From this change, and in the momentary absence of any religious genius that could offset the immense material activity, there is a feeling that religion is gone. When Paul Leroux offered his article _"Dieu"_ to the conductor of a leading French journal, he replied, _"La question de Dieu manque d'actualite."_ In Italy, Mr. Gladstone said of the late King of Naples, "it has been a proverb, that he has erected the negation of God into a system of government." In this country, the like stupefaction was in the air, and the phrase "higher law" became a political jibe. What proof of infidelity, like the toleration and propagandism of slavery? What, like the direction of education? What, like the facility of conversion? What, like the externality of churches that once sucked the roots of right and wrong, and now have perished away till they are a speck of whitewash on the wall? What proof of skepticism like the base rate at which the highest mental and moral gifts are held? Let a man attain the highest and broadest culture that any American has possessed, then let him die by sea-storm, railroad collision, or other accident, and all America will acquiesce that the best thing has happened to him;that, after the education has gone far, such is the expensiveness of America, that the best use to put a fine person to, is, to drown him to save his board.
Another scar of this skepticism is the distrust in human virtue. It is believed by well-dressed proprietors that there is no more virtue than they possess; that the solid portion of society exist for the arts of comfort: that life is an affair to put somewhat between the upper and lower mandibles. How prompt the suggestion of a low motive! Certain patriots in England devoted themselves for years to creating a public opinion that should break down the corn-laws and establish free trade. `Well,' says the man in the street, `Cobden got a stipend out of it.' Kossuth fled hither across the ocean to try if he could rouse the New World to a sympathy with European liberty. `Aye,' says New York, `he made a handsome thing of it, enough to make him comfortable for life.'
See what allowance vice finds in the respectable and well-conditioned class. If a pickpocket intrude into the society of gentlemen, they exert what moral force they have, and he finds himself uncomfortable, and glad to get away. But if an adventurer go through all the forms, procure himself to be elected to a post of trust, as of senator, or president, -- though by the same arts as we detest in the house-thief, -- the same gentlemen who agree to discountenance the private rogue, will be forward to show civilities and marks of respect to the public one: and no amount of evidence of his crimes will prevent them giving him ovations, complimentary dinners, opening their own houses to him, and priding themselves on his acquaintance. We were not deceived by the professions of the private adventurer, -- the louder he talked of his honor, the faster we counted our spoons; but we appeal to the sanctified preamble of the messages and proclamations of the public sinner, as the proof of sincerity. It must be that they who pay this homage have said to themselves, On the whole, we don't know about this that you call honesty; a bird in the hand is better.
Even well-disposed, good sort of people are touched with the same infidelity, and for brave, straightforward action, use half-measures and compromises. Forgetful that a little measure is a great error, forgetful that a wise mechanic uses a sharp tool, they go on choosing the dead men of routine. But the official men can in nowise help you in any question of to-day, they deriving entirely from the old dead things. Only those can help in counsel or conduct who did not make a party pledge to defend this or that, but who were appointed by God Almighty, before they came into the world, to stand for this which they uphold.
It has been charged that a want of sincerity in the leading men is a vice general throughout American society. But the multitude of the sick shall not make us deny the existence of health. In spite of our imbecility and terrors, and "universal decay of religion," &c.
&c., the moral sense reappears to-day with the same morning newness that has been from of old the fountain of beauty and strength. You say, there is no religion now. 'Tis like saying in rainy weather, there is no sun, when at that moment we are witnessing one of his superlative effects. The religion of the cultivated class now, to be sure, consists in an avoidance of acts and engagements which it was once their religion to assume. But this avoidance will yield spontaneous forms in their due hour. There is a principle which is the basis of things, which all speech aims to say, and all action to evolve, a simple, quiet, undescribed, undescribable presence, dwelling very peacefully in us, our rightful lord: we are not to do, but to let do; not to work, but to be worked upon; and to this homage there is a consent of all thoughtful and just men in all ages and conditions. To this sentiment belong vast and sudden enlargements of power. 'Tis remarkable that our faith in ecstasy consists with total inexperience of it. It is the order of the world to educate with accuracy the senses and the understanding; and the enginery at work to draw out these powers in priority, no doubt, has its office. But we are never without a hint that these powers are mediate and servile, and that we are one day to deal with real being, -- essences with essences. Even the fury of material activity has some results friendly to moral health. The energetic action of the times develops individualism, and the religious appear isolated. I esteem this a step in the right direction. Heaven deals with us on no representative system. Souls are not saved in bundles. The Spirit saith to the man, `How is it with thee? thee personally? is it well?
is it ill?' For a great nature, it is a happiness to escape a religious training, -- religion of character is so apt to be invaded.
