I have, since my return to England, been into a beautiful old parish church in one of the midland counties; the building was in a most deplorable state of dilapidation, and the communion-rail formed a music-stand, while inside were placed an orchestra of two fiddles and a bass-viol. The minister received, for the first three years he officiated, the exorbitant remuneration of thirty pounds a year; since which time he has taken the duties of parish schoolmaster, the salary of which, increased by a small sum from Queen Anne's Bounty, enables him to keep body and soul together. But of course the school engrossed all his time, except what was necessary to prepare his discourses, and his parishioners were unavoidably and totally neglected, till dissenting ministers came to the rescue. As a natural consequence, they soon followed the ministers who made them the objects of their care, and when I attended this beautiful old parish church, the congregation, independent of the orchestra and the parish school, consisted of eleven souls, three of whom came from the minister's own house. You might seek in vain to parallel such a case throughout the whole Republic.
I now propose to make a few observations about disbelief in the United States. On this point I have no statistics to refer to, nor do I believe such exist. I therefore can form no idea of its extent; but the open way in which some parties not only express their doubts of the authenticity of Scripture, but dispute every doctrine which it contains, and openly proclaim it the enemy of man, is worthy of some notice. An Ismite Convention was held for many days at Hartford, in one of the New England States (Connecticut) where, I suppose, education may be considered as universal as in any other State in the Union.
The meeting was considered of sufficient importance to occupy daily several columns of one of the New York leading journals, and to employ a special reporter. It is thus headed—"MEETING OF PHILOSOPHERS, THEOLOGIANS, THINKERS, STRONG-MINDED WOMEN, SPIRITUAL RAPPERS, ATHEISTS, AND NEGROES." Details of this Convention would be too tedious; I propose only giving a few of their resolutions. Resolved—"That the Bible, in some parts of the Old and New Testament, sanctions injustice, concubinage, prostitution, oppression, war, plunder, and wholesale murder, and, therefore, that the Bible as a whole, originated,[[CG]] is false, and injurious to the social and spiritual growth of man." After which the chairman goes on to prove (?) it is purely human, &c. Another resolution reiterates the former, and adds that "the time has come to declare its untruthfulness, and to unmask those who are guilty of its imposture." Then follows a resolution for the especial consideration of slave-owners:—"Resolved—That it is the climax of audacity and impiety for this nation to receive the Bible as the inspired Word of God, and then to make it a penal offence to give it to any of the millions who are held as chattel slaves on its soil, thus conspiring to make them miserable here and hereafter." Then follows a charitable resolution, declaring their belief that all the clergy "would readily burn the Bible to-morrow if public sentiment demanded it." One of the orators brings the Bible to the bar of geology, and there condemns it, and recommends "that the Hindoos should establish a mission to enlighten Christians of this and other countries. He believed that the priesthood and the Bible were opposed to all liberty and progress, and the deadliest enemies of mankind."
Another member of this blasphemous band becomes highly indignant because the orthodox clergymen—who probably remembered that "evil communications corrupt good manners"—would not meet them on their infidel platform, and he presents a resolution declaring that "by their absence, they had openly declared their infidelity to their professions of theological faith, and had thus confessed the weakness and folly of their arrogant assumptions, and proved that they loved popular favour more than common good; and they are therefore moral cowards, pharisees of this nineteenth century, seeking to enslave more and more the mind of man," &c. Another orator then proposes a resolution, to the effect that the spirit and genius of Bible religion is not a system of salvation from sin and its effects, but a system of damnation into sin and its effects; that it is the friend of moral and spiritual slavery, and therefore "the foe of human mental and spiritual liberty." Subsequently a strong-minded woman, called Mrs. Rose, appeared on the platform amid considerable uproar, followed by extinguishing the gas and singing songs. After a severe struggle, the lady managed to express her sentiments in these mild and Christian terms:—"The Church is upon your neck. Do you want to be free? Then trample the Church, the priest, and the Bible under your feet."—The last day's proceeding closed by a row in the gallery, owing to a fight, in which a dirk had been drawn; and then the Convention adjourned till the following year.
The reader must not imagine that I state this as an indication of the tone of religious feeling in the New England States,—far from it; but it appears to me a fact worth noticing, that a Convention of such a nature and magnitude, and considered of sufficient importance to employ the special reporter of a leading journal of New York, should by any possibility assemble for days and days together, and give vent to such blasphemous sentiments among a people so liberally educated and so amply supplied with means of religious instruction. I only hope that the infidelity of the whole Republic was gathered into that one assembly, and that having met in so uncongenial an atmosphere, they all returned to their homes impregnated with some of the purer atmosphere of the great majority of the people.
The subject of Education naturally follows the Church; but, on this point, any attempt at accuracy is hopeless. Whether it be from the variety of school systems in the different States, or from some innate defect in the measures taken to obtain information, I cannot pretend to say; but the discrepancies between the statements made are so great, that I can only pretend to give a moderate approximation to the truth, which is the more to be regretted, as the means provided for education throughout the length and breadth of the Republic constitute one of its noblest features. In rough numbers, they may be thus stated:—
Schools. Number. Instructors. Pupils.
Public 81,000 92,000 4,000,000
Colleges 220 1500 20,000
Academies, & others 6,000 12,000 261,000
Of the above colleges, theology claims 44, medicine 37, law 16.
Among the expenses of the various colleges, which I can refer to, I find University College, Virginia—the terms of which occupy 44 weeks—is the most expensive. The annual charges for a student are the following:—College expenses, 40l.; board, 22l.; washing, fuel, and lights, 4l.—in all, 70l. It is obvious that no provision is here made for champagne suppers, hunters, tandems, and other "necessaries," of our University students, including a few "auxiliaries," in the shape of I O U's, for red coats, top-boots, Hudson's regalias, and mysterious jewellery bills for articles that men don't wear. Doubtless some papas would prefer the Virginian bill of fare; but then, they must remember that the republican lads go to college to learn something, whereas many papas send their first-born hopes to Oxford and Cambridge to save themselves trouble, and to keep the youths out of mischief during the awkward period of life yclept "hobbledehoyhood." How they succeed is pretty well known to themselves, and probably their bankers have some idea also; yet, with all these drawbacks, who will deny that those seats of learning turn out annually some of the most manly and high-minded, and some of the best educated and most industrious, young men in the country?
Having entered into some of the details of education at various places during my travels, I shall not trespass on the reader's patience by dwelling further on the subject, except to call attention to the following important regulation with regard to children in factories; and I most sincerely hope it may reach the eye of Lord Shaftesbury, or some other of his coadjutors in the noble work of the protection and education of helpless youth. The regulation exists in some shape or other in many States. I subjoin the wording of it from that of Massachusetts:—