In the westward propagation of Protestantism, as well as of Catholicism, the distinctive attributes of the several sects or orders is strikingly illustrated.
Foremost in the pioneer work of the church are easily to be recognized the Methodists and the Baptists, one the most solidly organized of the Protestant sects, the other the most uncompact and individualist; the first by virtue of the supple military organization of its great corps of itinerants, the other by the simplicity and popular apprehensibleness of its distinctive tenets and arguments and the aggressive ardor with which it inspires all its converts, and both by their facility in recruiting their ministry from the rank and file of the church, without excluding any by arbitrarily imposed conditions. The Presbyterians were heavily cumbered for advance work by traditions and rules which they were rigidly reluctant to yield or bend, even when the reason for the rule was superseded by higher reasons. The argument for a learned ministry is doubtless a weighty one; but it does not suffice to prove that when college-bred men are not to be had it is better that the people have no minister at all. There is virtue in the rule of ministerial parity; but it should not be allowed to hinder the church from employing in humbler spiritual functions men who fall below the prescribed standard. This the church, in course of time, discovered, and instituted a "minor order" of ministers, under the title of colporteurs. But it was timidly and tardily done, and therefore ineffectively. The Presbyterians lost their place in the skirmish-line; but that which had been their hindrance in the advance work gave them great advantage in settled communities, in which for many years they took precedence in the building up of strong and intelligent congregations.
To the Congregationalists belongs an honor in the past which, in recent generations, they have not been jealous to retain. Beyond any sect, except the Moravians, they have cherished that charity which seeketh not her own. The earliest leaders in the organization of schemes of national beneficence in coöperation with others, they have sustained them with unselfish liberality, without regard to returns of sectarian advantage. The results of their labor are largely to be traced in the upbuilding of other sects. Their specialty in evangelization has been that of the religious educators of the nation. They have been preëminently the builders of colleges and theological seminaries. To them, also, belongs the leadership in religious journalism. Not only the journals of their own sect and the undenominational journals, but also to a notable extent the religious journals of other denominations, have depended for their efficiency on men bred in the discipline of Congregationalism.
It is no just reproach to the Episcopalians that they were tardy in entering the field of home missions. When we remember that it is only since 1811 that they have emerged from numerical insignificance, we find their contribution to the planting of the church in the new settlements to be a highly honorable one. By a suicidal compact the guileless Evangelical party agreed, in 1835, to take direction of the foreign missions of the church, and leave the home field under the direction of the aggressive High-church party. It surrendered its part in the future of the church, and determined the type of Episcopalianism that was to be planted in the West.[333:1] Entering thus late into the work, and that with stinted resources, the Episcopal Church wholly missed the apostolic glory of not building on other men's foundations. Coming with the highest pretensions to exclusive authority, its work was very largely a work of proselyting from other Christian sects. But this work was prosperously carried on; and although not in itself a work of the highest dignity, and although the methods of it often bore a painfully schismatic character, there is little room for doubt that the results of it have enriched and strengthened the common Christianity of America. Its specialties in the planting work have been the setting of a worthy example of dignity and simplicity in the conduct of divine worship, and in general of efficiency in the administration of a parish, and, above all, the successful handling of the immensely difficult duties imposed upon Christian congregations in great cities, where the Episcopal Church has its chief strength and its most effective work.
One must needs ascend to a certain altitude above the common level in order to discern a substantial resultant unity of movement in the strenuous rivalries and even antagonisms of the many sects of the one church of Christ in America in that critical quarter-century from the year 1835 to the outbreak of the Civil War, in which the work of the church was suddenly expanded by the addition of a whole empire of territory on the west, and the bringing in of a whole empire of alien population from the east, and when no one of the Christian forces of the nation could be spared from the field. The unity is very real, and is visible enough, doubtless, from "the circle of the heavens." The sharers in the toil and conflict and the near spectators are not well placed to observe it. It will be for historians in some later century to study it in a truer perspective.
It is not only as falling within this period of immigration, but as being largely dependent on its accessions from foreign lands, that the growth of Mormonism is entitled to mention in this chapter. In its origin Mormonism is distinctly American—a system of gross, palpable imposture contrived by a disreputable adventurer, Joe Smith, with the aid of three confederates, who afterward confessed the fraud and perjury of which they had been guilty. It is a shame to human nature that the silly lies put forth by this precious gang should have found believers. But the solemn pretensions to divine revelation, mixed with elements borrowed from the prevalent revivalism, and from the immediate adventism which so easily captivates excitable imaginations, drew a number of honest dupes into the train of the knavish leaders, and made possible the pitiable history which followed. The chief recruiting-grounds for the new religion were not in America, but in the manufacturing and mining regions of Great Britain, and in some of the countries, especially the Scandinavian countries, of continental Europe. The able handling of an emigration fund, and the dexterous combination of appeals to many passions and interests at once, have availed to draw together in the State of Utah and neighboring regions a body of fanatics formidable to the Republic, not by their number, for they count only about one hundred and fifty thousand, but by the solidity with which they are compacted into a political, economical, religious, and, at need, military community, handled at will by unscrupulous chiefs. It is only incidentally that the strange story of the Mormons, a story singularly dramatic and sometimes tragic, is connected with the history of American Christianity.[335:1]
To this same period belongs the beginning of the immigration of the Chinese, which, like that of the Mormons, becomes by and by important to our subject as furnishing occasion for active and fruitful missionary labors.
In the year 1843 culminated the panic agitation of Millerism. From the year 1831 an honest Vermont farmer named William Miller had been urging upon the public, in pamphlets and lectures, his views of the approaching advent of Christ to judgment and the destruction of the world. He had figured it out on the basis of prophecies in Daniel and the Revelation, and the great event was set down for April 23, 1843. As the date drew near the excitement of many became intense. Great meetings were held, in the open air or in tents, of those who wished to be found waiting for the Lord. Some nobly proved their sincerity by the surrender of their property for the support of their poorer brethren until the end should come. The awful day was awaited with glowing rapture of hope, or by some with terror. When it dawned there was eager gazing upon the clouds of heaven to descry the sign of the Son of man. And when the day had passed without event there were various revulsions of feeling. The prophets set themselves to going over their figures and fixing new dates; earnest believers, sobered by the failure of their pious expectations, held firmly to the substance of their faith and hope, while no longer attempting to "know times and seasons, which the Father hath put within his own power"; weak minds made shipwreck of faith; and scoffers cried in derision, "Where is the promise of his coming?" A monument of this honest delusion still exists in the not very considerable sect of Adventists, with its subdivisions; but sympathizers with their general scheme of prophetical interpretation are to be found among the most earnest and faithful members of other churches.
Such has been the progress of Scriptural knowledge since the days when Farmer Miller went to work with his arithmetic and slate upon the strange symbols and enigmatic figures of the Old and New Testament Apocalypses, that plain Christians everywhere have now the means of knowing that the lines of calculation along which good people were led into delusion a half-century ago started from utterly fallacious premises. It is to the fidelity of critical scholars that we owe it that hereafter, except among the ignorant and unintelligent, these two books, now clearly understood, will not again be used to minister to the panic of a Millerite craze, nor to furnish vituperative epithets for antipopery agitators.