for , and the talents of the clergy are always in the market to the highest bidder." [This is true. When I was in the States one of the most popular preachers quitted his church at Boston to go to New York, where he was offered an increase of salary; telling his parishioners "that he found he would be more useful elsewhere "--the very language used by the Laity to the clergyman when they dismiss him .] There have been many attempts to remedy this evil, in the dense population of cities, by setting up a still more voluntary system, called `free churches,' in which the pews are not rented, but free to all. But they are uniformly failures .

Two other remarks made by this author are equally correct; first, that the voluntary system tends to the multiplication of sects without end; and next, that the voluntary system is a mendicant system, and involves one of the worst features of the church of Rome, which is, that it tends to the production of pious frauds. But I have already, in support of my arguments, quoted so much from this book that I must refer the reader to the work itself.

At present, Massachusetts, and the smaller Eastern States, are the strong-hold of religion and morality; as you proceed from them farther south or west, so does the influence of the clergy decrease, until it is totally lost in the wild States of Missouri and Arkansas. With the exception of certain cases to be found in Western Virginia, Kentucky, and Ohio, the whole of the States to the westward of the Alleghany Mountains, comprising more than two-thirds of America, may be said to be either in a state of neglect and darkness, or professing the Catholic religion.

Although Virginia is a slave state, I think there is more religion there than in some of the more northern free states; but it must be recollected that Virginia has been long settled, and the non- predial state of the slaves is not attended with demoralising effects; and I may here observe that the black population of American is decidedly the most religious, and sets an example to the white, particularly in the free states.

[Mr Reid, in his Tour, describes a visit which he paid to a black church in Kentucky:--

"By the laws of the state, no coloured persons are permitted to assemble for worship, unless a white person be present and preside.

"One of the black preachers, addressing me as their `strange master,' begged that I would take charge of the service. I declined doing so. He gave out Dr Watts' beautiful psalm, `Shew pity, Lord, oh! Lord forgive.' They all rose immediately. They had no books, for they could not read; but it was printed on their memory, and they sung it off with freedom and feeling.

"The senior black, who was a preacher among them, then offered prayer and preached; his prayer was humble and devotional. In one portion, he made an affecting allusion to their wrongs. `Thou knowest,' said the good man, with a broken voice, `our state--that it is the meanest--that we are as mean and low as man can be. But we have sinned--we have forfeited all our rights to THEE, and we would submit before Thee , to these marks of thy displeasure.'"

Mr Reid subsequently asserts, that the sermon delivered by the black was an "earnest and efficient appeal;" and, afterward, hearing a sermon on the same day from a white preacher, he observes that it was a " very sorry affair ," in contrast with what he had before witnessed.]

It may be fairly inquired, can this be true? Not fifty years back, at the time of the Declaration of Independence, was not the American community one of the most virtuous in existence? Such was indeed the case, as it is now equally certain that they are one of the most demoralised. The question is, then, what can have created such a change in the short period of fifty years?

The only reply that can be given, is, that as the Americans, in their eagerness to possess new lands, pushed away into the West, so did they leave civilisation behind, and return to ignorance and barbarism; they scattered their population, and the word of God was not to be heard in the wilderness.

That as she increased her slave states, so did she give employment, land, and power to those who were indifferent to all law, human or divine. And as, since the formation of the Union, the people have yearly gained advantages over the government until they now control it, so have they controlled and fettered religion until it produces no good fruits.

Add to this the demoralising effects of a democracy which turns the thoughts of all to Mammon, and it will be acknowledged that this rapid fall is not so very surprising.

But, if the Protestant cause is growing weaker every day from disunions and indifference, there is one creed which is as rapidly gaining strength; I refer to the Catholic church, which is silently, but surely advancing. [Although it is not forty years since the first Roman Catholic see was created, there is now in the United States a Catholic population of 800,000 souls under the government of the Pope, or Archbishop, 12 Bishops, and 433 priests. The number of churches is 401; mass houses, about 300; colleges, 10; seminaries for young men, 9; theological seminaries, 5; noviciates for Jesuits, monasteries, and converts, with academies attached, 31; seminaries for young ladies, 30; schools of the Sisters of Charity, 29; an academy for coloured girls at Baltimore; a female infant school, and 7 Catholic newspapers.] Its great field is in the West, where, in some states, almost all are Catholics, or from neglect and ignorance altogether indifferent as to religion. The Catholic priests are diligent, and make a large number of converts every year, and the Catholic population is added to by the number of Irish and German emigrants to the West, who are almost all of them of the Catholic persuasion.

Mr Tocqueville says--

"I think that the Catholic religion has erroneously been looked upon as the natural enemy of democracy. Among the various sects of Christians, Catholicism seems to me, on the contrary to be one of those which are most favourable to equality of conditions. In the Catholic church, the religious community is composed of only two elements--the priest and the people. The priest alone rises above the rank of his flock, and all below him are equal. On doctrinal points, the Catholic faith places all human capacities upon the same level. It subjects the wise and the ignorant, the man of genius and the vulgar crowd, to the details of the same creed: it imposes the same observances upon the rich and the needy; it inflicts the same austerities upon the strong and the weak; it listens to no compromise with mortal man; but, reducing all the human race to the same standard, it confounds all the distinctions of society at the foot of the same altar, even as they are confounded in the sight of God. If Catholicism predisposes the faithful to obedience, it certainly does not prepare them for inequality; but the contrary may be said of Protestantism, which generally tends to make men independent, more than to render them equal."