Speeches, Addresses, and Occasional Sermons.

Volume 2.

by Theodore Parker.

A SERMON OF THE SPIRITUAL CONDITION OF BOSTON.--PREACHED AT THE MELODEON, ON SUNDAY, FEBRUARY 18, 1849.

MATTHEW VIII. 20.

By their fruits ye shall know them.

Last Sunday I said something of the moral condition of Boston; to-day I ask your attention to a Sermon of the Spiritual Condition of Boston. I use the word spiritual in its narrower sense, and speak of the condition of this town in respect to piety. A little while since, in a sermon of piety, I tried to show that love of G.o.d lay at the foundation of all manly excellence, and was the condition of all n.o.ble, manly development; that love of truth, love of justice, love of love, were respectively the condition of intellectual, moral, and affectional development, and that they were also respectively the intellectual, moral, and affectional forms of piety; that the love of G.o.d as the Infinite Father, the totality of truth, justice, and love was the general condition of the total development of man's spiritual powers. But I showed, that sometimes this piety, intellectual, moral, affectional or total, did not arrive at self-consciousness; the man only unconsciously loving the Infinite in one or all these modes, and in such cases the man was a loser by frustrating his piety, and allowing it to stop in the truncated form of unconsciousness.

Now what is in you will appear out of you; if piety be there in any of these forms, in either mode, it will come out; if not there, its fruits cannot appear. You may reason forward or backward: if you know piety exists, you may foretell its appearance; if you find fruits thereof, you may reason back and be sure of its existence. Piety is love of G.o.d as G.o.d, and as we only love what we are like, and in that degree, so it is also a likeness to G.o.d. Now it is a general doctrine in Christendom that divinity must manifest itself; and, in a.s.suming the highest form of manifestation known to us, divinity becomes humanity. However, that doctrine is commonly taught in the specific and not generic form, and is enforced by an historical and concrete example, but not by way of a universal thesis. It appears thus: The Christ was G.o.d; as such He must manifest himself; the form of manifestation was that of a complete and perfect man. I reject the concrete example, but accept the universal doctrine on which the special dogma of the Trinity is erected. From that I deduce this as a general rule: If you follow the law of your nature, and are simple and true to that, as much of G.o.dhead as there is in you, so much of manhood will come out of you, and, as much of manhood comes out of you, so much of G.o.dhead was there within you; as much subjective divinity, so much objective humanity.

Such being the case, the demands you can make on a man for manliness must depend for their answer on the amount of piety on deposit in his character; so it becomes important to know the condition of this town in respect of piety, for if this be not right in the above sense, nothing else is right; or, to speak more clerically, "Unless the Lord keep the city, the watchman waketh but in vain," and unless piety be developed or a-developing in men, it is vain for the minister to sit up late of a Sat.u.r.day night to concoct his sermon, and to rise up early of a Sunday morning to preach the same; he fights but as one that beateth the air, and spends his strength for that which is nought. They are in the right, therefore, who first of all things demand piety: so let us see what signs or proof we have, and of what amount of piety in Boston.

To determine this, we must have some test by which to judge of the quality, distinguishing piety from impiety, and some standard whereby to measure the quant.i.ty thereof; for though you may know what piety is in you, I what is in me, and G.o.d what is in both and in all the rest of us, it is plain that we can only judge of the existence of piety in other men, and measure its quant.i.ty by an outward manifestation thereof, in some form which shall serve at once as a trial test and a standard measure.

Now, then, as I mentioned in that former sermon, it is on various sides alleged that there are two outward manifestations of piety, a good deal unlike: each is claimed by some men as the exclusive trial test and standard measure. Let me say a word of each.

I. Some contend for what I call the conventional standard; that is, the manifestation of piety by means of certain prescribed forms. Of these forms there are three modes or degrees: namely, first, the form of bodily attendance on public worship; second, the belief in certain doctrines, not barely because they are proven true, or known without proof, but because they are taught with authority; and third, a pa.s.sive acquiescence in certain forms and ceremonies, or an active performance thereof.

II. The other I call the natural standard; that is, the manifestation of piety in the natural form of morality in its various degrees and modes of action.

It is plain, that the amount of piety in a man or a town, will appear very different when tested by one or the other of these standards. It may be that very little water runs through the wooden trough which feeds the saw-mill at Niagara, and yet a good deal, blue and bounding, may leap over the rock, adown its natural channel. In a matter of this importance, when taking account of a stock so precious as piety, it is but fair to try it by both standards.

Let us begin with the conventional standard, and examine piety by its manifestation in the ecclesiastical forms. Here is a difficulty at the outset, in determining upon the measure, for there is no one and general ecclesiastical standard, common to all parties of Christians, from the Catholic to the Quaker; each measures by its own standard, but denies the correctness of all the others. It is as if a foot were declared the unit of long measure, and then the actual foot of the chief justice of a State, were taken as the rule by which to correct all measurements; then the foot would vary as you went from North Carolina to South, and, in any one State, would vary with the health of the judge. However, to do what can be done with a measure thus uncertain, it is plain, that, estimated by any ecclesiastical standard, the amount of piety is small.

There is, as men often say, "A general decline of piety;" that is a common complaint, recorded and registered. But what makes the matter worse to the ecclesiastical philosopher, and more appalling to the complainers, is this: it is a decline of long standing. The disease which is thus lamented is said to be acute, but is proved to be chronic also; only it would seem, from the lamentations of some modern Jeremiahs, that the decline went on with accelerated velocity, and, the more chronic the disease was, the acuter it also became.

Tried by this standard, things seem discouraging. To get a clearer view, let us look a little beyond our own borders, at first, and then come nearer home. The Catholic church complains of a general defection. The majority of the Christian church confesses that the Protestant Reformation was not a revival of religion, not a "Great awakening," but a great falling to sleep; the faith of Luther and Calvin was a great decline of religion--a decline of piety in the ecclesiastical form; that modern philosophy, the physics of Galileo and Newton, the metaphysics of Descartes and of Kant, mark another decline of religion--a decline of piety in the philosophical form; that all the modern democracy of the eighteenth and nineteenth centuries, marks a yet further decline of religion--a decline of piety in the political form; that all the modern secular societies, for removing the evils of men and their sins, mark a yet fourth decline of religion--a decline of piety in the philanthropic form. Certainly, when measured by the mediaeval standard of Catholicism, these mark four great declensions of piety, for, in all four, the old principle of subordination to an external and personal authority is set aside.

All over Europe this decline is still going on; ecclesiastical establishments are breaking down; other establishments are a-building up. Pius the Ninth seems likely to fulfil his own prophecy, and be the last of the Popes; I mean the last with temporal power. There is a great schism in the north of Europe; the Germans will be Catholics, but no longer Roman. The old forms of piety, such as service in Latin, the withholding of the Bible from the people, compulsory confession, the ungrateful celibacy of a reluctant priesthood--all these are protested against. It is of no avail that the holy coat of Jesus, at Treves, works greater miracles than the apostolical napkins and ap.r.o.ns; of no avail that the Virgin Mary appeared on the nineteenth of September, 1846, to two shepherd-children, at La Salette, in France. What are such things to Ronge and Wessenberg? Neither the miraculous coat, nor the miraculous mother, avails aught against this untoward generation, charm they never so wisely. The decline of piety goes on. By the new Const.i.tution of France, all forms of religion are equal; the Catholic and the Protestant, the Mahometan and the Jew, are equally sheltered under the broad shield of the law. Even Spain, the fortress walled and moated about, whither the spirit of the middle ages retired and shut herself up long since, womanning her walls with unmanly priests and kings, with unfeminine queens and nuns--even Spain fails with the general failure.

British capitalists buy up her convents and nunneries, to turn them into woollen mills. Monks and nuns forget their beads in some new handicraft; sister Mary, who sat still in the house, is now also busy with serving, careful, indeed, about more things than formerly, but not c.u.mbered nor troubled as before. Meditative Rachels, and Hannahs, long unblest, who sat in solitude, have now become like practical Dorcas, making garments for the poor; the Bank is become more important than the Inquisition. The order of St. Francis d'a.s.sisi, of St. Benedict, even of St. Dominic himself, is giving way before the new order of Arkwright, Watt, and Fulton,--the order of the spinning jenny and the power-loom.

It is no longer books on the miraculous conception, or meditations on the five wounds of the Saviour, or commentaries on the song of songs which is Solomon's, that get printed there: but fiery novels of Eugene Sue, and George Sand; and so extremes meet.

Protestant establishments share the same peril. A new sect of Protestants rises up in Germany, who dissent as much from the letter and spirit of Protestantism, as the Protestants from Catholicism; men that will not believe the infallibility of the Bible, the doctrine of the Trinity, the depravity of man, the eternity of future punishment, nor justification by faith--a justification before G.o.d, for mere belief before men. The new spirit gets possession of new men, who cannot be written down, nor even howled down. Excommunication or abuse does no good on such men as Bauer, Strauss, and Schwegler; and it answers none of their questions. It seems pretty clear, that in all the north of Germany, within twenty years, there will be entire freedom of worship, for all sects, Protestant and Catholic.

In England, Protestantism has done its work less faithfully than in Germany. The Protestant spirit of England came here two hundred years ago, so that new and Protestant England is on the west of the ocean; in England, an established church lies there still, an iceberg in the national garden. But even there, the decline of the ecclesiastical form of piety is apparent: the new bishops must not sit in the House of Lords, till the old ones die out, for the number of lords spiritual must not increase, though the temporal may; the new attempt, at Oxford and elsewhere, to restore the Middle Ages, will not prosper. Bring back all the old rites and forms into Leeds and Manchester; teach men the theology of Thomas Aquinas, or of St. Bernard; bid them adore the uplifted wafer, as the very G.o.d, men who toil all day with iron mills, who ride in steam-drawn coaches, and talk by lightning in a whisper, from the Irk to the Thames,--they will not consent to the philosophy or the theology of the Middle Ages, nor be satisfied with the old forms of piety, which, though too elevated for their fathers in the time of Elizabeth, are yet too low for them, at least too antiquated. Dissenters have got into the House of Commons; the test-act is repealed, and a man can be a captain in the army, or a postmaster in a village, without first taking the Lord's Supper, after the fashion of the Church of England. Some men demand the abandonment of t.i.thes, the entire separation of Church and State, the return to "The voluntary principle"

in religion. "The battering ram which levelled old Sarum," and other boroughs as corrupt, now beats on the church, and the "Church is in danger." Men complain of the decline of piety in England. An intelligent and very serious writer, not long ago, lamenting this decline, in proof thereof, relates, that formerly men began their last wills, "In the name of G.o.d, Amen;" and headed bills of lading with, "Shipped in good order, by the grace of G.o.d;" that indictments for capital crimes charged the culprit with committing felony, "At the instigation of the devil," and now, he complains, these forms have gone out of use.

In America, in New England, in Boston, when measured by that standard, the same decline of piety is apparent. It is often said that our material condition is better than our moral; that in advance of our spiritual condition. There is a common clerical complaint of a certain thinness in the churches; men do not give their bodily attendance, as once they did; they are ready enough to attend lectures, two or three in a week, no matter how scientific and abstract, or how little connected with their daily work, yet they cannot come to the church without teasing beforehand, nor keep awake while there. It is said the minister is not respected as formerly. True, a man of power is respected, heard, sought, and followed, but it is for his power, for his words of grace and truth, not for his place in a pulpit; he may have more influence as a man, but less as a clergyman. Ministers lament a prevalent disbelief of their venerable doctrines; that there is a concealed skepticism in regard to them, often not concealed. This, also, is a well-founded complaint; the well-known dogmas of theology were never in worse repute; there was never so large a portion of the community in New England who were doubtful of the Trinity, of eternal d.a.m.nation, of total depravity, of the atonement, of the G.o.dhead of Jesus, of the miracles of the New Testament, and of the truth of every word of the Bible. A complaint is made, that the rites and forms which are sometimes called "the ordinances of religion," are neglected; that few men join the church, and though the old hedge is broken down before the altar, yet the number of communicants diminishes, and it is no longer able-headed men, the leaders of society, who come; that the ordinances seem haggard and ghastly to young men, who cannot feed their hungry souls on such a thin pittance of spiritual aliment as these afford; that the children are not baptized. These things are so; so in Europe, Catholic and Protestant; so in America, so in Boston. Notwithstanding the well-founded complaint that our modern churches are too costly for the times, we do not build temples which bear so high a proportion to our wealth as the early churches of Boston; the attendance at meeting does not increase as the population; the ministers are not prominent, as in the days of Wilson, of Cotton, and of Norton; their education is not now in the same proportion to the general culture of the times. Harvard College, dedicated to "Christ and the Church," designed at first chiefly for the education of the clergy, graduates few ministers; theological literature no longer overawes all other. The number of church members was never so small in proportion to the voters as now; the number of Protestant births never so much exceeded the number of Protestant baptisms. Young men of superior ability and superior education have little affection for the ministry; take little interest in the welfare of the church. Nay, youths descended from a wealthy family seldom look that way. It is poor men's sons, men of obscure family, who fill the pulpits; often, likewise, men of slender ability, eked out with an education proportionately scant. The most active members of the churches are similar in position, ability, and culture. These are undeniable facts.

They are not peculiar to New England. You find them wherever the voluntary principle is resorted to. In England, in Catholic countries, you find the old historic names in the Established Church; there is no lack of aristocratic blood in clerical veins; but there and everywhere the church seems falling astern of all other craft which can keep the sea.

Since these things are so, men who have only the conventional standard wherewith to measure the amount of piety, only that test to prove its existence by, think we are rapidly going to decay; that the tabernacle is fallen down, and no man rises to set it up. They complain that Zion is in distress; theological newspapers lament that there are no revivals to report; that "The Lord has withheld His arm," and does not "pour out His Spirit upon the churches." Ghastly meetings are held by men with sincere and n.o.ble heart, but saddened face; speeches are made which seem a groan of linked wailings long drawn out. Men mourn at the infidelity of the times, at the coldness of some, at the deadness of others. All the sects complain of this, yet each loves to attribute the deadness of the rival sects to their special theology; it is Unitarianism which is choking the Unitarians, say their foes, and the Unitarians know how to retort after the same fashion. The less enlightened put the blame of this misfortune on the good G.o.d who has somehow "withheld His hand," or omitted to "pour out His Spirit,"--the people perishing for want of the open vision. Others put the blame on mankind; some on "poor human nature," which is not what might have been expected, not perceiving that if the fault be there it is not for us to remedy, and if G.o.d made man a bramble-bush, that no wailing will make him bear figs. Yet others refer this condition to the use made of human nature, which certainly is a more philosophical way of looking at the matter.

Now there is one sect which has done great service in former days, which is, I think, still doing something to enlighten and liberalize the land, and, I trust, will yet do more, more even than it consciously intends.

The name of Unitarian is deservedly dear to many of us, who yet will not be shackled by any denominational fetters. This sect has always been remarkable for a certain gentlemanly reserve about all that pertained to the inward part of religion; other faults it might have, but it did not incur the reproach of excessive enthusiasm, or a spirituality too sublimated and transcendental for daily use. This sect has long been a speckled bird among the denominations, each of which has pecked at her, or at least cawed with most unmelodious croak against this new-fledged sect. It was said the Unitarians had "denied the Lord that bought them;"

that theirs was the church of unbelief--not the church of Christ, but of No-Christ; that they had a Bible of their own, and a thin, poor Bible, too; that their ways were ways of destruction; "Touch not, taste not, handle not," was to be written on their doctrines; that they had not even the grace of lukewarmness, but were moral and stone-cold; that they looked fair on the side turned towards man, but on the G.o.dward side it was a blank wall with no gate, nor window, nor loop-hole, nor eyelet for the Holy Ghost to come through; that their prayers were only a show of devotion to cover up the hard rock of the flinty heart, or the frozen ground of morality. Their faith, it was said, was only a conviction after the case was proven by unimpeachable evidence, and good for nothing; while belief without evidence, or against proof, seems to be the right ecclesiastical talisman.

For a long time the Unitarian sect did not grumble unduly, but set itself to promote the cultivation of reason and apply that to religion; to cultivate morality and apply it to life; and to demand the most entire personal freedom for all men in all matters pertaining to religion. Hence came its merits; they were very great merits, too, and not at all the merits of the times, held in common with the other sects.

I need not dwell on this, and the good works of Unitarianism, in this the most Unitarian city in the world; but as a general thing the Unitarians, it seems to me, did neglect the culture of piety; and of course their morality, while it lasted, would be unsatisfactory, and in time would wither and dry up because it had no deepness of earth to grow out of. The Unitarians, as a general thing, began outside, and sought to work inward, proceeding from the special to the general, by what might be called the inductive mode of religious culture; that was the form adopted in pulpits, and in families so far as there was any religious education attempted in private. That is not the method of nature, where all growth is the development of a living germ, which by an inward power appropriates the outward things it needs, and grows thereby. Hence came the defects of Unitarianism, and they were certainly very great defects; but they came almost unavoidably from the circ.u.mstances of the times.

The sensational philosophy was the only philosophy that prevailed; the Orthodox sects had always rejected a part of that philosophy, not in the name of science, but of piety, and they supplied its place not with a better philosophy, but with tradition, speaking with an authority which claimed to be above human nature. It was not in the name of reason that they rejected a false philosophy, but in the name of religion often denounced all philosophy and the reason which demanded it. The Unitarians rejected that portion of Orthodoxy, became more consistent sensationalists, and arrived at results which we know. Now it is easy to see their error; not difficult to avoid it; but forty or fifty years ago it was almost impossible not to fall into this mistake. Sometimes it seems as if the Unitarians were half conscious of this defect, and so dared not be original, but borrowed Orthodox weapons, or continued to use Trinitarian phrases long after they had blunted those weapons of their point, and emptied the phrases of their former sense. In the controversy between the Orthodox and Unitarians, neither party was wholly right: the Unitarians had reason to charge the Orthodox with debasing man's nature, and representing G.o.d as not only unworthy, but unjust, and somewhat odious; the Trinitarians were mainly right in charging us with want of conscious piety, with beginning to work at the wrong end; but at the same time it must be remembered, that, in proportion to their numbers, the Unitarians have furnished far more philanthropists and reformers than any of the other sects. It is time to confess this on both sides.

For a long time the Unitarian sect did not complain much of the decline of piety; it did not care to have an organization, loving personal freedom too well for that, and it had not much denominational feeling; indeed, its members were kept together, not so much by an agreement and unity of opinion among themselves, as by a unity of opposition from without; it was not the hooks on their shields that held the legion together with even front, but the pressure of hostile shields crowded upon them from all sides. They did not believe in spasmodic action; if a body was dead, they gave it burial, without trying to galvanize it into momentary life, not worth the spark it cost; they knew that a small cloud may make a good many flashes in the dark, but that many lightnings cannot make light. They stood apart from the violent efforts of other churches to get converts. The converts they got commonly adhered to their faith, and in this respect differed a good deal from those whom "Revivals" brought into other churches; with whom Christianity sprung up in a night, and in a night also perished. Some years ago, when this city was visited and ravaged by Revivals, the Unitarians kept within doors, gave warning of the danger, and suffered less harm and loss from that tornado than any of the sects. Unitarianism seems, in this city, to have done its original work; so the company is breaking up by degrees, and the men are going off, to engage in other business, to weed other old fields, or to break up new land, each man following his own sense of duty, and for himself determining whether to go or stay. But at the same time, an attempt is made to keep the company together; to cultivate a denominational feeling; to put hooks and staples on the shields which no longer offer that formidable and even front; to teach all trumpets to give the same sectarian bray, all voices to utter the same war-cry. The attempt does not succeed; the ranks are disordered, the trumpets give an uncertain sound, and the soldiers do not prepare themselves for denominational battle; nay, it often happens that the camp lacks the two sinews of war--both money, and men. Hence the denominational view of religious affairs has undergone a change; I make no doubt a real and sincere change, though I know this has been denied, and the change thought only official. The men I refer to are sincere and devout men; some of them quite above the suspicion of mere official conduct. This sect is now the loudest in its wailing; these Christian Jeremiahs tell us that we do not realize spiritual things, that we are all dead men, that there is no health in us. These cold Unitarian Thomases crowd unwontedly together in public to bewail the spiritual weather, the dearth of piety in Boston, the "General decline of religion" in New England. Church unto church raises the Macedonian cry, "Come over and help us!" The opinion seems general that piety is in a poor way, and must have watchers, the strongest medicine, and nursing quite unusual, or it will soon be all over, and Unitarianism will give up the ghost. Various causes have I heard a.s.signed for the malady; some think that there has been over-much preaching of philosophy, though perhaps there is not evidence to convict any one man in particular of the offence; that philosophy is the dog in the manger, who keeps the hungry Unitarian flock from their spiritual hay, and cut-straw, which are yet of not the smallest use to him. But look never so sharp, and you do not find this dangerous beast in the neighborhood of the fold. Others think that there has been also an excess of moral preaching, against the prevalent sins of the nation, I suppose--but few individuals seem liable to conviction on that charge. Yet others think this decline comes from the fact that the terrors have not been duly and sufficiently administered from the pulpit; that while Catholics and Methodists thrive under such influences, the Unitarian widows are neglected in the weekly ministration of terror and of threat; that there has not been so much an excess of lightning in the form of philosophy or morality, but only a lack of thunder.

This temporary movement among the Unitarians of Boston is natural; in some respects it is what our fathers would have called "judicial." The Unitarians have been cold, have looked more at the outward manifestations of goodness than at the inward spirit of piety which was to make the manifestations; they have not had an excess of philosophy, or of morality, but a defect of piety. They have been more respectable than pious. They have not always quite rightly appreciated the enthusiasm of sterner and more austere sects; not always done justice to the inwardness of religion those sects sought to promote. When their churches get a little thin, and their denominational affairs a little disturbed, it is quite natural these Unitarians should look after the cause and pa.s.s over to lamentations at the present state of things; while looking at the community from the new point of view, it is quite natural that they should suppose piety on the decline, and religion dying out. Yes, in general it is plain that, if men have no eyes but conventional eyes, no spirit but that of the ecclesiastical order they serve in, and of the denomination they belong to, it is natural for them to think that because piety does not flow in the old ecclesiastical channel, it does not flow anywhere, and there is none at all to run.

Thus it is easy to explain the complaint of the Catholics at the great defection of the most enlightened nations of Europe; the lamentation of the Protestants at the heresy of the most enlightened portion of their sect; and the Unitarian wail over the general decline of piety in the city of Boston. Some men can only judge the present age by the conventional standard of the past, and as the old form of piety does not appear, they must conclude there is no piety.

Let us now recur to the other or natural standard, and look at the manifestation of piety in the form of morality. Last Sunday I spoke of our moral condition; and it appeared that morals were in a low state here when compared with the ideal morals of Christianity. Now as the outward deed is but the manifestation of the inward life, and objective humanity the index of subjective divinity, so the low state of morals proves a low state of piety; if the heart of this town was right towards G.o.d, then would its hand also be right towards man. I am one of those who for long years have lamented the want of vital piety in this people. We not only do not realize spiritual things, but we do not make them our ideals. I see proofs of this want of piety in the low morals of trade, of the public press; in poverty, intemperance, and crime; in the vices and social wrongs touched on the last Sunday. I judge the tree by its fruit. But it is not on this ground that the ecclesiastical complaint is based. Men who make so much ado about the absence of piety, do not appeal for proof thereof to the great vices and prominent sins of the times; they see no sign of that in our trade and our politics; in the misery that festers in putrid lanes, one day to breed a pestilence, which it were even cheaper to hinder now, than cure at a later time; n.o.body mentions as proof the Mexican War, the political dishonesty of officers, the rapacity of office-seekers, the servility of men who will tamely suffer the most sacred rights of three millions of men to be trodden into the dust. Matters which concern millions of men came up before your Congress; the great Senator of Ma.s.sachusetts loitered away the time of the session here in Boston, managing a lawsuit for a few thousand dollars, and no fault was publicly found with such neglect of public duty; but men see no lack of piety indicated by this fact, and others like it; they find signs of that lack in empty pews, in a deserted communion-table, in the fact that children, though brought up to reverence truth and justice, to love man and to love G.o.d, are not baptized with water; or in the fact that Unitarianism or Trinitarianism is on the decline! How many wailings have we all heard or read, because the Puritan churches of Boston have not kept the faith of their grim founders; what lamentations at the rising up of a sect which refuses the doctrine of the Trinity, or at the appearance of a few men who, neglecting the common props of Christianity, rest it, for its basis, on the nature of man and the nature of G.o.d: though almost all the eminent philanthropy of the day is connected with these men, yet they are still called "Infidel," and reviled on all hands!

The state of things mentioned in the last sermon does indicate a want of piety, a deep and a great want. I do not see signs of that in the debt and decay of churches, in absence from meetings, in doubt of theological dogmas, in neglect of forms and ceremonies which once were of great value; but I do see it in the low morals of trade, of the press; in the popular vices. On a national scale I see it in the depravity of political parties, in the wicked war we have just fought, in the slavery we still tolerate and support. Yes, as I look on the churches of this city, I see a want of piety in the midst of us. If eminent piety were in them, and allowed to follow its natural bent, it would come out of them in the form of eminent humanity; they would lead in the philanthropies of this day, where they hardly follow. In this condition of the churches I see a most signal proof of the low estate of piety; they do not manifest a love of truth, which is the piety of the intellect; nor a love of justice, which is the piety of the moral sense; nor a love of love, which is the piety of the affections; nor a love of G.o.d as the Infinite Father of all men, which is the total piety of the whole soul.

For lack of this internal divinity there is a lack of external humanity.

Who can bring a clean thing out of an unclean? This is what I complain of, what I mourn over.

The clergymen of this city are most of them sincere men, I doubt not; some of them men of a superior culture; many of them laborious men; most, perhaps all of them, deeply interested in the welfare of the churches, and the promotion of piety. But how many of them are marked and known for their philanthropy, distinguished for their zeal in putting down any of the major sins of our day, zealous in any work of reform? I fear I can count them all on the fingers of a single hand; yet there are enough to bewail the departure of monastic forms, and of the theology which led men in the dimness of a darker age, but cannot shine in the rising light of this. I find no fault with these men; I blame them not; it is their profession which so blinds their eyes. They are as wise and as valiant as the churches let them be. What sect in all this land ever cared about temperance, education, peace betwixt nations, or even the freedom of all men in our own, so much as this sect cares for the baptizing of children with water, and that for the baptizing of men; this for the doctrine of the Trinity, and all for the infallibility of the Bible? Do you ask the sects to engage in the work of extirpating concrete wrong? It is in vain; each reformer tries it--the mild sects answer, "I pray thee have me excused;" the sterner sects reply with awful speech. A distinguished theological journal of another city thinks the philanthropies of this day are hostile to piety, and declares that true spiritual Christianity never prevails where men think slavery is a sin. A distinguished minister of a highly respectable sect declares the temperance societies unchristian, and even atheistical. He reasons thus: The church is an instrument appointed by G.o.d and Christ, to overcome all forms of wrong, intemperance among the rest; to neglect this instrument and devise another, a temperance society, to wit, is to abandon the inst.i.tutions of G.o.d and Christ, and so it is unchristian and atheistical. In other words, here is intemperance, a stone of stumbling, and a rock of offence, in our way; there is an old wooden beetle, which has done great service of old time, and is said to have been made by G.o.d's own hand; men smite therewith the stone or smite it not; still it lies there a stone of stumbling and a stone of shame; other men approach, and with a sledge-hammer of well-tempered steel smite the rock, and break off piece after piece, smoothing the rough impracticable way; they call on men to come to their aid, with such weapons as they will. But our minister bids them beware; the beetle is "of the Lord," the iron which breaks the rock in pieces is an unchristian and atheistical instrument. Yet was this minister an earnest, a pious, and a self-denying man, who sincerely sought the good of men. He had been taught to know no piety but in the church's form. I would not do dishonor to the churches; they have done great service, they still do much; I would only ask them to be worthy of their Christian name. They educate men a little, and allow them to approach emanc.i.p.ation, but never to be free and go alone.

I see much to complain of in the condition of piety; yet nothing to be alarmed at. When I look back, it seems worse still, far worse. There has not been "A decline of piety" in Boston of late years. Religion is not sick. Last Sunday, I spoke of the great progress made in morality within fifty years; I said it was an immense progress within two hundred years.

Now, there cannot be such a progress in the outward manifestation without a corresponding and previous development of the inward principle. Morality cannot grow without piety more than an oak without water, earth, sun, and air. Let me go back one hundred years; see what a difference between the religious aspect of things then and now!

certainly there has been a great growth in spirituality since that day.

I am not to judge men's hearts; I may take their outward lives as the test and measure of their inward piety. Will you say the outward life never completely comes up to that? It does so as completely now as then.

Compare the toleration of these times with those; compare the intelligence of the community; the temperance, sobriety, chast.i.ty, virtue in general. Look at what is now done in a munic.i.p.al way by towns and States for mankind; see the better provision made for the poor, for the deaf, the dumb, the blind, for the insane, even for the idiot; see what is done for the education of the people--in schools, academies, colleges, and by public lectures; what is done for the criminal to prevent the growth of crime. See what an amelioration of the penal laws; how men are saved and restored to society, who had once been wholly lost. See what is done by philanthropy still more eminent, which the town and State have not yet overtaken and enacted into law; by the various societies for reform--those for temperance, for peace, for the discipline of prisons, for the discharged convicts, for freeing the slave. See this Anti-slavery party, which, in twenty years, has become so powerful throughout all the Northern States, so strong that it cannot be howled down, and men begin to find it hardly safe to howl over it; a party which only waits the time to lift up its million arms, and hurl the hateful inst.i.tution of slavery out of the land! All these humane movements come from a divine piety in the soul of man. A tree which bears such fruits is not a dead tree; is not wholly to be despaired of; is not yet in a "decline," and past all hope of recovery. Is the age wanting in piety, which makes such efforts as these? Yes, you will say, because it does no more. I agree to this, but it is rich in piety compared to other times. Ours is an age of faith; not of mere belief in the commandments of men, but of faith in the nature of man and the commandments of G.o.d.

This prevailing and contagious complaint about the decline of religion is not one of the new things of our time. In the beginning of the last century, Dr. Colman, first minister of the church in Brattle street, lamented in small capitals over the general decline of piety:--"The venerable name of religion and of the church is made a sham pretence for the worst of villanies, for uncharitableness and unnatural oppression of the pious and the peaceable;" "the perilous times are come, wherein men are lovers only of their own selves." "Ah, calamitous day," says he, "into which we are fallen, and into which the sins of our infatuated age have brought us!" He looks back to the founders of New England; they "were rich in faith, and heirs of a better world," "men of whom the world was not worthy;" "they laid in a stock of prayers for us which have brought down many blessings on us already." Samuel Willard bewailed "the checkered state of the gospel church;" it was "in every respect a gloomy day, and covered with thick clouds."

We retire yet further back, to the end of the seventeenth century; a hundred and sixty or seventy years ago, Dr. Increase Mather, not only in his own pulpit, but also at "the great and Thursday lecture," lamented over "the degeneracy and departing glory of New England." He complained that there was a neglect of the Sabbath, of the ordinances, and of family worship; he groaned at the lax discipline of the churches, and looked, says another, "as fearfully on the growing charity as on the growing vices of the age." He called the existing generation "an unconverted generation." "Atheism and profaneness," says he, "have come to a prodigious height;" "G.o.d will visit" for these things; "G.o.d is about to open the windows of heaven, and pour down the cataracts of His wrath ere this generation ... is pa.s.sed away." If a comet appeared in the sky, it was to admonish men of the visitation, and make "the haughty daughters of Zion reform their pride of apparel." "The world is full of unbelief" (that is, in the malignant aspect and disastrous influence of comets), "but there is an awful Scripture for them that do profanely condemn such signal works!"

One of the present and well-known indications of the decline of piety, that is often thought a modern luxury, and ridiculously denounced in the pulpit, which has done its part in fostering the enjoyment, was practised to an extent that alarmed the prim shepherds of the New England flock in earlier days. The same Dr. Mather preached a series of sermons "tending to promote the power of G.o.dliness," and concludes the whole with a discourse "Of sleeping at sermons," and says: "To sleep in the public worship of G.o.d is a thing too frequently and easily practised; it is a great and a dangerous evil." "Sleeping at a sermon is a greater sin than speaking an idle word. Therefore, if men must be called to account for idle words, much more for this!" "Gospel sermons are among the most precious talents which any in this world have conferred upon them. But what a sad account will be given concerning those sermons which have been slept away! As light as thou makest of it now, it may be conscience will roar for it upon a death-bed!" "Verily, there is many a soul that will find this to be a dismal thought at the day of judgment, when he shall remember so many sermons I might have heard for my everlasting benefit, but I slighted and slept them all away. Therefore consider, if men allow themselves in this evil their souls are in danger to perish." "It is true that a G.o.dly man may be subject unto this as well as unto other infirmities; but he doth not allow himself therein." "The name of the glorious G.o.d is greatly prophaned by this inadvertency." "The support of the evangelical ministry is ... discouraged." He thought the character of the pulpit was not sufficient explanation of this phenomenon, and adds, in his supernatural way, "Satan is the external cause of this evil;" "he had rather have men wakeful at any time than at sermon time." The good man mentions, by way of example, a man who "had not slept a wink at a sermon for more than twenty years together," and also, but by way of warning, the unlucky youth in the Acts who slept at Paul's long sermon, and fell out of the window, and "was taken up dead." Sleeping was "adding something of our own to the worship of G.o.d;" "when Nadab and Abihu did so, there went out fire from the Lord and consumed them to death." "The holy G.o.d hath not been a little displeased for this sin." "It is not punished by men, but therefore the Lord himself will visit for it."

"Tears of blood will trickle down thy dry and d.a.m.ned cheeks forever and ever, because thou mayest not be so happy as to hear one sermon, or to have one offer of grace more throughout the never-ending dayes of eternity." Other men denounced their "Wo to sleepy sinners," and issued their "Proposals for the revival of dying religion."

Dr. Mather thought there was "A deluge of prophaneness," and bid men "be much in mourning and humiliation that G.o.d's bottle may be filled with tears." He thought piety was going out because surplices were coming in; it was wicked to "consecrate a church;" keeping Christmas was "like the idolatry of the calf." The common-prayer, an organ, a musical instrument in a church, was "not of G.o.d." Such things were to our worthy fathers in the ministry what temperance and anti-slavery societies are to many of their sons--an "abomination," "unchristian and atheistic!"

The introduction of "regular singing" was an indication to some that "all religion is to cease;" "we might as well go over to Popery at once." Inoculation for the smallpox was as vehemently and ably opposed as the modern attempt to abolish the gallows; it was "a trusting more to the machinations of men than to the all-wise providence of G.o.d."

"When the enchantments of this world," says the ecclesiastical historian, "caused the rising generation more sensibly to neglect the primitive designs and interests of religion propounded by their fathers; a change in the tenor of the divine dispensation towards this country was quickly the matter of every one's observation." "Our wheat and our pease fell under an unaccountable blast." "We were visited with multiplied shipwrecks;" "pestilential sicknesses did sometimes become epidemic among us." "Indians cruelly butchered many hundreds of our inhabitants, and scattered whole towns with miserable ruins." "The serious people throughout the land were awakened by these intimations of divine displeasure to inquire into the causes and matters of the controversie." Accordingly, 1679, a synod was convened at Boston, to "inquire into the causes of the Lord's controversie with his New England people," who determined the matter.[1]

A little later, in 1690, the General Court considered the subject anew, and declared, that "A corruption of manners, attended with inexcusable degeneracies and apostacies ... is the cause of the controversie." We "are now arriving at such an extremity, that the axe is laid to the root of the trees, and we are in eminent danger of perishing, if a speedy reformation of our provoking evils prevent it not." In 1702, Cotton Mather complains that "Our manifold indispositions to recover the dying power of G.o.dliness, were successive calamities, under all of which, our apostacies from that G.o.dliness, have rather proceeded than abated." "The old spirit of New England has been sensibly going out of the world, as the old saints in whom it was have gone; and, instead thereof, the spirit of the world, with a lamentable neglect of strict piety, has crept in upon the rising generation."

You go back to the time of the founders and fathers of the colony, and it is no better. In 1667, Mr. Wilson, who had "A singular gift in the practice of discipline," on his death-bed declared, that "G.o.d would judge the people for their rebellion and self-willed spirit, for their contempt of civil and ecclesiastical rulers, and for their luxury and sloth," and before that he said, "People rise up as Corah, against their ministers." "And for our neglect of baptizing the children of the church,... I think G.o.d is provoked by it. Another sin I take to be the making light ... of the authority of the Synods." John Norton, whose piety was said to be "Grace, grafted on a crab-stock," in 1660, growled, after his wont, on account of the "Heart of New England, rent with the blasphemies of this generation." John Cotton, the ablest man in New England, who "Liked to sweeten his mouth with a piece of Calvin, before he went to sleep," and was so pious that another could not swear while he was under the roof, mourned at "The condition of the churches;" and, in 1652, on his death-bed, after bestowing his blessing on the President of Harvard College, who had begged it of him, exhorted the elders to "Increase their watch against those declensions, which he saw the professors of religion falling into."[2] In 1641, such was the condition of piety in Boston, that it was thought necessary to banish a man, because he did not believe in original sin. In 1639, a fast was appointed, "To deplore the prevalence of the small-pox, the want of zeal in the professors of religion, and the general decay of piety." "The church of G.o.d had not been long in this wilderness," thus complains a minister, one hundred and fifty years ago, "before the dragon cast forth several floods to devour it; but not the least of these floods was one of the Antinomian and familistical heresies." "It is incredible what alienations of mind, and what a very calenture the devil raised in the country upon this odd occasion." "The sectaries" "began usually to seduce women into their notions, and by these women, like their first mother, they soon hooked in the husbands also." So, in 1637, the Synod of Cambridge was convened, to despatch "The apostate serpent:" one woman was duly convicted of holding "About thirty monstrous opinions," and subsequently, by the civil authorities, banished from the colony. The synod, after much time was "spent in ventilation and emptying of private pa.s.sions," condemned eighty-two opinions, then prevalent in the colony, as erroneous, and decided to "Refer doubts to be resolved by the great G.o.d." Even in 1636, John Wilson lamented "The dark and distracted condition of the churches of New England."