Milton.
"Truth shall spring out of the earth;
And righteousness shall look down from heaven."
85th Psalm.
The inquiry concerning the working of the voluntary system in America,—the only country where it operates without an establishment by its side,—takes two directions. It is asked, first, whether religion is administered sufficiently to the people: and, secondly, what is the character of the clergy.
The first question is easily answered. The eagerness for religious instruction and the means of social worship are so great that funds and buildings are provided wherever society exists. Though the clergy bear a larger proportion to men of other occupations, I believe, than is the case anywhere, except perhaps in the Peninsula, they are too few for the religious wants of the people. Men are wanting; but churches and funds are sufficient. According to a general summary of religious denominations,[33] made in 1835, the number of churches or congregations was 15,477; the population being, exclusive of the slaves, between fifteen and sixteen millions; and a not inconsiderable number being settlers scattered in places too remote for the formation of regular societies, with settled ministers. To these 15,477 churches there were only 12,130 ministers. If to these settled clergy, there are added the licentiates and candidates of the Presbyterian church, the local preachers of the Methodists, the theological students, and quaker administrators, it will be acknowledged that the number of religious teachers bears an unusually large proportion to the population. Yet the Baptist sect alone proclaims a want of above three thousand ministers to supply the existing churches. Every exertion is made to meet the religious wants of the people. The American Education Society has assisted largely in sending forth young ministers: the Mission and Bible Societies exhibit large results. In short, society in the United States offers every conceivable testimony that the religious instincts of the people may be trusted to supply their religious wants. It is only within four or five years that this has been fully admitted even in the State of Massachusetts. Up to 1834, every citizen of that State was obliged to contribute something to the support of some sect or church. The inconsistency of this obligation with true democratic principle was then fully perceived, and religion left wholly to voluntary support. It is needless to say that the event has fully justified the confidence of those who have faith enough in Christianity to see that it needs no protection from the State, but will commend itself to human hearts better without.
As to the other particular of the inquiry,—the character of the clergy,—more is to be said.
It is clear that there is no room under the voluntary system for some of the worst characteristics which have disgraced all christian priesthoods. In America, there can be no grasping after political power; no gambling in a lottery of church livings; no worldly pomp and state. These sins are precluded under a voluntary system, in the midst of a republic. Instead of these things, we find the protestant clergy generally belonging to the federal party, when they open their lips upon politics at all. They belong to the apprehensive party; according to all precedent. It would be called strange if it did not almost universally happen, that (with the exception of the political churchmen of the Old World) they who uphold a faith which shall remove mountains, who teach that men are not to fear "them that kill the body, and afterwards have no more that they can do," are the most timid class of society; the most backward in all great conflicts of principles. They have ever rested invisible in their tents, when any wrestling was going on between morals and abuses. They have ever, as a body, belonged to the aristocratic and fearing party. So it is in America, where the fearing party is depressed; as it has ever been where the aristocratic party is uppermost.
The clergy in America are not, as a body, seekers of wealth. It is so generally out of their reach, that the adoption of the clerical profession is usually an unequivocal testimony to their disinterestedness about money. I say "usually," because there are exceptions. The profession has been one of such high honour that it rises to an equality with wealth. It is common, not to say usual, that young clergymen, who are almost invariably from poor families, marry ladies of fortune. Where there are several sisters in a rich family, it seems to be regarded as a matter of course that one will marry a clergyman. Amidst some good which arises out of this practice, there is the enormous evil, not peculiar to America, that adventurers are tempted into the profession. Not a few planters in the south began life as poor clergymen, and obtained by marriage the means of becoming planters. Not a few pastors in the north grow more sleek than they ever were saintly, and go through two safe and quiet preachments on Sundays, as the price of their week-day ease. But, as long as the salaries of ministers are so moderate as they now are, it cannot be otherwise than that the greater number of clergy enter upon their profession in full view of a life of labour, with small pecuniary recompense. There can, I think, be no question that the vocation is adopted from motives as pure as often actuate men; and that the dangers to which the clergy succumb arise afterwards out of their disadvantageous position.