Newspaper Page Text
No. 46 Vol. Vl.]
brom the National Intelligencer.
“ Af.one wbo spies a serpent in his way,
Glist’ning and basking in the Summer ray,
Disorder’d, stops to shun the danger near”—
i. ’ * Parnell.,
Believing that you desire to render your
publication the vehicle of truth, and the or
gan of morality, I feel the * greater confi
dence in requesting the insertion of a few
concise observations on the contemplated
■system of Mr. Owen, of New Lanark, as
developed in his discourses, lately delivered
in Washington, and published in your pa
per. When this gentleman first promulga
ted his Utopian scheme in London, many
years ago, be enveloped his designs in such
language, and presented them,
(under such plausible, and specious terms,
that he excited considerable attention, and
was daily visited by philanthropists and re
ligionists of various denominations, to re
ceive a fuller explanation of that aJmirahb?
plan which proposed, as its object, the me
lioration of all those numerous evils that
disturb and embitter society ; yea, even the
discriminating and cautious Quakers were
deceived by the gloss of his oratory. Bnl
when, at. length, he discovered his cloven
foot; when he threw off the garb he had
pssuwed as an angel of light, in order more
effectually to promote deeds of darkness;
when he avowed that the foundation of his
system was to be established on the ruins
of Religion, and that this heavenly slruc
tpre was to be sacrificed erection of
his murky cabin ; then the alarm was taken,
the tocsin was sounded, and lie became a
jost object of abhorrence to every good and
virtuous character. Having failed in ihf
realization ol bis sanguine expectations, and
■having, probably, felt the opprobrium re
suiting from the adoptioo of his principles
in several instances, he has crossed the At*
lantick with the avowed design of attempt
ing a complete revolution oi’ the opinions,
habit?, and practices of society in the Wes
tern hemisphere; and has dared, in ihe
presence of the guardians of the pnblick
weltare, to lay his unsparing axe boldly at
the root of the tree of religion, morality and
good government. This conclusion is cer
tainly justified by his unqualified assertion,
that the former system is universally erro
neous, aod requires a complete and general
subversion, in ot-Jer to promote the estab
lishment of his own plan. When it was first
• announced that he had arrived io this conn
try, with the express design of promulgat
iDg his infidel and impious sentiments, know
iog the abominable tendency of his system,
and the dreadful consequences which had,
in some instances, resulted from its adop
tion in Europe, I fell assured that he would
meet with that neglect which he so richly
merits; but, ivbat was my surprise, when I
observed that his lectures were attended
by the most distinguished characters in this
■country, emine.nl for taleut, wisdom, virtue
and religion, and whose shoe-latchets, io all
these respects, the orator is not worthy to.
stoop down aud unloose. No doubt the
equivocal terms in which the publication of
his object was announced, were calculated
to mislead, to excite publick curiosity, and
to pioduce the expectation of some impor
tant communication, coaoected with the
i best interests of mankind. Bnl alas! the
1 whole discourse presented a complete tis
sue of bomba.stick declamation, ridiculous
absurdities, irreconcileable contradictions,
hazardous assertions, without even an at
tempt at proof T and presumptuous assump
tions unsupported by either reason or fact;
ns the poet says,
“His lengthen’d theme dilated and at large,
Prov’d, after all, a wind-gun’s airy charge.”
With what arrogance does this innovator
claim (he credit of having discovered the
futility of all former systems, and of having
originated anew theory by which alone so
ciety can he rendered happy! According
to his assertion, the world has, for nearly
six thousand years, been enveloped in utter
darkness, until this bright luminary arose,
who, assuming Ihe attribute of the Deity,
I professes to have been brooding over their
F palpable obscurity for thirty five years, and
| having engendered his intellectual scheme,
Ihe now utters his irresistible fiat, “Let
f there he lightand fondly anticipates the
Eeuccess of his creative powers; like the
Ejcrack brained philosopher in Rasselas, wbo
Sjjtnagined that the elements were under his
npontrol,'and that their influences were dis
Spensed only in accordance with his will. It
His impossible to read the discourse of this
Rgentleman, clothed in such dark and eqniv-
Kocal terms, and enshrined in the graces of
Kafioquence, without being reminded of the
Bcharacler of one of the internals, who ad-
Brfressed the council of Hell, in tbeir deliber
ations after their blasphemous attempt on
Kfhe Throne of God, and their disgraceful
I-overthrow—
s “On the other side, up rose
fflßeliaJ, in act more graceful and humane:
fairer person lost not Heav’n; he seem’d
HFor dignity couipes’d, and high exploit;
But all was false and hollow ; through his tongue
rjjropt manna, aud could make the worse appear
“The better reason, to perplex and dash
i Matures! counsels: for his thoughts were low;
To vice industrioas, but to nobler deeds
Timorous and slothful; yet he pleased the ear.”
, Miltos.
With not less plausible language has Mr
Owen embellished the most dangerous sen
timeots io his harangues, and has thus eo
THE MISSIONARY.
deavoured to make the worse appear the
better cause. Being convinced that the
true basis of all good government; of order,
peace aud happiness in society ; of civiliza
tion and the best interests of mankind, is the
revealed word of Gob, it is a duty to op
pose all such apostles of infidelity, and to
manifest the utmost zeal and indignation
-against them, supported by the example of
the prince of the apostles, who solemnly
declared, “If any man love not the Lord
Jesus Christ, let him be Anathema Mara
natha.”
But the claim of originality in Ibis won
derful scheme, which is with so muches
frontery asserted to be now first; promulga
ted, and which Mr. Olven so arrogantly as
"umes as his own invention, is perfectly un
founded; as it can be unquestionably prov
ed, that, it is a revival ot the blasphemous
tenets of the Illuminati, diffused over the
continent of Europe in the last century ; and
the Ghost of Weishaupt has ascended from
the Tartarean gulph, breathing the sulphu
ron* flames of that pit from wheoce he ha 9
emerged. It can easily be shown that there
is a perfect similarity in the pretensions—
the principles— the plans— and the effects o(
these two systems. That their pretensions
were the same, will appear evident by com
paring Weishaupt with Owen. The form
er states that his avowed object was “to
diffuse from secret societies, as from so ma
ny centres, the light of science over the
world; to propagate the purest principles
of virtue; and to reinstate mankind in the
happiness which they enjoyed during the
golden age fabled by the poet;” and he
strove to introduce himself into the couti
•fence of the world, by propagating roman
'ick notions, and making entbusiastick dec
tarnations on the hackneyed topicks of urn
verbal benevolence, charity, equality and
the like. Owen also professes his design
to be, to promote the happiness and welfare
ot society, and to secure to every individual
affluence, intelligence and virtue; and ex
presses himself in his discourses in nearly
the same language as that above quoted.
Tbeir principles are no less congroou.-
than their pretensions Weishaupt erected
bi system on the abolition of Religion, for
which he substituted a degrading philoso
phy, raising reason to the Throne of Deity,
establishing in the place of Divine Revela
tion an (Huminali Gospel, teaching aad de
claring death to be an everlasting sleep.
1 bis statement is still more plainly exhibit
ed in his own language. “ Rouse your
“selves, therefore, O men!” says he, “as
“ serl your rights, and then will reason rule
“with unperceived sway, aod all shall be
“happy. Morality, which is the fruit of
“ Illumination, will perform all this. It will
“ (each us to be of age; to be out of War
“denship; to be full grown ; and to walk
“without the leading string of Priests and
“ Princes!” Owen proceeds precisely in the
same path, inveighing against the C hristian
dispensation, condemning all former institu
tions, declaring that human nature is oow
*bat it ale/ays was, that man is not a free
agent, that his will is irresistibly controlled,
and that be cannot be amenable to the bar
of Divine justice, as he is incapable of mer
iting either reward or punishment; and
that, consequently, his sole existence roust
be confined to this world, as we cannot con
ceive of any state hereafter, but what in
volves a condition either of happiness or
misery. Theirplow of promoting their ob
jects are no less apposite to each other
Weishaupt established a systematical socie
ty, composed of various order®, of which he
constituted himself the head, ruliog over
Areopagitm (as be denominated his disci
ples) with unlimited sway, and more partic
ularly taking advantage of the helplessness
and weakness of infancy and childhood, to
infuse the poison of his abominable princi
pies into the human mind, before it posses
sed the capacity to distinguish errour from
truth, and thus making it his primary effort
to promote the corruption of unguarded
youth, who were required (to use his own
word?,) “To unlearn every thing which
they had learned before under Christian
parents and tutors; and to come to the Illu
roinati Schools, as sheets of white paper,
tree from prejudices, and ready to receive
from their illuminated teachers every new
impression,” however shocking at first
view, to all our native ideas, and the better
feelings stamped upon our nature, by our
great and benevolent Creator I Aod what
is ihe proposed plan of Mr. Owen, but a re
newal of the same system, as is evident in
its organization explained in his second dis
course. He of course is to be the presid
ing ruler of this institution; be is to deter
mine in what capacity each individual is to
benefit the society; and he is to prescribe
the rules by whicii it is to be regulated;
and tbe condition on which admission is to
be granted, wbicb will clothe him with
powers no lees arbitrary than those above
mentioned, and tbe more effectually to se
cure absolute control, he lays it down as
his first and roost important requisite, that
children should be placed in bis Institution
from their birth , for the more effectual
training aod education of their physical and
mental powers in accordance with his novel
ideas.
The parallel io the effects of the two sys
tems is not less striking than in the other
particulars. On society at large, the conse-
nt 1 n j- ‘ i tb’# world, and preach tbe Gespel ‘to every creature. —Jesus Christ.
a the dispositions and habits which lead to political prosperity, Religion and Morality-are indispensable supports.- Washington.
MOUNT ZION, (HANCOCK COUNTY, GEORGIA,), MONDAY, MAY 23, 1825.
quences of the former were appalling; all
the horronrs of the French Revolution, the
reign of anarchy and terror, the prevalence
of infidelity, and the grossest sensuality, and
tbe destruction of the peace and harmony
of mankind—such were the results of the
illuminati system, which had enlisted io its
cause the principal agents in the scenes of
horrour, among whom, it is sufficient to
mention the names of Mirabeau, Fauchet,
and the apostate Talleyrand, who assisted
in the establishment of the society. To
complete the climax of iniquity, it is only
requisite to refer to the abominable farce
performed by these enlighteners io tbe
Church of Notre Dame, at Parts, where a
vile strumpet was tricked out under the
semblance of divinity, and exhibited to the
gaze of the libidinous -multitude in all heir
naked charms, when the people shouted
wiib one voice, “No more Altars—No more
Priests—No Clod but the God of Nature /”
Its demoralizing effects on individuals were
no less horrid. Weishaupt, the apostle of
the sect, debauched his own sister in-law,
and then endeavoured to poison her, the
more effectually to conceal his crime. His
Areopagitm were truly worthy of their
master, as he fully demonstrates io his let
ter to Zvvack, his brother-in-law, in which
he describes the chiefs of his order under
those fictitious Dames which were assumed
for motives of concealment. “ What shall
I do?” says he, “ I am deprived of all help.
Socrates, who would insist on being a mao
ot consequence among us, is eternally be
sotted. Augustus is in the worst estimation
imaginable. Alcibiades sits the day long
with the vinter’s pretty wife, and there he
sighs and pines. A few days ago, Tiberius
attempted to ravish the wife of Democides,
and her husband came in upon them.
Good Heavens! What Areopagitte have 1
got! What a set of dissolute, immoral
wretches—whore-masters, liars, bankrupts,
braggarts, and vain fools ” Such is the
black catalogue of the results of infidelity
systematised; and the tendency of Owen’s
-ystem presents an anticipation of conse
quences as little encouraging as those of bis
prototype.
Against so dangerous an institution, it i
certainly the duty of every good man to ex
claim, “ Men and brethren, help !” When
Religion takes her flight, she -carries off
with her every sense of duty—every thing
for which a righteous man cotjld bear to
live , or dare to die. We may surely apply
to thin subject Ihe c f our. ble?
sed Redeemer, “No mao, when he hath
drunk old wine , straightway desireth new ,
for he saith, the old is better.
ANGLICANUS.
—-xx::xxs*
TRANSYLVANIA UNIVERSITY.
Avery animated contest is maintained in Ken
tucky, in regard to the university at Lexington.
In tbe “ Western Luminary,” we find the follow
ing remarks, which show some of the grounds, on
which the opposition to the present administration
of the institution is founded.— Col. Star.
Gur first position, showing reform to be
necessary, is, “ that there is taught in the
institution a religion which is not the reli
gion of the State.”
In the pnblick literary institution of a
state avowedly Christian, the elements of
that religion should, by the concession of
the President’s friends themselves, be
taught to the youth. A few radical princi
pies common to tbe denominations of Chris
tian preperly so called, yet peculiar to the
Bible, should be made the basis of Biblical
instruction. Thus it woold neither teach a
religion, which, “ io its Catbolick” and pol
luted arms would embrace all denomina
tions, however corrupt, nor be exclusively
devoted to any one of them all. Thus it
would avoid tbe peculiarity of a sect, and
yet retain tbe grand peculiarities of the
gospel. Without party, truth might be
made to triumph; and upon general princi
ples a co-operation of Christians in support
ing the institution be effected, without the
introduction of radical errour.
Now, in view of an admission wbicb all
parties make, we ask, wbat have been the
facts upon this subject? Wbat has been the
religion actually taught io the Transylva
nia University ? Many of the frieodsof the
present administration say, that no religion
is taught in the institution. Some say the
President is not a Christian maD, and there
fore they prefer him to any other, because
he will “ let ail religions alone.” Os the
correctness and tendency of such a theory,
tbe publick most judge. But this inference
cannot be true; for upon the face of tbe
catalogues we see it recorded as tbe special
department of the President to teach tbe
senior class the “first principles of theolo
gy.” We have seen that the President, be
fore he came from Boston, was an avowed
Unitarian. Since his arrival among us, in
the progressive development of his views,
he has. taught that there is no Devil, and
other fallen spirits; that human nature is
not depraved; that natural religion super
seded the necessity of revealed; that con
fession of sin was ridiculous, and to be re
proached, &c. Tbe following are tbe cer
tificates of two graduates, as respectable
youth as ever left tbe institution.
“We attest the fact, that Mr. Holley
made natural religion supercede Ihe neces
sity ot revealed; that he invariably made
oatural religion the foundation, and reveal
ed the superstructure, taking away the
former, the latter was worthless.
Geo. W. Ashbrtdce,
Simeon CraSl®.”
“We tvere present, and heard Mr. Hol
ley ask, what do you think of those, who
go about the country like braying asses,
and tell God what hell-deserving scoundrels
they are, and wbo burn brimstone uqder
the noses of tbe people.
Geo. W. AxgBRiDGE,
Simeon Crane.”
Another graduate says:
“ The impression left upon my tnind by
Mr. Holley’s remarks upon Butler’s Analo
gy was, that natural religion was but the
text, of which revealed religion, so far as
it was valuable, was hut a commentary —
that the common doctrine of depravity was
a slur upon our nature—that it originated
from false views of mental science, and is
not consistent with God’s moral government.
Sam. P. Pressley.”
Three other equally respectable wit
nesses, two of whom had been members of
the institution, testify to these general
charges. In the fourth and sixth Nos. of
Ihe Pamphleteer, these statements may be
seen at large. In prosecution of this view,
we refer the reader to the thesis of famous
memory, which issued from the college in
1823, as an exercise of one of the students,
in the Latin language. The following is a
translation of the two last sentences.
“ Revelation may be called only a pic
ture of natural religion, since it has only
the 9ame principles expressed in words.”
“Either will conduct man to Heaven,
provided he faithfully follow it.”
An Episcopalian paper of New England,
(the Religious Advocate) remarking on this
thesis says—“ It j s rank Deism”—“ has an
obvious tendency so degrade the Scrip
tures,” &c. For these assertions he was
warmly assaulted by a writer signing him
self Ultor, generally believed to have been
the President himself, who attempted in va
rious ways to defend the thesis, as “ ortho
dox and Christian in all its parts.” In ad
dition to this, twenty-six students of Tran
sylvama University, graduates of three suc
cessive years, viz. 1821, 2,3, in defence, as
(hey supposed, of the President’s religious
system, write as follows: “We have been
taught the principles of a liberal and exalt
ed religion, which hurled not its anathemas
against all who were unfortunate enough to
follow its tenets, but opened a paradise to
the good mao of every country and every
religion.” That is, every religion, wheth
er ol Mahomed, the Deist or Brahmin,
could make good men! Add to this tbe
facis given tons by Dr. Fishhack, after a
long connexion with Ihe institution, and ac
quaintance with the President’s system,
v * z - —*b ;, l it is ODe which supersedes re
vealed religioo, or the religion of the land,
aod that the President pronounced Dr.
Fishback’* sermon, presenting revealed as
Ihe exclusive religion of the Bible, false, in
the presence of the senior class, and of sev
eral members of the Board of Trustees.
We have, therefore, but to gather up these
several evidences of facts thus spread upon
the history of his administration, and we
have an unanswerable proof of our first
proposition, that the* President teaches iu
the institution a religion not the revealed,
and not the religion of the Slate. It be
comes an argument cumulative in the es
tablishment of the assertion.
2. “ The necessity of reform in the gen
eral habits of tbe institution, as influenced
by the habits of the President, is palpable
to all parlies, and acknowledged by bis best
friends.”
It is not oor intention to interfere with
the private habits, or private religious opin
ions ot the President, except so far as they
affect the publick interests. We rejoice
with him, and with our fellow citizens, in
the exercise of our inestimable rights on
these subjects. But common sense discov
ers to every man, that the personal habits
and morals as well as religious principles of
a publick officer in a literary institution,
and especially its principal, if made known
to the youth, must naturally affect their sen
timents aod characters. We have already
seen upon evidence, that this religious creed
has been habitually exhibited to the stu
dents, it being too a system of radical er
rour. Now, in reference to the habits and
morals of the President, it is notorious that
he attends the ball-room, the theatre, tbe
circus, and the race-field—that he is a man
of fasbioa, and a votary of pleasure. So
publickly known are these habits, that they
were a year since announced and con
demned by a member of our General As
sembly io the Legislative Hall of Kentucky
And wbat is especially to the point on this
fact, is, that the remarks of the Hon. mem
ber were made in direct reference to the
effect of Dr. Holley’s example upon the
habits of tbe students. A bill had been in
troduced into the Legislature to forbid
horse-racing, (and perhaps the use of bil
liard tables,) within ten miles of Lexington.
Tbe reason assigned for directing thepas
sage of such a law was the corrnptiog in
fluence of such amusements on the students.
The good sense of the member alluded to
led him to say, that it was in vain to attempt
by such enactments the regulation of the
students’ morals, while the President him
self engaged in each amusements. Now
[Price $3 50 per ann.
can it be supposed, that such dissipation'of
time, sucK inevitable expense on dress,
soch irijury to their morals, &c. as must
introduced by these habits, can be proper or
useiul to the youth of the land, or, when
fully koowh, be tolerated by the substan
tial population of (he State?
From lhe Christian Mirror.
QUESTION.
Have we reason to believe that our departed
friends are acquainted with our actions ? — J.
REPLY.
We who dwell in bouses of clay have lit
tle knowledge of what is passing in the
world of disembodied spirits; none except
what God has been pleased to communicate
io his written word. It does not by any
means follow, that those spirits are unac
quainted with the transactions of our world;
tor they may, and doubtless do possess
modes of acquiring & conveying knowledge
which are totally different from our. We
do not find, however, that the Bible con
tains any explicit revelation on the subject.
Os course we are left to our own reason
ings; and these can, at the almost, only
conduct us to a probability. We are not
sure they must not even stop shorter still.
Revelation informs us that angels , both
good-and bad, are acquainted with human
affairs. The former are sent forth as min
istering spirits to them that shall be heirs
ol salvation. The latter exert a constant
agency among us, as seducing spirits, tempt
ing us to sin, deceiving aDd attempting to
destroy. Perhaps, reasoning from analogy,
we may think it probat je that the spirits of
our departed friends also have a knowledge
ol us, and some agency respecting otir af
fairs. For, until the morning of the resur
rection, they are disencumbered by bodies,
as perfectly a9 those spirits who never had
any. Therefore we can perceive no spe
cial reason why they should not revisit the
earth, being as capable of doing it as angels
or demons. Aud if angels take an interest
in the salvation of sinners on earth ; aod
the purity and enlargement of the kingdom,
ol Christ; can we suppose that ransomed
siuners will cease to feel that interest as
soon as they leave the world, and not wish
to return occasionally and witness its pro
gress ? Unquestionably their interest in Zi
on will be augmented: they will learn her
condition at least from the reports of the
angels; why not by their own inspection?
If they prayed and laboured for the good of
the church while they were here; if this
their ruling passion was strong in death ; if
to pray and labour no more was strong in
death ; it to pray and labour no more was
their deepest regret on leaving the world ;
will they not still desire to know tbe state
of Zion, and employ their enlarged powers
for her benefit ? And will they not be in
dulged?
There is also something pleasing to
Christian friendship in the thought,-that
the spirits of the departed do not entirely
forsake us. It would seem to be for some
purpose that the bonds of affection between
Christian friends are so strong; continue
till the death of one party, and grow more,
strong and endearing as the time of separ
ation draws near; and oo the part of the
survivor cannot be forgotten till he too i
called to die. No doubt Christian friends
will recognize each other when both shall
have reached their fioal bourne, and be re
united for ever io a more pure aud celestial
manner. Why should we suppose an en
tire chasm io their intercourse, while one
is waiting for the arrival of the other, since
he wbo is gone is capable of returniog 1
Admit that the one who remains on earth
is incapable of realiziog, appreciating, or
requiting the service received ; still it may
be rendered; and when it becomes known
to him, may be an occasion of a grateful
affection which will endure forever. It Is
like the attention we render to a living
frieud when he is asleep, or delirious, or
removed to a distance from us. He is un
’ conscious of it at the time. When it comes
to his knowledge, there is no evidence of
regard we ever render, which is more ac
ceptable or endearing. So if departed
Christian friends minister to our spiritual
necessities, we may unconsciously receive
the benefit; but when we meet them in
the world of spirits they may be far more
dear to us, and we to them, in consequence
of the service.
But may we not even now realize tbe
benefit of their attention and regard? If
we believe, or deem it probable, that they
revisit us,shall we not derive some profit?
In resisting temptation, for instance, we
ought to endure as seeing the invisible God.
But inferiour motives have, and are design
ed to have, an influence. If we think of a
holy angel as witnessing our conduct, do
we not dread to be vanquished by sin in bis
presence, and thus grieve one whom we
know to be a ministering spirit ? And if
we suppose a departed friend to be looking
on us, will not the thought Have even great
er influence ? He is one wbo was long ac
quainted with temptation, one who now
sees what sin is in the light of eternity;
one wbo witnessed but too many of out
transgressions in tbe days of bis flesh; one,
according to tb4 supposition, wbo returns
from the abodes of purity and bliss, to wit
ness and aid onr conflicts, and is looking
with intense conoern to see us quit ourselves